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The Illustrated Encyclopedia of Hindusim vol 2

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Vishva Hindu Parishad<br />

ascetics. (<strong>The</strong> Rudra Sampraday is one<br />

<strong>of</strong> the four branches, “sampraday,” <strong>of</strong><br />

the Bairagi Naga ascetics, who are devotees<br />

(bhakta) <strong>of</strong> the god Vishnu; vaishnava<br />

refers to devotees <strong>of</strong> Vishnu.)<br />

Vishnuswami was an ascetic, whom<br />

some sources name as the guru <strong>of</strong> both<br />

Jnaneshvar and Namdev. As his name<br />

clearly shows, Vishnuswami was a<br />

Vaishnava, although other than this little<br />

is known about him. His ascetic line<br />

and its position as one <strong>of</strong> the four<br />

Vaishnava ascetic sampradays have<br />

been appropriated by the followers <strong>of</strong><br />

Vallabhacharya, whose Shuddadvaita,<br />

or “Pure Monism,” stresses the worship<br />

<strong>of</strong> Krishna, with Radha as his consort.<br />

Vishuddha Chakra<br />

In many schools <strong>of</strong> yoga, and in the<br />

secret, ritually based religious practice<br />

known as tantra, the vishuddha chakra<br />

is one <strong>of</strong> the six psychic centers<br />

(chakras) believed to exist in the subtle<br />

body. <strong>The</strong> subtle body is an alternate<br />

physiological system, believed to<br />

exist on a different plane than gross<br />

matter, but with certain correspondences<br />

to the material body. It is visualized<br />

as a set <strong>of</strong> six psychic centers,<br />

which are visualized as multipetaled<br />

lotus flowers running roughly along<br />

the course <strong>of</strong> the spine, connected by<br />

three vertical channels. Each <strong>of</strong> these<br />

chakras has important symbolic associations—with<br />

differing human capacities,<br />

with different subtle elements<br />

(tanmatras), and with different seed<br />

syllables (bijaksharas) formed from<br />

the letters <strong>of</strong> the Sanskrit alphabet,<br />

thus encompassing all sacred sound.<br />

Above and below these centers are the<br />

bodily abodes <strong>of</strong> Shiva (awareness)<br />

and Shakti (power), the two divine<br />

principles through which the entire<br />

universe has come into being. <strong>The</strong><br />

underlying assumption behind this<br />

concept <strong>of</strong> the subtle body is thus the<br />

homology <strong>of</strong> macrocosm and microcosm,<br />

an essential Hindu idea since<br />

the time <strong>of</strong> the mystical texts known as<br />

the Upanishads.<br />

<strong>The</strong> six chakras are traditionally enumerated<br />

from the bottom up, and the<br />

vishuddha chakra is the fifth. It is visualized<br />

as a sixteen-petaled lotus, located<br />

in the region <strong>of</strong> the throat. <strong>The</strong> petals<br />

each contain a seed syllable formed<br />

from a letter <strong>of</strong> the Sanskrit alphabet, in<br />

this case all sixteen <strong>of</strong> the Sanskrit vowels,<br />

the essential connecting elements<br />

for any meaningful speech. On a symbolic<br />

level, the vishuddha chakra is associated<br />

with the human capacity for<br />

speech and respiration. It is also identified<br />

as the bodily seat for the subtle element<br />

<strong>of</strong> space (akasha), through which<br />

hearing is believed to take place. For further<br />

information see Arthur Avalon (Sir<br />

John Woodr<strong>of</strong>fe), Shakti and Shakta,<br />

1978; and Philip S. Rawson, <strong>The</strong> Art <strong>of</strong><br />

Tantra, 1973.<br />

Vishva Hindu Parishad<br />

(“World Hindu Organization,” hereafter<br />

VHP) Modern Hindu religious organization<br />

affiliated with the Rashtriya<br />

Svayamsevak Sangh (RSS), a conservative<br />

Hindu organization whose express<br />

purpose is to provide the leadership<br />

cadre for a revitalized Hindu India. <strong>The</strong><br />

VHP was formed in 1964, when RSS leader<br />

Madhav Sadashiv Golwalkar met in<br />

Bombay with a group <strong>of</strong> Hindu religious<br />

leaders. <strong>The</strong>ir immediate concern was<br />

the upcoming visit <strong>of</strong> Pope Paul VI to<br />

India, which they interpreted as a concealed<br />

attempt to convert Hindus to<br />

Christianity, and resolved to oppose by<br />

forming an organization dedicated to<br />

the propagation <strong>of</strong> Hinduism. For the<br />

next fifteen years, the VHP focused its<br />

attention on countering Christian missionary<br />

efforts in northeastern India,<br />

with little fanfare and little impact on<br />

the public consciousness.<br />

A watershed in the VHP’s public image<br />

came in 1982, following the conversion<br />

<strong>of</strong> some untouchables to Islam in the<br />

Tamil Nadu village <strong>of</strong> Minakshipuram.<br />

<strong>The</strong> VHP used this much-publicized<br />

event as evidence that Hindu identity<br />

was endangered and countered it by<br />

launching a series <strong>of</strong> innovative public<br />

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