Dark night of the soul, spiritual crisis, spiritual madness, spiritual emergency, divine madness, holy madness... these are various phrases that have been used to describe a unique experience - a profound test of faith and spiritual endurance - that seems to be a necessary part of walking the path home to God. You cannot find the Light unless you enter the darkness.

Read more here: » Dark Night Of The Soul: Spiritual Crisis - The Dark Night Of The Soul

Dynasties Among ancient peoples almost worldwide there have always been two types of dynastic government, the divine and the human. Ancient religious philosophy taught that government should try to follow the pattern set in the heavens or in the hierarchies of nature; and it was upon this fact that arose the early teaching of what became later known as the divine right of kings. In fact, early human history taught of the former existence of dynasties which ruled the various peoples of earth by the right of spiritual wisdom and knowledge, first through demigods, then heroes, and finally before the system passed into the merely human dynasties as we now know them, the dynasties of initiate-kings.

In ancient Hindustan there were two principal dynasties of kings, as given in the epics and the Puranas, named the Suryavansa (the Solar Dynasty) and the Chandravansa (the Lunar Dynasty). The former was said to have been descended from the sun through Ikshvaku, who according to mythology was the son or grandson of the sun, Vaivasvata-Manu, the progenitor of our present humanity. The Chandravansa was said to have sprung from Atri, the maharshi (great rishi), whose son again was Soma or the moon, whence the name lunar given to the dynasty.

In ancient Egypt there were thirty Dynasties of kings, as enumerated by the historian Manetho. But the Egyptian priests told Herodotus that there were three divine dynasties which preceded the reign of the human kings: that of the gods, of the demigods, and of the heroes. China too had its divine dynasties which preceded the human dynasties: thus the Chow rulers are placed at 1100 BC, but they were again preceded by the Sheng and the still earlier Hea (or Hia) dynasties. The Greeks taught the existence of divine dynasties followed by human, and Plato tells of divine and semi-divine instructors who first taught mankind the arts, sciences, and agriculture. The same general tradition is found in ancient America. The ancient Chaldeans used the figures 4 3 2 in their calculations concerning the time periods of their dynasties, which they said extended backwards from themselves for a length of 432,000 years.

The Secret Doctrine states that the earliest human races were instructed and guided by divine and semi-divine beings. Thus, the fourth or Atlantean race originally received its knowledge of cycles and astronomy, as well as of the arts and sciences, from divine and semi-divine dynasts. Before the Atlanteans, the Lemuro-Atlanteans were the first who had a dynasty of spirit-kings -- actual living dhyanis or demigods who had assumed bodies to teach and guide humankind; and they also instructed mankind in arts and sciences (SD 2:222).

An ancient Egyptian zodiac has been found which represented three Virgins: "The three 'Virgins,' or Virgo in three different positions, meant . . . the record of the first three 'divine or astronomical Dynasties,' who taught the Third Root-Race; and after having abandoned the Atlanteans to their doom, returned (or redescended, rather) during the third Sub-Race of the Fifth, in order to reveal to saved humanity the mysteries of their birth-place -- the sidereal Heavens. The same symbolical record of the human races and the three Dynasties (Gods, Manes -- semi-divine astrals of the Third and Fourth, and the 'Heroes' of the Fifth Race), which preceded the purely human kings, was found in the distribution of the tiers and passages of the Egyptian Labyrinth" (SD 2:435-6).

(See also: Dynasties , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

For more dictionary entries, see » Divine Dictionary

Possessor of Insinuated Knowledge, knower of the secrets of the Command 'Be' and its implementations, Proclaimer of reality, His Divine Grace Qalandar Baba Auliya was a man of signs and wonders, but by nature he was a very cautious person and avoided performance of wonder-workings (karamat). But despite his careful attitude many wonder workings took place by him. Khawaja Shamsuddin Azeemi wrote these wonder-workings in his book "Tazkara Qalander Baba Aauliyha (R.A)". Azeemi ...

See also:

Azeemia, Azeemia - PREFACE, Azeemia - Establishment of Silsila-e-Azeemia, Azeemia - Names and Titles, Azeemia - Hassan Ukhra Sayyed Muhammed Azeem Barkhiya, Azeemia - Huzoor Qalandar Baba Auliya R.A, Azeemia - Worldly Life, Azeemia - Birth, Azeemia - Early Education, Azeemia - Over View of Life, Azeemia - Career, Azeemia - Last Days, Azeemia - Noble Character, Azeemia - Praise Worthy Qualities, Azeemia - Disposition, Azeemia - Some Habits, Azeemia - Spiritual Training & Initiation, Azeemia - Miracles, Azeemia - Pigeon That Came To Life, Azeemia - Deaf & Dumb Girl, Azeemia - Spiritual Healing of Tumor, Azeemia - Work, Azeemia - Khwaja Shamsuddin Azeemi, Azeemia - Birth, Azeemia - Initiation, Azeemia - Books, Azeemia - Societies for Promotion of Education, Azeemia - Editorship, Azeemia - Mission, Azeemia - HUE, Azeemia - rules

Read more here: » Azeemia: Encyclopedia II - Azeemia - Miracles

MOTHER SARASWATHI

Mother Saraswathi, is divine knowledge personified, the embodiment of knowledge of the Absolute. The sound of Her celestial veena awakens the notes of the sublime utterances of the Upanishads which reveal the Truth, and the sacred monosyllable, Om. She bestows the knowledge of the supreme, mystic sound and then gives full knowledge of the Self as represented by Her pure, dazzling snow-white apparel. Therefore, to propitiate Saraswathi, the giver of knowledge, is the third stage.

From " Hindu Fasts & Festivals " by Sri Swami Sivananda.

Read more here: » Saraswathi: The Hindu Godess Mother Saraswathi

Sahaja Yoga - The physics of Sahaja Yoga

I will try to explain Sahaja Yoga in the simplest way, but please note that it is really complicated if you want to know it in detail. The best way to enjoy television is first to switch it on and watch. Then later you can try to understand its engineering.

Read more here: » Sahaja Yoga: Sahaja Yoga - The physics of Sahaja Yoga

Kundalini Yoga actually belongs to Tantrik Sadhana, which gives a detailed description about this serpent-power and the Chakras.
Excerpt from the book Kundalini Yoga by Sri Swami Sivananda

Read more here: » Kundalini: Tantra Yoga and Kundalini

divine incarnation: The concept of avatara. The Supreme Being's (or other Mahadeva's) taking of human birth, generally to reestablish dharma. This doctrine is important to several Hindu sects, notably Vaishnavism, but not held by most Saivites.

See: avatara, avatar, Vaishnavism.

(See also: Divine incarnation , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Divine Dictionary

Ramayana

"The most ancient Sanskrit epic poem, written by the sage Valmiki. It is estimated to have been composed about 500 B.C., and contains approximately 50,000 lines. The Ramayana describes the life of Sri Rama: his banishment from Ayodhya; life in the forest with his faithful wife Sita; Sita's abduction by Ravana; the war of Rama and his allies against Ravana; defeat of Ravana and rescue of Sita; Rama's return to Ayodhya as ruler; slander of Sita by the people of Ayodhya and her banishment from the kingdom; her subsequent exoneration and final ascent to heaven, where she is joined by Rama."

-- Ramakrishna-Vedanta Wordbook

"The Ramayana is a work of the same essential kind as the Mahabharata; it differs only by a greater simplicity of plan, a more delicate ideal temperament and a finer glow of poetic warmth and colour. The main bulk of the poem in spite of much accretion is evidently by a single hand and has a less complex and more obvious unity of structure. There is less of the philosophic, more of the purely poetic mind, more of the artist, less of the builder. The whole story is from beginning to end of one piece and there is no deviation from the stream of the narrative. At the same time there is a like vastness of vision, an even more wide-winged flight of epic sublimity in the conception and sustained richness of minute execution in the detail.

...The eopic poet has taken here also as his subject an Itihasa, an ancient tale or legend associated with an old Indian dynasty and filled it in with detail from myth and folklore, but has exalted all into a scale of grandiose epic figure that it may bear more worthily the high intention and significance. The subject is the same as in the Mahabharata,, the strife of the divine with the titanic forces in the life of the earth, but in more purely ideal forms, in frankly supernatural dimensions and an imaginative heightening of both the good and the evil in human character. On one side is portrayed an ideal manhood, a divine beauty of virtue and ethical order, a civilization founded on the Dharma and realising an exaltation of the moral ideal which is presented with a singularly strong appeal of aesthetic grace and harmony and sweetness; on the other are wild and anarchic and almost amorphous forces of superhuman egoism and self-will and exultant violence, and the two ideas and powers of mental nature living and embodied are brought into conflict and led to a decisive issue of the victory of the divine man over the Rakshasa. All shade and complexity are omitted which would diminish the single urity of the idea, the representative force in the outline of the figures, the significance of the temperamental colour and only so much admitte as is sufficient to humanise the appeal and the significance.

The poet makes us conscious of the immense forces that are behind our life and sets his action in a magnificent epic scenery, the great imperial city, the mountains and ocean, the forest and wilderness, described with such a largeness as to make us feel as if the whole world were the scene of his poem and its subject the whole divine and titanic possibility of man imaged in a few great or monstrous figures. The ethical and the aesthetic mind of India have here fused themselves into a harmonious unity and reached an unexampled pure wideness and beauty of self-expression. The Ramayana embodied for the Indian imagination its highest and tenderest human ideals of character, made strength and courage and gentleness and purity and fidelity and self-sacrifice familiar to it in the suavest and most harmonious forms..."

-- Sri Aurobindo, The Foundations of Indian Culture,

SABCL Vol 14 pp. 289-90

(See also: Ramayana , Hinduism, Vedic Scriptures, Yoga, Body Mind and Soul)

For more dictionary entries, see » Divine Dictionary

Quite often we are faced with the dilemma of having to decide what is right and what is wrong. Our instinct tells us one thing, whereas our conscience tells us something else. Which are the good qualities that must be developed and which are those undesirable ones that must be abandoned?

Lord Krishna addresses this problem in chapter 16 of the Bhagavad Gita . Krishna explains that there are two basic types of inherently opposite dispositions in people - the daivic or divine and the asuric or demonic. Daivic qualities are the cause of liberation ( moksha ), and asuric qualities, the cause of bondage. Krishna lists 26 qualities as divine, which are self-explanatory. Fearlessness tops the list as the prime virtue. It is all encompassing.

(See also: Peace on Earth , God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

Read more here: » Peace on Earth: Oust The Demonic, Liberate Self

Ramakrishna Paramahamsa was one of the most remarkable Indian saints of recent history (1836 -1886). He is chiefly known for his high attainments in approaching God along many different paths. Most saints have one path, one line of attainment in reaching the goal. Ramakrishna, however, explored each in its turn. He was a lively and likeable human, and made a deep impression on all that came into his sphere. He left behind innumerable devotees and helped many to follow the ultimate goal in his footsteps.

Read more here: » Ramakrishna Paramahamsa: An introduction to Ramakrishna Paramahamsa

Sandhi, Samdhi (Sanskrit) [from sam together + the verbal root dha to place]

That which combines or unites; the interval between day and night, twilight; also the period at the expiration of each yuga (age), or between two manvantaras or kalpas. Equivalent to 1/10 the duration of the yuga and lasts until the commencement of the next yuga.

Such is the way the time periods of the yugas are calculated, whether according to divine years or solar years. However, when attention is concentrated solely on the dawns and twilights (there being a dawn and a twilight for each such time period in a yuga), every dawn and twilight conjoined is 1/6 of the length of each such time period: in other words, a dawn or twilight is 1/12 of the length of such period.

As an example, a mahayuga of 4,320,000 solar years (or 12,000 Divine Years, 360 solar years making one Divine Year) consists of four minor yugas -- the krita, treta, dvapara, and kali, decreasing in length by the Pythagorean scale of 4, 3, 2, 1 respectively. Thus counting in Divine Years, the krita is 4800 such years long, the treta 3600 such years, the dvapara 2400 such years, and the kali 1200 such years. Otherwise phrased, the krita is 4000 years long plus 1/10 thereof -- 400 years for its dawn and 400 years for its twilight. The treta is 3000 years long plus 1/10 that period or 300 years for its dawn and 300 years for its twilight.

The dvapara and the kali are calculated by the same rule. With solar years, the system can be illustrated by stating that the kali yuga is 360,000 solar years long, 1/10 of that period or 36,000 years each for its dawn and its twilight, the total comprising the full duration of 432,000 years. Thus the 2/10 when added are 72,000, which is 1.6 of the total duration; and either the dawn or twilight is 1/12 of the total or 36,000.

Another form of the term is sandhya; whereas sandhyansa is often specifically used for the period ending or closing a yuga and is 1/10 of the length of the age that it closes.

(See also: Sandhi, Samdhi , Mysticism, Mysticism Dictionary)

For more dictionary entries, see » Divine Dictionary

Shakti: (Sanskrit) "Power, energy," from the root shak, "to be able."

The active power or manifest energy of Siva that pervades all of existence. Its most refined aspect is Parashakti, or Satchidananda, the pure consciousness and primal substratum of all form.

This pristine, divine energy unfolds as ic�ha shakti (the power of desire, will, love), kriya shakti (the power of action) and jnana shakti (the power of wisdom, knowing), represented as the three prongs of Siva's trishula, or trident. From these arise the five powers of revealment, concealment, dissolution, preservation and creation.

In Saiva Siddhanta, Siva is All, and His divine energy, Shakti, is inseparable from Him. This unity is symbolized in the image of Ardhanarishvara, "half-female God." In popular, village Hinduism, the unity of Siva and Shakti is replaced with the concept of Siva and Shakti as separate entities. Shakti is represented as female, and Siva as male. In Hindu temples, art and mythology, they are everywhere seen as the divine couple. This depiction has its source in the folk-narrative sections of the Puranas, where it is given elaborate expression. Shakti is personified in many forms as the consorts of the Gods. For example, the Goddesses Parvati, Lakshmi and Sarasvati are the respective mythological consorts of Siva, Vishnu and Brahma. Philosophically, however, the caution is always made that God and God's energy are One, and the metaphor of the inseparable divine couple serves only to illustrate this Oneness.

Within the Shakta religion, the worship of the Goddess is paramount, in Her many fierce and benign forms. Shakti is the Divine Mother of manifest creation, visualized as a female form, and Siva is specifically the Unmanifest Absolute. The fierce or black (asita) forms of the Goddess include Kali, Durga, Chandi, Chamundi, Bhadrakali and Bhairavi. The benign or white (sita) forms include Uma, Gauri, Ambika, Parvati, Maheshvari, Lalita and Annapurna. As Rajarajeshvari ("divine queen of kings"). She is the presiding Deity of the Sri Chakra yantra. She is also worshiped as the ten Mahavidyas, manifestations of the highest knowledge - Kali, Tara, Shodashi, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagata, Matangi and Kamala. While some Shaktas view these as individual beings, most revere them as manifestations of the singular Devi. There are also numerous minor Goddess forms, in the category of gramadevata ("village Deity"). These include Pitari, "snake-catcher" (usually represented by a simple stone), and Mariyamman, "smallpox Goddess."

In the yoga mysticism of all traditions, divine energy, shakti, is experienced within the human body in three aspects:

1)    the feminine force, ida shakti,

2)    the masculine force, pingala shakti, and

3)    the pure androgynous force, kundalini shakti, that flows through the sushumna nadi.

Shakti is most easily experienced by devotees as the sublime, bliss-inspiring energy that emanates from a holy person or sanctified Hindu temple.

See: Amman, Ardhanarishvara, Goddess, Parashakti, Shaktism.

(See also: Shakti , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Divine Dictionary

Eros (Greek) Love, desire; represented in the Hesiodic theogony as one of four self-existent deities, the others being Chaos, Gaia, and Erebos; otherwise as the son of Aphrodite by either Ares, Zeus, or Hermes.

Eros is the cosmic force which causes the unmanifest to seek self-manifestation: it is divine love, will, desire; the desire to manifest in creative activity, and thus to give life and existence to all beings. This desire, which "arises first in It" (SD 2:578), is in the gods and in all nature. After the worlds have been manifested, Eros then becomes, under the form of fohat, the ever-active force which brings together and combines the elemental atoms.

"Fohat, in his capacity of Divine Love (Eros), the electric Power of affinity and sympathy, is shown allegorically as trying to bring the pure Spirit, the Ray inseparable from the one absolute, into union with the Soul" (SD 1:119). Eros, like his synonyms kama, amor, and cupido, acts on many planes.

(See also: Eros , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

For more dictionary entries, see » Divine Dictionary

Detailed description of how a Homa is performed.
During a homa, various rituals are performed successively in order to activate various energies and to also develop the right emotion to perform the homa. Some of these rituals are common and must be observed before every homa. After these rituals are performed, the main homa would begin wherein the rituals differ depending on which deity you invoke. The common rituals for all homas are described.

Read more here: » Homas: The different steps in a Homa and their significance

The Divine Comedy is composed of three canticas (or "cantiche"), Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise), composed respectively of 34, 33, and 33 cantos. The first cantica, Inferno, is by far the most famous of the three, and is often published separately under the title Dante's Inferno. As a part of the whole literary work, the first canto serves as an introduction to the entire Divine Comedy, making each of the canticas 33 cantos lon ...

See also:

The Divine Comedy, The Divine Comedy - Structure and story, The Divine Comedy - Inferno, The Divine Comedy - Purgatorio, The Divine Comedy - Paradiso, The Divine Comedy - Thematic Concern, The Divine Comedy - Response and criticism, The Divine Comedy - Original copies, The Divine Comedy - Derivative works, The Divine Comedy - Visual arts, The Divine Comedy - Literature, The Divine Comedy - Music, The Divine Comedy - Sculpture, The Divine Comedy - Notes

Read more here: » The Divine Comedy: Encyclopedia II - The Divine Comedy - Structure and story

In the series, Evolving Towards Enlightenment I-V, Carl Johan Calleman explains the links between the Mayan Calendar Enlightenment and the significance of the year 2012.

Read more here: » Mayan Calendar: Evolving Towards Enlightenment - I

The chanting of the Divine Name or nama japa has an important place in bhakti tradition. Nama japa can be in the form of japa or stotra. Japa is silent repetition of a mantra while stotra is uttered out loud.

The sahasranama stotra is perhaps the most popular of all stotras. There are sahasranamas of most of the deities of the Hindu pantheon of which two have attained great popularity. These are the Lalita Sahasranama in praise of the Divine Mother and Vishnu Sahasranama in praise of the Lord conceived as Vishnu.

(See also: Sahasranama , God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

Read more here: » Sahasranama: Power of Chanting The Sahasranama  

A miracle, metaphysically speaking, is never a mere coincidence - no matter how extraordinary or significant. If you miss a plane and the plane crashes, that is not a miracle unless God intervened in the natural course of events causing you to miss the flight!

A miracle is a supernaturally (divinely) caused event - an event (ordinarily) different from what would have occurred in the normal ('natural') course of events. It is a divine overriding of, or interference with, the natural order.

(See also: Metaphysics, Metaphysical Principles, Definition of Metaphysics, Metaphysical Techniques, Miracles, Creating Miracles Faith and Belief, Spiritual Guidance, Peace of Mind, Life and Beyond, Body Mind and Soul)

Read more here: » Miracles: Understanding Miracles

Each soul is potentially divine. "We are not human beings learning to be spiritual; we are spiritual beings learning to be human," said Jacqelyn Small. If this be so, why this forgetfulness about our divine potential?

What causes this amnesia? Rabbi Shlomo of Karlin has summed up the ultimate aim of Satan as: "The worst thing that the evil one can achieve is to make man forget that he is the son of a king."

(See also: Spiritual Growth , Faith and Belief, Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

Read more here: » Spiritual Growth: Gain The Self, Lose The I  

There is no reference to worship of idols in the Vedas. The Puranas and the Agamas give descriptions of idol-worship both in the houses and in the temples. Idol-worship is not peculiar to Hinduism. Christians worship the Cross. They have the image of the Cross in their mind. The Mohammedans keep the image of the Kaba stone when they kneel and do prayers. The people of the whole world, save a few Yogis and Vedantins, are all worshippers of idols. They keep some image or the other in the mind.

The mental image also is a form of idol. The difference is not one of kind, but only one of degree. All worshippers, however intellectual they may be, generate a form in the mind and make the mind dwell on that image.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Hindu Worship: The Philosophy And Significance Of Idol-Worship

Allfather; Alfadir (Icelandic) (from al all + fadir father)

Odin, father of gods and men. As Allfather, Odin occurs on many levels: as the indwelling divinity in a universe and in every part of the universe. He is also, together with his two brother-gods, the creative power of life on each level of existence. Odin (divine intelligence, Sanskrit mahat), Vile (will), and Vi or Ve (awe, sanctity) comprise the cosmic creative trinity. They spring from Bur, the quasi-manifest or Second Logos, which in turn emanated from Buri, the legendary king of cold. Buri was immersed in the ice of non-being until the cow Audhumla, symbol of fertility, uncovered his head when licking the ice blocks for salt.

On the next level Odin is again instrumental in creation. Here his brother creators are named Honir and Lodur. The gods of this second trinity correspond to the Hindu tattvas: Odin stands for air (breath, spirit), Honir for water (fluidity, intelligence), and Lodur for fire (energy, will and vital heat). They found on the earth "Ask (ash) and Embla (alder), indeterminate," and gave to these vegetative life forms out of their own nature the properties needed to complete the human constitution.

In his capacity as Allfather, Odin "hung nine nights in the windtorn tree pierced by a spear," in order to "raise runes of wisdom" from the nether worlds: the cosmic spirit sacrificed "my self to my Self above me in the tree" to gain universal experience.

(See also: Allfather, Alfadir , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

For more dictionary entries, see » Divine Dictionary

cosmic cycle: One of the infinitely recurring periods of the universe, comprising its creation, preservation and dissolution. These cycles are measured in periods of progressive ages, called yugas. Satya (or Krita), Treta, Dvapara and Kali are the names of these four divisions, and they repeat themselves in that order, with the Satya Yuga being the longest and the Kali Yuga the shortest. The comparison is often made of these ages with the cycles of the day: Satya Yuga being morning until noon, the period of greatest light or enlightenment, Treta Yuga afternoon, Dvapara evening, and Kali Yuga the darkest part of the night. Four yugas equal one mahayuga.

Theories vary, but by traditional astronomical calculation, a mahayuga equals 4,320,000 solar years (or 12,000 "divine years;" one divine year is 360 solar years) -  with the

• Satya Yuga lasting 1,728,000 years,
• Treta Yuga 1,296,000 years,
• Dvapara Yuga 864,000 years, and
• Kali Yuga 432,000 years.

Mankind is now experiencing the Kali Yuga, which began at midnight, February 18, 3102 bce (year one on the Hindu calendar [see Hindu Timeline]) and will end in approximately 427,000 years. (By another reckoning, one mahayuga equals approximately two million solar years.) A dissolution called laya occurs at the end of each mahayuga, when the physical world is destroyed by flood and fire. Each destructive period is followed by the succession of creation (srishti), evolution or preservation (sthiti) and dissolution (laya).

A summary of the periods in the cosmic cycles:

• 1 mahayuga = 4,320,000 years (four yugas)
• 71 mahayugas = 1 manvantara or manu (we are in the 28th mahayuga)
• 14 manvantaras = 1 kalpa or day of Brahma (we are in the 7th manvantara)
• 2 kalpas = 1 ahoratra or day and night of Brahma 360 ahoratras = 1 year of Brahma
• 100 Brahma years = 309,173,760,000,000 years (one "lifetime" of Brahma, or the universe).

We are in Brahma Year 51 of the current cycle. At the end of every kalpa or day of Brahma a greater dissolution, called pralaya (or kalpanta, "end of an eon"), occurs when both the physical and subtle worlds are absorbed into the causal world, where souls rest until the next kalpa begins. This state of withdrawal or "night of Brahma," continues for the length of an entire kalpa until creation again issues forth.

After 36,000 of these dissolutions and creations there is a total, universal annihilation, mahapralaya, when all three worlds, all time, form and space, are withdrawn into God Siva. After a period of total withdrawal a new universe or lifespan of Brahma begins. This entire cycle repeats infinitely. This view of cosmic time is recorded in the Puranas and the Dharma Shastras.

See: mahapralaya.

(See also: Cosmic cycle , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Divine Dictionary