The Complete Book of Number

108

Dr Uday Dokras

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 INTRODUCTION
What’s So Sacred About the Number 108?
You may have read of people doing 108 Sun Salutations (Surya Namaskar) at the
time of the spring equinox, or own mala with 108 beads. Here's why the number
is considered so auspicious. Y J E D I T O R S

You may have wondered what the significance of the number 108 is in yoga. For example,
you may have read of people doing 108 Sun Salutations (Surya Namaskar) at the time of the
spring equinox, or own mala with 108 beads. The number is considered to be so auspicious
that 108 is the number for emergency services in India. So what is the significance of the
number 108?

The number’s significance is open to interpretation, says Shiva Rea, a leading teacher of
prana vinyasa flow and yoga trance dance who teaches all over the world. She is a lifelong
student of Tantra, Ayurveda, bhakti, hatha yoga, kalaripayat, Odissi dance, and yogic arts.
She notes that 108 has long been considered a sacred number in Hinduism and yoga.

There are 108 mala on a string

Traditionally, mala—garlands of prayer beads—come as a string of 108 beads (plus one for
the “guru bead,” around which the other 108 beads turn like the planets around the sun), notes
Rae. A mala is used for counting as you repeat a mantra—much like the Catholic rosary.

These beads are traditionally used as a tool for meditation, repeating a mantra as you touch
each bead with your fingers until you complete the mala.To meditate with a mala, sit
comfortably with your eyes closed. Take a few deep breaths and set an intention. If you have
a mantra for this practice, chant it aloud or silently. Hold your mala in your right hand,
draped between your middle and index fingers. Starting at the large bead in the center often
called the “guru” bead, use your thumb to count each smaller bead. Pull the mala, pulling it
toward you as you recite your mantra. Do this 108 times, traveling around the mala, until you
once again reach the guru bead.

Others give other reasons for malas having 108 beads. Mala Collective points out that some
believe there are 108 stages on the journey of the human soul, while others associate the
possibility of enlightenment with taking only 108 breaths a day, while in deep meditation.
Other mala designers have been taught that the number 1 stands for God, the universe or your
own highest truth; 0 stands for emptiness and humility in spiritual practice; and 8 stands for
infinity and timelessness.

Mathematicians and 108

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Rae notes that renowned mathematicians of Vedic culture viewed 108 as a number of the
wholeness of existence. This number also connects the Sun, Moon, and Earth: The average
distance of the Sun and the Moon to Earth is 108 times their respective diameters. Such
phenomena have given rise to many examples of ritual significance.

Mathematicians have also noted that the number 108 has an elegant divisibility and geometry,
producing endless patterns. It also is the hyperfactorial of 3 since it is of the form, an
abundant number, a semiperfect number and a tetranacci number and in Euclidean space, the
interior angles of a regular pentagon measure 108 degrees each.

The sum of the parts may offer more clues to why the number 108 is sacred. Both 9 and 12
have been said to have spiritual significance in many traditions. 9 times 12 is 108.

Earthly Desires

In Buddhism, there is believed to be defilements, or “earthly desires” that humans experience.

There is said to be 108 of these vices that we go through during our time on earth. These
include experiences like arrogance, obsession, and violence. Each human experiences these
earthly desires as a means to enlightenment. It is thought that in order to be free of suffering
and attain enlightenment, humans must be free from all of these earthly desires.

108 Pithas and Upanishads

Pithas are sacred sites considered to be the seats of the goddess, associated with different
part’s of the diety’s body. These sacred sites are scattered throughout India, all located near a
body of water which is believed to be infused with the energy of the goddess. The 108 Pithas
are important pilgrimage sites for the members of the Shakti sects of Hinduism.

Pithas were created from an origin myth recounted in the Mahabharata and the Brahma-
purana. The legend involves the Goddess Sati, daughter of Daksa and wife of Shiva. When
Daksa refused to invite Shiva and Sati to a sacrifice, Sati came to the sacrifice uninvited, and
there committed suicide. As a result, Shiva became enraged, killed Daksa, and destroyed the
sacrifice. Carrying the body of Sati on his shoulder he danced in a way that threatened the
cosmos. In order to stop Shiva’s dance, the God’s caused the body of Sati to disintegrate,
causing the parts of her body fell to earth.

The Upanishads are Vedic Sanskrit texts of Hindu teachings and ideals. The Upanishadic
texts are part of the Shruti literature and are considered to be divine in origin. Scholars differ

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in opinion on the number of Upanishads and what constitutes Upanishads, but many believe
there to be 108 of these ancient texts, adding to the significance of this sacred number.

108 and the Sanskrit Alphabet

The Sanskrit alphabet is also part of why this number is so significant in yoga.
The sanskrit alphabet is comprised of 54 letters. Each letter in the alphabet has both a
masculine (Shiva) and feminine (Shakti) energy. 54 multiplied by these two energies is 108.

108 Marma Points Cover the Human Body

Marma points are a juncture on the body where two or more types of tissue meet, yet they are
much more than that. Marma points are intersections of the vital life force and prana, or
breath. These points are thought to house the three Ayurvedic Doshas, Vata, Pitta, and
Kapha.

108 of these points cover the human body and the major Marma points correspond to the
seven chakras, or energy centers of the body. Traditionally marma points are grouped into 3
categories; those on the legs and feet, Sanakha Marma, on the trunk, Madhayamanga Marma,
neck and head, Jatrurdhara Marma.

These points of life force energy throughout the body are yet another reason why the number
108 is so sacred. yogajournal.com/practice/yoga-sequences/the-number-108/
Why 108? Delving into the mysterious spiritually significant number...
The number 108 features extensively in the ritualized practices of Hinduism, Buddhism and
what we call Yogic Tradition. It is the number to which most malas conform... But why?
Why this number and not some other? Why a number at all?

The truth is – no one knows why 108 with absolute certainty, but there are many thoughts and
theories. I have reviewed what is out there and summarized the most possible and plausible.
It is certainly thought provoking...
The Vedics
What we do know is that the number 108 had very powerful significance in the science and
spirituality of ancient India... It is believed that we can first trace reverence for the number
108 to Vedism (also called Brahmanism and ancient Hinduism). Vedism dates back to
between 1750-500 BCE and provided the roots for most of the Dharmic religions of today
including Hinduism, Buddhism, Jainism, Sikhism and Yogic philosophy and tradition.
The Vedic sages looked to mathematics to help them explain the mysteries of their known
Universe. They came to believe that 108 was a sacred number in their numerology and
cosmology and that it represented the whole of existence. But why?

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Mathematics : Elegant patterns, divisions and equations
When you start looking, it's hard not to get lost in the mathematics of the reasons as to why
108 might be special, there are many mathematical theories such as:
 It has an elegant divisibility and geometry, producing endless patterns

 It is the hyperfactorial of 3 since it is of the form

 In Euclidean space, the interior angles of a regular pentagon measure 108 degrees
each
 In base 10, it is a Harshad number (divisible by its integers) and a self number.
(Harshad in Sanskrit means 'joy-giver')
 It is also an abundant number, a semiperfect number and a tetranacci number

There is a mathematical beauty to 108, but for many, it is its relationship to the 'Golden' Ratio
(Phi) that has significance.
The Golden Ratio / Divine Proportion

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The equation : results in something mathematicians call the Golden Ratio. It describes
the perfectly symmetrical relationship between two proportions, like those we find in the
classic rectangle:

The Golden Ratio (also called Divine Proportion) is a phenomenon that exists in nature.
Examples of it abound: the layers of the petals of a flower, the successive sizes of twigs on a
branch, the spirals of a conch shell, pineapples, honeycombs - all conform to this ratio. There
appears to be a divine 'growth relationship' - a pattern which repeats at each stage of
development of natural things, an order to the Universe and its parts - that provides an
'archetypal architecture'.
And we as humans find this 'proportion' innately pleasing. It is visual perfection and has
fascinated and influenced artists, architects, naturalists and mathematicians for centuries.

The Pyramids, the Parthenon, the Eiffel Tower, the paintings of the Masters of the
Renaissance - all carry the geometry of the Golden Ratio.

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Explaining the 'Golden' Ratio with mathematics translates it into a universal constant - the
whole of existence in a formula... Is this what the Vedics discovered? And having done so -
did they then enshrine the sacred number 108 in their religion, philosophy and spiritual
rituals? Maybe
The Sun, The Earth and The Moon...
Some have surmised that the Vedics arrived at 108 as a way to describe the 'cosmic
relationships' they could witness between the Sun, the Earth and the Moon...

We can now verify that a lot of the significant' relationships within the Universe can be
'explained' by the number 108. The diameter of the Sun is 108 times the diameter of the
Earth. The distance between the Earth and the Sun equals about 108 times the Sun’s
diameter. The distance between the Earth and the Moon equals about 108 times the Moon’s
diameter. (This is the reason that the sun and the moon look equally big in the our earthly
sky - they have the same ratio between distance and diameter.)

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It is claimed that the Vedics could have had the ability to deduce these relationships with the
measurement techniques available at the time. Is this how they arrived at 108 as the answer
to the whole of existence? Maybe
108 Enshrined
We also know that 108 is created by the multiplication of two sacred numbers in Hinduism
(and Vedism before it) - 9 and 12. And that in Astrology (Vedic and Western) the nine
planets rule the 12 houses or constellations of the zodiac. There are also 27 nakshatras or
lunar constellations spread over the 4 elements - fire, earth, air, water and/or the 4 directions -
north, south, east, and west (27 x 4 = 108). Still more ways of describing 'the whole of
existence'.

Mathematics, ratios, planets, beliefs - whatever the reason the Vedics chose the number -
what seems to have followed was the 'enshrinement' of 108 into Vedic (then Hindu, Buddhist
and Yogic) cultures.

Some examples are:

 108 Upanishads (the sacred Vedic texts that carry yoga philosophy)
 108 primary Tantras and 108 chapters of the Rig Veda
 108 pithas or holy sites throughout India
 108 marma points, or sacred places - like acupressure points on the body where matter
and consciousness meet
 108 nadis – or lines of energy that converge to form the Heart Chakra
 The Sanskrit alphabet is comprised of 54 characters, each with a masculine and
feminine form = 108
 Many Buddhist temples have 108 steps believed to represent the 108 steps to
enlightenment
 In Japan, at Zen Buddhist temples, a bell is chimed 108 times at the end of the year
closing a cycle to serve as a reminder of the 108 earthly temptations (Bonno) a person
must overcome to achieve nirvana
Yogic Tradition
108 has been well ritualized into the practice of yoga - symbolizing the number of
completion:

 Pranyama is often completed in cycles of 108

 Sun salutations are often performed in nine rounds of the 12 postures (totalling 108)
 And of course, most malas have 108 counting beads for meditation work

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By practicing chanting, breath work, or asana in rounds of this sacred number, the ancient
yogis believed that we could align ourselves with the rhythm of the creation, and ultimately
bring an end to our cycle of reincarnation.

Those we can't explain

When we start looking, 108 'coincidences' are everywhere. You will find endless '108' lists if
you search on the internet. Some are hard to give weight to, but there some others worth
mentioning - that can't possibly be traced back to Vedic influence. Are they the results of
other cultures independently discovering the 'significance' of 108? These include:
 The Sarsen Circles (like Stonehenge) are 108 feet in diameter
 The temples of the Mayans in Belize and Guatemala are 108 feet tall

Randomized Coincidence or Divine Order?

While no one knows WHY exactly 108 has become a significant number - and has then
influenced custom, practice and beliefs to the extent it has - there do appear to be cosmic,
geometric, metaphysical and ritualistic reasons behind its importance…
But sometimes, to avoid getting lost in the theories, it's best to just look at the symbolism of
the numbers and ask yourself what they mean to you:

1 = I, your higher self

0 = the Universe/God, all that is – or maybe the void that needs filling

8= Infinity / Timelessness, all that can be

OR

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1 = the one

0 = Nothing

8 = Everything

Whatever the actual history, and however complex and layered the explanations - if we could
ask them - the ancient Vedics might simply take us back to the beginning - and say that for
them, 108 was in sync with the rhythms of Universe.
And that when we use 108 repetitions of a mantra or 108 sun salutations, we are
acknowledging the order of the Universe and aligning ourselves and our intentions with
divine will. We are harmonizing ourselves and our vibration with the natural vibration of
creation

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 I

Dr Uday Dokras
The Significance of 108 at Angkor, the early mountain temple of Phnom
Bakheng had its central sanctuary surrounded by 108 smaller ones. The
story also contains significant numerological symbolism. The two teams
consisted of 54 devas and 54 asuras. The number 108 is highly important in
Hinduism. All Hindu eras, or yugas, are comprised of large numbers
divisible by 108, while mantras are often repeated 108 times. The number is
considered as a ‘building block’ of the universe.
Thanks to modern-day science, we know that the sun is 108 times the
diameter of the Earth, while the moon’s diameter times 108 is the distance
between the moon and the Earth.

ANGKOR WAT, CAMBODIA Angkor Wat was an ancient city in present

Cambodia built by a people whose culture came from Vedic India. They were
not of the Mongolian type, in contrast to most of modern Cambodians.
Cambodia is 1200 miles southeast of Calcutta. Angkor Wat's culture was
more like cultures of ancient Bali and of cities of North India. For some
reason the ancient society at Angkor failed. Perhaps disease and warfare
caused their decline and disappearance. In either event, the jungle took over
and grew upon this former great city, concealing its amazing architecture
and city planning, much of which have now been uncovered. French
exploring parties rediscovered Angkor Wat, in the 19th century, when
Cambodia was a French colonial protectorate. They began to clear away the
jungle and unveil its ancient architecture and city plan. Angkor Wat
incorporates the numbers 54, 108 and 540, in its planning, architecture
and engineering. This type of evidence is much different than ancient
literature or ancient oral traditions. Angkor was laid out for both practical
transportation and for honor to celestial deities. The city has a diameter of
about two miles, and was surrounded by a moat with five bridges. It has five
gates, and to each of them leads an avenue, bridging over that water ditch

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which surrounds the whole civic area on a flat plane. A row of huge stone
figures, 108 per avenue, 54 on each side, a total of 540 statues of the Indo-
Aryan deities Deva and Asura, border each of these roads, and each row
carries a huge Naga serpent with nine heads.

DEVA. One half of the statues were replications of the Vedic deity Deva. In
Zoroastrian mythology, Deva was a demon, an evil spirit. The Latin word
“diabolus” and the English word "devil" are semantically and linguistically
related to Deva. In Sanskrit, "div" means "from the sky" (meaning "from the
region of the planets", not from Earth's stratosphere). Deva is a deity in
Hindu, Jainistic and Buddhist literature. ASURA. "Asura" in Sanskrit means
"glowing" or "glowing breath". Possibly the meaning of "Asura" is related to
the glowing ancient cometary tail of Mars, in the P&W scenario, according to
whom the Greeks saw this cometary train as the "fleece of Aries". The
ancient Egyptians and the Israelites saw the reflective cometary tail as
celestial "wings". Mars has dried ancient river beds in only one hemisphere,
longitudes 10° W to 190° W, and thus the ices, in the P & W scenario,
effervesced off its surface in 12-hour cycles (Mars has approximately a 24
hours day). Angkor also involves serpents with nine heads. That serpent is
interpreted, in the P&W scenario, as a representation of Mars, appearing like
a serpent followed by its ancient, dragon-like cometary tail, churning the
heavens.

108 AND 108,000 IN INDIA The number 432,000 appears not only in
Germanic traditions (the Eeinherier entering Valhalla, see below) and in
Chaldea (the Chaldean king list in Berossus) but also in the Rig Veda of
India. The Rig Veda has 10,800 stanzas with 40 syllables per stanza, a total
of 432,000 syllables. There are 10,800 bricks in the Indian fire altar
(Agnacayana), a funeral pyre, a number of fate. Page 9 In the Ramayana
(prose version by Buck , the monkey Hanuman breaks the skull of the
demon Lighting Tongue into 108 pieces.

The hermit Pulastya gets angry when he is disturbed for the 108th time.
Indrajit, the son of the demon Ravana, who takes away Sita from Rama,
wins 108 kinds of illusions from Brahma. In a battle between Rama and the
Rakshasas in the Dandaka forest, a Rakshasa soldier hit a brass plate 108
times. At variant with the number 108, but this might be easily explained by
a memory slip when, after

THE NUMBERS 54 AND 108 : Donald W. Patten, Meridian Publishing Company, Seattle and Emilio Spedicato,
University of Bergamo-http://www00.unibg.it/dati/persone/636/414.pdf

several years, he told his story to Rustichello of Pisa while in a Genoa

prison, Marco Polo (Il Milione, third book, chapter 23, latin version of 1485
by Pipino, with notes by Cristoforo Colombo; italian edition by Edizioni
Paoline, 1985) states, with reference to the king of Maabar, in southern

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India: on his neck there is a silk band adorned with 104 pearls and rubies.
Every day he has to recite 104 prayers in the morning and 104 in the
evening. Mustang is a secluded province of in north-west Nepal, which the
Nepalese government is still trying to keep out of the main tourist directions
by charging a quite high entrance visa. The local religion is mainly
Buddhism and that land is rich of monasteries (gompas) with extremely
ancient and rare documents (a copy of the Kangyur written on pure gold
foils, weight 40 kilos, is kept in the fortress of the town of Tsarang).

The famous gompa of Lo Gekar is located in a mountain area in the middle

of 108 chorten. See Terzani [15]. Muktinath is a temple town in Nepal,
where Buddhism and Hinduism coexist with several temples. Near the
Vishnu temple the water of a holy source is distributed by a system of 108
outlets, see Tucci [24]. The Hindu rosary has 108 grains as does the
Buddhist rosary (perhaps it is worth recalling that Buddhism can be seen
just as a variant of Hinduism; this was the opinion of Gandhi for instance).
Curiously, Allen [17] notes that the Survey of India Office was able to send
his agents incognito into Tibet for land measuring where the agents counted
the number of their passes, the basic length unit, using a modified rosary
with 100 instead of 108 grains.

Astronomer, mathematician, and physicist Galileo Galilei made an

interesting statement. He said that the universe is written “in mathematical
language”. He maintained that the mysteries of creation itself could be
solved through numbers and mathematical equations. Mystics of all
traditions around the world, found that numbers offered more than
scientific insight—they offered a secret language for awakening, a key to our
own intuition and higher aspects of our being. Yogis found the number 108
to be such a key.
The number 108 has always been a highly revered number for thousands of
years, coveted by many spiritual traditions and ascribed special significance
in meditation and prayer. Considered to be the most auspicious number of
all, 108 also happens to be the number of stitches on a baseball.

In yoga, the number 108 refers to spiritual completion. That’s the reason
why malas used for japa (silent repetition of a mantra) are composed of 108
beads – with an additional “meru” bead, which when reached, prompts the
practitioner to count the mala beads in reverse order. Pranayama cycles are
often repeated in 108 cycles and even sun salutations are often completed in
nine rounds of the 12 postures, which when multiplied, adds up to 108.
Ancient yogis believed that we can attune ourselves to the rhythms of
creation by completing practices in rounds of this sacred number.

108 seems to be a mysterious number that connects the ancient world to

the modern world and also connects the physical realm to the metaphysical
realm. The number 108 is sacred in mathematics, geometry, astrology,
numerology and in many world religions and spiritual traditions.

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Let’s look at some of the reasons why 108 is considered to be a sacred
number:

1. It represents the unity and wholeness of existence

According to the mathematician Leonardo Fibonacci, who was born around

A.D. 1170 and after whom the Fibonacci sequence is (nick)named, it is
believed that the number 108 has a way of representing the wholeness of
existence. The Fibonacci sequence is also related to the golden ratio. The
spiral arrangement of leaves or petals on some plants follows the golden
ratio. Pinecones exhibit a golden spiral, as do the seeds in a sunflower,
according to "Phyllotaxis: A Systemic Study in Plant Morphogenesis"
(Cambridge University Press, 1994).

The Fibonacci sequence is one of the most prominent mathematical

formulas.

Each number in the sequence is the sum of the two numbers that precede
it. So, the sequence goes: 0, 1, 1, 2, 3, 5, 8, 13, 21, 34, and so on. The
mathematical equation describing it, is Xn+2= Xn+1 + Xn
It’s been called "nature's secret code," and "nature's universal rule." It is
said to govern the dimensions of everything from the Great Pyramid at Giza
to the iconic seashell called Nautilus.

What is interesting though is that Leonardo Fibonacci (whose real name

was Leonardo of Pisa) did not actually discover the sequence. Instead
ancient Sanskrit texts that used the Hindu-Arabic numeral system first
mention it, and those predate Leonardo of Pisa by centuries.

To fully understand the significance of the number 108, it is necessary to

understand the numerical science of decimal parity.
In many ancient cultures (e.g., Egypt and India) decimal parity was used as
a way to understand the truth of numbers.

Using decimal parity we can break numbers down into single digits. Let’s
take the following example: the decimal parity equivalent of the number 377
is 3 + 7 + 7 = 17 and 1 + 7 = 8. So the decimal parity equivalent of 377 is 8.

The first 24 numbers of the Fibonacci Sequence are: 0, 1, 1, 2, 3, 5, 8, 13,

21, 34, 55, 89, 144, 233, 377, 610, 987, 1597, 2584, 4181, 6765, 10946,
17711, 28657.

If we apply decimal parity to the Fibonacci sequence we find that there is a

repeating series of 24 digits as seen here: (0), 1, 1, 2, 3, 5, 8, 4, 3, 7, 1, 8, 9,
8, 8, 7, 6, 4, 1, 5, 6, 2, 8, 1.

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If we add these 24 digits up, we get the number 108.

0+1+1+2+3+5+8+4+3+7+1+8+9+8+8+7+6+4+1+5+
6 + 2 + 8 + 1 = 108

What’s amazing is that the 1.08 constant growth rate the nautilus uses to
build its spiral shell involves the same pattern which repeats every 24
numbers in the Fibonacci sequence.

Furthermore, the number 108 has significance with regards to the distance
between the earth and the moon and between the earth and the sun.

The distance between the moon and the earth is 108 times the diameter of
the moon – but only once a month, because according to NASA the moon’s
orbit around the Earth is not a perfect circle but more of an ellipse.
Similarly, the distance between the earth and the sun is 108 times the
diameter of the sun. Earth’s orbit around the Sun is however also an
ellipse. And so on September 18-19 the distance of the Sun from Earth
is 108 times that of the Sun’s diameter.

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Consider the number of days in a leap year – 366 days. When we multiply
the three numbers we arrive at 108. 3 x 6 x 6 = 108.

2. 108 in mystical traditions and numerology

Numbers can be seen as messengers. When the number 108 appears in our
life it may mean that we are about to attain a long-desired goal or
achievement. The number 108 consists of the individual numbers 1, 0 and
8. The number 1 represents authority and leadership. It also represents new
beginnings, taking initiative, and embarking on a new path of progress.

The number 0 is a mysterious one in that it represents both nothingness

and eternity, but when combined with other numbers it will amplify the
vibrational influence of the other numbers.

The number 8 is related to power and influence, abundance and

achievement and the power to manifest desired outcomes. When this
vibration becomes dominant in our lives we can expect to wield a great
amount of influence in the chosen area of interest or in our professional
lives.

Another explanation is this: 1, 0, and 8: 1 stands for God or higher truth, 0

stands for emptiness or completeness in spiritual practice, and 8 stands for
infinity or eternity.

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The number 108 may also be thought of as a special number or a special
combination that represents the number 9. Number 9 is considered to be a
highly spiritual number and entrusts us with a high spiritual energy
associated with altruism and humanitarianism. So when number 9 “shines”
through the number 108 it signals that we should share our gifts and
abundance with those less fortunate than us. The abundance we attract, we
must remember, has come to us by aligning with the Divine Source.
Conversely, when we align our thoughts with the Divine Source, our whole
attitude changes and we become generous, altruistic and benefactors of the
world, naturally – all the while maintaining a sense of gratitude for all that
we have.

The Divine Source keeps giving without expecting anything in return. We

can best maintain a connection to that source by an attitude of gratitude
and generosity – such an attitude will continue to attract prosperity into our
lives, materially and spiritually.

3. Shri Yantra

On the Shri Yantra there are marmas (points) where three lines intersect,
and there are 54 such intersections. Each intersection has masculine and
feminine qualities, which represent Shiva and Shakti. 54 x 2 equals 108.
Thus, there are 108 points that define the Sri Yantra as well as the human
body.

4. Heart Chakra

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The chakras are the intersections of subtle nerve channels or nadiis, and
there are said to be a total of 108 nadiis converging to form the heart
chakra. One of them, sushumna leads to the crown chakra, and is said to
be the path to Self-realization.

5. 108 defilements in Buddhism

In Buddhism, it is among the tenets that there are exactly 108 types of
defilements – no more and no less. This could be the reason a bell is usually
chimed exactly 108 times in Japanese Buddhist Temples to mark the end of
an old year and to usher into a new year.

6. There are 108 earthly temptations

In Buddhism, it is also believed that the road to nirvana is laden with

exactly 108 temptations. So, every Buddhist has to overcome 108 earthly
temptations to achieve nirvana. In addition, the ring of prayer beads worn
around the waist of Zen priests is usually made of 108 beads.

7. Tibetans have 108 sacred books

All their holy writings in Tibet, as much as it is, have been divided into
exactly 108 sacred books. Tibetan Buddhism also believes that there are
108 sins and 108 delusions of the mind. Some of these sins and delusions
are callousness, blasphemy, anger, abuse, and aggression.

8. The basis of all creation

A certain aspect of Indian cosmology defines the number 108 as the basis of
all creation. The number ‘1’ in 108 represents Divine Consciousness. Zero
indicates null or void implying that everything on this Earth is vanity since
all creatures are here only temporarily. Eight represents the infinity of
creation.

9. 108’s significance in astrology

There are 12 zodiacs and 9 planets and when multiplied, we get 108.
Additionally, there are 27 lunar mansions and they are divided into 4
quarters. When 27 is multiplied by 4, the result is 108.

10. 108 images of Lord Buddha

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Kathmandu is said to be the capital of Buddhism and there are exactly 108
images of Lord Buddha, erected in and around the place in reverence of the
Buddhism deity.

11. There are 108 names for deities

Each deity in Hinduism has 108 names.

12. Sarsen Circle Stonehenge has a diameter of 108 feet

Sarsen Circle Stonehenge, in the UK, is one of the world’s most famous
prehistoric monuments. Interestingly, it has a diameter of 108 feet. The
structure of the monument is similar to that of PhNom Bakheng, an ancient
Shiva Temple located in Cambodia. The temple also has 108 towers around
it.

13. 108 types of feelings in a human

Both Buddhism and Hinduism believe that every human being has 108
different types of feelings. 36 of these feelings revolve round their past, 36
revolve round the present, and the remaining 36 are based on their dreams
and future ambitions.

14. The significance of 108 degree Fahrenheit

When the internal body temperature reaches 108 degrees Fahrenheit, the
vital organs in the body will begin to shut down.

15. Mathematical significance of 108

Ancient Indians were astonishing with mathematics and they were the ones
that discovered the significance of the number – 108 a long time ago. First of
all, they discovered the links between 108 and 9, a more sacred number.
The link between 9 and 108 is much more than one being a multiple of the
other. Here are some of the interesting mathematical relationships between
9 and 108.

 11 x 22 x 33 = 108. This means (1) x (2x2) x (3x3x3) = 108.

 When 108 is divided by 2, the answer is 54 and 5 + 4 = 9.

 When 54 is further divided by 2, it will lead to 27 and 2 + 7 = 9.

25
  When 1 is added to 0 and 8, the answer is 9 (1+0+8 = 9).

 When 108 is multiplied by 2, the resultant figures will result in 9

when added together – 108 x 2 = 216; 2+1+6 = 9.

 When 108 is multiplied by 3, the resultant figures will result in 9

when added together – 108 x 2 = 324; 3+2+5 = 9.

Other reasons number 108 is sacred

There are exactly 108 sacred sites (also called pithas) all over India. There
are 108 Upanishads, and there are 108 Marmas with regard to Ayurveda.
There are 108 stars in Chinese astrology and while 72 of them are
malevolent, the remaining 36 are beneficial. Tibetan legends are made of
108 Masters and 108 initiates.

108 saints are celebrated in Japan and they are also known as Vajradhatu.
The Buddha has 108 names and there are 108 lamps devoted to him. Both
Lord Vishnu and Lord Shiva have 108 names each.

The division of Christian holiday from Soul’s day which is on November 2nd
to 25th December has 54 days and 54 nights. The significance of the
number lies in the fact that within those two dates, light transformed into
darkness a total of 108 times and the reverse also occurred the same
number of times.

Most Buddhist temples usually have 108 steps and 108 columns. A very
good example of such temples is the temple at Angkor. The temple is built
around 108 huge stones.

Mathematics and Geometry

108 is a Harshad number (1+0+8=9) / 108 is divisible by 9

366 days in sidereal year; 3x6x6 = 108
1 squared plus 2 squared plus 3 squared equals 108
108° degrees on inner angles of a pentagon

Theology and Culture

108 beads on a mala

108 repetitions of a mantra
108 types of meditation
108 dance forms in Indian traditions
108 time frame in Rosicrucian cycles
108 gopis of Vrindavan in the Gaudiya Vaishnavism

26
108 defilements in some schools of Buddhism
108 earthly temptations
108 beads on a juzu (prayer beads) worn by Zen priests
108 questions for Buddha in the Lankavatra
108 previous incarnations remembered in modern Gnosticism
108 chances or lifetimes to rid the ego and transcend the materialistic world
108 earthly desires/lies/delusions in Buddhism
108 is maximum number of repetitions in Kriya Yoga
108 Sun Salutations in yoga
108 breaths in a day to reach enlightenment
108 energy lines or nadiis converging to form the heart chakra
108 sacred books in the holy writings of Tibet
108 epistemological doctrines in Hinduism tradition
108 virtues in Jain tradition
108 steps in temples mentioned in the Lankavatara Sutra
108 sins or 108 delusions of the mind in Tibetan Buddhism
108 pressure points in body according to Marma Adi and Ayurveda

In conclusion, we may say that the sacredness of 108 began in ancient

times but it is not likely that the origin will be discovered. What we may
discover are the hidden reasons for it being regarded a sacred number.

Ancient and Sacred use of these numbers – 5/7

I was stimulated into realising the importance of my Cube discovery, from information
mentioned in books I read recently and a television show I saw on a particular number
autistic savant, Daniel Tammet.
Firstly I would like to describe why I believe the number 9 has such underlying importance.
As shown in this Ant Cube of number patterns, the number 9 reveals itself as a ‘physical’
structure, totally encompassing the number Cube’s outer shell, with internal intersecting
pillars, and wholly different to the other eight numbers 1 to 8. The importance of the three
dimensions of the number nine, as well as the Cube coupling numbers, is shown in part by
the following:-
With reference to the book ‘Heavens Mirror; Quest for the Lost Civilisation’ by Graham
Hancock and Santha Faiia, there are numbers considered of such importance that they are
passed down in myth, legend, architecture and religious texts. I would like to point out some
very interesting links between these numbers mentioned and the number patterns discovered
in the Ant Cube (i.e. the ‘structural’ number 9 and the coupling numbers). At the time of
writing this I have not yet made contact with the authors to discuss these links. Also there is
no mention that I could find, in their wonderful book, of these links.
Firstly regarding the number 9 being a possible ‘structure’ inherent in the mathematics of our
measurement of time and the universe, please note the following extracts from their book i.e.
Page 150. “The great ‘world ages’ of Hindu cosmology… Their respective durations are
1,728,000 years, 1,296,000 years, 864,000 years and 432,000… (and with respect to Angkor
Wat) the key sections of the causeway 1,728 Hat, 1,296 Hat, 864 Hat and 432 Hat – the Yuga
lengths scaled down by 1000… passage of time is numerically expressed by the length
corresponding to yugas along the west – east axis”.
27
 Aerial view Angkor Wat

My comment: As well as the 4, 3, 2 ratio between these periods of time, when adding the
number integers until a single number is reached, each of these ancient number periods add
up to the number nine, the ‘structural number’ of our universe:- i.e.
1,728,000 years and 1,728 Hat = 1 + 7 + 2 + 8 (+0 +0 + 0) = 18 = 1 + 8 = 9;
(note coupling numbers 1 + 8 [7 + 2 + 8] = 9)
1,296,000 years and 1,296 Hat = 1 + 2 + 9 + 6 = 18 = 1 + 8 = 9;
(note coupling numbers 3 [1 + 2 + 9] + 6 = 9).
864,000 years and 864 Hat = 8 + 6 + 4 = 18 = 1 + 8 = 9;
(note coupling numbers 8 + 1 [6 + 4 = 1] or 5 [8 + 6] + 4 = 9).
432,000 years and 432 Hat = 4 + 3 + 2 = 9;
(note coupling numbers 4 + 5 [3 + 2], or 7 [4 + 3] + 2 = 9).
The grand total of the ‘World Ages’ of Hindu cosmology = 4,320,000 years. (A reminder that
the ratio of the ‘world ages’ is also 4 to 3 to 2 and 4 + 3 + 2 = 9.)
At this point I would like to mention that this number 4,320,000 or its division by 10 =
432,000 or again by 10 = 43,200 is mentioned in many ancient forms such as the following:
 Kali Yuga, the last of the four world ages mentioned above describes 1200 god years of
360 mortal years, which equals 1200 x 360 = 432,000 mortal years.
 The ancient religious Hindu texts, the Rig Veda, has 10,800 stanzas of 40 syllables each,
which equals 10,800 x 40 = 432,000 syllables.
 The ratio of the scale of the Great Pyramid to our planet’s circumference of 1: 43,200
has been hinted at from ancient times. Note that the number 43,200 divided by 2 =
21,600 (2 + 1 + 6 = 9), which is the number of nautical miles in the circumference of
our planet. The perimeter of the base of the Great Pyramid of Giza, as described further

28
 on, is to all intents and purposes, 0.5 nautical miles, which when multiplied by the
43,200 ratio of the Great Pyramid equals the 21,600 nautical miles circumference of our
planet. I discuss this in more detail further on.
Continuing with extracts from ‘Heavens Mirror; Quest for the Lost Civilisation’ by Graham
Hancock and Santha Faiia,
Page 164. In discussing the pyramid mountain Pnohm Bakheng, north of Angkor Watt, the
central sanctuary is surrounded by 108 towers. “The number 108, one of the most sacred in
Hindu and Buddist cosmologies, is the sum of 72 and 36 (i.e 72 + half of 72). As such it is a
key component in the sequence of numbers linked to the earth’s axial precession… Great
Cycle of 25,920 years, at the rate of one degree every 72 years.”

Image Great Cycle

My comment: The Great Cycle refers to the axial precessional cycle of our planet: If one
extends, as a straight rod, the longitudinal axis of our planet into space, over time this rod
slowly moves in a circle. It takes 72 years, approximately, per degree of this 360 degree
circle, which means that it takes 72 x 360 years to complete the Great Cycle = 25,920 years.
Effectively for an astronomer looking up to the heavens from Earth it would take 72 years for
the stars to move just one degree in the sky. For an older civilisation to know about this Great
Cycle would be considered highly unlikely without highly sophisticated equipment; and yet it
seems some very early civilisations did possess this knowledge.
The sums of the numbers above, each added as per the logic of the number Cube, are as
follows;- The sacred numbers 108 = 1 + 0 + 8 = 9; – 72 = 7 + 2 = 9;- 36 = 3 + 6 = 9; – The
Great Сycle of 25,920 years = 2 + 5 + 9 + 2 + 0 = 18 = 9. The numbers all add up to the
structural number 9.
Before bringing in other extracts from the book ‘Heavens Mirror’ I also wish to remind
readers of the important ‘coupling’ of numbers revealed in my Cube and how these
‘couplings’ are prevalent in these ancient numbers i.e. the numbers 1 and 8 are of equal
pattern but at 90 degrees to one another and can be shown as 18 or 81 or 108 etc. Similarly
the numbers 2 and 7 are shown as 72 or 27; 3 and 6 as 36 or 63; 4 and 5 as 54 or 45. Note the
numbers in the paragraph above 108, 72 and 36 each reflecting this number ‘coupling’ of 1
with 8, 7 with 2 and 3 with 6. Again I remind the reader that each ‘coupling’ adds up to the
structural number 9.

29
With regard to larger numbers such as 216, optional number couplings may apply. 2 + 1 + 6
=9 and furthermore in terms of number couplings 216 may read as 2 with 7 (1+6) as well as 3
(2 + 1) with 6.
Similarly with large numbers such as noted in the previous page, ‘1296 Hat’, adjacent
numbers may be added in any combination, but will still end up with the coupling numbers.
i.e. 1296 = coupling numbers
1 with 8 ( 2 + 9 + 6 = 17 = 1 + 7 = 8) or 3 (1 + 2) with 6 (9 + 6 = 15 = 6) or again 3 (1 + 2 + 9
= 12 = 3) with 6.

FURTHER EXTRACT REFERENCES TO ‘HEAVENS MIRROR’

Angkor Watt in Cambodia sits 72 degrees east of the Great Pyramid of Giza, and the overall
major building works consists of 72 temple complexes, including Angkor Watt and Angkor
Thom.

Page 184.- regarding the Cambodian ancient temple complex of Angkor Thom where each of
the five gates is “surmounted by four serene and gigantic sculpted faces…oriented with high
precision towards the four cardinal directions” and “is approached by a bridge, and each … is
lined by parallel rows of 54 devas and 54 asuras – ‘108 per avenue……altogether 540
statues……’a colossal model set up’ of the precessional cycle.”
My comment: 54, 540 and 108 are the number couplings 5 with 4, and 1 with 8 in the Cube
and both add up to the ‘structural’ number 9
Page 189 “ ….54 (or 72, or 108, or 216, etc) … the numerical code by which the cosmic
cycle of precession was evoked in ancient cultures.”
My comment: the numbers add up to 9 and are the cube number couplings 5 with 4, 7 with 2,
1 with 8 and 3 (1+2) with 6
Page 190 “there are ‘72 major stone and brick temples and monuments of Angkor’… located
72 degrees of longitude east of the Pyramids of Giza) is, in our view, highly suggestive of an
overall plan.”

30
My comment: If one takes the centre of the Great Pyramid as 0 degrees longitude (instead of
Greenwich, London) then Angkor lies 72 degrees east of the Great Pyramid and has 72
temples (or temple complexes). Significant ancient and Sacred sites lie on degrees longitude
which relate directly to the coupling numbers in the Number Cube. 7 and 2 are coupling
numbers in this example, adding to 9.
Page 194. At the exact geometric centre of enclosure of Angkor Thom is the Bayon “ the
Bayon, 54 massive stone towers, each … is carved with four gigantic faces… making a total
of 216 faces”.
My comment: 54 is the Cube number coupling 5 with 4 and adds up to 9. Also 216 faces = 2
+ 1 (3) + 6 = 9.

“54 degrees of longitude to the east of Angkor… Nan Midol… extensive underwater ruins”

My comment: 54 is the cube number coupling of 5 with 4 and adds to 9. Nan Midol is
therefore 72 degrees (number coupling 7 with 2) + 54 degrees, east of the Great Pyramid of
Giza = 126 degrees east = 1 + 2 + 6 = 9
Page 220. In discussing the changes to the angles of the earth’s obliquity of the ecliptic “ the
range of the obliquity cycle is 2 degrees 24 minutes. Each degree is subdivided into 60 arc
minutes… a total of 144 arc minutes… total of 8640 arc seconds “.
My comment: 144 adds up to 1 + 4 + 4 = 9, note arc seconds 8 + 6 + 4 + 0 = 18 = 1 + 8 = 9.
Again the ‘structural’ number 9 and coupling numbers are inherent in the movement of earth
over time. The logic of the coupling numbers with these larger numbers applies as described
previously.

31
My comment: 216 adds 2 + 1 + 6 = 9, the structural number I believe, behind the
mathematics of our universe. Note that the circumference of Earth is also 21,600 nautical
miles. It seems that there is a coincidence in the same number 21,600, applying to both the
time required for the minimum to maximum shift of the tilt of the earth’s axis and the number
of nautical miles around the earth’s axis. Has anyone else noticed this? Also I now notice
another interesting coincidence! – The number of years required for the tilt of the earth’s axis
from maximum back to maximum, minimum back to minimum, which is 43,200 (21,600 x 2)
years, is also the ratio in scale of the Great Pyramid to Earth ( i.e. 1 in 43,200. I discuss this
ratio further on).Page 220 “If we now divide these 8640 seconds by 40 seconds (the estimated
change of obliquitry in a century) we find that 216 centuries- i.e. 21,600 years – is the period
required for the tilt of the earth’s axis to shift from its minimum to its maximum value”.
My comment continued; Note that the number 20, or its multiple as 40 (seconds as above),
and 60 (arc minutes) above that, not itself divisible by 9, also often plays a role with 9 and the
other number couplings in many of these calculations, but with the result still divisible by 9. I
mention this now because when looking at the DNA units of life itself, the number 20 (and its
multiple) is significant.
The next paragraph in this book ‘Heavens Mirror’ is undoubtedly a co-incidence (?) because
it relates to our present point in time, however please note that these co-incidental numbers
add back to 9, which may mean that our present time is somehow significant.(As these
numbers change they would no longer add to 9) i.e.
“Using the accepted rate of change of 40 arc seconds per century, the earth’s last period of
maximum obliquity must have occurred 94.5 centuries ago (3780 divided by 40 = 94.5), i.e.
9450 years before the present”.
(My comment 3780 adds 3 + 7 + 8 + 0 = 18 = 1 + 8 = 9; and also 9450 = 9 + 4 + 5 + 0 = 18 =
1 + 8 = 9. )
Interestingly it is also mentioned that the Hindus and Mayans believed that the New Age
started 3100 BC and the Mayan end is 2012 AD.
(My comment: This is a period of 5112 years and 5 + 1 + 1 + 2 = 9. Of course every nine
years on the date will again add to 9 so not particularly significant, apart from tying in with
the Mayan end of calendar)

32
Page 221. “..a network of monuments was set up around the world in prehistoric times… co-
ordinates of longitude and latitude… through a sequence of ‘precessional numbers’ : 54, 72, 108, 144,
180, 216, etc”
My comment: These numbers expressing degrees longitude all add up to 9 and express the number
couplings 1 and 8 (108, 180), 2 and 7 (72), 3 and 6 (216 = 2+1 and 6 = 3 and 6), and 4 and 5 (144 =
1+4 and 4 = 5 and 4). The knowledge of the number couplings, discovered in the Cube highlight that
the following, or combinations of the following, many covered above, may further aid in discovering
ancient sites of importance from the 0 degree longitude base line of the Giza Pyramids (actually the
Great Pyramid) i.e. 18 and 81, 27 and 72, 36 and 63, 45 and 54. Combinations 81 and 27 or 72 and 36
or 63 and 45 = 108; 72 and 45, 63 and 54 = 117; 81 and 54, 72 and 63 = 135; 81 and 63 = 144; 81 and
72 = 153. Also additions such as 108 +108 = 216 or 144 + 72 = 216. In terms of the coupling
numbers, the three longitudes up to 180 degrees (half way around the world east or west from the
Great Pyramid) that I did not see mentioned in Heaven’s Mirror are 117, 135 and 153; these may
reveal important ancient sites yet to be discovered. Similarly longitude mirrored numbers between
180 and 360 degrees or working west from the Great Pyramid.
I need to investigate the relationship, if it exists, of the coupling numbers to latitude also. If a coupling
number link to latitude is found to the sites we know of then all of the possible positions for these
ancient markers of ancient ‘sacred’ sites could be identified. The reference in old texts that Angkor
Watt complex of 72 temples was built over old sacred ‘mounds,’ hints at a very much older
positioning of sites around the ancient world, placed on a careful grid of coupling number inter-
relationships.
In terms of the latitude of these ancient sacred sites there is a convincing hypothesis in www.Ancient-
World-Mysteries.com, by Keith M Hunter and various other authors, such as Jim Alison, that the
majority of these ancient sacred sites such as Giza, Angkor, Nazca, Ollantaytambo, Easter Island etc,
sit on one Great Circle around earth, tilted in a way that crosses the equator so that an equal half is
above and the other half below. When rotating the earth visually along the equator, the Great Circle
creates a single great sine wave, with a wave height equal to half the radius of earth. The distance
between the sites have a strong ‘golden section’ relationship i.e. 1.618, as does the Great pyramid
(length both sides divided by the base length, 712/440 = 1.618).
My comment: If the above hypotheses are true then the coupling numbers of the number Cube are
reflected only in the longitude positioning of these mysterious ancient sites, and the latitude is
determined by their location on the Great Circle. As an aside, does another such Great Circle exist,
picking up other ‘sacred’ sites?
I believe that there is an exception to the greatest significant ancient sites being located on the Great
Circle, and that is the locations of the legendary ‘Halls of Records’ (i.e. sites containing secrets of the
universe, hidden by the ‘Gods,’ and undiscoverable by chance, according to the Egyptian ancient
texts); they would otherwise be too easy to find, in my opinion. According to the author Ralph Ellis,
and as discussed on the next page, the one possible Hall of Records site may exist at K2. The dead
centre of this site has the number coupling result in both longitude and latitude, i.e 45 degrees east of
the Great Pyramid and 36 degrees north of the equator, both coordinates separately and together
adding to the structural number 9. To my sensibilities and logic, this rings an important bell, and
points to a site of great importance in terms of the Cube number couplings.
---------------------------------------------------------------------------------------------------------------------
http://www.ideasofant.com/number-cube-2/ancient-and-sacred-use-of-these-
numbers/

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 II
The Significance of 108 in Angkorean Designs

Angkot as seen from Phnom Bekhang

INTRODUCTION: 108 (one hundred [and] eight) is the natural

number following 107 and preceding 109. In Mathematics 108 is:
1. an abundant number.
2. a semiperfect number.
3. a tetranacci number.
4. hyperfactorial of 3 since it is of the form .
5. divisible by the value of its φ function, which is 36.
6. divisible by the total number of its divisors (12), hence it is a refactorable number.
7. the angle in degrees of the interior angles of a regular pentagon in Euclidean space.
8. palindromic in bases 11 (9911), 17 (6617), 26 (4426), 35 (3335) and 53 (2253)
9. a Harshad number in bases 2, 3, 4, 6, 7, 9, 10, 11, 12, 13 and 16
10. a self number
11. an Achilles number because it is a powerful number but not a perfect power.
12. nine dozen
13. There are 108 free polyominoes of order 7.This could be restated as saying that
the"chord" of 108 degrees is , the golden ratio.

RELIGIOUS SIGNIFICANCE

The number 108 is considered sacred by the Dharmic Religions, such

as Hinduism, Buddhism, and Jainism.
Hinduism
In Hindu tradition, the Mukhya Shivaganas (attendants of Shiva) are 108 in number and
hence Shaiva religions, particularly Lingayats, use malas of 108 beads for prayer and
meditation.
Similarly, in Gaudiya Vaishnavism, Lord Krishna in Brindavan had 108 followers known
as gopis. Recital of their names, often accompanied by the counting of a 108-beaded mala, is
often done during religious ceremonies.

34
The Sri Vaishnavite Tradition has 108 Divya Desams (temples of Vishnu) that are revered by
the 12 Alvars in the Divya Prabandha, a collection of 4,000 Tamil verses. There are also
18 pithas (sacred places).
Jainism
In Jainism, the total number of ways of Karma influx (Aasrav). 4 Kashays (anger, pride,
conceit, greed) x 3 karanas (mind, speech, bodily action) x 3 stages of planning (planning,
procurement, commencement) x 3 ways of execution (own action, getting it done, supporting
or approval of action).
Buddhism and Martial Arts
In Buddhism, according to Bhante Gunaratanathis number is reached by multiplying the
senses smell, touch, taste, hearing, sight, and consciousness by whether they are painful,
pleasant or neutral, and then again by whether these are internally generated or externally
occurring, and yet again by past, present and future, finally we get 108 feelings. 6 × 3 × 2 × 3
= 108.
Tibetan Buddhist malas or rosaries (Tib. ཕྲེང་བ Wyl. phreng ba, "Trengwa") are usually 108
beads sometimes 111 including the guru bead(s), reflecting the words of the Buddha called
in Tibetan the Kangyur (Wylie: Bka'-'gyur) in 108 volumes. Zen priests wear juzu (a ring of
prayer beads) around their wrists, which consists of 108 beads.

Japa mala, or japa beads, made from tulasi wood, consisting of 108 beads plus the head bead.
The Lankavatara Sutra has a section where the Bodhisattva Mahamati asks Buddha 108
questions[6] and another section where Buddha lists 108 statements of negation in the form of
"A statement concerning X is not a statement concerning X." [7] In a footnote, D.T. Suzuki
explains that the Sanskrit word translated as "statement" is pada which can also mean "foot-
step" or "a position." This confusion over the word "pada" explains why some have
mistakenly held that the reference to 108 statements in the Lankavatara refer to the 108 steps
that many temples have.[8]
In Japan, at the end of the year, a bell is chimed 108 times in Buddhist temples to finish the
old year and welcome the new one. Each ring represents one of 108 earthly temptations
(Bonnō) a person must overcome to achieve nirvana.
Many East Asian martial arts trace their roots back to Buddhism, specifically, to the Buddhist
Shaolin Temple. Because of their ties to Buddhism, 108 has become an important symbolic
number in a number of martial arts styles.

According to Marma Adi and Ayurveda, there are 108 pressure points in the body, where
consciousness and flesh intersect to give life to the living being.

35
The Chinese school of martial arts agrees with the South Indian school of martial arts on the
principle of 108 pressure points.

108 number figures prominently in the symbolism associated with karate, particularly
the Gōjū-ryū discipline. The ultimate Gōjū-ryū kata, Suparinpei, literally translates to
108. Suparinpei is the Chinese Foochow language pronunciation of the number 108,
while gojūshi of Gojūshiho is the Japanese pronunciation of the number 54. The other Gōjū-
ryū kata, Sanseru (meaning "36") and Seipai ("18") are factors of the number 108.

The 108 moves of the Yang Taijiquan long form and 108 moves in the Wing Chun wooden
dummy form, taught by Ip Man, are noted in this regard.

The Eagle Claw Kung Fu style has a form known as the 108 Locking Hand Techniques.
[13]
This form is considered the essence of the style, consisting of an encyclopedia of Chin
Na techniques, and is said to be passed down from the founder General Yue Fei

Paek Pal Ki Hyung, the 7th form taught in the art of Kuk Sool Won, translates literally to
"108 technique" form. It is also frequently referred to as the "eliminate 108 torments" form.
Each motion corresponds with one of the 108 Buddhist torments or defilements.

In the Cambodian martial art of Bokator, there are 108 kbach in gates 1 through 8 of the
hand-to-hand combat techniques.

There 108 defense combinations that are considered canon in Shaolin Kempo Karate.

There are 108 outlaws in the Chinese classic Water Margin/Outlaws of the Marsh by Shi
Nai'an.

108 is the atomic number of hassium.

108 degrees Fahrenheit is the internal temperature at which the human body's vital organs
begin to fail from overheating.

The distance of Earth from the Sun is about 108 times the diameter of the Sun (actually
closer to 107.51, as per definition of the AU). Actual ratio varies between 105.7 (Perihelion)
and 109.3 (Aphelion).

The distance between the Earth and the Moon is also about 108 times the diameter of the
Moon.
The story also contains significant numerological symbolism. The two teams consisted of 54
devas and 54 asuras. The number 108 is highly important in Hinduism. All Hindu eras,
or yugas, are comprised of large numbers divisible by 108, while mantras are often repeated
108 times. The number is considered as a ‘building block’ of the universe.
Thanks to modern-day science, we know that the sun is 108 times the diameter of the Earth,
while the moon’s diameter times 108 is the distance between the moon and the Earth.

The significance of the number 108 and 1008 in Jainism.

36
Introduction: It's true that Jainism and Hinduism have many similarities, but it is still not
correct to say that Jainism stems from Hinduism.Obviously, not too many people have heard
of Jains so when they ask me what its ‘like’ I say its kind of like a branch off of Hinduism.
Actually it's just the easy way out of answering the question.

When.&.Where:
Jainism is one of the oldest religions in India. Present historians say that it is at least 5000
years old but Jains believe it to be eternal. Jainism is thought to have begun in the Indus
valley civilization.around.3000.B.C.
Who:
Jainism comes from the Sanskrit word “ji” which means to conquer. Jains are followers of
“Jinas” which means conqueror. This title of Jina is given to 24 teachers called Tirthankars,
who are the religious gurus of the Jains. These Tirthankars guided the evolution of Jainism
by first achieving and then teaching the Jain path of purity and peace, which leads to the
highest spiritual liberation. Rishabadev was the first Tirthankar and is considered the original
founder of Jainism, but not much is known of him. Actually, not much is known of the first
22 Tirthankars. The 23rd Tirthankar was Parshva, who died in the 8th century B.C. The 24th
and last Tirthankar was Vardhaman Mahavir who lived 599-527 B.C.

For a more in-depth account about individual Tirthankars go to this web

site: http://www.jaindharam.org/Tirthankars.htm.

Lord MAHAVIR (“Great Hero”) lived at the same as the Buddha and like him, rejected the
concept of the caste system. He was born a KSYATRIYA (warriors) family and a prince.
Being the son of a king, he had all the pleasures, comforts and services that he wanted and
were at his command. However, he left his home at the age of 30, giving up his worldly
possessions, becoming a monk in find out how to do away with the pain and sufferings from
life. For the next twelve and half years, he spent his life in deep silence and meditation to
conquer his desires, feelings, and attachments. He was careful to avoid harming, and even
annoying, other living beings such animals, plants, and insects. He was calm and peaceful
against all hardships. By the age of 42, he fully developed his spiritual powers and reached
the state of KEVALAJNAAN (perfect enlightenment). In this case, enlightenment means
understanding ultimate truth.

For the next 30 years, Lord Mahavir traveled bare foot around India preaching the eternal
truth that he realized. He was trying to teach how one can attain total freedom from the cycle
of birth, life, pain, misery, and death as well as how to achieve the permanent blissful state
within one's self. This is known is MOKSHA (absolute freedom). At age 72, Lord Mahavir
attained Moksha and his soul, now purified, left his body, achieving complete liberation. He
is now a liberated soul, living in state of complete bliss forever.

What are the fundamental principle of Jainism is AHIMSA (nonviolence). Nonviolence is

defined not only by refraining from doing hurt through physical actions but also through
mind and speech. It prohibits injury to all living beings, not just human beings. Jains believe
that all human beings, animals, insects, and plants, have JIVA (living souls). In its purest
state, the soul is “omniscient.” However, contact with AJIVA (matter), pollutes
the SAMSARI JEEV (worldly soul). Each samsari jeev lives through SAMSARA (cycle of
birth and death). KARMA (bondage of material particles) is best described as “atomic

37
particles” which cling to the soul. Karmic matter invades and attaches itself to the soul,
hiding the potential omniscience of the soul. The more bad karma you have, the worse the
embodiment of the new soul. Through purification of karmic matter, the soul can attain
salvation at a state of peace and purity.

Jains believe that acts of violence, greed, selfishness, dishonesty, just to name a few, obscure
the soul while deeds of kindness and reparation liberate it. Jains are the followers of Jinas,
who are conquerors. They are conquerors of their inner enemies. The inner enemies are
anger, ego, deceit, and greed. Any activity of thought, speech, or action that helps us get rid
of our inner enemies is considered a Jain activity.

Another important aspect of Jainism is that there is no beginning or end to the universe. The
idea of God itself exists only insofar as one's self. Those who have
attained KEVALJNAAN (perfect enlightenment) and omniscience through personal efforts
and have liberated their soul of Samsara are considered Gods. There is no God that creates,
protects, or destroys the universe. Instead of believing in God as a creator, Jains believe in
many Gods who are individuals, like you and me, who have attained liberation.

How-
The path to moksha, is the central teaching of Jainism. Liberation of the JEEV (soul) from
karma is achieved by pursuing TRIRATNA (the "three jewels"): SAMYAK
DARSHAN (right faith), SAMYAK JNAAN (right knowledge), and SAMYAK
CHAARITRA (right conduct). Basically, the best way to live your life, if you wanted to
achieve moksha was through no food or material connection at all. This is quite impossible,
so Lord Mahavir made a second path for human beings to follow. The path followed is
through Samyak Chaaritra, and include PANCH VRAT’s (five vows). These
are AHIMSA (non-violence); SATYA (truthfulness); ASTEYA (non-stealing); BRAMACH
ARYA (celibacy); and APARIGRAHA (non possession/detachment).

Conclusion:
Every soul in its purest form is a god. Every life form is equal and is able to become God.
We rid our karma though knowledge, service, self-control, meditation, penance, practicing
tolerance and repentance.

NOW REGARDING THE NUMBERS 108 and 1008

HERE ARE A FEW INTERPRETATIONS OF THE SIGNIFICANCE OF THE NUMBER

108.
 Sanskrit alphabet has 54 letters. Each letter has a masculine (Shiva) and feminine
(Shakti) energy 54 X 2 = 108
 Desires. There are said to be 108 earthly desires in mortals.
 Time. It is said we have 108 feelings. 36 related to the past, 36 related to the present,
and 36 related to the future.
 Astrology. There are 12 constellations and 9 arc segments. There are 12 houses and 9
planets. 12 X 9 = 108
 The diameter of the sun is 108 times the earth.

38
Theorey 1. Centuries ago, A. (Using A. for Acharya or head monk) Arhadbali organized
council of Jain monks from Mula-sangha (Original Jain Monastic order) into different sangh
or gana. To quickly recognize the gana name, often gana name was appended in the name of
the monk.

Some of the gana names are nandi, sen, dev etc (ex. A. Vishnu-nandi, A Jinsen, A Akalank
dev)

Acharya Shantisagar ji Maharaj being the first digamber Acharya of 20th century, named
his lineage with word sagar. This practice is still maintained in many present sanghs.
While few other sanghs use different nomenclature.

p.s. But at the end of the day, what’s in the name, one admires, respects, worships great
people for their qualities and not for some pattern in their name. This is not compulsory
or mandatory as lot of jain acharyas have name without 'Sagar' like Acharya Vidhyanand
Ji, Acharya Kundkund Ji, Acharya Bahubali Ji, Acharya Pushpadant Ji, Muni shri
Kamkumar ji Nandi,
Muni shri Vishnu kumar Ji and many many more.
I guess this become common these days to add respect to their names.
In old time shree was used before name once to give respect to somebody. Shree Shree
was used with teacher and shree shree shree before kings and so on. Now with muniraj,
shree was used 108 times according to this protocol. Now to shorten it, we simply call
"Muni shree 108 Vidya Sagar ji Maharaj" and so on.

Similarly with Arihant and Siddha we use shree for 1008 times.

Theory 2: The Muniraj's are free from 108 charitra dosh. These dosh are 3 (krit [do],
karit [ask to do], anumodna [appreciate]) x 3 (samrambh [plan], samarambh [prepare],
aarambh[start]) x 3 (Man [thought], vachan [verbally], kaay [physically]) x 4 (krodh
(anger), maan [Pride], maya [deceit], lobh[Greed]). Making all the combinations of above
we get 3 X 3 X 3 X 4 = 108 dosh.

108 denotes :

The total number of ways of Karma influx (Aasrav). 4 Kashays (anger, pride, conceit,
greed) x 3 karanas (mind, speech, bodily action) x 3 stages of planning (planning,
procurement, commencement) x 3 ways of execution (own action, getting it done,
supporting or approval of action).

Total number of beads in a rosary representing a total of 108 virtues of Arihant, Siddha,
Aacharya, Upadhyay and Sadhu.

1008 denotes :

· 1008 shubh (auspicious) marks on the divine body of a Tirthankar.

· Tirthankar is said to have 1008 names (Veetaraag, Devaadhidev, Jineshwar,

39
Kewali etc). (Like in Hinduism Shiva, Lakshmi, Ganesh and Vishnu are said to have
1008 names each)

· There are 1008 petals in the lotus erected by Devendra in the Samavasaran of
a Tirthankar.

· In 1008, number 1 represents pure soul , 8 represents the eight karamas and 00 in
between represent infinite distance between the two (pure soul and karamas).

However, to my understanding the prefix 108 and 1008 are used as a symbol of respect
(used in some other religions too) and not necessarily to represent any of the above
attributes.1008 denotes :

.
* In 1008, number 1 represents pure soul , 8 represents the eight karamas and 00 in
between represent an infinite distance between the two (pure soul and karamas).

* 1008 represents symbol of respect. When they say "Tirthankar Shree 1008 Mahavria" -
it means Sree-sree-sree 1008 times vandana.

108 denotes:
* The total number of ways of Karma influx (Aasrav). 4 Kashays (anger, pride, conceit,
greed) x 3 karanas (mind, speech, bodily action) x 3 stages of planning (planning,
procurement, commencement.

 ( x 3 ways of execution (own action, getting it done, supporting or approval of action).

* Muniraj's are free from 108 charitra dosh. These dosh are 3 (krit [do], karit [ask to do],
anumodna [appreciate]) x 3 (samrambh [plan], samarambh [prepare], aarambh[start]) x 3
(Man [thought], vachan

[verbally], kaay [physically]) x 4 (krodh (anger), maan [Pride], maya [deceit],

lobh[Greed]). Making all the combinations of above we get 3 X 3 X 3 X 4 = 108 dosh.

* muni Maharaj are free from the 108 ways through which aasrav occurs. Although
aasrav of satavedniya and other good karma always happens to them but bad karma are
not attracted to their soul.

At Angkor Phnom Bakheng 200 years before Angkor had its central sanctuary
surrounded by 108 smaller ones.

At Angkor, the early mountain temple of Phnom Bakheng had its central sanctuary
surrounded by 108 smaller ones.
It’s best known as a viewing point for sunset at Angkor Wat and if you’re fond of battling
your way through the masses, all with cameras surgically attached to their faces or at a
constant arm’s length from their body as though it’s in control of them and not they in control
of it, then feel free to join them. The sunset climb of Bakheng should hardly be described as a
unique and meaningful experience though.

40
Just eight kilometres from Siem Reap, Phnom Bakheng was the first temple to be constructed
at the site we now call Angkor, known as Yashodharapura at the time after the king who built
it, Yasovarman I, who reigned from 889 to 915. The temple was undoubtedly sited where it is
because of the fantastic views to be obtained from the top of the 70-metre hill (phnom is
Khmer for hill or mountain). Today, the view of the lotus-bud towers of Angkor Wat are
considered the primary attraction, but Phnom Bakheng has far more interesting things going
on than being simply a nice place to look at something else. It is also a giant astrological
calendar.

The summit is not

always a madhouse. Photo: Caroline Major
First and foremost, Bakheng was built as an earthly representation of Mount Meru, home of
the Brahmanical gods and centre of the physical, metaphysical and spiritual universes. Other
temple mountains of this kind, which are unique to Khmer architecture,
include Bakong, Phimeanakas, Ta Keo, Pre Rup and, of course, Angkor Wat.

Phnom Bakheng is a Hindu and Buddhist temple in the form of a temple mountain in Siem
Reap Province, Cambodia. Dedicated to Shiva, it was built at the end of the 9th century,
during the reign of King Yasovarman (889-910). Located atop a hill, it is nowadays a popular
tourist spot for sunset views of the much bigger temple Angkor Wat, which lies amid the
jungle about 1.5 km to the southeast. The large number of visitors makes Phnom Bakheng
one of the most threatened monuments of Angkor.Constructed more than two centuries
before Angkor Wat, Phnom Bakheng was in its day the principal temple of the Angkor
region, historians believe. It was the architectural centerpiece of a new capital,
Yasodharapura, that Yasovarman built when he moved the court from the
capital Hariharalaya in the Roluos area located to the southeast.
An inscription dated 1052 AD and found at the Sdok Kak Thom temple in present-
day Thailand states in Sanskrit: "When Sri Yasovardhana became king under the name of
Yasovarman, the able Vamasiva continued as his guru. By the king's order, he set up a linga
on Sri Yasodharagiri, a mountain equal in beauty to the king of mountains." [5] Scholars
believe that this passage refers to the consecration of the Phnom Bakheng temple
approximately a century and a half earlier.[6]

41
Phnom Bakheng is one of 3 hilltop temples in the Angkor region that are attributed to
Yasovarman's reign. The other two are Phnom Krom to the south near the Tonle Sap lake,
and Phnom Bok, northeast of the East Baray reservoir.
Surrounding the mount and temple, labor teams built an outer moat. Avenues radiated out in
the four cardinal directions from the mount. A causeway ran in a northwest–southeast
orientation from the old capital area to the east section of the new capital's outer moat and
then, turning to an east–west orientation, connected directly to the east entrance of the
temple.
Later in its history, Phnom Bakheng was converted into a Buddhist temple. A monumental
Sitting Buddha, now lost, was created on its upper tier. Across its west side, a Reclining
Buddha of similar scale was crafted in stone. The outlines of this figure are still visible.

SYMBOLISM
Phnom Bakheng is a symbolic representation of Mount Meru, home of the Hindu gods, a
status emphasized by the temple's location atop a steep hill 65 m above the surrounding plain.
The temple is built in a pyramid form of seven levels, representing the seven heavens. At the
top level, five sandstone sanctuaries, in various states of repair, stand in a quincunx pattern—
one in the center and one at each corner of the level's square. Originally, 108 small towers
were arrayed around the temple at ground level and on various of its tiers; most of them have
collapsed.
Indian cosmological interpretation and symbolism of the temple. The temple sits on a
rectangular base and rises in five levels and is crowned by five main towers. One hundred
four smaller towers are distributed over the lower four levels, placed so symmetrically that
only 33 can be seen from the center of any side. Thirty-three is the number of gods who dwelt
on Mount Meru. Phnom Bakheng's total number of towers is also significant. The center one
represents the axis of the world and the 108 smaller ones represent the four lunar phases, each
with 27 days. The seven levels of the monument represent the seven heavens and each terrace
contains 12 towers which represent the 12-year cycle of Jupiter. According to University of
Chicago scholar Paul Wheatley, it is "an astronomical calendar in stone.
Following Angkor's rediscovery by the outside world in the mid-19th century, decades passed
before archeologists grasped Phnom Bakheng's historical significance. For many years,
scholars' consensus view was that the Bayon, the temple located at the center of Angkor
Thom city, was the edifice to which the Sdok Kak Thom inscription referred. Later work
identified the Bayon as a Buddhist site, built almost three centuries later than originally
thought, in the late 12th century, and Phnom Bakheng as King Yasovarman's state temple.

Bakheng is designed as follows: it is a four-sided pyramid on seven levels. The east–west

axis is as usual tilted slightly towards the northeast, while the stairs on each flank are directed
towards the cardinal points (with a slight deviation on the north–south stairways). Five tiers,
not including the base and the top platform, each have 12 towers with one on each corner and
one on each side of the stairways, making 60 in total. On the base, 44 brick towers surround
the monument while, on the top platform, five towers form the distinctive quincunx which is
a feature of Angkorian temples, with one tower at the centre and the other four making a
square defined by the mid-cardinal points. In total there are, or rather were, 109 towers.

42
 W
andering the top level of Phnom Bakheng. RIGHT Jungle views. Photo: Caroline Major
It is hard to see many of these towers now. Many of them were dismantled by Buddhist
monks in order to construct a giant seated Buddha which surrounded the quincunx on the top
platform. The Buddha statue was not completed and collapsed under its own weight. The
bricks were cleared by French archaeologists during the 1920s.

Jean Filliozat, a French author, wrote that when viewed from any one of the cardinal points,
the temple always presents 33 towers, corresponding to the number of gods that live in Mount
Meru according to Hindu and Jain mythology. Mount Meru, according to the Brahmanic
traditions, is the central axis of the universe, at the centre of the terrestrial, astral and spiritual
worlds.

The central sanctuary tower at the summit of Bakheng is surrounded by 108 towers which
radiate out from it uniformly. One hundred and eight is a celebrated number in all the
Brahmanic traditions—for example the Hindu deities have 108 names—and each sanctuary
tower would have had a divinity installed in it.

An academic writer from the University of Chicago, Paul Wheatley, notes that the 12 towers
on each level may represent the 12 year cycle of Jupiter. According to him, Jupiter’s cycle
was regularly recreated in multiples of five (e.g. the five tiers of Bakheng’s pyramid) as a
dating method from as early as the fifth century CE. Moreover, each side of the pyramid
presents 27 towers, which corresponds to the number of ‘mansions’ in the Hindu lunar cycle.

Angkor Wat also has many features that correspond to astrological measurements. For
example, the distance between the floors of the north and south libraries equates to the length
of a month in the lunar calendar, 29.53 hat (hat is a Cambodian unit of measurement); the wat
is riddled with similar measurements that correspond to the length of the year, months, days
and lunar cycles.

In order to appreciate the construction of Bakheng, it’s better to visit in the morning. You
can explore, and then from the summit enjoy the view that stretches from Phnom Khrom, on
the Tonle Sap, to Phnom Bok in the northeast—on both of which Yasovarman also
constructed temples. You can also see the West Baray, the forests of Angkor Thom and, of
course, the glorious towers of Angkor Wat too.Nicky Sullivan-

43
Phnom Bakheng is a viewpoint of the setting sun

44
 Phnom Bakheng/ Bas-relief in Phnom Bakheng

What’s So Sacred About the Number 108?

You may have read of people doing 108 Sun Salutations (Surya Namaskar) at the
time of the spring equinox, or own mala with 108 beads. Here's why the number
is considered so auspicious. Y J E D I T O R S

You may have wondered what the significance of the number 108 is in yoga. For example,
you may have read of people doing 108 Sun Salutations (Surya Namaskar) at the time of the
spring equinox, or own mala with 108 beads. The number is considered to be so auspicious
that 108 is the number for emergency services in India. So what is the significance of the
number 108?

The number’s significance is open to interpretation, says Shiva Rea, a leading teacher of
prana vinyasa flow and yoga trance dance who teaches all over the world. She is a lifelong
student of Tantra, Ayurveda, bhakti, hatha yoga, kalaripayat, Odissi dance, and yogic arts.
She notes that 108 has long been considered a sacred number in Hinduism and yoga.

There are 108 mala on a string

Traditionally, mala—garlands of prayer beads—come as a string of 108 beads (plus one for
the “guru bead,” around which the other 108 beads turn like the planets around the sun), notes
Rae. A mala is used for counting as you repeat a mantra—much like the Catholic rosary.

These beads are traditionally used as a tool for meditation, repeating a mantra as you touch
each bead with your fingers until you complete the mala.To meditate with a mala, sit
comfortably with your eyes closed. Take a few deep breaths and set an intention. If you have
a mantra for this practice, chant it aloud or silently. Hold your mala in your right hand,
draped between your middle and index fingers. Starting at the large bead in the center often

45
called the “guru” bead, use your thumb to count each smaller bead. Pull the mala, pulling it
toward you as you recite your mantra. Do this 108 times, traveling around the mala, until you
once again reach the guru bead.

Others give other reasons for malas having 108 beads. Mala Collective points out that some
believe there are 108 stages on the journey of the human soul, while others associate the
possibility of enlightenment with taking only 108 breaths a day, while in deep meditation.
Other mala designers have been taught that the number 1 stands for God, the universe or your
own highest truth; 0 stands for emptiness and humility in spiritual practice; and 8 stands for
infinity and timelessness.

Mathematicians and 108

Rae notes that renowned mathematicians of Vedic culture viewed 108 as a number of the
wholeness of existence. This number also connects the Sun, Moon, and Earth: The average
distance of the Sun and the Moon to Earth is 108 times their respective diameters. Such
phenomena have given rise to many examples of ritual significance.

Mathematicians have also noted that the number 108 has an elegant divisibility and geometry,
producing endless patterns. It also is the hyperfactorial of 3 since it is of the form, an
abundant number, a semiperfect number and a tetranacci number and in Euclidean space, the
interior angles of a regular pentagon measure 108 degrees each.

The sum of the parts may offer more clues to why the number 108 is sacred. Both 9 and 12
have been said to have spiritual significance in many traditions. 9 times 12 is 108.

Earthly Desires

In Buddhism, there is believed to be defilements, or “earthly desires” that humans experience.

There is said to be 108 of these vices that we go through during our time on earth. These
include experiences like arrogance, obsession, and violence. Each human experiences these
earthly desires as a means to enlightenment. It is thought that in order to be free of suffering
and attain enlightenment, humans must be free from all of these earthly desires.

108 Pithas and Upanishads

Pithas are sacred sites considered to be the seats of the goddess, associated with different
part’s of the diety’s body. These sacred sites are scattered throughout India, all located near a

46
body of water which is believed to be infused with the energy of the goddess. The 108 Pithas
are important pilgrimage sites for the members of the Shakti sects of Hinduism.

Pithas were created from an origin myth recounted in the Mahabharata and the Brahma-
purana. The legend involves the Goddess Sati, daughter of Daksa and wife of Shiva. When
Daksa refused to invite Shiva and Sati to a sacrifice, Sati came to the sacrifice uninvited, and
there committed suicide. As a result, Shiva became enraged, killed Daksa, and destroyed the
sacrifice. Carrying the body of Sati on his shoulder he danced in a way that threatened the
cosmos. In order to stop Shiva’s dance, the God’s caused the body of Sati to disintegrate,
causing the parts of her body fell to earth.

The Upanishads are Vedic Sanskrit texts of Hindu teachings and ideals. The Upanishadic
texts are part of the Shruti literature and are considered to be divine in origin. Scholars differ
in opinion on the number of Upanishads and what constitutes Upanishads, but many believe
there to be 108 of these ancient texts, adding to the significance of this sacred number.

108 and the Sanskrit Alphabet

The Sanskrit alphabet is also part of why this number is so significant in yoga.
The sanskrit alphabet is comprised of 54 letters. Each letter in the alphabet has both a
masculine (Shiva) and feminine (Shakti) energy. 54 multiplied by these two energies is 108.

108 Marma Points Cover the Human Body

Marma points are a juncture on the body where two or more types of tissue meet, yet they are
much more than that. Marma points are intersections of the vital life force and prana, or
breath. These points are thought to house the three Ayurvedic Doshas, Vata, Pitta, and
Kapha.

108 of these points cover the human body and the major Marma points correspond to the
seven chakras, or energy centers of the body. Traditionally marma points are grouped into 3
categories; those on the legs and feet, Sanakha Marma, on the trunk, Madhayamanga Marma,
neck and head, Jatrurdhara Marma.

These points of life force energy throughout the body are yet another reason why the number
108 is so sacred. yogajournal.com/practice/yoga-sequences/the-number-108/

47
 III
What is the significance of the number 108 and 1008 in Jainism.

Introduction: It's true that Jainism and Hinduism have many similarities, but it is still not
correct to say that Jainism stems from Hinduism.Obviously, not too many people have heard
of Jains so when they ask me what its ‘like’ I say its kind of like a branch off of Hinduism.
Actually it's just the easy way out of answering the question.

When.&.Where:
Jainism is one of the oldest religions in India. Present historians say that it is at least 5000
years old but Jains believe it to be eternal. Jainism is thought to have begun in the Indus
valley civilization.around.3000.B.C.
Who:
Jainism comes from the Sanskrit word “ji” which means to conquer. Jains are followers of
“Jinas” which means conqueror. This title of Jina is given to 24 teachers called Tirthankars,
who are the religious gurus of the Jains. These Tirthankars guided the evolution of Jainism
by first achieving and then teaching the Jain path of purity and peace, which leads to the
highest spiritual liberation. Rishabadev was the first Tirthankar and is considered the original
founder of Jainism, but not much is known of him. Actually, not much is known of the first
22 Tirthankars. The 23rd Tirthankar was Parshva, who died in the 8th century B.C. The 24th
and last Tirthankar was Vardhaman Mahavir who lived 599-527 B.C.

For a more in-depth account about individual Tirthankars go to this web

site: http://www.jaindharam.org/Tirthankars.htm.

Lord MAHAVIR (“Great Hero”) lived at the same as the Buddha and like him, rejected the
concept of the caste system. He was born a KSYATRIYA (warriors) family and a prince.
Being the son of a king, he had all the pleasures, comforts and services that he wanted and
were at his command. However, he left his home at the age of 30, giving up his worldly
possessions, becoming a monk in find out how to do away with the pain and sufferings from
life. For the next twelve and half years, he spent his life in deep silence and meditation to
conquer his desires, feelings, and attachments. He was careful to avoid harming, and even
annoying, other living beings such animals, plants, and insects. He was calm and peaceful
against all hardships. By the age of 42, he fully developed his spiritual powers and reached
the state of KEVALAJNAAN (perfect enlightenment). In this case, enlightenment means
understanding ultimate truth.

For the next 30 years, Lord Mahavir traveled bare foot around India preaching the eternal
truth that he realized. He was trying to teach how one can attain total freedom from the cycle
of birth, life, pain, misery, and death as well as how to achieve the permanent blissful state
within one's self. This is known is MOKSHA (absolute freedom). At age 72, Lord Mahavir
attained Moksha and his soul, now purified, left his body, achieving complete liberation. He
is now a liberated soul, living in state of complete bliss forever.

What are the fundamental principle of Jainism is AHIMSA (nonviolence). Nonviolence is

defined not only by refraining from doing hurt through physical actions but also through
mind and speech. It prohibits injury to all living beings, not just human beings. Jains believe

48
that all human beings, animals, insects, and plants, have JIVA (living souls). In its purest
state, the soul is “omniscient.” However, contact with AJIVA (matter), pollutes
the SAMSARI JEEV (worldly soul). Each samsari jeev lives through SAMSARA (cycle of
birth and death). KARMA (bondage of material particles) is best described as “atomic
particles” which cling to the soul. Karmic matter invades and attaches itself to the soul,
hiding the potential omniscience of the soul. The more bad karma you have, the worse the
embodiment of the new soul. Through purification of karmic matter, the soul can attain
salvation at a state of peace and purity.

Jains believe that acts of violence, greed, selfishness, dishonesty, just to name a few, obscure
the soul while deeds of kindness and reparation liberate it. Jains are the followers of Jinas,
who are conquerors. They are conquerors of their inner enemies. The inner enemies are
anger, ego, deceit, and greed. Any activity of thought, speech, or action that helps us get rid
of our inner enemies is considered a Jain activity.

Another important aspect of Jainism is that there is no beginning or end to the universe. The
idea of God itself exists only insofar as one's self. Those who have
attained KEVALJNAAN (perfect enlightenment) and omniscience through personal efforts
and have liberated their soul of Samsara are considered Gods. There is no God that creates,
protects, or destroys the universe. Instead of believing in God as a creator, Jains believe in
many Gods who are individuals, like you and me, who have attained liberation.

How:
The path to moksha, is the central teaching of Jainism. Liberation of the JEEV (soul) from
karma is achieved by pursuing TRIRATNA (the "three jewels"): SAMYAK
DARSHAN (right faith), SAMYAK JNAAN (right knowledge), and SAMYAK
CHAARITRA (right conduct). Basically, the best way to live your life, if you wanted to
achieve moksha was through no food or material connection at all. This is quite impossible,
so Lord Mahavir made a second path for human beings to follow. The path followed is
through Samyak Chaaritra, and include PANCH VRAT’s (five vows). These
are AHIMSA (non-violence); SATYA (truthfulness); ASTEYA (non-stealing); BRAMACH
ARYA (celibacy); and APARIGRAHA (non possession/detachment).

Conclusion:
Every soul in its purest form is a god. Every life form is equal and is able to
become God. We rid our karma though knowledge, service, self-control,
meditation, penance, practicing tolerance and repentance.

NOW REGARDING THE NUMBERS 108 and 1008

Theorey 1. Centuries ago, A. (Using A. for Acharya or head monk) Arhadbali organized
council of Jain monks from Mula-sangha (Original Jain Monastic order) into different
sangh or gana. To quickly recognize the gana name, often gana name was appended in the
name of the monk.

Some of the gana names are nandi, sen, dev etc (ex. A. Vishnu-nandi, A Jinsen, A
Akalank dev)

49
Acharya Shantisagar ji Maharaj being the first digamber Acharya of 20th century, named
his lineage with word sagar. This practice is still maintained in many present sanghs.
While few other sanghs use different nomenclature.

p.s. But at the end of the day, what’s in the name, one admires, respects, worships great
people for their qualities and not for some pattern in their name. This is not compulsory
or mandatory as lot of jain acharyas have name without 'Sagar' like Acharya Vidhyanand
Ji, Acharya Kundkund Ji, Acharya Bahubali Ji, Acharya Pushpadant Ji, Muni shri
Kamkumar ji Nandi,
Muni shri Vishnu kumar Ji and many many more.
I guess this become common these days to add respect to their names.
In old time shree was used before name once to give respect to somebody. Shree Shree
was used with teacher and shree shree shree before kings and so on. Now with muniraj,
shree was used 108 times according to this protocol. Now to shorten it, we simply call
"Muni shree 108 Vidya Sagar ji Maharaj" and so on.

Similarly with Arihant and Siddha we use shree for 1008 times.

Theory 2: The Muniraj's are free from 108 charitra dosh. These dosh are 3 (krit [do],
karit [ask to do], anumodna [appreciate]) x 3 (samrambh [plan], samarambh [prepare],
aarambh[start]) x 3 (Man [thought], vachan [verbally], kaay [physically]) x 4 (krodh
(anger), maan [Pride], maya [deceit], lobh[Greed]). Making all the combinations of above
we get 3 X 3 X 3 X 4 = 108 dosh.

108 denotes :

The total number of ways of Karma influx (Aasrav). 4 Kashays (anger, pride, conceit,
greed) x 3 karanas (mind, speech, bodily action) x 3 stages of planning (planning,
procurement, commencement) x 3 ways of execution (own action, getting it done,
supporting or approval of action).

Total number of beads in a rosary representing a total of 108 virtues of Arihant, Siddha,
Aacharya, Upadhyay and Sadhu.

1008 denotes :

· 1008 shubh (auspicious) marks on the divine body of a Tirthankar.

· Tirthankar is said to have 1008 names (Veetaraag, Devaadhidev, Jineshwar,

Kewali etc). (Like in Hinduism Shiva, Lakshmi, Ganesh and Vishnu are said to have
1008 names each)

· There are 1008 petals in the lotus erected by Devendra in the Samavasaran of
a Tirthankar.

· In 1008, number 1 represents pure soul , 8 represents the eight karamas and 00 in
between represent infinite distance between the two (pure soul and karamas).

50
However, to my understanding the prefix 108 and 1008 are used as a symbol of respect
(used in some other religions too) and not necessarily to represent any of the above
attributes.1008 denotes :

.
* In 1008, number 1 represents pure soul , 8 represents the eight karamas and 00 in
between represent an infinite distance between the two (pure soul and karamas).

* 1008 represents symbol of respect. When they say "Tirthankar Shree 1008 Mahavria" -
it means Sree-sree-sree 1008 times vandana.

108 denotes:
* The total number of ways of Karma influx (Aasrav). 4 Kashays (anger, pride, conceit,
greed) x 3 karanas (mind, speech, bodily action) x 3 stages of planning (planning,
procurement, commencement.

 ( x 3 ways of execution (own action, getting it done, supporting or approval of action).

* Muniraj's are free from 108 charitra dosh. These dosh are 3 (krit [do], karit [ask to do],
anumodna [appreciate]) x 3 (samrambh [plan], samarambh [prepare], aarambh[start]) x 3
(Man [thought], vachan

[verbally], kaay [physically]) x 4 (krodh (anger), maan [Pride], maya [deceit],

lobh[Greed]). Making all the combinations of above we get 3 X 3 X 3 X 4 = 108 dosh.

* muni Maharaj are free from the 108 ways through which aasrav occurs. Although
aasrav of satavedniya and other good karma always happens to them but bad karma are
not attracted to their soul.

51
 IV

Tantric Temples of Khajuraho and Indonesia

Tantrism
1. (Hinduism) a movement within Hinduism combining magical and mystical elements a
nd with sacred writings of its own
2. (Buddhism) a similar movement within Buddhism

TANTRISM: AN OVERVIEW

The term tantrism is a nineteenth-century western invention, coined to refer to what were
considered to be a body of heterodox religious teachings, first discovered by European
scholars in Indian works called Tantras. Although there is no term in any Asian language for
tantrism, it continues to be applied by scholars to a bewilderingly diverse array of esoteric
precepts and practices attested across much of South, Inner, and East Asia from the sixth
century ce down to the present day.

The most salient phenomena common to all tantrisms are the use of maṇḍalas, mantras, and
ritual practices in order to map, organize, and control a universe of powerful beings,
impulses, or forces in pandemonium. Here, it is important to note that the specifically tantric
use of maṇḍalas, mantras, and initiations first emerged in India as a religious response to or
reflection of a situation of anomie. With the fall of the imperial Guptas in about 550 ce, much
of the Indian subcontinent was plunged into a centuries-long period of feudalism, in which
multiple, shifting political "centers" were in constant flux, passing under the control of a

52
series of often low-caste rulers whose claim to dominion over a territory was, from the
standpoint of orthodox religious polity, illegitimate. In order to legitimate their power, these
newly arisen rulers called on a variety of religious specialists to ritually consecrate them with
tantric mantras, transforming them into divine kings, and their conquered territories into
equally consecrated maṇḍalas of royal power. Ronald M. Davidson has encapsulated this
feudal dynamic:

In the medieval military culture, the apotheosis of the king served his strategy of divine
right to the assumption of power, irrespective of his actual lineage. However, the process of
divine royalty conversely implied the royalty of divinity, so the apotheosis of rulers entailed
the feudalization of the gods. … [T]he great and local deities of the period … occupied
positions in metaphysical space analogous to the positions controlled by their devotees in
terrestrial space, with all the attendant rights and responsibilities. At the same time, lesser
divinities became understood as representatives of the imperial divinity, who protected them
in a complex exchange of divine services, just as the vassals owed allegiance and loyalty to
the monarch through the exchanges of goods, services, land, and booty. (Indian Esoteric
Buddhism, 2002, pp. 71–72.)

When one bears in mind the Indian feudal context within which tantrism emerged out of
preexisting Hindu, Buddhist, and Jain religious systems, a number of specifically tantric
terms and practices become comprehensible. These include the use of mantras (secret spells)
as "weapons" (śastras ), "missiles" (astras ), and "armor" (kavaca ); ritual practices of
"binding the directions" (dig-bandhana ) as a means to securing a consecrated space from
invasion by demonic forces; the construction of tantric maṇḍalas on the model of fortified
palace-citadels; multiple associations of tantric goddesses with warfare; the bearing of royal
weapons or scepters (vajras ) by tantric initiates; the tantric "acts" (karmas ) of pacification,
subjugation, immobilization, enmity, eradication, and liquidation; and the narrative use of the
language of conquest (both military and sexual) in tantric discourse in general. Here, the
original tantric practitioner par excellence was not the traditional religious specialist—a
Brāhmaṇ priest or a Buddhist or Jain monk—but rather the king, as exemplary member of the
laity. Much of the early history of tantrism is intertwined with the emergence of a new type of
lay religious specialist, "shamanic" ascetic practitioners who identified themselves, through
their supernatural powers, with royal gods and divine kings. To these latter, they offered a
variety of services and products, including spells and potions for the control of women, the
attainment of wealth, and the annihilation of enemies; spirit possession; magical healing and
manipulation of the dead, demons, and other entities; future-telling; and so on. In Hindu and
Buddhist circles, these tantric supermen were called "Perfected Beings" (Siddhas,
Mahāsiddhas ) and "Virile Heroes" (Vīras ); among Śvetāmbara Jains, the "Teachers" (Sūris )
of the Kharatara Gaccha sub-sect have played an analogous role.

Geographical Spread of Tantrism

The origins of tantrism are Indian. All authentic tantric lineages—of deities, scriptures, oral
teachings, and teachers—claim to extend back to Indian scriptures. The founders of every
major tantric tradition, school, or sect either trace their guru-disciple lineages back to an
Indian source, or are considered to be incarnations of bodhisattvas whose cults first arose in
India. The exploded pantheons of tantrism—principal multi-headed and multi-armed deities
proliferating into maṇḍalas of families or clans—are generally Indian, or at least traceable to
Indian prototypes. The great bulk of tantric legends concerns Indian Siddhas and
Mahāsiddhas. The hieratic language of tantrism generally remains the Sanskrit of medieval
India, so that for any lineage-based tantric body of practice to be considered legitimate in

53
Chinese, Japanese, Korean, or Tibetan tantric traditions, its translated root text has had to be
traceable back to a Sanskrit original. In these translated sources, mantras —whose efficacy
resides in their sound shape—will not be translated, but rather frozen (at least in theory) in
the original Sanskrit. Furthermore, Sanskrit characters form the basis of the
hieratic siddham script employed in Chinese and Japanese tantric maṇḍalas and texts. The
yogic practice that is so central to tantrism is also of Indian origin (albeit influenced by
Daoist techniques).

Tantrism has persisted and quite often thrived across much of Asia since its Indian origins in
the middle of the first millennium of the common era. Its practitioners have lived in India,
China, Japan, Tibet, Nepal, Bhutan, Pakistan, Sri Lanka, Korea, and Mongolia, as well as in
the "Greater India" of medieval Southeast Asia: Cambodia, Burma, and Indonesia. The
medieval history of South Asian Hinduism, Buddhism, and Jainism is saturated with tantrism.
In Hindu India, the Pāñcarātra, Gauḍīya Vaiṣṇava, Sahajiyā, Pāśupata, Kāpālika, Śaiva
Siddhānta, Siddha Kaula, Yoginī Kaula, Krama, Trika, Śrīvidyā, Paścimāmnāya, Nāth
Siddha, and Śākta movements, orders, and sects have all been tantric or heavily colored by
tantrism since the medieval period. Medieval Jain tantric works such as the tenth-
century Jvālinī Kalpa resembled coeval Hindu and Buddhist Tantras in every way but for the
names of the deities who were the objects of their ritual practice. Although Buddhism
disappeared from the subcontinent in the thirteenth century, India (including present-day
Pakistan) was the cradle of Buddhist tantrism in its Mahāyāna, Mantrayāna, and Vajrayāna
forms, which were exported into Mongolia, Nepal, Bhutan, China, Korea, Japan, and Tibet.
Certain of the Yoginī Tantras of early Buddhist tantrism originated in the Swat Valley of
present-day Pakistan, and the tenth-century Kālacakra Tantra, an important Vajrayāna work,
was likely written by an author living in the same region. Tibetan Buddhism is nearly entirely
a Vajrayāna tradition: this applies to the four major existing schools (the Rnying ma
[Nyingma] pas, Bka' brgyud [Kagyu] pas, Sa skya [Sakya] pas, and Dge lugs [Geluk] pa), as
well as to specific forms of practice, such as Rdzogs chen (the "Great Perfection" practice
unique to Nyingma). The ritual of the medieval Chinese state was tantric, and China was the
medieval changing-house for nearly every Buddhist tantric tradition transmitted to Japan,
Korea, and Mongolia. In China, tantrism has persisted, since the twelfth century ce, within
Daoist ritual practice. In Japan, all of the eight traditional schools of Buddhism have a tantric
pedigree: of these, the Shingon and Tendai schools have persisted as Japan's most successful
exponents of "Pure Buddhist Esotericism." In Southeast Asia, Cambodian inscriptions
indicate the presence of Hindu tantric specialists there in the early medieval period; the
medieval kings of Bali underwent Hindu tantric initiations, and present-day Balinese
Hinduism continues to display its Indian tantric origins.

From 1642 until the exile of its Dge lugs (Geluk) pa leadership in 1950, Tibet was a tantric
Buddhist theocracy. Today, the constitutional monarchies of Nepal and Bhutan are the
world's sole surviving "tantric kingdoms," with their state ceremonial comprised of tantric
liturgies and rituals and nearly all of their deities tantric. One of these, Bhairava, is a tantric
god found in every part of Asia, and worshipped in a tantric mode by Hindus, Jains, and
Buddhists alike. Similarly, the originally Indian tantric gods Tārā, Ambikā, Akṣobhya,
Mahākāla, Gaṇeśa, Avalokiteśvara, and Skanda, as well as numerous groups of multiple
tantric deities, are found throughout much of Asia.

Fundamentals of Tantric Practice

Tantric practice consists of a set of ritual and meditative strategies for accessing and
appropriating the energy or enlightened consciousness of the absolute godhead that, coursing

54
through the universe, infuses its creatures with life and the potential for salvation. Humans in
particular are empowered to realize this goal through strategies of embodiment—that is, of
causing that supreme energy, essence of nirvāṇa, or quality of buddhahood to become
concentrated in one or another sort of template or grid (a maṇḍala or mantra, the human
body, or a ritual structure)—prior to its internalization in or identification with the individual
microcosm. This they may do by appropriating elements of this world (which is real and not
an illusion) such as words, images, bodies, and substances, into rituals that collapse subject
and object, thereby projecting them into a realization of their inherent buddha nature or Śiva-
self.

Drawing on its feudal Indian origins, tantrism also remains a body of practice with explicit
this-worldly aims: the control of all of the beings located in the universal power grid,
including lesser gods, living people, the dead, animals, and demons. While much of tantric
practice has become sublimated into tame forms of "pure esotericism," it must be recalled
that the great volume of early tantric texts were devoted to sorcery—that is, to magical
techniques for controlling other beings against their will. Such remains the primary goal of
tantrism as it continues to be practiced on a popular level throughout much of Asia.

The key to understanding tantric practice is the maṇḍala, the energy grid that represents the
constant flow of divine and demonic, human and animal impulses in the universe, as they
interact in both constructive and destructive patterns. This grid is three-dimensional, in the
sense that it locates the supreme deity (god, goddess, celestial buddha, bodhisattva, or
enlightened tīrthaṃkara )—the source of that energy and ground of the grid itself—at the
center and apex of a hierarchized cosmos. All other beings, including the practitioner, will be
situated at lower levels of energy/consciousness/being, radiating downward and outward
from the elevated center point. Because the deity is both transcendent and immanent, all of
the beings located at the various energy levels on the grid participate in the outward flow of
the godhead, and are in some way emanations or hypostases of the deity himself (or herself).

This is particularly the case with the tantric guru, the preceptor from whom a practitioner
receives instruction and initiation, and with whom tantric practitioners frequently identify the
godhead at the center of the maṇḍala. Here, the guru, as an already fully realized or
empowered tantric being, plays a pivotal role, linking the human with the divine. In certain
tantric traditions, the male guru's female consort—variously called the Yoginī, Ḍākinī,
"Action Seal," or "Lotus Maiden"—is equally exalted as she is identified with the supreme
female godhead. It is in this particular context that sexualized ritual may be brought to the
fore in tantric initiation: the female consort, as the embodiment of the divine, transmits to the
initiand the transformative energy and wisdom of the godhead through her sexual emissions,
which are considered to be liquid gnosis. In this way, the initiand becomes a member of the
divine family or clan of both his guru and the godhead at the center of the maṇḍala.

Crucial to the initiation process as well as to many other types of tantric practice is the notion
that within the gross body of the human microcosm there is a subtle, yogic body that is the
mesocosmic replica of the divine dyad, the supreme godhead in its male and female
manifestations. This body, comprised of energy channels and centers, drops and winds, is
itself a maṇḍala : viewed from above, the vertical central channel of the subtle body would
appear as the center point of the maṇḍala, with the various energy centers aligned along that
channel being so many concentric circles, wheels, or lotuses radiating outward. As such,
initiation and all forms of yogic practice involve, once again, an effort on the part of the
practitioner to return to the elevated center point of the emanated maṇḍala. Movement toward
the center, effected through a combination of external ritual and internal meditative practices,

55
basically entails harmonizing one's own energy or consciousness level with that of the
(deities of the) circle in which one finds oneself. First encountered as obstacles, these divine,
demonic, or animal impulses are eventually overcome, and transformed into positive sources
of energy that carry one closer and closer to the deity at the center. Alternatively, one may,
having overcome them, also coerce those same potentially destructive lower-level beings to
do one's bidding, through various ritual technologies.

The Institutionalization and Domestication of Tantrism

As its sociopolitical contexts have changed, so too has the content of tantrism, with persons
from a broader range of society appropriating and adapting its rituals and their attendant
metaphysics to their specific needs and aspirations. In general terms, this has taken the form
of an institutionalization of tantrism by Hindu Brāhmaṇs and Buddhist monks on the one
hand and, on the other, the domestication of its base from lay elites (kings, aristocrats, and
Siddhas) to wider strata of householder society. In spite of periodic reformations or revivals
of "primitive" tantrism in various parts of the Asian world, both of these trends have had the
effect of draining tantrism of its original specificities, of making institutional forms of
tantrism look more like the broader, conventional, or orthodox religious contexts in which
they have been embedded.

Many of the original tantric masters understood speech to be a performative act, and
intentionally subverted conventional language in their teachings and use of mantras as a
means to effect a breakthrough in their disciples' perception of reality. Among their disciples
were members of the literati, who committed these speech acts into writing, writings that
were in turn anthologized, codified, commentated on, and systematized into texts and canons
of texts. Tantric mantras, which were originally secret spells for coercing a wide range of
supernatural entities into doing one's bidding, became "semanticized" into the phonematic
manifestations of powerful gods and compassionate buddhas, who could be accessed through
the mantras ' proper pronunciation. The term mūdra ("seal"), which originally referred to the
sealing together of male and female bodies in sexual union, came to refer to complex hand
and finger positions to be maintained while meditating, or to the parched grain that Hindu
practitioners consume as a tantric sacrament. The homa fire sacrifice rituals of early tantrism,
which often involved the offering of human and animal blood and gore to ravening demonic
entities, became sublimated into either yogic practice or the meditative burning away of
impediments to liberation or salvation in the fire of gnosis. More fundamentally, the tantric
ritual arena came to be sealed off from the powerful but dangerous entities and forces of the
original tantric universe, with the pandemonium of the real world walled out from the quiet
center or the monastic cell or household shrine.

Orthodox Hindu and Buddhist hermeneutical strategies neutralized the heterodox and
heteroprax content of early tantrism by interpreting it in a variety of ways. On the one hand,
much of what was objectionable in the externals of tantric practice was internalized into
yogic, meditative, or imaginative techniques. On the other, such practices were marginalized
into the purview of a limited elite—the Siddhas and Vīras of tantric legend and their
emulators—with more conventional, devotional, salvation-oriented practice recommended
for the religious mainstream of monks, priests, and householders. Here, there was a trade-off
between danger and efficacy, purity and power in the world, in which circumspection was
strongly advised to all but a select few. It was the dangerous content of the early tantric
rituals that most distinguished them from those found in the orthodox Buddhist Sūtra
literature and the Hindu Vedas: but for those who dared to undertake them, and transact in
prohibited substances (sexual fluids, unclean or proscribed food) with problematic beings

56
(outcaste women, minions of the spirit world) through heterodox practices (sexualized
initiation rituals, sorcery), self-transformation could be instantaneous rather than the result of
several lifetimes of practice.

India is the land of the prince, Siddhartha, who was born under a tree by the
wayside, became the Buddha, and died under a sal tree. He owned nothing but a
begging bowl, and yet the wheel of dharma he set in motion continues to bestow
nirvana twenty-five centuries later.
King Rama of north India built a bridge between Sri Lanka and south India so
that two ethnic groups could intermingle more easily. In contrast, Chinese rulers
built the Great Wall to seal off their country from outsiders. While Roman
emperors celebrated their victories by constructing huge monuments, emperors in
India used their wealth to have sacred fire rituals performed.

Here in the West we have built our universities, museums, and libraries in cities,
but in India they chose jungles and remote hilltops for their centers of learning.
Westerners believe that places of worship should be in easily accessible
locations, but in India the more sacred the site, the more remote the location.

Consider the shrines in the Himalayas: Kedarnath, Badrinath, and the shrines in
and on the way to the remote Valley of Flowers. This is where Hindu and
Buddhist monks built their monasteries, preserved their manuscripts, and
dedicated their lives to self-discovery. Paradox has drawn people from all over
the world (as well as Indians themselves) to explore the enigma that is India.
One of the greatest riddles is a mysterious complex of temples at Khajuraho, in
central India.

Khajuraho are a complex of magnificent temples belonging to all the major

spiritual traditions of ancient India. Covered with intricate carvings, the temples
had been mysteriously abandoned for seven centuries or longer. One wonders
what had inspired people to spend five hundred years building a complex of
elaborate temples, only to abandon the site and let the jungle reclaim them.

The great sage, Matanga (whose daughter was the Divine Mother), chose
Khajuraho as the place to pursue his spiritual practices. Matangeshwara, a
magnificent temple named after him, still stands there today. Further, history
tells us that the Khajuraho complex was built by the kings of the Chandela
dynasty, whose genealogy traces back to Sage Chandrama, the son of the
illustrious sage Atri. In all probability Chandrama lived there, as did his two
brothers, the sages Durvasa and Dattatreya. Clearly the area in and around
Khajuraho is charged with spiritual energy.

The Concept of the Shringara rasa

Shringara rasa - the sentiment of erotic love, and first of the nine rasas / navarasas as they
are called are the natural states of mind experienced by humans. Of the nine sentiments -nava
rasas, shringara occupies an important place in the history of ancient Indian literature and
fine arts. Indian temples show the figures of apsaras depicting the sentiment of love, both in
the theoretical aspects relating to theatrics (as described in Natyashastra by Bharata Muni
around 2nd century AD) as well as in the practical side of life with Kamasutra of Vatsyayana

57
(by sage Vatsyayana,around 2-3 century AD) as its base. Many erotic sculptures depicting
union also involve dwarf figures at the base as secondary figures which are in pranayama
variations with hatha yoga mudras and are tantra based union figures.
(Though based on Patanjali Yoga sutra assigned between 3-4th century AD, Hatha yoga
gained prominence beyond 5th century AD). Several commentaries on these topics were
written in the subsequent periods and by medieval period the kings who sponsored the
construction of temples, the sthapatis and sculptors were all well versed on these topics along
with religious and philosophical aspects. The outcome was the inclusion of these topics in a
permanent medium of stone in temples for mass communication. This article focuses on how
to understand the shades of shringara rasa that are depicted on the outer walls of Indian
temples and how tantric themes, are different from non-tantric ones as they are based on
different ancient texts
Erotic Sentiment in Indian Temple Sculptures,By Rekha Rao
.THE BENEVOLENT FORCES OF NATURE
The shrine known as Sixty-Four Yoginis is at the core of the entire temple
complex. The spiritual significance of this region, that the general nature of
tantric practices that the adepts undertook here, and the specific characteristics
of the traditions represented by the various temples.

In the tantric tradition, the Sixty-Four Yoginis are the presiding deities that
guide and govern the entire fabric of life. Together they constitute all the
benevolent forces of nature. They are the presiding deities of the sixty-four arts
and sciences, which cover the whole range of human creativity. Tantric texts,
such as Rudra Yamala, explain that it is these yoginis who breathe life into
matter. Manifesting in the form of prana (the life-force), they not only hold the
body and mind together, they also animate them. Awakening these forces is the
essence of spiritual accomplishment. In fact, only when these forces are
awakened do we find meaning and purpose in our own worldly achievements. As
long as they are dormant, we are weighed down by life’s burdens.

According to the tradition, there are special places charged with spiritual energy
which help aspirants reach their goal. This energy gives a unique personality to
each of these sites.
The spiritual energy of Banaras, for example, is characterized by knowledge; at
Allahabad it is characterized by inner balance; at Ayodhya, by self-sacrifice; at
Brindavan, by love; at Bodhigaya, non-attachment; and at
Kamakhya, siddhis (supernatural powers).
At the site of Sixty-Four Yoginis, the spiritual energy of Khajuraho enables us to
experience our body as a living shrine.

Western Entry: One enters the complex through the gate of the western complex
of temples and stands right in front of the majestic Sun temple (the temple of
the Sun god who banishes darkness from the face of the Earth), sometimes
known as the Chitragupta temple. The architectural designs of the temples, along
with the teeming statues of animals, humans, demigods, nymphs, gods,
goddesses, and demons so systematically arranged on the walls, were the
counterparts of the currents and crosscurrents of energies—both positive and
negative, constructive and destructive—that make up our world. Humans too are
a perfect blend of these twofold energies.

58
Using sculpture and architecture , the builders of the Khajuraho temple
complex have created a dynamic panorama of anger and love, hatred and
kindness, greed and generosity, revenge and forgiveness—one impulse granting
spiritual freedom, its opposite weaving a snare of sensual slavery and frustration.
Seeing this, I understood how the spiritual journey begins: with the recognition
that these same thoughts, feelings, emotions, urges, and habit patterns—both
positive and negative—swirl within each of us. Here are carved exquisite details
a cluster of images depicting humans involved in the base level of our existence
—fighting, fleeing from battle, fornicating, beset by confusion, fear, and doubt.
Khajuraho complex is home to the largest group of medieval Hindu and Jain temples in India.
These temples are noted for their architectural beauty and erotic sculptures.However not all
temples are Tantric. Why some are and others are not is open to speculation. They were built
by different people with differing beliefs. That could be one explainationm. Most Khajuraho
temples were built between 885 AD and 1000 AD by the Chandela dynasty. Historical
records note that the Khajuraho temple site had 85 temples by the 12th century, spread over
20 square kilometers. Of these, only about 25 temples have survived, spread over six square
kilometers. Of the surviving temples, the Kandariya Mahadeva Temple is decorated with a
profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian
art. The temple complex was forgotten and overgrown by the jungle until 1838 when Captain
T.S. Burt, a British engineer, visited the complex and reported his findings in the Journal of
the Asiatic Society of Bengal.

When these monuments were built, the boys in the place lived in hermitages, by
being brahmcharis (bachelor) until they attained manhood and these sculptures helped them
to learn about the worldly role of 'householder'. The Khajuraho group of temples were built
together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of
acceptance and respect for diverse religious views among Hindus and Jains in the region.

The Chausath (64 ) Yogini temple

The Chausath (64 ) Yogini temple is a ruined Yogini temple in the Khajuraho town
of Madhya Pradesh, India. Dated to the late 9th century, it is the oldest surviving temple at
Khajuraho. Unlike the Yogini temples at other places, it has a rectangular plan, but like them
it is hypaethral, open to the air.

The construction of the Khajuraho Yogini temple can be dated to approximately 885 CE. It is
the earliest extant temple at the Chandela capital, Khajuraho. Ruins of Yogini temples have
been found at other places in and around the territory formerly ruled by the Chandelas or their
feudatories, including Badoh, Bhedaghat Dudahi, Lokhari, Hinglajgarh, Mitaoli, Nareshwar,
and Rikhiyan. This suggests that the cult of the Yoginis was well-established in the Chandela
territory. The Chausath Yogini temples are connected to the Kapalika and Kaula sects.

59
 Jain temple cluster in Khajurao in 1885:
L to R: a small temple, Parshvanath temple
with entrance, Adinath temple, two smaller temples
with ruins with 3 columns. The Shantinath temple,
out of the view, would have been on the left.
in Chhatarpur district, Madhya Pradesh, India, about 175 kilometres southeast of the city
of Jhansi.
During the Chandela rule, many towns in Bundelkhand, including Khajuraho, were home to
large and flourishing Jain communities. At Khajuraho the Jains apparently lived on the east
side of town. A number of Jain temples from that period have survived in this part of
Khajuraho in various states of preservation. Many Jain inscriptions from the Chandela period
can be seen at Khajuraho. All the Jain temples are now enclosed within a modern compound
wall constructed in the 19th century, with the exception of the Ghantai temple, when the
restoration of the temples was initiated. There is also an archaeological museum where
historical Jain artifacts from the chandella period are preserved.A key difference between the
Jain temples and most other Khajuraho temples is that the Jain temples are alive with active
praying and worship. Digambar Jain monks still visit from time to time and can be seen
meditating, studying or preaching.
Two of the large temples still stand in a good state of preservation in the original form. The
portico of the Adinath temple is a later addition. The enclosed Shantinath temple houses a
massive monolithic Shantinath image. It also incorporates at least one other Chandella period
temple. To the east of these temples are several small Chandella temples that have been
restored using masonry. The temple complex underwent restoration in 1870 AD, when
a Gajarath festival was organized by Kanchhedtilal Jain of Nagaur marking a renewal of the

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site accompanied by installations of new images, as indicated by the inscriptions.The stone
structures were stabilized using masonry and the Shantinath temple was constructed
incorporating two Chandella period temples.

A number of Jain inscriptions from the Chandella period have been found in Khajurao.
The earliest is the Samvat 1011 (AD 954) in the Parshvanath Temple and the last is Samvat
1234 (1177 AD, it is also the last Chandella era inscription in Khajuraho). Pratishtha events
must have taken place in Samvat 1205 and 1215 with multiple images of those years. During
the time of Kirttivarman (reigned c. 1060–1100 CE), the capital shifted to Mahoba, and
Khajuraho declined. The Jain activity resumed around samvat 1915 (1858 AD), when the
temples were repaired and installation of new images was restarted.

Parshvanath Temple

Parshvanatha temple :- Pārśvanātha Mandir is a 10th-century Jain temple

at Khajuraho in Madhya Pradesh, India. It is now dedicated to Parshvanatha, although it was
probably built as an Adinatha shrine during the Chandela period. Despite the temple's Jain
affiliation, its exterior walls feature Vaishnavaite themes. The entrance has an inscription
with a most-perfect magic square. It is part of a UNESCO World Heritage Site along with
other temples in the Khajuraho Group of Monuments.
The temple is believed to have been constructed by a prominent Jain family between 950 and
970 CE, during the reign of the Chandela king Dhanga. A 954 CE (1011 VS) inscription on
the left door jamb of the temple records gifts and endowments of gardens by one Pahila. The
gardens are named Pahila-vatika, Chandra-vatika, Laghuchandra-vatika, Shankara-vatika,
Panchaitala-vatika, Amra-vatika and Dhanga-vadi. The inscription describes Pahila as a
devotee of Jinanatha and states that he was held in great esteem by the king Dhanga.
The earliest idol enshrined in the temple appears to have been that of Adinatha. When the
British archaeological surveyor Alexander Cunningham visited in 1852, he found the
main sanctum deserted. He described it as "Jinanatha temple" and wrote that it had been
repaired by a Jain banker in 1847. In 1860, a Parshvanatha idol was installed in the main
sanctum. An Adinatha statue was placed in a secondary shrine attached to the rear of the
temple.
The temple has been classified as a Monument of National Importance by the Archaeological
Survey of India.

ARCHITECTURE

The Parshvanatha temple is the largest among the Jain temples of Khajuraho It has an
entrance porch, a small hall, a large hall (mandapa), a vestibule, and a sanctum. The temple
structure has an oblong architectural plan with projections at two ends. The front (eastern)
projection forms the entrance porch, the back (western) projection is a shrine attached to the
sanctum.

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The ceiling of the entrance porch features chain and floral patterns, and a pair of intertwined
flying vidyadharas. The door-lintel of the mandapa has the sculpture of Adinatha's attendant:
a ten-armed Chakreshvari riding a Garuda. The sanctum features sculptures of the Jinas.
The outer walls have three bands of sculpturesThese sculptures feature surasundaris (graceful
women), flying couples, dancers, musicians, and celestial beings. Despite the temple's Jain
affiliation, the outer walls also depict Vaishnavite themes including sculptures of Hindu gods
and their incarnations with their consorts. These include Vishnu-Lakshmi, Rama-
Sita, Balarama-Revati, Parashurama, Hanuman, Brahma and Yamalarjuna legend of Krishna.
These sculptures are similar to those of the Lakshmana Temple in modeling, proportions and
poise. Unlike the Lakshmana temple, the Parshvanatha temple doesn't feature explicit erotic
sculptures, although one particular image appears to show a cross-
legged apsara masturbating with an object.

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 Vue d'ensemble du temple de Parshvanath à Khajuraho Ce temple est le plus imposant des temples
jaïns du groupe est de Khajuraho. Il est renommé pour la qualité de ses sculptures extérieures. La
religion jaïn n'étant pas touchée par le tantrisme, aucune scène érotique n'existe parmi les décors de
ce temple qui date de la période 950-970. Le Jaïnisme a été fondé au VIème siècle avant J.-C. par
Mahavira (599-527 av J-C), qui était un contemporain du Bouddha. Tous deux s'opposaient au
système des castes, au pouvoir des brahmanes et aux rites hindouistes. La non-violence (Ahimsa)
est l'un des fondements de la religion jaïne. Selon Wikipedia, Parshvanâtha (Parshvanath) - au VIIIe
ou VIIe siècle av. J.-C. - est un ascète membre du clan des Licchavi, qui aurait fondé un ordre
comprenant 8 communautés. Ce temple lui a été dédié au XIXème siècle, cet ascète a été
l'inspirateur de la religion jaïne. Les maîtres sont représentés nus sur les panneaux sculptés.

The inscription containing the 4×4 most-perfect magic square Parshwanath Temple at the
entrance has an inscription with a magic square, called the "Jaina square". This is one of the
oldest known 4×4 most-perfect magic squares. It contains all the numbers from 1 to 16. 1000 yrs
old
The temple has an inscription with a magic square, called the "Jaina square". This is one of
the oldest known 4×4 magic squares as well as one of the oldest known most-perfect magic
squares.
This magic square contains all the numbers from 1 to 16. The sum of the numbers in every
horizontal row, every vertical column and the two diagonal rows is 34.[9]

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

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 7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

The sum of the numbers in the smaller 2x2 squares at the four corners, as well as those in the
central 2x2 square, is also 34.[9]

7 12 1 14

2 13 8 11

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 16 3 10 5

9 6 15 4

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

The magic square is pandiagonal, aka diabolic: the numbers in its broken diagonals also sum
up to 34. For example, 7 + (6 + 10 + 11) = 34.

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

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 7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

7 12 1 14

2 13 8 11

16 3 10 5

9 6 15 4

Shrine cells

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 Yogini
temple plan, showing the 64 small shrines around a rectangular courtyard, and one larger
shrine at the centre of the wall opposite the entrance
The temple is among the Western group of temples on a 5.4 m high platform. It has a
rectangular plan measuring 31.4 m x 18.3 m. It is one of the historic Yogini temples across
India; many of the others have a circular plan, though those at Rikhiyan and Badoh are also
rectangular, so there was at least a local tradition of building them in this shape. Like all
Yogini temples, the Khajuraho temple is hypaethral, open to the air.
The temple is made of large, coarse granite blocks, with an open courtyard at the centre. The
courtyard was originally surrounded by 65 shrine cells: 10 on the front (north) wall, 11 on the
back wall, and 22 on each side. Only 35 of these 65 cells now survive; each has a small
doorway made of two squared granite pillars and a lintel stone, and a curvilinear tower roof.
Above the lintel of the best-surviving cells is a triangular pediment. There is no surviving
trace of a central shrine, whether to Shiva or the Goddess, as found in other Yogini temples.
Apart from a single much larger cell for the deity, each of the 64 cells for yoginis is
approximately 1 m high and 1 m deep. The large cell is located at the centre of the back wall,
and faces the entrance at the north. It was probably a shrine of Durga. The other 64
("Chausath") cells presumably housed the statues of yoginis.
No sculptures remain among the temple ruins. Three large statues of mother goddesses
or Matrikas, found among the ruins, are now in the Khajuraho museum. The goddesses have
been identified as Brahmani, Maheshvari, and Hingalaja or Mahishamardini. The image of
Brahmani has three faces; her vehicle is a hamsa (swan or goose). Maheshvari is depicted
with a trident and a humped bull. The image of Mahishamardini has one foot on a buffalo that
she has defeated; she is holding its legs, and in two of her eight arms she wields a sword and
shield.These statues are among the oldest sculptures of Khajuraho…. Read the authors
paper…

3 MANDALAs
The 3 circular platforms & the big stupa of Borobudur

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 5 WORLD RECORDS of DR Uday Dokras
World #1

Highest number of Literary ventures in Hindu Temple Architecture and Vastu ///Highest number of Literary ventures
in the world 2000 books and research Papers, Seen here with Ms. Mansse Bhandari, COO FUN and FOOD Village
Nagpur, Delhi and Uzbekisthan

LINK to 3 World Awards+ titel to 2 more

1. https://www.uniqueworldrecords.com/records/posts/most-articles-on-dhamma
2. https://www.worldwideworldrecords.com/post/maximum-number-of-books-written-on-
hindu-temples-by-an-individual-world-record-by-dr-uday-dokras
3. https://www.worldwideworldrecords.com/post/largest-number-of-religious-research-
papers-written-by-an-individual-world-record-by-uday-dokras
4. Highest number of Literary Endeavours in the World by an Individual. URL to come later
5. Highest number of articles and books written on Hindu/ Buddhist Temples of
Indonesia( Including Borobudur and Prambanan). URL Later

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 Cv of Dr. UDAY DOKRAS
Dr.Uday Dokras, a leading historiographer, is Ranked as #1 in the world in five categories
for having written the highest number of books and research papers on:
 Vedic Architecture,
 Dhamma, including Borobudur Buddhism,
 Angkor Wat (Vrah Vishnuloka) in Cambodia,
 Borobudur, Indonesia
 Shivagriha at Prambanan, Indonesia and
 Design elements of the ancient Kingdom of Dvaravati-(DWARKA) in Thailand .

A senior management professional in HR domain prior to his retirement, he was Group Vice -
President of MZI Group in New Delhi and has anchored Human Relations in Go Air ( Go
Airlines India Pvt Ltd-Mumbai) , Hotel Holiday Inn; Lata Mangeshkar Hospital and Medical
College- amongst other corporate entities. Resident of Sweden for 12 years, where he studied
and worked, he anchored HR in Stadbolaget RENIA, SSSB.

He has studied in Nagpur for B. Sc. B.A. (Economics) and LLB.

He has done his Graduate Studies from Canada at the Queen's University, Kingston
He has a PhD, Stockholm University, Sweden.
Apart from that he has done a Management Training Program in Singapore.
A scholar of the Swedish Institute for 5 years, he has been an Edvard Cassel Fund and
Wineroth Fund Awardee.

In 1984 he was involved with the Comparative Labor Law Project of the University of
California, Los Angeles, U.S.A. He was also visiting lecturer there.
In 1985 he was invited by the President of Seychelles to do a study of the efficacy of the
labor laws of Seychelles.

Author of thousands of research papers and almost 640 + books, his brief life sketch is part of
the English study text book of 7 th Class Students in Sweden -“Studying English-
SPOTLIGHT 7”- and 8th Class students in Iceland - SPOTLIGHT 8- and Lausnir.

His books adorn many International Libraries and the US Library of Congress has awarded
him a copyright. A prolific writer and decipherer of ancient mysteries. Is currently Consultant
in Vedic Architecture and Dean of the Indo Nordic Authors’ Collective, Stockholm,
SWEDEN and President of the International Institute of Historiography, Tampare ,
FINLAND.
Dr Dokras has his family in Gurugram, India-Australia and New Jersey, USA.

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 ABOUT DR UDAY DOKRAS

Dr. Uday Dokras

B.Sc., B.A. (Managerial Economics), LL.B., Nagpur University, India
Certificat'e en Droit, Queen’s University. Ontario, Canada,
Ph.D. Stockholm University, Sweden,
Vedic Architecture Consultant, India/Bangkok

630 BOOKS & 2600 RESEARCH PAPERS- in academia.edu.

Reeaders- 3 million consolidate as on 3 APRIL, 2024.
5 WORLD RECORDS of DR Uday Dokras as
World #1

Highest number of
Literary ventures in Hindu Temple Architecture and Vastu ///Highest number of Literary ventures in the world 2000 books and
research Papers, Seen here with Ms. Mansse Bhandari, COO FUN and FOOD Village Nagpur, Delhi and Uzbekisthan

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World#1 Honorifics by following Agencies & other titles

Largest Number of Religious Research papers written by an individual-world-record

https://www.worldwideworldrecords.com/post/largest-number-of-religious-
research-papers-written-by-an-individual-world-record-by-uday-dokras

MOST ARTICLES ON DHAMMA

https://www.uniqueworldrecords.com/records/posts/most-articles-on-
dhamma

Maximum number of books written on Hindu Temples by an Individual

https://www.worldwideworldrecords.com/post/maximum-number-of-books-written-
on-hindu-temples-by-an-individual-world-record-by-dr-uday-dokras#:~:text=The
%20World%20Record%20For%20Maximum,The%20Worldwide%20Book%20Of
%20Records.

Highest number of articles and books written on Hindu Buddhist Temples

of Indonesia( Including Borobudur and Prambanan)

Highest number of Research Papers/ Books (Literary endeavours) published

by an Individual- UNIQUE Book of world records

Maximum sociocultural research papers uploaded by an

individual on a single website INDIA BOOK of RECORDS
[email protected]

Award and honor Bahujan Hitai Sangh award for writing

highest number of books and Research on BOROBUDUR

https://www.academia.edu/110112500/
Bahujan_Hitai_Sangh_Fetes_dr_Uday_for_highest_number_of
_Books_and_Research_papers_written_on_BOROBUDUR
The Jain Foundation presented the Jaina Achiever Trophy to Dr Uday Dokras for his
prolific writings on historiography of Jainism and Jain religious structures and
contributing erudite articles to numerous Jain Journals such as Nagabharana: Recent
Trends in Jainism Studies and SWASTIKA: Epigraphy, Numismatics, Religion and
Philosophy
https://www.academia.edu/110112203/
Jaina_award_to_Dr_Uday_Dokras
Economic Times (20 July 2022) mentions and acknowledges contribution of
Dr. Uday to design elements of New Parliament House of India vis-a-vis
Dwarpals or door guardians.
https://www.academia.edu/109139672/
Design_components_of_the_new_Parliament_complex_of_INDIA_inspired_by_the_a
uthor_Dr_Uday_Dokras_work

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1. https://www.worldwideworldrecords.com/post/largest-number-of-religious-research-
papers-written-by-an-individual-world-record-by-uday-dokras

2. Maximum n0. of books written on Hindu Temples by an

Individual-https://www.worldwideworldrecords.com/post/maximum-number-of-
books-written-on-hindu-temples-by-an-individual-world-record-by-dr-uday-
dokras#:~:text=The%20World%20Record%20For%20Maximum,The%20Worldwide
%20Book%20Of%20Records.

3. https://www.uniqueworldrecords.com/records/posts/most-articles-on-dhamma

4. Highest number of articles and books written on Hindu Buddhist Temples of

Indonesia( Including Borobudur and Prambanan

5. Highest number of Research Papers/ Books (Literary endeavours) published by an

Individual………….FREE UNIQUEBook of world records

6. Maximum sociocultural research papers uploaded by an individual on a single website

INDIA BOOK of RECORDS
[email protected]

7. https://www.academia.edu/109139672/
Design_components_of_the_new_Parliament_complex_of_INDIA_inspired_by_the
_author_Dr_Uday_Dokras_work

8. https://www.academia.edu/110112203/Jaina_award_to_Dr_Uday_Dokras

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 Reviews of the Book PROJECT HUMAN RESOURCE MANAGEMENT
The authors highlight the benefits of paying attention to human
resources and offer success and failure factors guideline for a variety of
potential practitioners and students in global project marketplace.

Ms.Ylva Arnold, Head HR- Norstedts Publishers, Stockholm SWEDEN

From the Newspaper Times of India March 24, 2018

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Iceland & Sweden- both countries use the English Text book
SPOTLIGHT-one of the lessons in which is about Dr Uday
Dokras
https://mms.is/sites/mms.is/files/atoms/files/
7057_spotlight_8_nem.pdf (page 44)

Prof. S.Deshpande,President of the Indian Institute of Architects,

New Delhi INDIA releasing the book of Dr Dokras HINDU
TEMPLES on the web in CARONA times( May 2020)

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2600 Research Papers and 640 BOOKS written by DR UDAY DOKRAS
Published by
Journal of The Indo Nodic Author’s Collective Sweden and Finland
Academia.edu and Researchgate.net

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Referred to in more than 100+ research papers and theses .Contributor to
various magazines and literary Fora- latest being …

https://drive.google.com/
file/d/1rr86sEWr4SVN4pdIMHkS-lqmKF6jl5nR/view?usp=sharing

Executive editor of the following books written for an Australian assigner

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