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    Paths in Hindu Worship 

        There are two paths in Hindu worship. One is the path of the devas -spiritual beings misconceived as spiritually liberated souls- and the other the path of the rishis -sages. The power of devas, saints and some other non-liberated deities, was relevant in the eras of Treta and Dwapara. The way of the sage -Guru- belongs in particular to the Kali Yuga, our actual era. A life span in Kali Yuga lived in the way of the Guru, enables a human being to attenuate the errors committed in past births in the previous Yugas -eras. In the Guru lineage, come those souls who spend many lives with the thought of reaching God. They guide not only people who take birth in Kali Yuga and are possessed by Kali, but all the souls who await guidance. Such a fully realized Guru, liberates those who deserve to be released and guides meritorious souls into births in the following era -Satya Yuga, when they will be born as evolved as the devas, saints, etc. Then they would evolve or change further, according to the cycles of further Yugas. We should know that this is the order, according to the path established by Manu -progenitor of mankind, first Guru- and the Gurus in his line.

        Therefore the aim of the remaining Kali era, is to give humanity the knowledge of such astral matters, as lie beyond the ‘gods’ (Trimurti), through the Gurus in our lineage. This way, those who are to be given spiritual liberation, will find release and those who are fit to evolve into future preceptors, will be guided accordingly.

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        What has been said now is a small part of the mysteries we were let into from 1973 to 1979. The karmas performed in this regard and the experiences thereof, will be related later, it is difficult to enter into it in this fleeting narration.

        Disciple: You have said before that you would qualify your words with another injunction.

        Guru: An explanation is needed. In our last sixteen years' experience we have received certain Brahmic directives. Apart from this, there had existed and perished certain concepts, concepts of the times, which we shall not try to repudiate.

        When we advocate a new guideline, we should do so, fully respecting these past concepts, without slighting them or their exponents. You should understand this principle and teach it to people. The sanyasin's -renouncer- role here is crucial. So much for the path of the Guru. Now let us get back to the path of the deva. The two Yugas -eras- preceding Kali, namely the Dwapara and Treta, had seen devas and saints manifesting themselves to men.

        Disciple: Visible to the waking state?

        Guru: We are not referring to the empirical realities of the materialist. A deva, devi or a Guru -here a clarification is needed.

        The time appointed by the Almighty to devas and devis -‘gods’ and ‘goddesses’ misconceived by the Hindu tradition as spiritually liberated souls-

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    covers the past eras of Treta and Dwapara. Those who became adepts in the path of devas, have performed miracles. Propitiated by mantras -words or phrases endowed with special power- and tantras -ritualistic practices- the ‘gods’ were moved to manifest such miracles. This is the way relevant to Treta and Dwapara. The same practice is continued as a spiritual way by certain sanyasins -renouncers- and yogis even today. Just because it is manifest, it should not be mistaken for the ultimate truth, nor should its actual existence be denied. We should recognize that the pioneers of this tradition, still remain potent as astral forces, imparting knowledge and inspiring the continuance of this tradition.

        A spiritual parampara -lineage- remains in the subtle plane and influences the living World. A man’s life covers a span of a hundred to a hundred and twenty-five years. There are rishis -sages- and sanyasins -renouncers- under the saints and devas. They have a shorter span of life than the deva. The devas can remain long time in that stage, because they find this stage a pleasurable one. Some of them do not want to make efforts in order to evolve further. They find joy and satisfaction with this level of evolution, but this is a great mistake.

        The Saivic scriptures present Shiva as the perfect one, and the Vaishnava scriptures do so with Vishnu, and the Shakteya lore do so with Shakti. These three traditions, are each of them considered complete. Readers do not realize the role of poetic imagination in these works. Each tradition is thus

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    given a title and a concept of its relation to the World order, according to the writers' logic. There is a tendency in all religions; people come down from veneration of the higher to lesser powers. For example from the Trimurti -Brahma, Vishnu and Shiva- people have come down to lesser deities. The angels and saints in the Christian cosmology and the jinn -lesser spirits capable of assuming human or animal form and exercising supernatural influence over people- and aulias of Islam are similar to these lesser deities. There is a time span during which they have power. It is when everything is seen in the perspective of the Manuparampara -Manu's lineage, incarnated and disincarnated souls following Manu's doctrine or Dharma- that the time order becomes clear to us.

        A Manu’s epoch is considered as over seventy-one Chaturyugas -yuga quartets. One Chaturyuga consists of 12,000 divine years. This is what the scriptures say and this is what we know. One divine year is equal to 365 human years. That divine year is one day for the devas. 365 such days make one year for them. Then how many lifetimes would be necessary for a human being to become aware of these dimensions of vast time expanses?

        Even a human being after death, if he becomes a pitru -dead ancestor- has his one day equivalent to our one month. In the case of yakshas, gandharvas and kinnaras -lesser spiritual beings- also there are different time-orders like this.

        At the least we should have a sense of such reckoning, to understand

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    these divine manifestations. We do not have the information even of the devas of one Chaturyuga -age quartet. To get such information itself is difficult. How could we set down the computations of such a long time span? If we do not reassess our perspective in relation to the Manu order now, we are going to fall into further confusion. We will not otherwise be able to know the story of the Manus at all. What could we learn in a life span of a hundred years without knowledge of the Manus? Our learning has already deviated from this. Reckoning itself has moved away from such matters.

        If we consider the nature of our computation of time, as seen in the Bhagavatam, it becomes clear that the equivalent western science of reckoning is far behind. This is so, because their unit of measuring time is generally the minute. We have many still subtler units, several of which would add up to a minute. It is said that we have measured the time taken for the tip of a sharp stylus to strike the second leaf after piercing the first one, when an able-bodied youth quickly pierces two tender bael leaves held together. I know the teacher in the vernacular school I went to, taught this kind of mathematics. I have written such tables on palm leaf. Those days even the biggest tables could be repeated in five minutes. Now mathematics has become complicated with divisions and multiplications and so on. A slight mistake in the process and it all goes wrong.

        The path of righteous life can be actually seen, the Gita says. This means a deva, devi or a Guru -a person's object of worship- appears before the

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    devotee to give guidance on the Dharma -Spiritual Law- the devotee has to adhere to. It follows that just as a man’s past, present, and future, can be revealed through this manifestation, we could receive all the computations in the ordering of gods, the Earth, the nine planets, the twelve signs of the zodiac and the twenty seven constellations. It is said that such knowledge received from the powers that manifest themselves, comes clearly to us if we concentrate.

        Krishna's revelations to Arjuna, are fine examples of this process. Arjuna dithered at the moment of battle. "I wish to achieve nothing killing my uncles and grandfather," is what he declared, throwing away his bow and arrows. Krishna tells Arjuna, "You are not killing anyone, nor are you compelling anyone to kill." Arjuna could not comprehend. Krishna advised Arjuna at length. Arjuna still remained in a state of incomprehension at which Krishna asks: "Do you believe in me?" "Yes," Arjuna says, "I have faith in you always." "Then why do you not understand what I am saying?" For Arjuna feared and doubted only in the matter of killing these relatives. Krishna then opened Arjuna’s inner vision and bid him to look into the truth of things: "You meditate on who I am-who I was before? Who were your uncles and relatives? Were you living then or not? If you were living what were you doing?" Arjuna looked, and saw with the eye of wisdom who Krishna was, who he had been. Arjuna beheld the truth of his own being.

        This episode illustrates the fact, that there is a state in human life in

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    which the Almighty makes us realize what our qualities are. There are other examples of subtle perception in even lesser things available to us. Take for example the works of Agasthya or Bhogar. It is indicated in their works that a herb was usually appealed to, to reveal its nature and its use as medicine. This appeal was made prayerfully. It is the Divine Light in the herb, that responded to this appeal and what the sages have recorded, is what is revealed thus. Such medicaments when prepared, are still very effective. Inventions those days did not come from laboratory experiments, although now we cannot live without machinery. Great sages have not erred in their prescriptions so far.

        According to the deva order, or in terms of the time-order seen in the Vedas and Upanishads -Hindu philosophical scriptures- Divine Light is the only phenomenon mentioned. Likewise, we have received many revelations from this phenomenon of radiance, in the last sixteen and a half years. Only time can bear testimony to these revelations when they are used to build the future World order.

        As we follow these revealed directives, today's Trimurti worship -Vaishnava, Shakteya and Saiva traditions- will have to change. Worship according to Kali Age, is to come through the path of the Guru, replacing the devas, saints, angels, Trimurti -Brahma Vishnu, Shiva-, etc. and reestablishing the way of the Manus -progenitors of mankind. This is part of the Yugadharma -Divine Law for this era. In this process, there is the

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    possibility for everyone -man and woman, the lowly and the great- to understand the totality of experience: the relation of karyam (effect) to karanam (cause) or in other words of sthoolam (material) to sookshmam (subtle).

    Next Chapter: Akhandata, Siddhis (Occult Powers), Ego and its consequences

    Any Questions?