SAURA PARAṂPARA
Saura paraṃpara in Sanskrit refers to the tradition of Saura. It relates to the solar aspects of tradition. It is one of the six main spiritual schools of thought in Hinduism alongside other traditions: Vaiṣṇava, Śaiva, Śākta, Gāṇapatya and Kumāra. The doctrine of saura (saura siddhānta) carries an ancient legacy of knowledge and practice, passed down generation to generation by a master (guru) to a student (śiṣya). It is based on Vedic hymns found in the Ṛgveda i Yajurveda. It is also based on tantric texts such as: Saura Tantra Śāstram or Saura Kaula Tantram. It is important to highlight that tantric practice is not directly connected to Vedism; however, it is not contradictory to it.
The Magi (aka. magus), members of the Persian priest class closely associated with the Zoroastrian religion, also contributed to the tradition of solar worship. The magi were magicians/priests dedicated to the sun. The epic Mahabharata, one of the most important texts of ancient Indian literature describes them as a people who came to India from what is now Iran and Afghanistan and founded several kingdoms. The magus are depicted in this poem as the descendants of the god Sūrya. They were renowned as powerful and noble – possessing great knowledge.
Saura vidyā, meaning solar knowledge covers various aspects. These include: spirituality, astrology, astronomy, medicine, philosophy and others. The unique legacy of this ancient tradition has had a profound impact on the spiritual practices of many the World’s present religions. It has shaped both personal, cultural, and social identity of many communities. The best example of this is the mantra Gāyatrī, also known as viśvāmitra gāyatrī mantra, which is the calling on the Sun God, here called Savitṛ. This mantra is regarded as one of the holiest and most powerful mantras in Hinduism. It is recognized by all its traditions (listed earlier). This mantra is in certain Buddhist traditions such as Tibetan Buddhism, as a part of spiritual practice. In Jainism, the mantra Gāyatrī is one of the most important mantras and is utilized during meditation. This approach is similar in the case of Sikhism. Viśvāmitra gāyatrī is constantly present in various spiritual traditions of tantrism (tāntrika), yoga, along with many schools of meditation. To this day, this mantra is intonated by millions of people around the World, and is the spiritual Sun, enlightening their minds and hearts.
Below is a non-exhaustive list of important principles and values recognized in the tradition. Acceptance and realization of these ideals brings transcendental benefits in the form of expanding the mind and achieving a state of inner illumination leading to oneness with the Universal Soul.
Dharma, refers to the natural law of life. It is a term that can be translated as „law”, „duty”, „principle” or „order”. It is a fundamental and most common rule in Hinduism (and not only) , with many aspects. In a broader sense, it refers to compliance with the cosmic order (ṛta) – its rhythm and of the Universe, understood as balance of the macrocosmos and the microcosmos. Personal dharma (svadharma) is one’s own duty to obligations, responsibilities, resulting from talents and attributes; and their birthing under certain circumstances. The latter also factors in the belonging to a certain societal group (varṇa–dharma), the stage of the beings life (āśrama–dharma), and the path of spiritual and self-realization (sādhanā–dharma). It is the foundation of many aspects of life. This includes: everyday actions, practices, along with philosophy and metaphysics. Maintaining dharma is key for keeping harmony within society and in nature. Following this principle is believed necessary to achieve spiritual enlightenment.
Ahiṃsa, literally meaning nonviolence is the root of respect for life. This is the principle of not using violence against any living being through thought, word and deed. It also manifests itself in the form of protection and respect for the life of all sentient creatures. In practice, it leads to, among other things, eating only plant-based foods and not using any things that are „burdened” by harm. Practicing the principle of nonviolence is not the same as not responding to harm. There are exceptions, and the use of force as a last resort to prevent greater evil is seen as a duty. These include: self-defense, and the defense of others from imminent danger, the protection of the weak and defenseless, just war as defense against aggression; and a just punishment towards those who break the law and harm others. Nevertheless, it is important that in such situations the use of force is appropriate and proportionate to the situation and limited to the minimum necessary reaction of force. With that, the punishment should be proportionate and not motivated by a desire of revenge. Ahiṃsā provides the fruits of empathy, inner peace, freedom from negative emotions, and brings us closer to the state of liberation (mokṣa) by realizing the Absolute in every manifestation of life.
Satya, refers to the core eternal truth that praises truthfulness, honest and integrity. It is also perceived as the consistency of speech, thought and action. It manifests itself by avoiding lies, and deceit, even in situations that are uncomfortable. It is the foundation for building trust and harmony in close relationships. The truth is a guarantee of integrity and authenticity in dealing with other people, contributing to justice and social good. The search for wisdom and knowledge about the nature of being is its subtle form.
Ārjava, refers to straightness and honesty. It manifests itself in harmony of thought, word, and deed, both to oneself and to others. If observed, it is free from hypocrisy, manipulation or duplicity. It is a virtue that gives man strength to live and act, free from fear, anger, prejudice, and ulterior motives. It removes internal conflicts and confusion.; and promotes being a direct person, genuine and transparent in their conduct. The 16th century Maharashtrian poet Vāmana in „Avigita” posits that ārjava is a form of honesty and purity in a person, and an essential virtue, so that one may treat everyone equally — regardless of whether the other person is a child, wife, relative, friend, someone hostile or yourself— without any discrimination.
Śraddhā, refers to faith, unwavering loyalty and deep conviction. It's the foundation on which we build our spiritual lives. It encompasses faith in divine Providence and trust in the worshiped form of the Supreme Being (iṣṭa–devatā) along with trust in the teachings passed down in tradition (paramparā) and spiritual authorities that are necessary in the process of sādhana (practice). Unbreakable faith is a guarantee of inner peace and continuous motivation and discipline on the path of self-knowledge. Śraddhā supports us in realizing our true nature (ātman), eternal and transcendental in relation to the body and mind.
Astēya, refers to not stealing and wanting to take that, which does not belong to us. It is one of the fundamental principles of morality, and is expressed in inner freedom from the desire to possess what is not given to us or does not belong to us. Astēya practiced consciously manifests itself as not using someone else’s property without the consent of the owner and sharing your goods with those in need. This principle also forbids appropriating the time and efforts of others. It develops the virtues: honesty, generosity and selflessness. It is necessary to achieve the general well-being of society. The realization of this principle brings us closer to liberation (mokṣa) by cleansing the mind.
Dāna, meaning generosity in the aspect of charity. It is a manifestation of nobility and compassion for those in need. It means sharing with others, primarily with those who are poor or in need and are not able to cope on their own. Dāna can take the form of material assistance, such as: financial or in-kind. It can also be non-material help, such as: volunteering your time or work. In the ancient texts, there is a simple definition describing the principle of dāna, as an act of giving your property to the recipient without expecting anything in return. Such charity helps to develop compassion and empathy. Depending on the ability of the donors, it may be of an individual nature or addressed to a larger group of people in need. The ancient text Tirukkuṛaḷ („sacred verses”) states that: charity is a great reward for the giver. In another part of the text it adds that a radiant smile, a kind light of a living eye, and kind words with a sincere heart are a form of charity every human should strive towards.
Dhṛti, means to act with determination, patience and firmness. It refers to the subtle ability to strive towards a goal incessantly through which a person bravely and enthusiastically faces all odds and obstacles head on. With peace of mind, a person is able to overcome obstacles and reach their goals. According to Mānu (traditionally – the son of the Sun God) Dhṛti is one of the ten values necessary for all people at all times to realize Dharma. It means fortitude, courage and the ability to stick towards something. In its highest and recommended form, sattvić dhṛti (pure perseverance) is the power and ability that makes us hold on to the noble values of life. The other two forms are rājasić dhṛti (impure perseverance), related to emotion and short term desires, and tāmasić dhṛti (highly impure perseverance), which is associated with aggression and destruction, resulting in suffering and not contributing to spiritual happiness.
Kṣamā, refers to forgiveness, patience, understanding and tolerance. It is one of the main virtues of Hinduism. It is an expression of wisdom and spiritual maturity, in which self-control give birth to patience and tolerance for the imperfections of others. The ability to forgive faults and refrain from revenge is crowned with compassion and understanding of human weaknesses and conditions. Kṣamā provides inner peace and freedom. It builds harmonious relationships and brings us closer to our divinity.
Dāya, refers to empathy, compassion and conquering feelings of cruelty and callousness. Honest practice rewards empathy and sensitivity towards the suffering of other beings. It evinces itself in altruism and selfless care towards the whole World. It helps to free ourself from the thought of „me”, „mine”, „for me” and realizes gentleness, kindness; and selflessness. Dāya births a desire to help the suffering, the poor and the vulnerable. It is an expression of real Love, free from any conditions.
Śauća, refers to cleanliness of body, mind and speech. It is a very important practice on the path of spiritual development, leading to purification and harmony on many levels of being. It clearly rejects the use of alcohol, tobacco (nicotine), along with any other psychoactive substances. Externally, it manifests itself as a principle of physical cleanliness, relating to the body, clothes and surrounding environment where we function. Caring for order and harmony with the World around us is another emanation of this principle. It is reflected in the purity of our speech and compliance with ethical principles. Internally, it is a state of freedom from negative thoughts, destructive emotions and disastrous tendencies. Spiritual purity produces the fruit of liberation from attachment and egoic motives. Maintaining the highest standard of śauća is especially important for priests and all of the clergy.
Mitāhāra, refers to the habit of moderate eating. It integrates consciousness in regards to food, drink (not alcohol), balanced diet and consumer habits and their influence on the body and mind. Mitāhāra is not limited to philosophical value. It is contains a physiological aspect related to dietary principles and good nutrition (āhāratattva). The best diet is one that is based on the principle of nonviolence (ahiṃsā) and is also tasty, nutritious and sufficient in meeting the needs of the body. Food also has an influence the Self (ātman). This is why proper understanding and regulation of food, along with adaptation to personal needs is necessary in spiritual practice.
Aparigraha refers to non-attachment and is about being non-materialistic. Spiritual tradition recommends living in moderation and not taking more than needed to guarantee a normal and peaceful life. It is expressed through avoiding excessive possessiveness and promotes non-accumulation in order to not rely on things that are fleeting or that which could cause one to lose control of their mind (e.g. gambling). Aparigraha leads to inner independence and peace. Its sincere manifestation in life is a sign of spiritual advancement and an indicator of getting closer to understanding the true nature of the self (ātman).
Anekāntavāda, is the acceptance of different beliefs and points of view. It is a concept based on spiritual philosophy, emphasizing the existence of many perspectives from which our surrounding Reality can be explained. It incentivizes the avoidance of judgment, critique and exaltation based on belief. Anekāntavāda initiates open-mindedness, tolerance and readiness to consider different views on this world. It is a very important principle in life, enabling respectful acceptance of different spiritual values and practices of other traditions and their doctrines. It aims to free us from sectarianism and fanaticism.
Viśvabandhutva, refers to the pervading, universal brotherhood. This concept contains deep truths about the Unity of all beings, having the same Source. We are all part of one huge Family. When such consciousness awakens, we leave the egotistical position, which imposes upon us a separation from the World and God. This births the feeling of responsibility for the good of all creation and expresses itself by Love and Compassion. Viśvabandhutva develops natural kindness and willingness to help. Doing something for the good of the World, for peace, justice or the environment is an expression of this principle.
Bhakti, refers to devotion, love and worship. It is a form of emotional and personal relation with the Absolute, usually advanced through the construction of deep, mystical ties to the most closely worshiped Gods or Goddess (iṣṭa devatā). It involves developing oneself and unconditionally devoting oneself and entrusting iṣṭa devatā. Bhakti can take many forms such as: loving devotion to the divine feminine energy (śakti–bhakti), the divine masculine consciousness (śiva–bhakti), loving the feminine and masculine aspect of the Absolute (sūrya–bhakti). Pure bhakti leads to transcendentally experiencing eternal happiness (ānanda) and results in the achievement of the state of Oneness with Divine Power (brahmasamādhi).
Ātmajñāna, refers to knowledge and consciousness of the Self. It does not differentiate from the Ultimate Reality, which permeates through all, making it the Ultimate Reality. Ātmajñāna is the achievement of the state of liberation (mokṣa) from the cycle of life and death (saṃsāra), free from illusion (māyā); and false identification with the ego (āhaṃkāra). Realizing Ātmajñāna refers to direct and living experience of oneness (ātman), meaning the individual self, and the Brahman, which is the Supreme, Absolute Reality. This is the source and base of all Existence. This is the paramount purpose of life of all Beings. Saura (Worshipers of the Sun) know Sūrya Deva as Brahman, and worship him as the manifestation of the Absolute.
The legacy of the Saura tradition should be respected and protected as an important part of cultural and spiritual identity, in order for it to be available for the future spiritual generations of spiritual seekers. We humbly hope that our modest organization will be able to contribute to this to some extent.