academicians, use big words for small things, 91; are the new per- secutors of ancient Gods, 113- 114; propound that human evolution reaches its highest water-mark in Christianity and modern Europe, 116.
Acoustics, on different stages of speech, 15-16.
Adityas, have multiple functions and multiple forms, 129; are offered sacrifice along with other Gods, 133;
African countries, have regained political freedom but not their spiritual identity, 141; have to resurrect their (old) Gods for a spiritual reassertion, 141.
Africans, the, Christianity means genocide, imperialism, Maxim guns, white man’s burden, bribes, proselytization etc. to, 90n.
Agni (Fire), evokes multiple ideas, suggestions and emotions, 54-57; is a great God in the Vedic pantheon, 105; its more subtle and luminous form is revealed when meditated upon, 105; Moses had a glimpse of God through the medium of, 115; old sages had many names for, 125-
127; worshipped as God by the Vedic seers, 126; the very first Sikta of the Rgveda renders praise unto, 126-127; has three stations according to the Vedic seers, 129; has multiple functions and multiple forms, 129-130; discovers that his strength is not his own, 136; pushed into the background by post-Vedic Gods but is worshipped even today in millions of homes, 143.
Alexandria, ancient, was an open place where different religions met and discussed freely, 134.
American language, is smart but shallow, 101.
ancient Gods, academicians are the new persecutors of, 113-114.
animal life, human life illustrates and is illustrated by, 66; conveys truths beyond their physical meanings, 66.
Arabic language, hundreds of derivatives from a simple root in, 3ST:
Asian and African countries, a study of Hindu Gods can help indirectly a study of the ancient Gods of, 113; new Gods attack and completely replace the old Gods of, 113.
Asians, the, Christianity means genocide, imperialism, Maxim guns, white man’s burden, bribes, proselytization etc. to, 90n.
Aévins, there is no physical correspondence for Gods like, 116.
Athens, ancient, was an open place where different religions met and discussed freely, 134; St. Paul did not feel at home in the atmosphere of free enquiry in, 134.
Aum, is as big as the whole Reality in the Yoga of Devotion, 144.
Baltic Countries, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past in, 114; our understanding of Vedic religion and Vedic Gods should help us to see in a new light the old Gods of, 139.
Bhagvadgita, the, warning against flowery language by Shri Krishna in, 94; Shri Krishna shows his “strange, awesome and terrible” form in, 157-158; on the transcendence of God, 158-159.
Bible, the, English language raised morally and spiritually by, 102; constant reference to God’s physical limbs in, 127.
Biblical God, has tried to consolidate what European arms and trade have conquered, 134.
Brhadaranyaka Upanisad, the, on loss of integrality by a symbol if it sets itself as the one sole symbol, 158; on man becoming what he worships, 162.
Buddha, steps of Yoga taught clearly and analytically by, 48; chose the non-material experience of suffering to meditate upon, 106.
buddhi, according to Samkhya, 82-85; raises the manas-data from the level of perception to the level of conception, 83; can stand behind manas-experiences and see what they signify, 84; decides how to use images produced by manas- experience, 84-85.
buddhi-knowledge, is no longer tied to sensuous images and particular instances, 83; is freer but not capricious, 83; known as Reason in the West, 83; is a principle of direct seeing in Samkhya, 83.
Buddhism, describes the principles which constitute man, 74; is a spiritual consciousness which can do without God, 138; Gods are plentiful but no One God in, 138-139,
Buddhist Yoga, the mind functions at two levels of purity according to, 87; the sky enters the four samapattis of, 106.
Catholics, the, Protestantism means schism, apostasy, atheism and bibliolatry to, 90n.
Celtic peoples, our understanding of Vedic religion and Vedic Gods should help us to see in a new light the old Gods of, 139.
Chandidas and Tulsidas, words shine with light and throb with life in the poetry of, 102.
Chinese language, the number of speech sounds used in, 9.
Christian mind, Roget’s Thesaurus provides an ideograph of, 89-90.
Christian propaganda, the German word for God turned from a neutral plural into amasculine singular by, 115,
Christianity, meant bigotry, credulity, fanaticism, superstition and sanctimonious hypocrisy to the rationalists of the Age of Reason, 90n; means genocide, imperialism, Maxim guns, white man’s burden, bribes, proselytizing etc. to the Red Indians, the Africans and Asians, 90n; academicians see human evolution reaching its highest water-mark in, 116; religion of ‘One True God’, 134; freedom of worship disappeared when Rome was taken over by, 134; imperialist needs of Rome (became) bound up with the One God of, 134; intellectual motive for unity multiplied the number of Devils in, 135; Gods are disguised as angels in, 135-136.
Church, the (Catholic), means Popery, Scarlet Lady and Whore of Rome to Protestant reformers, 90n; devils occupy for many centuries the centre of attention and undermine the work and authority of, 135; Gods are disguised as angels but are not as plentiful as devils in, 135-136.
Confucius, on the shame of a gentleman’s words being better than his deeds, 95.
Devils, intellectual urge for unity multiplies the number of, 135; Medieval Christianity was chock- full of, 135; became the centre of attention and undermined the work and authority of the Church for many centuries, 135.
dhyana-bhimi or ekagra-bhiumi (the contemplative plane), is one of the two levels of purity of mind according to the Yogas of Patafijali and the Buddhists, 87; the mind is ingathered and concentrated in, 87; names and forms share the purity of the level of, 88; words drop their lower associations and meanings in, 95- 96; language acquires meanings proper to its nature and function in, 96. 5
different languages, the same object is described by different words in, 51, 59.
Durga, has a thousand names, 144; is amanifestation of the Mother Goddess, 144.
Earth, the ancients had many names to bring out the innerness of, 123; should be known as a Mother to prevent mining its soil and exploiting and depleting it with unscrupulousness, 163.
Egypt, ancient, was a polytheistic culture free from religious wars, 133-134; our understanding of the Vedic religion and Vedic Gods should help us to see in a new light the old Gods of, 139; lost its historical continuity and identity when it lost its Gods, 141.
Elor Elohim, is not the name of a deity common to all (peoples) but is the common name for different deities in the Semitic world, 115.
English language, phrases made from bodily gestures in, 6n; the number of speech-sounds used in, 9-10; has a number of words from the roots in Sanskrit language, 38; is becoming an isolating type of language, 38; Shakespeare gave power and eloquence to, 101; raised morally and spiritually by the Bible, 102.
etymology, tries to trace back the history of a word to its earliest recorded form and its transmission from one language to another, 35.
Europe, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past in, 114.
experiential unity, dissimilar objects and names of different origins meet in, 62-63.
externalizing mind, Gods of polytheism are subject to the despiritualizing influence of, 136.
false Gods, a true heart’s homage cannot go to, 139.
Fire, see Agni.
Fowler, H.W., collected many words used by the genteel in England, 29.
Ganes^a, has a thousand names, 144. Ganga, has a thousand names, 144; is a visible God, 145; certain striking features of Hindu Gods illustrated by the names of, 146; names of many other Goddesses are also the names of, 146; shares all the attributes common to all Hindu Gods, 146-153; pollution of rivers could have been prevented by meditation on some of the Names of, 162-163. Gayatri, has a thousand names, 144. Germanic peoples, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past amongst, 114; our understanding of the Vedic religion and Vedic Gods should help us to see in a new light the old Gods of, 139.
Germany, lost its historical continuity and identity when it lost its Gods, 141.
gestural language, Socrates on the universality of, 6; perfected in Indian classical dance, 7n; can be most eloquent in painting and sculpture, 7n.
Gita, the, see Bhagvadgita.
‘God’, the word, has acquired a fixed, intellectualized and outward meaning according to the mentality of the present age, 114; the memory of the idea of a deity of a more intuitive people is retained by, 114-115; turned from a neutral plural into a masculine singular by Christian propaganda, 115.
God, changed its number and gender in Norse and Teutonic languages after the conversion of heathens (to Christianity), 115; the Bible refers constantly to the physical limbs of, 127; remains an outward being if the motive for unity is merely intellectual, 135; has terrible majesty according the Old Testament, 157; is not only Auspicious and Life but also Death, Slaughter and Terrible, 157-158; a symbol loses its integrality, becomes partial and yields partial knowledge and power by pretending to be the sole symbol of, 158; transcends all Names and Symbols, 158; the Bhagvadgita on the transcendence of, 158-159; the essential unknowability of, 159; mystery and riddle at the heart of, 159; does not reside in a preacher’s harangues and declamations, 159; is unknowable yet can be known through Yoga, Dharma and Jiiana, 159-160; there are two methods of spiritual practice corresponding to the immanent and transcendent nature of, 160,
God of the Jews, has many names, 122.
Godhead, the sky becomes an attribute of, 106; is approached in two ways, 132-133; exists fully and indivisibly in each Name and Symbol, 158.
Gods, story of the rise and fall of empires and cultures told by different names and conceptions of, 90-94; become physical symbols to the outward mind, 105; the spontaneous intuition of the human race did not exclude the plurality of, 115; spiritual intuition of other ancient peoples agreed with the Hindu approach to, 116; tend to multiply under polytheism, 135; disguised as angels, cherubims and seraphims by the (Catholic) Church, 135- 136; are born and glorify one another when the soul awakens, 138; also fall away when spiritual consciousness awakens, 138; provide an invisible link between the past and present of a nation, 141; peoples of Egypt, Persia, Greece, Germany and the Scandinavian countries lost their historical continuity and identity when they lost their, 141; are external to the ordinary desire- consciousness, 155; God-life is expressed wholly and indivisibly by every Name of, 155; do not stand apart and are not autonomous in the Hindu conceptualization of higher life, 156.
Gods of polytheism, are subject to the despiritualizing influence of the externalizing mind, 136; tend to lose their inwardness and thus inner unity, 136; Upanishads and sages in India restored again and again the inwardness and unity to, 136.
Gods of Semitic origin, Pagan Gods were replaced by, 140.
Greece, ancient, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past in, 114; a polytheistic culture free from religious wars, 133-134; our understanding of the Vedic religion and Vedic Gods should help us to see in a new light the ancient Gods of, 139; lost its historical continuity and identity when it lost its Gods, 141.
Greek Gods, fell before the new, rising Christian God, 91.
Greek language, attachment of propositions and affixes to simple and basic roots and words yields new words in, 39.
Greeks, the, had benevolent Furies also, 48; had thoughts like those of the Indians on the subject of words, 101.
heathens, organized churches and missions are out to make war on the false Gods of, 142.
“henotheism”, the Vedic approach to Gods is called by Western scholars as, 133; is supposed to be progress from the polytheism of primitive tribes and a groping towards the perfection of Semitic monotheism, 133; defined in one dictionary as belief in a single god without asserting that he is the only God, 133; defined in another dictionary as worship of one god without denying the existence of others, 133; does describe something of the temper of the Vedic and Hindu religion, 133.
Hindu approach to Gods, agreed with the spiritual intuition of other ancient peoples, 116; a spirit of religious tolerance and freedom is bred by, 133.
Hindu Gods, ancient Gods of many Asian and European countries can be studied indirectly by a study of, 113; are still active and understood, 114; names shared in common by Siva, Visnu, Su=rya and Ganga illustrate certain striking features of, 146; each of them is also the other, 146; each has the attributes of the supreme Godhead, 146; each of them is also the first and the highest and also the most esteemed one, 147; each of them combines all the opposites, 147; each of them is also the source, the embodiment and the secret Self or truth of everything, 147; each of them is also the Gods and Elements of Nature, 148; each of them is beyond time, yet it gives names to all the planets and all measures of time, 148; each of them is full of valour, vigour and beauty, 148-150; each of them has also the other qualities of knowledge, light, askesis, joy, and truthful resolve, 150; each of them is everywhere, 150; each of them is also the great goal, the wide gate, the way and the knowledge that leads to the destination, 151; each of them is a great teacher, protector and saviour, 151-152; all them are also the great healers and bearers of all gifts to their worshippers, 152-153; all of them are equally worshipful, 153; all of them have their seats in the secret cave of the heart and are difficult to realize, 153; all of them are said to be easily attainable, 153-154; all of them are also the Great Questions, the Key to All Answers and the Great Exposition of everything, 154.
Hindu iconography, the destructive and terrible aspects of Kali abound in, 158.
Hindu India, has a sense of continuity with its past which other nations that changed their religions at some later stage, lack, 114.
Hindu religion, preserves many old layers and forms, 114; henotheism does describe something of the temper of, 133.
Hindu sages, see Hindu seers.
Hindu seers, had reflected deeply on many important questions concerning man and his world, 14; all phenomenal existence is nama-ripa according to, 15; names of things rather than their forms are more important to, 15; enumerate four levels of speech of increasing subtlety, 16-17; intimate relations between different levels of Reality discovered by, 19n; correspondence between the . inner and the outer, the cosmic and the individual and the higher and the lower established by, 19n; saw Nature’s phenomena as part of one Great Life and meeting-points of great spiritual truths, 124; had to have several names of familiar objects to signify their inner and larger life, 124; had many names for Agni, 125-127; restored again and again their inwardness and unity to the Gods, 136.
Hindu spirituality, gave Names and Forms to the divinely mysterious forces of life—destructive and terrible as well as constructive and agreeable, 157-158.
Hindu thought, on the subject of names and forms, 14-15; the concept of man in, 73-74; all phenomenal reality is called nama-ripa in, 87-88; has a larger approach to speech, 98-99; study of a word from two main angles in, 100; the Greeks held views similar to, 101; says that names of Gods are not names of external things, 123.
Hinduism, is one of the most ancient and still one of the major religions of the world, 113.
Hindus, had a well-developed theory of speech, 15; regard Siva and Rudra as two names of the same God, 48; the idea suggested by the sky to, 56; the fire was a living, breathing person to, 57; large use of concrete images in the ancient literature of, 115-116; plurality of Gods expresses the spiritual consciousness of, 116; have no supreme or fiihrer-God, 131; have no jealous God like the God of the Bible, 131; worship all their Gods with the same supreme epithets, 131; do not call their God either ‘ One’ or ‘Many’, 132; worship One Reality which is differently named, which is One and Many at the same time and which transcends them both, 132; need not accept the description of their approach to Gods as henotheism, 133; worship the same deity in all symbols which makes logical and spiritual sense, 145; Gods do not stand apart and are not autonomous in the conceptualization of higher life by, 156.
images and natural symbols, spontaneous intuition of the human race does not exclude the use of, 115.
impurity, exists at a more sattvika level too, 92; of speech, 94.
Incas, the, Sirya was worshipped by, 145.
India, names of Rama and Krishna are popular choices for meditation in, 107; inwardness and unity to Gods has been restored again and again by sages in, 136.
Indian classical dance, gestural language perfected in, 7n.
Indian thought, see Hindu thought.
Indo-European roots, were constructed at a time when Europe had to be the gracious dispenser of everything, and Asia the grateful recipient, xi-xii.
Indologists and Vedic scholars, did useful work but their own share of the harvest was husk and straw, 119.
Indra, the most celebrated psychic God in the Vedic literature, 127; called by many names in the Rgveda, 127-129; no physical correspondence for Gods like, 116; purely psychic God, 127; has three stations according to Vedic seers, 129; has multiple functions and multiple forms, 129-130; discovers that his strength is not his own, 136.
Infinity within, evoked by images of the ocean, the stars or even by mathematical numbers, 86.
Islam, admits of God’s Names but denies his Forms, 122; a name of God has to be confirmed by the Quran to be valid in, 122-123; has no use for names (of God) like Jupiter, Brahma or Igvara, for they derive from the languages of the kafirs (infidels), 123.
Jainism, is a spiritual consciousness which can do without God, 138; Gods are plentiful but no One God in, 138-139.
Japanese language, the number of speech-sounds used in, 9.
‘Jehovah’, is regarded as simply incorrect for the secret name YHWH, 122n; (the word) appeared as late as 1516 (A.D.) in Christian texts, 122n.
Jewish mystic tradition , says that God has a secret Name ‘which has not been sent into the world’ and which should not even be uttered, 98, 122; used substitutes and even substitutes of substitutes for this most secret Name of God, 122n.
Kali, has a thousand names, 144; is a manifestation of the Mother Goddess, 144; Hindu iconography often depicts the more destructive and terrible aspects of, 158.
kama-bhimi (the sensuous plane), one of the two level at which the mind functions according to the Yogas of Pataiijali as well as of the Buddhists, 87; the desire principle predominates in, 88; nama-ripa at the level of, 88; gives lower meanings to exalted words, 88,
Kapali Sastry, T.V., quotes Yaska to show that the Vedic Gods are characterized by mutuality of birth and nature, share the same names, signify one another and are the form and soul of each other because they are fashioned from the same substance and represent the same principle, 156- 157.
Krishna (Krsna) Shri, warns in the Bhadvadgita against flowery language, 94; meditation on the Name and Form of, 107; deepening meditation reveals other Names of, 108; is as big as the whole Reality in the Yoga of Devotion, 144; has a thousand names, 144; shows his “strange, awesome and terrible form” in the Bhagvadagita, 157-158.
language, there are two opposing views about, ix; questions central to any enquiry in the phenomenon of, x; expresses the deep, mysterious life of man’s psyche, xiii-xiv; is like a tree with its different parts coming out of the same root, 4; the mind holds together all parts of, 4; has not only expressed man’s fears but also expressed man’s sense of mystery, 5; signs made of bodily gestures in, 6n; dangers of the misuse of, 67-68; born out of and must express the fullness of man’s heart, 69; expresses man’s gall and spleen most of the time, 69; acquires meanings proper to its higher nature and function in the dhyana-bhimi or ekagra- bhumi, 96; becomes deep like the ocean in Vyasa, 103; divine in origin but debased by words used in the context of ambition, vulgarity, sensuality and egoistic self-aggrandizement, 103-104.
language, a, develops only some of its possibilities, 48; has several words to describe several ideas suggested by the same object, 51- 52; many names of images invoked by the same object provide a new bond of unity between the words of, 51; two ways of approaching, 73; is made by the people who speak it, 101; cannot rise above the vision and purity of a nation’s poets and thinkers, 101-102; lives through its men of vision, seeking and austerity, 102. language, sister, may branch off in quite a different direction, 49. language and language-groups in the world, use no more than a thousand speech-sounds, 8. Latin language, attachment of propositions and affixes to simple and basic roots and words yields new words in, 39,
logical positivists, a general distrust of words created by, 5; psychological links between words are unfortunate and signify slovenly thinking according to, 47; words and ideas are self-sufficient entities, monads or absolutes which never meet except in confusion according to the pet theory of, 70.
Mahabharata, the, large use of concrete images in the presentation of Gods in, 115- 116; has Gods for which there are no physical correspondences, 116; names after natural objects taken by many important God of, 116; gives 1008 names for Siva, 1000 for Visnu and 108 for Su=rya, 144.
man, Buddhism describes principles which constitute, 74; made in God’s image and keeps seeking this image, 161-162. \
manas, according to Samkhya, 80-82, 85; unites the receptive and expressive functions of the mind, 82; brings its data to the buddhi, 82-83.
manas and buddhi, the functions of, 74.
Many Gods, an archetypal spiritual consciousness expresses itself in the language of, 139.
Maruts, the, names after natural objects taken by Gods like, 116; have multiple functions and multiple forms, 129; one offered sacrifice along with other Gods, 133.
Marx, made a pointed reference to a social facet of the deterioration in the meanings of words of religious and spiritual import, 89.
meaning, the psychological transition of, 56-62.
meditation, has different meanings and functions in different Yogas, xiii; is the key to opening up the deeper meanings of moral and spiritual truths, 109.
Menken, H.L., on replacement of words under the impact of new ideas, 29.
Mexicans, the, Sirya was worshipped by, 145.
Middle East, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past in several countries of, 114.
mind, all parts of language are held together by, 4; can perform many functions simultaneously, 78; manas unites the receptive and expressive functions of, 82; the sky, the ocean, the stars are metaphors for, 86; functions at two levels of purity according to the Yogas of Pataiijali as well as of the Buddhists, 87; is ingathered and concentrated in dhyana-bhiimi or ekagra-bhimi, 87; we know only the surface layers of, 98; opposition between the One and the Many, between God and Matter and between God and Gods (is only) on the level of, 138.
mind and speech, are closely linked, 4.
Mitra, has multiple functions and multiple forms, 129; is offered sacrifice along with other Gods, 133,
monotheism, is not a spiritual idea but an ideology, 134; was consolidated in wars and led to further wars, 134; expresses inadequately man’s intuition for unity and for the Supreme, 135; is not saved by polytheism but by going deep into the life of the soul, 137.
monotheistic God, tends to become lifeless and abstract if unrelieved by polytheistic elements, 137.
monotheistic unity, fails to represent the living unity of the Spirit and expresses merely the intellect’s love of the uniform, 137.
moral and spiritual truths, meditation deepens the meanings of, 107; rise above their ordinary egoistic meanings and yield larger spiritual truths when meditated upon, 107; meditation is the key to opening up the deeper meanings of, 109.
Moses, had a glimpse of his God through the medium of fire, 115.
Mother Goddess, the, has a thousand names in her various manifestations as Kali, Durga or Sarasvati, 144.
mystic quest, discovery of higher meanings is the object of, 113; transmutation of man’s being is a necessary part of, 161-162.
mystic tradition, the unknowability or the negated knowledge of God is the fundamental insight of, 159.
nama-ripa (Subject and Object, Thought and Things), share the quality and purity of the level (of mind) to which they belong, 88.
names, only a small portion of our speech is used for, 3; are a great part of the good according to Plato, 5; derived from vocal imitations of speech-sounds associated with things and actions according to the echoic theory of, 12; inadequacies of the echoic theory of, 12-13; onomatopoeia does not go very far in explaining the origin of, 13; express the forms and essence of things according to Socrates, 14; Hindu thought on the subject of, 14-15; are more important than forms of things according to Hindu seers, 15; are imitations of the sounds made by them in the case of many animals and birds, 30; are given after the most striking quality of objects, 30-31; represent many a time the general import of things which derive from the names of individuals, 32; different elements go into the making of, 33; go out of fashion when they do not agree with the ruling passion of the age, 34; lose consciousness and degenerate into mere labels, 54.
Names of Gods, are not names of external beings according to Hindu thought, 123; are the truths of man’s higher life, 143; remain very important though modes of worship have considerably changed, 144; embody man’s psychic truths, 144; find a ready response in one’s psyche, 155; we deal with deep, mighty, lofty and sublime truths through them, 155; when the mind opens spiritually all names become, 155; unity, comprehensiveness, immanence, transcendence of spiritual Reality revealed even by a partial list of, 155-156; are names of the same Name or deity, 156; riches of the spiritual life can by be suggested only by many, 156; their deep inner unity revealed by the lists of, 157; are also comprehensive and reveal not only God’s goodness but also his terrible aspects, 157; God’s unknowability is suggested by some, 159; the shaping and transforming power of, 161; are revelatory, appropriatory, assimilatory and transformatory, 161; we grow in their likeness by meditating on, 162; each of them holds a whole universe within it, 162; each of them becomes the creative word, the saving word, 162; important social bearing of the invocation of, 162; the world suffers from exploitation, cruelty, bestiality and pollution because we have lost the secret of invoking, 163; no longer exercise their formative and transforming influence, 163; could be invoked again by aspiration, askesis and meditation, 163.
naming, the process of, 30-34, 50.
Nature’s mighty phenomena, are not only Gods but each one of them also bears several names, 123.
new names, new experiences, things and concepts call for, 21-23, 50.
new teachers, create their own -_ scriptures by denouncing all scriptures, 5.
New Testament, the, ridicules the atmosphere of free enquiry in ancient Athens, 134.
non-material objects, could also be chosen to meditate upon, 106.
Norse, the, had beautiful names for God, 145n.
Norse and Teutonic languages, conversion of heathens (to Christianity) changed the number and gender of God in, 115.
nucleus-syllable, new languages develop the possibilities of, 49.
object, an, evokes more than one suggestion, conveys more than one idea and calls for more than one name, 51.
old Gods, of many peoples can be seen in a new light by our understanding of the Vedic religion and the Vedic Gods, 139; have not died but only gone out of manifestation, 142; can come to life again in response to new summons, 142.
old sages, see Hindu sages.
old seers, see Hindu seers.
old Testament, the, scholars consider as ‘nature’ hymns some of the hymns of, 115; uses in a small passage the figures of birds and animals to illustrate certain truths of life, 117; God is with terrible majesty according to, 157.
One God, a good deal of conflict, vandalism, bigotry, persecution and crusading accompanied the replacement of Many Gods by, 140, 142; birth of Many Gods will not herald the death of, 142.
‘One True God’, Christianity is the religion of, 134; conquests and consolidation of empires were helped by the idea of, 134.
onomatopoeia, does not go very far in explaining the origin of names, 13; says that speech-sounds are not much more than what they appear to the physical ear, 13.
outside objects, dumb only to the extent a man is (spiritually) deaf, 62-63.
outward mind, Gods become physical objects to, 105.
Pagan Gods, replaced by Gods of Semitic origin, 140; were pretty fulfilling at one time and had inspired the best of men and women to acts of greatness, love, nobility, sacrifice and heroism, 140.
Panini, on the process of unmanifest sound becoming manifest, 17; on meaning of words at different levels of sound, 17; list of 2,343 roots in the Sanskrit language given by, 37.
Patan~jali, steps of the Yoga taught very clearly and analytically by, 48; the mind functions at two levels of purity according to the Yoga of, 87.
Pa=tan~jala Yoga, on movement of the meanings of words from the object to the observer, 96; the still posture of the Yogi is earned by meditating upon the sky in, 106.
Persia, our understanding of the Vedic religion and Vedic Gods should help us to see in a new light the old Gods of, 139; lost its historical continuity and identity when it lost its Gods, 141.
Persian language, many words formed from a single root in, 38.
physical, the, is not wholly different from the spiritual, 127.
physical images, presentation of the most abstract truths is in no way limited by, 117-118.
physical objects, larger ideas are suggested by, 64-65; convey truths beyond their physical meanings, 66; become truths of being and abode of Gods to an inward look, 105-106.
physical world, makes suggestions beyond itself, 68.
pilgrimage in time, means journeying back and making our offerings of the heart to those Names and Forms and Forces which once incarnated and expressed man’s higher life, 140.
Plato, regards names as a great part of the knowledge of the good, 5; discusses in a dialogue the mystery of speech, 6.
plurality of Gods, not excluded by the spontaneous intuitions of the human race, 115; spiritual consciousness of the Hindus expressed in terms of, 116.
polytheism, has a tendency of multiply Gods, 135; represents man’s urge for differentiation, 136; alone can do justice to variety and richness of the human mind, 136; is not saved by monotheism but by going deep into the life of the soul, 137
polytheistic cultures, ancient, were free from religious wars, 133-134.
possibilities of a language, remain latent and are the source of future developments, 49.
post-Vedic Gods, are conceived after the Vedic pattern, 157.
post-Vedic period, some old Gods were pushed into the background by new Gods in, 143.
preachers, a general distrust of words created by, 5; God does not reside in the harangues and declamations of, 159.
Protestant reformers, the (Catholic) Church meant Popery, Scarlet Lady and Whore of Rome to, 90n.
Protestantism, meant schism, apostasy, atheism and bibliolatry to the Catholics, 90n.
purity, the organs of the mind function differently at different levels of, 87; Samkhya speaks of three levels and the Yogas of the two levels of, 87.
Piisana, no physical correspondence for Gods like, 116; is a psychic God, 127; has multiple functions and multiple forms, 129.
Quran, the, a Name of God to be valid in Islam has to be confirmed by, 122-123.
rajas, makes the mind restless and passionate, 87.
Rama, is as big as the whole Reality in the Yoga of Devotion, 144; has a thousand names, 144,
rationalists of the Age of Reason, Christianity meant bigotry, credibility, fanaticism, superstition and sanctimonious hypocrisy to, 90n.
Reality, Hindu sages discovered the intimate relationship between the different orders of, 19n; as conceived in Indian thought, 98- 99.
Reality of the Spirit, cannot be grasped and expressed by one Name, 156; casts Its shadow differently and is conceived differently by our mind, 156; all are different shadows of the same, 156.
Reason, the West knows the buddhi- knowledge as, 83.
Red Indians, the, Christianity means genocide, imperialism, Maxim guns, white man’s burden, bribes, proselytization etc. to, 90n; Su=rya was worshipped by, 145,
religious consciousness, the word ‘ocean’ suggests important components of, 65.
religious tolerance and freedom, Hindu approach to Gods breeds a spirit of, 133.
religious wars, polytheistic cultures were free from, 133-134.
religious words, provide interesting psychological, sociological and historical data, 90.
replacement of Many Gods by One God, was accompanied by a good deal of conflict, vandalism, bigotry, persecution and crusading, 140; led to many rolling heads and much spilled blood, 142; polemics, bad blood, and frayed tempers are still provoked by the discussion of, 142.
Reveda, the, high meanings and holiness of words in the mystic tradition of, 97-98; names of Agni (Fire) in, 125-127; praises rendered unto Agni by the very first Sikta of, 126-127; Indra called by many names in, 127- 129.
river, many images are evoked by, 51- 53;
Roget’s Thesaurus, provides an ideograph of the Christian mind, 89-90.
Rome, ancient, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past in, 114; was
apolytheistic culture free from religious wars, 133-134; was an open place where different religions met and discussed freely, 134; different religions built their own temples and worshipped their own Gods in, 134; with the take-over by Christianity religious freedom disappeared from, 134; the One God of Christianity (became) bound up with the imperialist needs of, 134; our understanding of the Vedic religion and Vedic God should help us to see in a new light the old Gods of, 139.
root-suggestion, given up by one and retained by another name of the same import, 54.
root-syllable, broad and protean meaning of, 43-44; higher and lower senses inherent in the meaning of, 44-45; how words develop from, 48-49.
root-word, gives rise to a hundred related words, 50.
roots, a whole edifice of vocabulary rises on the foundation of, 39-40, 50; apparently dissimilar words held together by the thread of, 41.
Rudra, Hindus applied the word ‘Siva’ also to, 48; has multiple functions and multiple forms, 129.
same experience, could be derived from widely different objects and situations, 62.
same idea, could be evoked by widely different objects, experiences and situations, 59.
same language, the same object described by several names in, 51,.59.
same object, evokes several very different suggestions and ideas, 59.
Samkhya, speech-sounds explained in the language of, 19-20; derives its epistemology from its ontology, 80; moves from the subtle to the gross, 80; buddhi- knowledge is a principle of direct seeing in, 83; gives us a unified theory of all knowledge and meanings, 85-86; sees three qualities of the mind and its different organs and states, 87; on movement of the purified mind to subtler levels of reality, 96; is a spiritual consciousness which can do without God, 138.
Sanskrit language, the number of speech-sounds used in, 8-9; frequency use of speech-sounds in, 10; the sense of etymological unity and a mighty, luxurious tree growing out of a limited number of root-syllables is well preserved in, 36-37; an edifice of half a million words raised on the foundation of roots in, 37; attachment of propositions and affixes to simple and basic roots and words yields new words in, 39.
Sanskrit literature, different flavours expressed by different vargas of the Sanskrit alphabet in, 1 1n; the Tantras on the ‘sex’ and ‘castes’ of Sanskrit syllables in, 1 1n.
Sanskrit roots, Panini gives a list of, 37; are met in other Indo- European languages, 40-41.
Sarasvati, has a thousand names, 144; is a manifestation of the Mother Goddess, 144.
sattva, endows the mind with purity and clarity, 87; has still a good mixture of rajas and tamas, 92.
Scandinavian countries, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past in, 114; our understanding of the Vedic religion and Vedic Gods should help us to see in a new light the old Gods of, 139; lost their historical continuity and identity when they lost their Gods, 141.
Scandinavians, the, attributes of the (old) Gods of, 145n.
scriptural words, speak with many tongues, 94-95.
seed-roots, all languages and all meanings are held within themselves by, 49.
seed-syllables, a language uses only a few of the family of words raised by, 41.
see-words, a whole edifice of vocabulary rises on the foundation of, 50.
Semitic world, El or Elohim is the common name for different deities in, 115.
Shakespeare, gave power and eloquence to the English language, 101-102.
Sita, has a thousand names, 144.
Siva, is a big as the whole Reality in
the Yoga of Devotion, 144; has a thousand names, 144; the Mahabharata gives 1008 Names of, 144, 155; certain striking features of Hindu Gods illustrated by the names of, 146; all names of Visnu and Su=rya are also the names of, 146; shares all the attributes common to all Hindu Gods, 146-154; has ten thousand names, 155; a deeper unity revealed by the different names of, 157.
Sky, the, suggested to the Greeks the idea of blazing and glowing, 56; suggested to the Hindus the idea of shine or brilliance, 56; becomes a vehicle of the greater life of the mind, 106; becomes a symbol of infinity, pervasiveness, wonder, freedom and irresistibility, 106; becomes a power of the soul, 106; becomes an attribute of the Godhead, 106; is endless but supports all beginnings and ends, 106; is formless but supports all forms, 106; reconciles all contradictions, 106; has been a great object of worship in many religious traditions, 106; enters into the four samdpattis of the Buddhist Yoga, 106; the Upanishads repeatedly mention contemplation on, 106; Patafijala Yoga says that the still posture of the Yogi is won by meditating upon, 106.
Slavic peoples, a study of Hindu religion may link us with the religious consciousness, intuitions and forms that prevailed in the past amongst, 114; our understanding of the Vedic religion and Vedic Gods should help us to see in anew light the old Gods of, 139.
Socrates, on the universality of gestural language, 6; finds a truth and correctness in names, 6-7; on the expressive value of constituent sounds in speech, 7- 8; says that speech-sounds are not merely physical and represent psychic qualities which enter into the making of names, 12; a whole or a major part of the vocabulary of a language cannot be explained by the views of, 12;
onomatopoeia, offers little help to the views of, 13; says that every speech-sound has a specific idea to convey, 14; does not pursue far enough the subject of sound, 18; on every idea having a true form and appropriate sound, 20; was very sensitive to the impurities of speech, 94; on the mystery and unknowability of Gods and their names, 123.
Soma, is an intoxicating herb to a physical mind but a veritable deity to a spiritual consciousness, 120; has multiple functions and multiple forms, 129.
soul, the, uses outer symbols to convey inner realities, 119; all true meanings lie in, 119.
sound, Panini on many steps and processes between the unmanifest and the manifest levels of the existence of, 17; exists at two levels, 17-18; general essence of several sounds represented at the same time by the subtle level of, 18; forms and disguises change from language to language and even in the same language at the phenomenal level of, 18; Socrates does not pursue far enough the subject of, 18; Samkhya on what is represented by the physical and the subtle levels of, 19-20.
South American countries, have regained political freedom but not their spiritual identity, 141; should resurrect their (old) Gods for a spiritual reassertion, 141.
speech, a deep mystery is found in, 4; is intimately connected with the psychic and takes birth and grows from some psychic centre, 4; Plato discusses in a dialogue the mystery of, 6; Socrates on the different expressive value of the elemental constituent-sounds of, 8; Hindus had a well-developed theory of, 15; exists at various levels, in different modes and in different states of subtlety, 15; the modern science of Accoustics on different stages of, 15-16; exists at four levels of increasing subtlety according to Hindu sages, 16-17; Socrates was very sensitive to the impurities of, 94; people of spiritual perception are frugal in, 95; Indian thought has a larger approach to, 98-99.
speech-sounds, are theoretically limitless, 8; all languages and language-groups use only a thousand of, 8; even those which are used in a language are not used equally, occur with different frequency, and appear in different combinations and clusters in different languages, 10; are divided into vowels and consonants, 10-11; have their individual qualities, 11; carry a subtle atmosphere of their own, 11; express different flavours in different vargas of the alphabet of the Sanskrit language, 1 1n; have even ‘sex’ and ‘caste’ according to the Tantras, 11n; are not merely physical and represent psychic qualities which enter into the making of a name according to Socrates, 12; take on the shape, colour and the smell of the objects they stand for, 13; are no more than they appear to the physical ear according to onomatopoeia, 13; exist at a more subtle level, 50.
Spengler, Oswald, on the neuter gender and plural number of the old German word for God, 115; on the word being turned into a masculine singular by Christian propaganda, 115; speaks of equally profound religions that are theistic, pantheistic, polytheistic and even atheistic, 139.
spiritual, the, is not wholly different from the physical, 127.
spiritual age, uses words and names in senses no longer understood by a more materialist age or utilitarian mentality, 118-119.
spiritual consciousness, its fundamental form is wider than its Hindu expression, 114; Gods and their names are held together in the unity of, 127; can do without God in Buddhism, Jainism, Samkhya, Taoism and Zen, 138-139.
spiritual life, is one but vast and rich in expression, 136; is conceived differently by different human minds, 136.
spiritual practice, God’s transcendental and immanent nature corresponds to two methods of, 160.
spiritual reality, is vast and cannot be indicated by one name or formula or description, 136; has to expressed in glimpses and from many angles, 136-137; cannot be conveyed adequately by any single idea or system of ideas, 137.
St. Paul, did not feel at home in the free atmosphere of enquiry in ancient Athens, 134; represented not the spirit’s impatience with what is only cerebral but a passionate attachment to fixed ideas, 134; chose not a spiritual idea but a lesser way to interpret the inscription “To the Unknown God” at Athens, 159.
Sun (God), the, see Su=rya.
Sirya, names after natural objects taken by Gods like, 116; the old sages had many names for, 124- 125; is represented by a falcon’s head in the Egyptian pantheon, 125; pushed into the background in the post-Vedic period but is still invoked daily by millions of people through the Gayatri mantra, 143; has physical coordinates also, 144-145; the Mahabharata gives 108 names for, 144; is Aryan, non-Aryan, Vedic and post-Vedic, 145; was worshipped by the Red Indians, the Incas and the Mexicans, 145; is a visible God par excellence, 145; certain striking features of Hindu Gods are illustrated by the names of, 146; shares all the attributes common to all Hindu Gods, 146-152.
Tagore (Rabindranath), brought to the doors of the common man the beauty and cadence of the Bengali language as developed by Bauls and Vaishnava saints, 102.
tamas, makes the mind dull and obscure, 87.
Tantras, on the ‘sex’ and ‘caste’ of syllables in the different vargas of the alphabet in the Sanskrit language, 11n.
Taoism, is a spiritual consciousness which can do without God, 138.
Theology of One God, no different from Advaita when the urge for unity is spiritual, 135.
Tvastar, has multiple functions and multiple forms, 130.
Upanishads, the, correspondence between the inner and the outer, the cosmic and the individual, the higher and the lower established by, 19n; say that there is joy in the Vast, 47; describe principles which constitute man, 74; on the language of the man who reaches the purity of the Self, 96; contemplation on the sky is repeatedly mentioned in, 106; large use of concrete images in the presentation of Gods in, 115- 116; have Gods which have no physical correspondences, 116; names after natural objects taken by many important Gods of, 116; were an attempt made by sages to restore the inwardness and unity to the Gods, 136.
Upanishadic and Yogic literature, the meaning of buddhi in, 74.
Varuna, no physical correspondence for Gods like, 116; has multiple functions and multiple forms, 129-130; is offered sacrifices along with other Gods, 133.
Vayu, is offered sacrifices along with other Gods, 133; discovers that its strength is not its own, 136.
Vedas, the oldest Hindu scriptures and indeed the oldest extant literature of the Aryan race, ix; man’s sublime speech is presented in, 5; humanity’s oldest extant scripture, 5; large use of concrete images in the presentation of Gods in, 115-116, 122; have Gods which have no physical correspondences, 116; names after natural objects taken by many important Gods‘of, 116; the words for concrete images have larger meanings in, 117; all Gods have multiple names in, 122; a different approach to Gods adopted by the people of, 131-132.
Vedas and Upanishads, the reason why images (of Gods) are concrete in, 118; no planned secrecy, no linguistic trickery and no code of human devising used to secure the teachings of, 119.
Vedic approach, no single God in, 131; one Reality called by different names in, 131-132; gives unity without sacrificing diversity, 137; is one with the yogic or the mystic approach, 137; makes no distinction between One True God and False Many Gods but between a true and false way of worship, 137.
Vedic Gods, each of them has a thousand names, 129; each of them shares his names with other Gods, 129; each of them has multiple functions and multiple forms, 129; each of them has spiritual and mutually shared forms, 129; each of them is supreme in turn, 130; all of them share praises and oblations given to each of them, 130; have no supreme God, 131; are not arranged in a hierarchy, 131; present not a pantheon but a pandemonium to the Western schematic mind, 131; are not jealous like the God of the Bible, 131; are worshipped in turn by the same supreme epithets, 131, are invoked jointly, 133; were neither primitive nor aberrations but presented a fundamental movement and sensibility of the psyche, 143; set the pattern for all subsequent development in the conceptualization of Gods, 143; new Gods share the characteristics of, 144; are characterized by mutuality of birth and nature, share the same names, signify one another and are forms and soul of each other because they are fashioned from the same substance and represent the same principle according to Yaska quoted by T.V. Kapali Sastry, 156-157.
Vedic language, has two more sounds in addition to those used in classical Sanskrit, 8-9.
Vedic literature, even the semblance of physical tethering dropped by some Gods in, 127-129; Indra is the most celebrated psychic God in, 127; the number of Gods is no point of dispute in, 132; all Gods are friends, one and equal in, 133.
Vedic pantheon, Fire is a great God in, 105; wider perspective from which Gods could be viewed can be illustrated with the help of Gods in, 140.
Vedic religion, henotheism does describe something of the temper of, 133.
Vedic religion and Vedic Gods, old Gods of the Baltic countries, the Celtic and Germanic peoples, Egypt Greece, Persia, Rome, the Scandinavian countries and the Slavic peoples can be seen by us in anew light by an under- standing of, 139.
Vedic Rishis, worshipped the Fire which burns up all impurities, 105; saw the invisible in all visible signs they used, 120; said that Soma was an intoxicating herb to a physical mind but a veritable deity to a spiritual consciousness, 120; Agni was worshipped as God by, 126; Agni and Indra have three stations according to, 129; worshipped God in many Forms and under many Names, 139.
Vedic seers, see Vedic Rishis.
Vena, sees manifoldness of the world become one-form in that secret station of the heart where the world is rested in truth, 138.
Visnu, has multiple functions and multiple forms, 129-130; has a thousand names, 144; the Mahabharata give 1000 names of, 144; is psychic in origin, 144; names of many other Gods are also the names of, 146; shares all the attributes common to all Hindu Gods, 146-154; a deeper unity is revealed by different names of, 157.
Vyasa, language becomes deep like the ocean in, 103; releases the imprisoned splendour of all the words in all languages, 103.
West, the buddhi-knowledge is known as Reason in, 83.
Western schematic mind, Vedic approach to Gods is disconcerting to, 131; finds no pantheon and sees a pandemonium in Vedic Gods, 131,
Western scholars, Vedic approach to Gods is called “henotheism” by,” 133; misunderstand images of Kali in her more destructive and terrible aspects, 158.
Western youth, are in revolt against their parents’ religion, 141; should explore the symbols of their more remote forefathers, 141,
Whitney, W.D., provides a frequency- chart of speech-sounds used in Sanskrit language, 10.
word(s), incarnate a deep truth of the mind, life and consciousness, 4; have a meaning which persists through time’s ups and downs, 4; logical positivists and preachers have created a distrust of, 5; imitate things in some subtle way to express them, 6; spoken and audible sound does not contain the meaning of, 17; is without any outward expression at its subtlest status, 17; loss of inwardness by, 20; may carry historical and sociological data congealed in one place, 23-27; contraction and expansion of the meaning of, 27-28, 31-32, 34; all kinds of motives and social factors involved in the use of, 28- 29; new ideas lead to replacement of, 29; serve new needs, renew their life and retain their sense of continuity, 29-30; have their destiny like nations and individuals, 33; may be used not to express but to conceal thought, 34; have histories and can be traced back to a dim past, to their more ancestral forms, 35; a pattern is followed in the history and pilgrimage of, 35; become parts of a family, 35-36; different meanings stay embedded indifferent layers of, 36; is a living organism, 36; has more vital parts where its life resides, 36; dies and rises again from its own ashes, 36; incarnates the history of a people, 36; have strong psychological links, 41; are pregnant with life and possibilities, 41-42; association with words of similar sound or import modify the meaning of, 43-44; are related because they develop related senses of the same basic idea, 42-43; has to bear the burden of several meanings inherent in its stem, 45- 46; unconscious wisdom of the mind sees the connections between, 47-48; unite even two opposite concepts, 48; lose in one language and retain in another the memory of their ancestry 49; the larger life of, 49; meanings are not tacked arbitrarily on, 51; several ideas suggested by the same object described severally by, 51-53; develop several suggestions from the same referent, 53; consciousness beyond the material and the utilitarian is developed by, 53-54; come from diverse suggestions and develop different ideas, 57; different layers and modes of the meanings of, 64-65; exists simultaneously at the physical, psychological, moral and spiritual levels, 66; their utility as referents is limited, 66-67; begin to speak and tell a worthwhile story as they rise from their mere physical status and acquire a more psychological existence, 67; made fit for poetry by tethering to a physical fact, 67; are multifaced and multi-tongued by nature, 68; express the hidden, larger life of the mind, 68-69; image the unity of mind and thought, 69; are self-sufficient entities, monads or absolutes which never meet except in confusion according to the pet theory of logical positivists, 70; deeper unity of a language revealed by grouping according to meanings of, 70-71; meets other words at a thousand places, 71-72; reveal an underlying unity of thought which itself is an expression of deeper psychic and spiritual unity, 72; invite a look from a more internal station, 73; belong to different categories answering to different organs of the mind, 75-76; have multiple and larger meanings, 77-78; becomes an idea at the buddhi level of meanings, 83-84; enters a larger world as an idea, 84; change radically in their meanings and significance to an inward mind, 86; derive their meanings from different organs of the mind, 87; carry meanings of the level of consciousness from which they derive, 88-89; Marx made a pointed reference to a social facet of the deterioration in meanings of, 89; carry ego- satisfying meanings in exclusivist cultures, 89-90; tamasika and rajasika deterioration in the meanings of, 89-91, 92; express man’s thoughtlessness most of the time, 91; are used in their lower meanings most of the time by most of the people, 92; acquire a different meaning when man enters the imaginative and intellectual state of mind, 92-93; drop their lower associations and meanings in the dhyana-bhiimi, 95-96; Patafijala Yoga on the movements of the meanings of, 96; are in their most proper form when they express man’s higher life, 97; mystic tradition of the Reveda on high meanings and holiness of, 97-98; include all worlds and planes of existence according to Indian thought, 99; has three bodies—physical, subtle, and causal—one inside the other, 99; many seed- meanings are contained in the subtle body of, 99; monumental meanings are contained in the causal body of, 99-100; are studied from two main angles in Indian thought, 100; Greeks had thoughts like those of the Indians on the subject of, 101; abodes of the meanings of, 101; shine with light and throb with life in Chandidas and Tulsidas, 102; in Vyasa they touch the highest they are capable of, 103; Yogas use the method of meditation for entering the larger meanings of, 104-105; have multiple meanings of which the higher meanings remain hidden, 119.
word-forms, a kind of nucleus at the heart of, 39.
world, the, we know only the outer forms and workings of, 98.
world-discovery, the path of self- discovery and God-discovery lies through, 76.
Yajavalkya, on the number of Gods, 132; speaks the language of Yoga, 132.
Yaska, quoted by T.V. Kapali Sastry to show that Vedic Gods are characterized by mutuality of birth and nature, share the same names, signify one another, are the form and soul of each other because they are fashioned from the same substance and represent the same principle, 156-157.
Yoga(s), the word ‘prasada’ describes a whole system of, 48; Patafijali and Buddha teach very clearly and analytically the steps of, 48; the concept of man in, 73-74; use the method of concentration and meditation for entering the larger meanings of, 104; Yajfiavalkya speaks the language of, 132; God is secret and deep but can be reached through, 159-160.
Yoga of Devotion, has certain names as big as the whole Reality, 144.
Yogic words, make no apparent sense and form no part of man’s experience, yet they are the staple of a higher life, 77.
Zen, a spiritual consciousness which can do without God, 138.
“The writer is not merely a scholar in linguistics. He is a mystic too and he gives a rational explanation of the four levels of speech, para, paSyanti, madhyama and vaikhari and their location in the consciousness of man. Apart from the creative power of the Word, he speaks of its revelatory power as name. He points out how in all religious and occult traditions the names of God are held to be secret. He cites from the Rig Veda several passages to this effect. The outer meaning of a name is for the profane: the real import is revealed only to him who is purified by tapas (vide Yaska). Meditation on the Name is the means to realise this essential meaning after a series of different meanings are successively revealed.
“The chapters on the names of Gods in the Veda are superbly illustrated and demonstrate the deeper logic of calling the different Gods by the same Name and the same Gods by different names. Each name of a God is a gate opening into a kingdom of Glory. Incidentally, Sri Ram Swarup explains the failure of many Indologists to enter into the secret of the Name because of their alien mentality which could not enter into the spirit of the Rishis who openly speak of the highest empyrean both as the home of the Gods and the birth-place of the hymns celebrating the Name. He gives in simple words the technique of nama-japa which lands the practicant in the lap of Him whose sound-body is the Name that is meditated upon. ‘Each Name is a creative mantra; when meditated upon, it becomes a power, the creative Word, the saving Word.’” — M.P. Pandit, in The Hindu
VOICE OF INDIA