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All About Hinduism ALL ABOUT HINDUISM By A DIVINE LIFE SOCIETY PUBLICATION First Edition: 1947 Second Edition: 1961 Third Edition: 1977 Fourth Edition: 1988 Fifth Edition: 1993 Sixth Edition: 1997 (Copies 5,000) World Wide Web (WWW) Edition: 1999 WWW site: This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-047-9 Published By THE DIVINE LIFE SOCIETY P.O. Shivanandanagar —249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India. DEDICATED TO ALL THOSE WHO LOVE HINDUISM AND ITS SUBLIME PHILOSOPHY AND PRACTISE ITS TEACHINGS CONTENTS • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • Hinduism is veritably the fountain-head of all religions. It contains within itself the seeds of all religions. It includes all religions and excludes none.

It is but natural that people all over the world should show increasing interest in a religion with so universal an appeal. “ALL ABOUT HINDUISM” is intended to meet the needs of those who want to be introduced to the various facets of the crystal that is Hinduism. The book, which was first published in 1947, has now been rearranged in a more convenient form, with useful additions here and there, and is now released in its fifth edition. We do hope that all serious students of Hindu Religion and Philosophy will find the book useful and interesting. —THE DIVINE LIFE SOCIETY.

I O Adorable Lord of Mercy and Love! Salutations and prostrations unto Thee. Thou art Existence-Consciousness-Bliss Absolute. Thou art Omnipresent, Omnipotent and Omniscient.

Thou art the Indweller of all beings. Grant us an understanding heart, Equal vision, balanced mind, Faith, devotion and wisdom. Grant us inner spiritual strength To resist temptations and to control the mind. Free us from egoism, lust, greed, hatred, anger and jealousy. Fill our hearts with divine virtues. Let us behold Thee in till these names and forms. Let us serve Thee in all these names and forms.

Let us ever remember Thee. Let us ever sing Thy glories. Let Thy Name be ever on our lips. Let us abide in Thee for ever and ever.

—Swami Sivananda II O Thou Invisible One! O Adorable One! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet.

Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and senses, the sweet Anahata music of my heart, and the substance of my physical, mental and causal frames.

I recognise Thee alone as the mighty Ruler of this universe and the Inner Controller (Antaryamin) of my three bodies. I prostrate again and again before Thee, my Lord!

Thou art my sole refuge! I trust Thee alone, O ocean of mercy and love! Elevate, enlighten, guide and protect me.

Remove obstacles from my spiritual path. Lift the veil of ignorance. O Thou Jagadguru! I cannot bear any longer, even for a second, the miseries of this body, this life and this Samsara. Give Darsana quickly. I am melting.

Listen, listen to my fervent, Antarika prayer. Do not be cruel, my Lord.

Thou art Dinabandhu. Thou art Adhama-Uddharaka. Thou art Patita-Pavana (Purifier of the fallen). Om Santi Santi Santih! III Sarvesham Svasti Bhavatu Sarvesham Santir Bhavatu Sarvesham Purnam Bhavatu Sarvesham Mangalam Bhavatu May auspiciousness be unto all; May peace be unto all; May fullness be unto all; May prosperity be unto all. Sarve Bhavantu Sukhinah Sarve Santu Niramayah Sarve Bhadrani Pasyantu Ma Kaschid-Duhkha-Bhag-Bhavet May all be happy; May all be free from disabilities; May all behold what is auspicious; May none suffer from sorrow. Asato Ma Sadgamaya Tamaso Ma Jyotir-Gamaya Mrityor-Ma Amritam Gamaya Om Santi Santi Santih!

Lead me from the unreal to the Real; Lead me from darkness to the Light; Lead me from mortality to Immortality. CHAPTER 1 Silent adorations to Satchidananda Para-Brahman, Who is the silent Witness of all minds, Who is the Indweller in all beings, Who has projected this world for His own Lila or sport, Who is the support for this world, body and mind and all movements, and Who is the foundation for all societies and their activities. The word Religion comes from the Latin word religio which consists of two words, viz., re (back) and ligare (to bring or bind).

That which binds the soul back to God is religion. Religion shows the way for the attainment of God-realisation. Religion satisfies the deep inward craving in man who is not always content with leading merely an animal existence and wants spiritual consolation, solace and peace. Man cannot live by bread alone. A time comes in the life of many of us when mere worldly prosperity does not satisfy us and we hanker after something more.

In the case of many more, trials and tribulations of life turn their attention to spiritual solace. A Revealed Religion Hinduism is the religion of the Hindus, a name given to the Universal Religion which hailed supreme in India. It is the oldest of all living religions. This is not founded by any prophet. Buddhism, Christianity and Mohammedanism owe their origin to the prophets. Their dates are fixed. But no such date can be fixed for Hinduism.

Hinduism is not born of the teachings of particular prophets. It is not based on a set of dogmas preached by a particular set of teachers. It is free from religious fanaticism.

Hinduism is also known by the names Sanatana-Dharma and Vaidika-Dharma. Sanatana-Dharma means eternal religion. Hinduism is as old as the world itself. Hinduism is the mother of all religions. Hindu scriptures are the oldest in the world, Sanatana-Dharma is so called, not only because it is eternal, but also because it is protected by God and because it can make us eternal.

Vaidika-Dharma means the religion of the Vedas. The Vedas are the foundational scriptures of Hinduism. The ancient Rishis and sages of India have expressed their intuitive spiritual experiences (Aparoksha-Anubhuti) in the Upanishads. These experiences are direct and infallible. Hinduism regards the spiritual experiences of the Rishis of yore as its authority.

The priceless truths that have been discovered by the Hindu Rishis and sages through millennia constitute the glory of Hinduism. Therefore, Hinduism is a revealed religion. A Religion Of Freedom Hinduism, unlike other religions, does not dogmatically assert that the final emancipation is possible only through its means and not through any other. It is only a means to an end and all means which will ultimately lead to the end are equally approved.

Hinduism allows absolute freedom to the rational mind of man. Hinduism never demands any undue restraint upon the freedom of human reason, the freedom of thought, feeling and will of man.

It allows the widest freedom in matters of faith and worship. Hinduism is a religion of freedom. It allows absolute freedom to the human reason and heart with regard to questions such as nature of God, soul, creation, form of worship and the goal of life. Hinduism does not lie in the acceptance of any particular doctrine, nor in the observance of some particular rituals or form of worship. It does not force anybody to accept particular dogmas or forms of worship.

It allows everybody to reflect, investigate, enquire and cogitate. Hence, all sorts of religious faiths, various forms of worship or Sadhana, and diverse kinds of rituals and customs, have found their honourable places side by side within Hinduism and are cultured and developed in harmonious relationship with one another.

Hinduism does not condemn those who deny God as the creator and ruler of the world, who do not accept the existence of an eternal soul and the state of Moksha or state of liberation. Hinduism does not render the upholders of such views unfit to be recognised as pious and honourable members of the Hindu religious society.

The religious hospitality of Hinduism is proverbial. Hinduism is extremely catholic and liberal. This is the fundamental feature of Hinduism. Hinduism pays respects to all religions. It does not revile any other religion. It accepts and honours truth—wherever it may come from and whatever garb it may put on.

There are considerable numbers of the followers of other religions in India. And yet, the Hindus live in perfect harmony, peace and friendship with all of them.

Their tolerance and fellow-feeling towards the followers of other religions is remarkable. Despite all the differences of metaphysical doctrines, modes of religious discipline and forms of ritualistic practices and social habits prevalent in the Hindu society, there is an essential uniformity in the conception of religion and in the outlook on life and the world, among all sections of Hindus. Vedanta, or the philosophy of the Upanishads, is lofty, sublime and unique. The Western philosophers have paid their tribute to the ancient seers of the Upanishads. They have been amazed at the lofty heights scaled by them.

Schopenhauer studied the Upanishads and meditated on the thoughts of the Upanishads just before going to bed. He said: “The Upanishads are the solace of my life and they will be solace to me after my death also.” The Raja-Yoga system of Hinduism is also splendid and unique.

The lessons are immensely practical and highly instructive. No system of physical exercise on the surface of the earth can compete with Hatha-Yoga. Kundalini-Yoga is wonderful. Hence the Americans and Europeans are in search of Hindu Sannyasins and Yogins.

They visit the Himalayas frequently in quest of Yoga teachers. Some are living under Hindu Yogins as disciples and are practising Yoga. Many Europeans and Americans are even now Hindus by faith and practice, though they are born Christians. They practise Raja-Yoga and Vedanta.

Hinduism provides spiritual food and Yoga Sadhana for all sorts of people to suit their temperaments, capacities, tastes, stages of spiritual development and conditions of life. It prescribes Yoga Sadhana even for a scavenger or a cobbler to attain God-realisation, while doing his ordinary avocation in the world.

Hindu Yoga and Vedanta teachers lay great stress on self-restraint, Tapas, renunciation and practical Sadhana which is best calculated to control the mind and the senses and unfold the divinity or attain Self-realisation. Hinduism is not a religion of mere theories. It is eminently practical. In no religion you will find such a variety of practical Yoga practised and such sublime unique philosophy expounded.

That is the reason why India is the only glorious land of sages, Rishis, Yogins and saints. Religion is practical aspect of philosophy. Philosophy is rational aspect of religion. The philosophy of Hinduism is not arm-chair philosophy.

It is not meant for intellectual curiosity and vain discussion. Hindu philosophy is a way of life. The philosopher of Hinduism seriously reflects after hearing the Srutis, does Atma-Vichara, constantly meditates, and then attains Self-realisation or Atma-Sakshatkara. Moksha is his goal. He attempts to attain Jivanmukti now and here. Religion is spiritualisation of human life for a Hindu.

Religious culture is really the culture of freedom for him. Religion governs all the departments of Hindu life.

He must realise the freedom of the soul in every department of life. Religion affords the greatest scope for him for the culture of true freedom. Religion is the only way to him for the realisation of perfect freedom in life. It is in India alone that every man knows something of philosophy. The cowherd who tends the cattle, the peasant who ploughs the fields, the boat-man who pulls at his oar, sing songs replete with philosophical truths.

Even the barber repeats OM NAMAH SIVAYA, SIVOHAM before he takes up the razor. The Paramahamsa Sannyasins, the itinerant monks of Hinduism, have disseminated the highest of Vedanta from door to door. In exchange for a handful of rice, they have distributed from door to door, through religious songs, the priceless gems of Hindu religion and philosophy. In a meeting of the Sanatana Dharma Sabha, Lokamanya Tilak said: “A Hindu is he who believes that the Vedas contain self-evident and axiomatic truths.” The Hindu Maha Sabha has given another definition: “A Hindu is one who believes in a religion which has originated in India.” “Those who burn the dead are Hindus.” This is another definition given by some. “He who protects the cows and the Brahmins is a Hindu.” This is another definition given by some.

Some define: “A Hindu is one who regards India as his motherland and the most sacred spot on earth.” Some others define: “He who calls and considers himself a Hindu is a Hindu.” Some define: “He who accepts the Vedas, the Smritis, the Puranas and the Tantras as the basis of religion and of the rule of conduct, and believes in one Supreme God (Brahman), in the Law of Karma or retributive justice, and in reincarnation (Punarjanma), is a Hindu.” “He who follows the Vedic or Sanatana-Dharma is a Hindu.” This is the definition by some. “He who is a follower of the Vedanta is a Hindu.” This is another definition given by some others. “He who has perfect faith in the Law of Karma, the law of reincarnation Avatara, ancestor worship, Varnashrama Dharma, Vedas and existence of God, he who practises the instructions given in the Vedas with faith and earnestness, he who does Sandhya, Sraaddha, Pitri-Tarpana and the Pancha-Maha-Yajnas, he who follows the Varnashrama Dharmas, he who worships the Avataras and studies the Vedas, is a Hindu.” This is the definition given by some highly cultured men. This is the only correct and complete definition. That part of the great Aryan race which migrated from Central Asia, through the mountain passes into India, settled first in the districts near the river Sindhu, now called the Indus, on the other side of the river. The Persians pronounced the word Sindhu as Hindu, and named their Aryan brethren Hindus.

Hindu is only a corrupt form of Sindhu. The Hindu Aryans spread themselves over the plains of the Ganga. Then the Persians gave the name Hindusthan, or abode of the Hindus, to the whole of those districts between Punjab and Benaras.( Latest historical researches have now proved that the Aryans did not come from outside India, but were the original inhabitants of India.) The classical name for India which is used in Sanskrit literature is Bharata-Varsha or Bharata-Khanda, after the name of Bharata who ruled over a large extent of territory in days of yore.

Manu’s name for the whole central region between the Himalayas and the Vindhya mountains is Aryavarta, Abode of the Aryans. Another name for the whole of India is Jambu-Dvipa. The Greeks gave the name Indu to the whole of this country. It was on account of this India became popular as the name of this country throughout Europe.

Hindu is not a mere name. This name Hindu is not only of geographical, but also of national and racial importance.

The whole history of our nation from the very beginning is bound up with it. All our ideas and ideals are so intimately connected with it that it is difficult to give a simple definition of it. Poets, prophets and Avataras came to sing the praises and glory of this name. Rishis, sages and saints took their birth to compile the Sastras and Darsanas for this nation.

Heroes and warriors have fought for its honour and laid down their very lives for it. Piety, nobility, generosity, philosophy, religious bent of mind, Yoga, religious tolerance, wisdom, devotion, renunciation, Self-realisation. Ahimsa, Satya and purity are associated with the name ‘Hindu’.

India is the sacred land which has given birth to countless sages, Rishis, Yogins, saints and prophets. India is the land that has produced many Acharyas or spiritual preceptors like Sri Sankara and Sri Ramanuja; many saints like Kabir, Ramdas, Tukaram and Gauranga Mahaprabhu; many Yogins like Jnana Dev, Dattatreya and Sadasiva Brahman; and many prophets like Buddha and Nanak. Buddha is our flesh and blood. India is proud of Guru Govind Singh and Sivaji. India is proud of king Bhoja and Vikramaditya. India is proud of Sankara and Kabir. India is proud of Valmiki and Kalidasa.

Krishna, Rama and all Avataras were born in India. How sacred is India! How sublime is India! The dust of Brindavan and Ayodhya, the land trodden by the sacred feet of Krishna and Rama, still purifies the heart of countless people.

Even Jesus, during the missing period of His life, lived in Kashmir and learnt Yoga from the Indian Yogins. Glory to Mother India! India is a spiritual country. India never conquered territories or annexed dominions. Military conquest is not her ambition. She wants her children to have Atma-Svarajya or Absolute Independence.

She does not call upon them to rule over others. She wants them to have conquest over internal and external nature. She wants them to possess brilliant divine virtues, moral stamina and inner spiritual strength born of wisdom of the soul. Ahimsa is her weapon to have the spiritual conquest and the conquest of the minds of others. People of India have Self-realisation as their goal.

They do not, generally, bestow too much attention on material prosperity and advancement. They want Yoga or communion with the Supreme Being. They practise Ahimsa, Satya and Brahmacharya.

They wish to enjoy the eternal bliss of the Absolute. They are always ready to renounce worldly possessions in order to possess or realise the inner Atman or Brahman. They will sacrifice anything and everything in order to attain the immortal Atman. They are always spiritual-minded. India is the sacred land with several holy rivers and powerful spiritual vibrations.

The hoary Himalayas attract the people of the whole world. It is a land peculiarly suitable for divine contemplation and Yogic practices. Every country has its own special attractive features. India is the land of Yogins and sages. This is the special attractive feature of India. This is the reason why people from America, England and all parts of the world come to India for the practice of Yoga.

India is the most tolerant country in the world. She has a very expansive heart. She includes all nations in the embrace of her love. The Western nations are the descendents of the original Hindus or Aryans. They might have forgotten their old connections with the Aryans and Hindu culture. They might have forgotten all about their ancestors. But this cannot be effaced from the annals of history.

Mother India, the repository of Hindu culture, cannot forget her children beyond the seas. They are always dear to her. Hindu culture and Hindu civilisation were at their zenith in the days of yore. Greeks and Romans imitated the Hindus and absorbed Hindu thoughts. Even now Hindu culture and Hindu civilisation stand foremost in the world. No religion has produced so many great saints, sages, Yogins, Rishis, Maharshis, prophets, Acharyas, benefactors, heroes, poets, statesmen and kings as Hinduism.

Each and every province of the country has produced intellectual giants, poets and saints. Even now India abounds in Rishis, philosophers, saints and high intellectuals. Even now she abounds in sages and great souls. The Hindus had to undergo severe hardships and tortures. They had to face fierce battles and cruelties and yet they live today. Some mysterious power has preserved them.

Some invisible force has protected them. That power will protect them for ever. Hinduism is neither asceticism nor illusionism, neither polytheism nor pantheism. It is the synthesis of all types of religious experiences. It is a whole and complete view of life. It is characterised by wide toleration, deep humanity and high spiritual purpose.

It is free from fanaticism. That is the reason why it has survived the attacks of the followers of some of the other great religions of the world.

No religion is so very elastic and tolerant like Hinduism. Hinduism is very stern and rigid regarding the fundamentals. It is very elastic in readjusting to the externals and non-essentials. That is the reason why it has succeeded in living through millennia.

The foundation of Hinduism has been laid on the bedrock of spiritual truths. The entire structure of Hindu life is built on eternal truths, the findings of the Hindu Rishis or seers. That is the reason why this structure has lasted through scores of centuries. The glory of Hinduism is ineffable. It has within it all the features of a universal religion. Its Dharmas are universal.

Its doctrines are sublime. Its philosophy is grand. Its ethics is soul-elevating. Its scriptures are wonderful. Its Sadhanas or Yoga-Vedantic practices are unique. Glorious has been the past of this religion; still more glorious is its future. It has a message to give to a world rent asunder by hatred, dissension and war—the message of cosmic love, truth and non-violence, the gospel of unity of Self or Upanishadic oneness.

The more you know of India and Hinduism, the more will you come to regard and love it and the more grateful to the Lord will you be in that you have got a taste for practising Yoga and that you are imbibing the teachings and spirit of Hinduism. Glory to India! Glory to Hinduism! Glory, glory to the Rishis and the seers who have kept burning the flame of Hinduism with its extreme effulgence and splendour!

CHAPTER 2 Sanskrit literature can be classified under six orthodox heads and four secular heads. The six orthodox sections form the authoritative scriptures of the Hindus. The four secular sections embody the later developments in classical Sanskrit literature.

The six scriptures are: (i) Srutis, (ii) Smritis, (iii) Itihasas, (iv) Puranas, (v) Agamas and (vi) Darsanas. The four secular writings are: (i) Subhashitas, (ii) Kavyas, (iii) Natakas and (iv) Alankaras. The Srutis The Srutis are called the Vedas, or the Amnaya. The Hindus have received their religion through revelation, the Vedas.

These are direct intuitional revelations and are held to be Apaurusheya or entirely superhuman, without any author in particular. The Veda is the glorious pride of the Hindus, nay, of the whole world! The term Veda comes from the root Vid, to know. The word Veda means knowledge. When it is applied to scripture, it signifies a book of knowledge. The Vedas are the foundational scriptures of the Hindus.

The Veda is the source of the other five sets of scriptures, why, even of the secular and the materialistic. The Veda is the storehouse of Indian wisdom and is a memorable glory which man can never forget till eternity. Revealed Truths Without Beginning or End The Vedas are the eternal truths revealed by God to the great ancient Rishis of India. The word Rishi means a seer from dris, to see. He is the Mantra-Drashta, a seer of Mantra or thought. The thought was not his own.

The Rishis saw the truths or heard them. Therefore, the Vedas are what are heard (Sruti). The Rishi did not write. He did not create it out of his mind. He was the seer of thought which existed already. He was only the spiritual discoverer of the thought. He is not the inventor of the Veda.

The Vedas represent the spiritual experiences of the Rishis of yore. The Rishi is only a medium or an agent to transmit to people the intuitional experiences which he received. The truths of the Vedas are revelations. All the other religions of the world claim their authority as being delivered by special messengers of God to certain persons, but the Vedas do not owe their authority to any one. They are themselves the authority as they are eternal, as they are the Knowledge of the Lord. Lord Brahma, the Creator, imparted the divine knowledge to the Rishis or seers. The Rishis disseminated the knowledge.

The Vedic Rishis were great realised persons who had direct intuitive perception of Brahman or the Truth. They were inspired writers. They built a simple, grand and perfect system of religion and philosophy from which the founders and teachers of all other religions have drawn their inspiration.

The Vedas are the oldest books in the library of man. The truths contained in all religions are derived from the Vedas and are ultimately traceable to the Vedas. The Vedas are the fountain-head of religion. The Vedas are the ultimate source to which all religious knowledge can be traced.

Religion is of divine origin. It was revealed by God to man in the earliest times. It is embodied in the Vedas. The Vedas are eternal. They are without beginning and end. An ignorant man may say how a book can be without beginning or end. By the Vedas, no books are meant.

Vedas came out of the breath of the Lord. They are the words of God. The Vedas are not the utterances of persons. They are not the composition of any human mind. They were never written, never created.

They are eternal and impersonal. The date of the Vedas has never been fixed. It can never be fixed. Vedas are eternal spiritual truths. Vedas are an embodiment of divine knowledge. The books may be destroyed, but the knowledge cannot be destroyed. Knowledge is eternal.

In that sense, the Vedas are eternal. The Four Vedas and Their Sub Divisions The Veda is divided into four great books: the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda.

The Yajur-Veda is again divided into two parts, the Sukla and the Krishna. The Krishna or the Taittiriya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya from the resplendent Sun-God. The Rig-Veda is divided into twenty-one sections, the Yajur-Veda into one hundred and nine sections, the Sama-Veda into one thousand sections and the Atharva-Veda into fifty sections. In all, the whole Veda is thus divided into one thousand one hundred and eighty recensions. Each Veda consists of four parts: the Mantra-Samhitas or hymns, the Brahmanas or explanations of Mantras or rituals, the Aranyakas and the Upanishads. The division of the Vedas into four parts is to suit the four stages in a man’s life. The Mantra-Samhitas are hymns in praise of the Vedic God for attaining material prosperity here and happiness hereafter.

They are metrical poems comprising prayers, hymns and incantations addressed to various deities, both subjective and objective. The Mantra portion of the Vedas is useful for the Brahmacharins.

The Brahmana portions guide people to perform sacrificial rites. They are prose explanations of the method of using the Mantras in the Yajna or the sacrifice. The Brahmana portion is suitable for the householders. The Aranyakas are the forest books, the mystical sylvan texts which give philosophical interpretations of the rituals. The Aranyakas are intended for the Vanaprasthas or hermits who prepare themselves for taking Sannyasa.

The Upanishads are the most important portion of the Vedas. The Upanishads contain the essence or the knowledge portion of the Vedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the individual soul and the Supreme Soul. They reveal the most subtle and deep spiritual truths. The Upanishads are useful for the Sannyasins. The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda.

The Karma-Kanda or Ritualistic Section deals with various sacrifices and rituals. The Upasana-Kanda or Worship-Section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman. The Mantras and the Brahmanas constitute Karma-Kanda; the Aranyakas Upasana-Kanda; and the Upanishads Jnana-Kanda. The Mantra-Samhitas The Rig-Veda Samhita is the grandest book of the Hindus, the oldest and the best. It is the Great Indian Bible, which no Hindu would forget to adore from the core of his heart. Its style, the language and the tone are most beautiful and mysterious.

Its immortal Mantras embody the greatest truths of existence, and it is perhaps the greatest treasure in all the scriptural literature of the world. Its priest is called the Hotri. The Yajur-Veda Samhita is mostly in prose and is meant to be used by the Adhvaryu, the Yajur-Vedic priest, for superfluous explanations of the rites in sacrifices, supplementing the Rig-Vedic Mantras. The Sama-Veda Samhita is mostly borrowed from the Rig-Vedic Samhita and is meant to be sung by the Udgatri, the Sama-Vedic priest, in sacrifices. The Atharva-Veda Samhita is meant to be used by the Brahma, the Atharva-Vedic priest, to correct the mispronunciations and wrong performances that may accidentally be committed by the other three priests of the sacrifice.

The Brahmanas and the Aranyakas There are two Brahmanas to the Rig-Veda—the Aitareya and the Sankhayana. “The Rig-Veda,” says Max Muller, “is the most ancient book of the world. The sacred hymns of the Brahmanas stand unparalleled in the literature of the whole world; and their preservation might well be called miraculous.” (HISTORY OF ANCIENT SANSKRIT LITERATURE) The Satapatha Brahmana belongs to the Sukla Yajur-Veda. The Krishna-Yajur-Veda has the Taittiriya and the Maitrayana Brahmanas. The Tandya or Panchavimsa, the Shadvimsa, the Chhandogya, the Adbhuta, the Arsheya and the Upanishad Brahmanas belong to the Sama-Veda.

The Brahmana of the Atharva-Veda is called the Gopatha. Each of the Brahmanas has got an Aranyaka. The Upanishads The Upanishads are the concluding portions of the Vedas or the end of the Vedas.

The teaching based on them is called Vedanta. The Upanishads are the gist and the goal of the Vedas. They form the very foundation of Hinduism.

There are as many Upanishads to each Veda as there are Sakhas, branches or recensions, i.e., 21, 109, 1000 and 50 respectively to the four Vedas, the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda. The different philosophers of India belonging to different schools, such as Monism, Qualified Monism, Dualism, Pure Monism, Difference-cum-non-difference, etc., have acknowledged the supreme authority of the Upanishads. They have given their own interpretations, but they have obeyed the authority. They have built their philosophy on the foundation of the Upanishads. Even the Western scholars have paid their tribute to the seers of the Upanishads. At a time when the Westerners were clad in barks and were sunk in deep ignorance, the Upanishadic seers were enjoying the eternal bliss of the Absolute, and had the highest culture and civilisation. The most important Upanishads are Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Chhandogya, Brihadaranyaka, Kaushitaki and Svetasvatara and Maitrayani.

These are supremely authoritative. May the fundamental truths of the Vedas be revealed unto you all, like the Amalaka fruit in the palm of your hand. May Gayatri, the blessed Mother of the Vedas, impart to you the milk of Knowledge, the ancient wisdom of the Upanishads. The Upa-Vedas There are four Upa-Vedas or subsidiary Vedas, viz., the Ayurveda, the Dhanurveda, the Gandharva Veda and the Arthasastra, forming auxiliaries to the four Vedas, which mean, respectively, the science of health, the science of war, the science of music and the science of polity. The Vedangas There are six Angas or explanatory limbs, to the Vedas: the Siksha and Vyakarana of Panini, the Chhandas of Pingalacharya, the Nirukta of Yaska, the Jyotisha of Garga, and the Kalpas (Srauta, Grihya, Dharma and Sulba) belonging to the authorship of various Rishis. Siksha is a knowledge of phonetics. Siksha deals with pronunciation and accent.

The text of the Vedas is arranged in various forms or Pathas. The Pada-patha gives each word its separate form. The Krama-patha connects the word in pairs.

Vyakarana is Sanskrit grammar. Panini’s books are most famous. Without knowledge of Vyakarana, you cannot understand the Vedas. Chhandas is metre dealing with prosody. Nirukta is philology or etymology.

Jyotisha is astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs. Kalpa is the method of ritual. The Srauta Sutras which explain the ritual of sacrifices belong to Kalpa. The sulba Sutras, which treat of the measurements which are necessary for laying out the sacrificial areas, also belong to Kalpa. The Grihya Sutras which concern domestic life, and the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa.

The Pratishakhyas, Padapathas, Kramapathas, Upalekhas, Anukramanis, Daivatsamhitas, Parishishtas, Prayogas, Paddhatis, Karikas, Khilas and Vyuhas are further elaborations in the rituals of the Kalpa Sutras. Among the Kalpa Sutras, the Asvalayana, Sankhyana and the Sambhavya belong to the Rig-Veda. The Mashaka, Latyayana, Drahyayana, Gobhila and Khadira belong to the Sama-Veda. The Katyayana and Paraskara belong to the Sukla Yajur-Veda.

The Apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhanasa and the Kathaka belong to the Krishna Yajur-Veda. The Vaitana and the Kaushika belong to the Atharva-Veda. The Smritis Next in importance to the Sruti are the Smritis or secondary scriptures. These are the ancient sacred law-codes of the Hindus dealing with the Sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is founded on the Sruti.

The Smritis are based on the teachings of the Vedas. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate Hindu national, social, family and individual obligations.

The works which are expressly called Smritis are the law books, Dharma Sastras. Smriti, in a broader sense, covers all Hindu Sastras save the Vedas. The laws for regulating Hindu society from time to time are codified in the Smritis.

The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. The Smritis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life. The Hindu learns how he has to spend his whole life from these Smritis. The duties of Varnasrama and all ceremonies are clearly given in these books.

The Smritis prescribe certain acts and prohibit some others for a Hindu, according to his birth and stage of life. The object of the Smritis is to purify the heart of man and take him gradually to the supreme abode of immortality and make him perfect and free. These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India. The Celebrated Hindu Law-Givers From time to time, a great law-giver would take his birth.

He would codify the existing laws and remove those which had become obsolete. He would make some alterations, adaptations, readjustments, additions and subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda. Of such law-givers, Manu, Yajnavalkya and Parasara are the most celebrated persons.

Hindu society is founded on, and governed by, the laws made by these three great sages. The Smritis are named after them. We have Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the greatest law-giver of the race.

He is the oldest law-giver as well. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws. There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara.

The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka. The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga. The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured. Need for a New Law-Code It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter.

Society is advancing. When it advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Many new things which were not thought out by the old law-givers have come into existence now. It is no use insisting people to follow now those old laws which have become obsolete.

Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary. Another sage will place before the Hindus of our days a new suitable code of laws. Time is ripe for a new Smriti.

Cordial greetings to this age. The Inner Voice of Dharma He who is endowed with a pure heart through protracted Tapas, Japa, Kirtana, meditation and service of Guru and who has a very clear conscience, can be guided by the inner voice in matters of Dharma or duty or moral action. The inner voice that proceeds from a clean heart filled with Sattva is, indeed, the voice of God or Soul or Antaryamin or Inner Ruler. This voice is more than Smriti.

It is Smriti of Smritis. Purify your heart and train yourself to hear this inner voice. Keep your ear in tune with the ‘voice’. The Sruti and the Smriti The Sruti and the Smriti are the two authoritative sources of Hinduism. Sruti literally means what is heard, and Smriti means what is remembered. Sruti is revelation and Smriti is tradition.

Upanishad is a Sruti. Bhagavad-Gita is a Smriti.

Sruti is direct experience. Great Rishis heard the eternal truths of religion and left a record of them for the benefit of posterity. These records constitute the Vedas. Hence, Sruti is primary authority. Smriti is a recollection of that experience. Hence, it is secondary authority. The Smritis or Dharma Sastras also are books written by sages, but they are not the final authority.

If there is anything in a Smriti which contradicts the Sruti, the Smriti is to be rejected. The Itihasas The Friendly Treatises and the Commanding Treatises There are four books under this heading: The Valmiki-Ramayana, the Yogavasishtha, The Mahabharata and the Harivamsa.

These embody all that is in the Vedas, but only in a simpler manner. These are called the Suhrit-Samhitas or the Friendly Treatises, while the Vedas are called the Prabhu-Samhitas or the Commanding Treatises with great authority. These works explain the great universal truths in the form of historical narratives, stories and dialogues.

These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar. The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Hinduism are indelibly impressed on one’s mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the Hindus through the noble and marvellous deeds of their great national heroes. We get a clear idea of Hinduism from these sublime stories. The common man cannot comprehend the high abstract philosophy of the Upanishads and the Brahma Sutras.

Hence, the compassionate sages Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind. The two well-known Itihasas (histories) are the epics (Mahakavyas), Ramayana and Mahabharata. They are two very popular and useful Sastras of the Hindus. The Ramayana was written by the sage Valmiki, and the Mahabharata by Vyasa. The Ramayana The Ramayana, the Adi-Kavya or the first epic poem, relates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ikshvaku, in which was born Sri Ramachandra, the Avatara of Lord Vishnu, and his three brothers.

The ideal characters like Rama, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Ramayana firmly establish Hindu Dharma in our minds. The story of the birth of Rama and his brothers, their education and marriages, the exile of Sri Rama, the carrying off and recovery of Sita, his wife, the destruction of Ravana, the Rakshasa King of Lanka, and the reign of Sri Rama, are described in detail in Ramayana. How a man should behave towards his superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how he can obtain his release, freedom and perfection, may be learnt from this excellent epic. The Ramayana gives a vivid picture of Indian life. Even today our domestic, social and national ideals are copied from the noble characters in the Ramayana and the Mahabharata. The great national heroes stand even today as beacon-lights to guide and inspire the people of the whole world.

The lives of Rama, Bharata and Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an ideal unique Karma Yogin.

The life of Sita is regarded as the most perfect example of womanly fidelity, chastity and sweetness. The Ramayana is written in twenty-four thousand verses by Sri Valmiki. The Mahabharata The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the great war, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. The Mahabharata is an encyclopaedia of Hindu Dharma. It is rightly called the fifth Veda.

There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sri Krishnadvaipayana Vyasa. The Bhagavad-Gita The most important part of the Mahabharata is the Bhagavad-Gita. It is a marvellous dialogue between Lord Krishna and Arjuna on the battle-field, before the commencement of the great war.

Bhagavan Sri Krishna became the charioteer of Arjuna. Sri Krishna explained the essentials of Hindu religion to Arjuna. Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream of the Upanishads. The Upanishads are the cows. Lord Krishna is the cowherd.

Arjuna is the calf. The Gita is the milk. The wise men are those who drink the milk of the Gita. The Gita is the most precious jewel of Hindu literature. It is a universal gospel. The Gita teaches the Yoga of Synthesis.

It ranks high in the religious literature of the world. Arjuna saw before him his dear relatives and teachers in the battle-field. He fainted and refused to fight against them. Then Lord Krishna imparted knowledge of the Self to Arjuna and convinced him that it was his duty to fight regardless of consequences.

Afterwards Arjuna gave up his Moha, or delusion. All his doubts were cleared. He fought against the Kauravas and achieved victory. Knowledge of Ancient Indian History and Culture The Mahabharata contains also the immortal discourse of Bhishma on Dharma, which he gave to Yudhishthira, when he was lying on the bed of arrows. The whole Mahabharata forms an encyclopaedia of history, morals and religion unsurpassed by any other epic in the world. The Ramayana and the Mahabharata speak to us clearly about the ancient India, about her people, her customs, her ways of living, her arts, her civilisation and culture, her manufactures, etc.

If you read these two books, you will come to know how great India once was, and you will be inspired to make her great once more. No other country has produced so many great men, great teachers, great Yogins, great Rishis, great prophets, great Acharyas, great kings, great heroes, great statesmen, great patriots and great benefactors, as India. The more you know of India and Hinduism, the more you will honour and love it and the more thankful to the Lord you will be that you were born in India as a Hindu. Glory to India!

Glory to Hinduism! Glory to the seers of the Upanishads! Glory, glory to Lord Krishna, the author of the Song Divine! The Puranas The Puranas are of the same class as the Itihasas.

They have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of kings and of Manvantaras. All the Puranas belong to the class of Suhrit-Samhitas.

Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishnadvaipayana, the son of Parasara. The Puranas were written to popularise the religion of the Vedas. They contain the essence of the Vedas.

The aim of the Puranas is to impress on the minds of the masses the teachings of the Vedas and to generate in them devotion to God, through concrete examples, myths, stories, legends, lives of saints, kings and great men, allegories and chronicles of great historical events. The sages made use of these things to illustrate the eternal principles of religion. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy and who could not study the Vedas. The Darsanas are very stiff. They are meant only for the learned few. The Puranas are meant for the masses with inferior intellect. Religion is taught in a very easy and interesting way through these Puranas.

Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds. Children hear the stories from their grandmothers.

Pundits and Purohits hold Kathas in temples, on banks of rivers and in other important places. Agriculturists, labourers and bazaar people hear the stories.

The Eighteen Puranas There are eighteen main Puranas and an equal number of subsidiary Puranas or Upa-Puranas. The main Puranas are: Vishnu Purana, Naradiya Purana, Srimad Bhagavata Purana, Garuda (Suparna) Purana, Padma Purana, Varaha Purana, Brahma Purana, Brahmanda Purana, Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Matsya Purana, Kurma Purana, Linga Purana, Siva Purana, Skanda Purana and Agni Purana. Of these, six are Sattvic Puranas and glorify Vishnu; six are Rajasic and glorify Brahma; six are Tamasic and they glorify Siva. Neophytes or beginners in the spiritual Path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, Lord Siva is highly eulogised and an inferior position is given to Lord Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, Lord Hari is highly eulogised and an inferior status is given to Lord Siva.

Sometimes Lord Siva is belittled. This is only to increase the faith of the devotees in their particular Ishta-Devata.

Lord Siva and Lord Vishnu are one. The best among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana.

A portion of the Markandeya Purana is well known to all Hindus as Chandi, or Devimahatmya. Worship of God as the Divine Mother is its theme. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days. The Srimad Bhagavata Purana and the Ten Avataras The Srimad Bhagavata Purana is a chronicle of the various Avataras of Lord Vishnu. There are ten Avataras of Vishnu. The aim of every Avatara is to save the world from some great danger, to destroy the wicked and protect the virtuous.

The ten Avataras are: Matsya (The Fish), Kurma (The Tortoise), Varaha (The Boar), Narasimha (The Man-Lion), Vamana (The Dwarf), Parasurama (Rama with the axe, the destroyer of the Kshatriya race), Ramachandra (The hero of Ramayana—the son of Dasaratha), who destroyed Ravana, Sri Krishna, The teacher of the Gita, Buddha (The prince-ascetic, founder of Buddhism) and Kalki (The hero riding on a white horse, who is to come at the end of the Kali-Yuga). The object of the Matsya Avatara was to save Vaivasvata Manu from destruction by a deluge. The object of Kurma Avatara was to enable the world to recover some precious things which were lost in the deluge. The Kurma gave its back for keeping the churning rod when the Gods and the Asuras churned the ocean of milk. The purpose of Varaha Avatara was to rescue, from the waters, the earth which had been dragged down by a demon named Hiranyaksha. The purpose of Narasimha Avatara, half-lion and half-man, was to free the world from the oppression of Hiranyakasipu, a demon, the father of Bhakta Prahlada.

The object of Vamana Avatara was to restore the power of the gods which had been eclipsed by the penance and devotion of King Bali. The object of Parasurama Avatara was to deliver the country from the oppression of the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times. The object of Rama was to destroy the wicked Ravana. The object of Sri Krishna Avatara was to destroy Kamsa and other demons, to deliver His wonderful message of the Gita in the Mahabharata war, and to become the centre of the Bhakti schools of India.

The object of Buddha Avatara was to prohibit animal sacrifices and teach piety. The object of the Kalki Avatara is the destruction of the wicked and the re-establishment of virtue. The Tamil Puranas Lord Siva incarnated himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar, Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas of Lord Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana. The Upa-Puranas The eighteen Upa-Puranas are: Sanatkumara, Narasimha, Brihannaradiya, Sivarahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesa and Hamsa.

Utility of the Puranas Study of the Puranas, listening to sacred recitals of scriptures, describing and expounding of the transcendent Lilas of the Blessed Lord—these form an important part of Sadhana of the Lord’s devotees. It is most pleasing to the Lord. Sravana is a part of Navavidha-Bhakti. Kathas and Upanyasas open the springs of devotion in the hearts of hearers and develop Prema-Bhakti which confers immortality on the Jiva.

The language of the Vedas is archaic, and the subtle philosophy of Vedanta and the Upanishads is extremely difficult to grasp and assimilate. Hence, the Puranas are of special value as they present philosophical truths and precious teachings in an easier manner. They give ready access to the mysteries of life and the key to bliss.

Imbibe their teachings. Start a new life of Dharma-Nishtha and Adhyatmic Sadhana from this very day. The Agamas Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras.

These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or Concentration, (iii) Kriya or Esoteric Ritual and (iv) Charya or Exoteric Worship. They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc. The Agamas are divided into three sections: The Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas.

The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi. The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.

The Vaishnava Agamas The Vaishnava Agamas are of four kinds: the Vaikhanasa, Pancharatra, Pratishthasara and Vijnanalalita. The Brahma, Saiva Kaumara, Vasishtha, Kapila, Gautamiya and the Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi-Parva of the Mahabharata is the earliest source of information about the Pancharatras. Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative.

They believe that these Agamas were revealed by Lord Vishnu Himself. Narada-Pancharatra says: “Everything from Brahma to a blade of grass is Lord Krishna.” This corresponds to the Upanishadic declaration: “All this is, verily, Brahman— Sarvam Khalvidam Brahma.” There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones. The Saiva Agamas The Saivas recognise twenty-eight Agamas, of which the chief is Kamika.

The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism.

The Southern Saivism, i.e., Saiva Siddhanta and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas. Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas. They are suitable to this age, Kali Yoga.

They are open to all castes and both the sexes. The Sakta Agamas There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother.

They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati.

In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works. The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Saktism is really a supplement to Saivism. Among the existing books on the Agamas, the most famous are the Isvara-Samhita, Ahirbudhnya-Samhita, Sanatkumara-Samhita, Narada-Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra. The Six Darsanas These are the intellectual section of the Hindu writings, while the first four are intuitional, and the fifth inspirational and emotional.

Darsanas are schools of philosophy based on the Vedas. The Agamas are theological. The Darsana literature is philosophical. The Darsanas are meant for the erudite scholars who are endowed with acute acumen, good understanding, power of reasoning and subtle intellect. The Itihasas, Puranas and Agamas are meant for the masses.

The Darsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart. Philosophy has six divisions— Shad-darsana—the six Darsanas or ways of seeing things, usually called the six systems or six different schools of thought. The six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e., the one great Rishi who systematised the doctrines of the school and put them in short aphorisms or Sutras. The Sutras are terse and laconic.

The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries. The Shad-Darsanas (the six schools of philosophy) or the Shat-Sastras are: the NYAYA, founded by Gautama Rishi, the VAISESHIKA by Kanada Rishi, the SANKHYA by Kapila Muni, the YOGA by Patanjali Maharshi, the PURVA MIMAMSA by Jaimini, and the UTTARA MIMAMSA or VEDANTA by Badarayana or Vyasa. The Darsanas are divided into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: the Nyaya and the Vaiseshika, the Sankhya and the Yoga, and the Mimamsa and the Vedanta.

Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani. Sutra Svalpaksharam-asandigdham Saravad-visvatomukham Astobham-anavadyam cha Sutram sutravido viduh A Sutra or an aphorism is a short formula with the least possible number of letters, without any ambiguity or doubtful assertion, containing the very essence, embracing all meanings, without any stop or obstruction and absolutely faultless in nature. The Sutrakara or the composer of the aphorisms is said to be as happy as one would be while getting the first male child, if he is but able to reduce one letter in his abstruse Sutra of far-fetched words and ideas. The best example of the greatest, the tersest and the most perfect of Sutra literature is the series of aphorisms called the Ashtadhyayi composed by Panini. Panini is the father of all Sutrakaras from whom all others seem to have borrowed the method of composition. The Sutras are meant to explain a big volume of knowledge in short assertions suitable to be kept in memory at all times.

The six Vedangas and the six systems of Hindu philosophy form the twelve sets of Sutra literature of the world. In addition to these, there are later compositions like the Narada-Bhakti Sutras, the Sandilya-Bhakti Sutras, etc., which also wish to assume an equal form with the famous Sutras mentioned above. Bhashya Sutrartho varnyate yatra Padaih sutranusaribhih Svapadani cha varnyante Bhashyam bhashyavido viduh A Bhashya is an elaborate exposition, a commentary on the Sutras, with word by word meaning of the aphoristic precepts, their running translation, together with the individual views of the commentator or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit literature is the one written by Patanjali on the Vyakarana Sutras of Panini.

This Bhashya is so very famous and important that it is called the MAHABHASHYA and its celebrated author is specially called the BHASHYAKARA. Patanjali is the father of Bhashyakaras.

The next important Bhashya is the one on the Mimamsa Sutras written by Sabara-Swamin who learnt the art from Patanjali’s commentary. The third important Bhashya was written by Sankara on the Brahma Sutras, in close following with the Sabara-Bhashya.

The Bhashyas on the six sets of aphorisms dealing with Indian philosophy were written by Vatsyayana, Prasastapada, Vijnanabhikshu, Vyasa, Sabara and Sankara. On the Vedanta or Brahma Sutras, there are about sixteen Bhashyas, like those of Ramanuja, Madhva, Vallabha, Nimbarka, etc. Vritti Sadvrittih sannibandhana A Vritti is a short gloss explaining the aphorisms in a more elaborate way, but not as extensively as a Bhashya. An example is Bodhayana’s Vritti on the Brahma Sutras. Varttika Uktanuktaduruktanam Chinta yatra pravartate Tam grantham varttikam prahuh Varttikajnavichakshanah A Varttika is a work where a critical study is made of that which is said and left unsaid or imperfectly said in a Bhashya, and the ways of making it perfect by supplying the omissions therein, are given. Examples are the Varttikas of Katyayana on Panini’s Sutras, of Suresvara on Sankara’s Upanishad-Bhashyas, and of Kumarila Bhatta on the Sabara-Bhashya on the Karma-Mimamsa.

Vyakhyana or Tika A Vyakhyana is a running explanation in an easier language of what is said in the original, with little elucidations here and there. A Vyakhyana, particularly of a Kavya, deals with eight different modes of dissection of the Sloka, like Pada-Chheda, Vigraha, Sandhi, Alankara, Anuvada, etc.

This forms an important aspect in the study of Sanskrit Sahitya Sastra. An Anu-Vyakhyana—like the one written by Sri Madhva—is a repetition of what is already written, but in greater detail. An Anuvada is merely a running translation or statement of an abstruse text of the original. Tika is only another name for Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the Darsanas, especially on Sankara’s Brahmasutra-Bhashya. Tippani Tippani is just like a Vritti, but is less orthodox than the Vritti.

It is an explanation of difficult words or phrases occurring in the original. Examples are Kaiyata’s gloss on the Mahabhashya of Patanjali, Nagojibhatta’s gloss on Kaiyata’s gloss, or Appayya’s gloss on Amalananda’s gloss on the Bhamati of Vachaspati Misra. Other Scriptures The Tevaram and the Tiruvachakam which are the hymns of the Saiva saints of South India, the Divya-Prabandham of the Alvar saints of South India, the songs of Kabir, the Abhangas of Tukaram and the Ramayana of Tulasi Das—all of which are the outpourings of great realised souls—are wonderful scriptures. They contain the essence of the Vedas. The Subhashitas The Subhashitas are wise sayings, instructions and stories, either in poetry or in prose.

Examples are Bhartrihari’s three centuries of verses, the Subhashita-Ratna-Bhandagara and Somadeva Bhatta’s Katha-Sarit-Sagara or Kshemendra’s Brihat-Katha-Manjari. The Panchatantra and the Hitopadesa also belong to this category. The Kavyas These are highly scholarly compositions in poetry, prose or both. The greatest of poetical Kavyas are those of Kalidas (The Raghuvamsa and Kumarasambhava), Bharavi (The Kiratarjuniya), Magha (The Sisupalavadha), Sri Harsha (The Naishadha).

The best prose Kavyas in the whole of Sanskrit literature were written by Bhattabana (The Kadambari and Harshacharita), the great genius in classical Sanskrit. Among those containing both poetry and prose, the Champu-Ramayana and the Champu-Bharata are most famous. These are all wonderful masterpieces which will ever remain to glorify India’s literary calibre. The Natakas These are marvellously scholastic dramas embodying the Rasas of Sringara, Vira, Karuna, Adbhuta, Hasya, Bhayanaka, Bibhatsa and Raudra. It is told that none can write on the ninth Rasa, viz., Santi. It is attainable only on final Liberation. The best dramas are written by Kalidasa (Sakuntala), Bhavabhuti (Uttara-Rama-Charita), and Visakhadatta (Mudrarakshasa).

The Alankaras These are grand rhetorical texts, treating of the science of perfection and beauty of ornamental language and of effective composition with elegance and force, both in poetry and in prose. These are the fundamentals of Sanskrit Sahitya, even superior to the Kavyas and the Natakas. The best Alankara-Granthas are those of Mammata (Kavyaprakasa) and Jagannatha (Rasagangadhara).

These constitute the entirety of Sanskrit literature—sacred and secular. The Sruti is the root; the Smritis, Itihasas and Puranas are the trunk; the Agamas and Darsanas are the branches; and the Subhashitas, Kavyas, Natakas and Alankaras are the flowers of the tree of India’s Culture. The Smritis, the Itihasas, the Puranas, the Agamas and the Darsanas are only developments of the Veda. Their ultimate source is the Veda. Their one common aim is to enable man to annihilate his ignorance and attain perfection, freedom, immortality and eternal bliss through knowledge of God or the Eternal. Their purpose is to make man like God and one with Him. CHAPTER 3 Silent adorations to the Lord, the Embodiment of Dharma, the Controller and Protector of Dharma and the Fountain-head of Dharma.

What is Dharma? Dharma is so called, because it holds; Dharma alone holds the people, etc. The word Dharma is derived from the root Dhr—to hold—and its etymological meaning is ‘that which holds’ this world, or the people of the world, or the whole creation from the microcosm to the macrocosm. It is the eternal Divine Law of the Lord. The entire creation is held together and sustained by the All-powerful Law of God. Practice of Dharma, therefore, means recognition of this Law and abidance by it. That which brings well-being to man is Dharma.

Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality. That which is Dharma is verily the Truth.

Therefore, whosoever speaks the truth is said to speak Dharma, and whosoever speaks Dharma is said to speak the truth. One and the same thing becomes both. Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man. Dharma comes from the Divine and leads you to the Divine.

No language is perfect. There is no proper equivalent word in English for the Sanskrit term Dharma. It is very difficult to define Dharma. Dharma is generally defined as ‘righteousness’ or ‘duty.’ Dharma is the principle of righteousness. It is the principle of holiness.

It is also the principle of unity. Bhishma says in his instructions to Yudhishthira that whatever creates conflict is Adharma, and whatever puts an end to conflict and brings about unity and harmony is Dharma.

Anything that helps to unite all and develop pure divine love and universal brotherhood, is Dharma. Anything that creates discord, split and disharmony and foments hatred, is Adharma. Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid down for regulating the worldly affairs of men. Dharma brings as its consequence happiness, both in this world and in the next. Dharma is the means of preserving one’s self. If you transgress it, it will kill you.

If you protect it, it will protect you. It is your sole companion after death. It is the sole refuge of humanity. That which elevates one is Dharma.

This is another definition. Dharma is that which leads you to the path of perfection and glory. Dharma is that which helps you to have direct communion with the Lord. Dharma is that which makes you divine. Dharma is the ascending stairway unto God. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics.

God is the centre of Dharma. Dharma means Achara or the regulation of daily life.

Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage.

Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality and the controller of Dharma is God Himself. Maharshi Jaimini defines Dharma as that which is enjoined by the Vedas and is not ultimately productive of suffering. Rishi Kanada, founder of the Vaiseshika system of philosophy, has given the best definition of Dharma, in his Vaiseshika Sutras: “Yato-bhyudayanihsreyasa-siddhih sa dharmah.” “That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.” The four Vedas, the Smriti texts, the behaviour of those who have entered into their spirit and act according to their injunctions, the conduct of holy men and satisfaction of one’s own self—these are the bases of Dharma, according to Manu. In the matter of Dharma, the Vedas are the ultimate authority. You cannot know the truth about Dharma through any source of knowledge other than the Vedas.

Reason cannot be the authority in the matter of Dharma. Among the scriptures of the world, the Vedas are the oldest. This is supported by all leading scholars and antiquarians of the entire civilised world.

They all declare with one voice, that of all books so far written in any human language, the Rig-Veda Samhita is undoubtedly the oldest. No antiquarian has been able to fix the date when the Rig-Veda Samhita was composed or came to light.

Just as a doctor prescribes different medicines for different people according to their constitution and the nature of their disease, so also Hinduism prescribes different duties for different people. Rules for women are different from the rules for men. The rules for different Varnas and Asramas vary. But, non-violence, truth, non-stealing, cleanliness and control of the senses, are the duties common to all men. Dharma depends upon time, circumstances, age, degree of evolution and the community to which one belongs.

The Dharma of this century is different from that of the tenth century. There are conditions under which Dharma may change its usual course. Apad-Dharma is such a deviation from the usual practice. This is allowed only in times of extreme distress or calamity. What is Dharma in one set of circumstances becomes Adharma in another set of circumstances. That is the reason why it is said that the secret of Dharma is extremely profound and subtle. Lord Krishna says in the Gita: “Let the scriptures be the authority in determining what ought to be done and what ought not to be done” (Ch.

The truth of Dharma lies hidden. Srutis and Smritis are many. The way of Dharma open to all is that which a great realised soul has traversed. All other religions also lay stress on Dharma. Buddhism, Jainism, Christianity, Sikhism, Zoroastrianism, Islam are all remarkably alive to its value. Plato, Socrates, Aristotle, Kant, Swedenborg and Spinoza are all striking examples in the interesting history of Western philosophy for the high pedestal on which they have placed morality, duty and righteousness, and adored them all as the only means to the attainment of the goal of life. Each religion lays greater stress on certain aspects of Dharma.

Of the four grand objects of human aspiration— Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things. Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha.

The practitioner experiences peace, joy, strength and tranquillity within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms.

He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.

Dharma can be classified under two heads: (i) Samanya or the general, universal Dharma and (ii) Visesha or the specific, personal Dharma. Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, spiritual knowledge, truthfulness and absence of anger come under the general or universal Dharma. The rules of the castes and orders of life are specific Dharmas. These are the tenfold characteristics of Dharma according to Manu. Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma (duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma (duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life). Sanatana Dharma means the Eternal Religion, the Ancient Law.

This is based on the Vedas. This is the oldest of living religions. Hinduism is known by the name Sanatana Dharma.

What the Vedas alone declare to be the means of attaining the summum bonum or the final emancipation, is the Sanatana Dharma or Hindu Dharma. The foundation of Sanatana Dharma is Sruti; Smritis are the walls; the Itihasas and Purnas are the buttresses or supports.

In ancient times, the Srutis were learnt by heart. The teacher sang them to his pupils and the pupils sang them after him. They were not written in book form. All the sects, all the philosophical systems, appeal to the Sruti as the final authority. The Smriti stands next in authority to the Sruti. Hinduism stands unrivalled in the depth and grandeur of its philosophy.

Its ethical teachings are lofty, unique and sublime. It is highly flexible and adapted to every human need. It is a perfect religion by itself.

It is not in need of anything from any other religion. No other religion has produced so many great saints, great patriots, great warriors and great Pativratas. The more you know of it, the more you will honour and love it. The more you study it, the more it will enlighten you and satisfy your heart. India—The Home Of Religions The religious history of the world tells us that from time immemorial, India has been the home of great sages, seers and Rishis.

All the grand religious ideals that have moulded the character of men, the loftiest of ethics and morality that have raised human beings to magnanimous heights of divine splendour and all the sublime truths of spirituality that have made men divine and have moulded the spiritual ideals of nations and saviours of mankind, first arose in India. The spiritual horizon of India has always been illumined with the glory of the self-effulgent sun of wisdom of the Upanishads. Whenever there was any upheaval in any part of the world, the origin of this could be traced to the wave of spirituality caused by the birth of a great soul—a special manifestation of Divinity—in some part of India. Hindus have had a culture, civilisation and religion millennia older than those of any other country or people. God did speak to the world through India’s Rishis, Yogins, Mahatmas, Alvars, prophets, Acharyas, Sannyasins and saints. Their teachings and Puranas are really inspired. God is the one Light and Truth from whom emanate the teachings of all faiths.

India is the home and abode of religions. It occupies the proud first place in religious devotion and godliness. It is famous for its Yogins and saints. The goal of India is Self-realisation or attainment of God-consciousness, through renunciation.

The history of India is a history of religion. Its social code and regulations are founded upon religion. Minus its Yoga, religion and its regulations, India will not be what it has been for millennia.

Some Hindus are still not aware of the distinguishing features of Sanatana Dharma. If every Hindu knew and understood what Hinduism is, the Hindus of today would all be gods on this earth. May you all be endowed with the knowledge of Sanatana Dharma! May you all endeavour to protect the Eternal Dharma! May the secrets of Sanatana Dharma be revealed unto you all, like a fruit in the palm of your hand, through the Grace of the Lord! May the blessings of Rishis be upon you all! Glory to the Vedas and Sanatana Dharma!

Glory to Brahman, the source for all Vedas and Sanatana Dharma! Every religion has a generic form or Samanya-Rupa and a specific form or Visesha-Rupa. The general form remains eternally the same. It is never changed by any circumstance whatsoever. It is not affected at all by changes of time, place, surroundings and individual differences. This aspect of religion is called Sanatana or eternal.

That which changes according to the change of time, place and surrounding circumstances is the external aspect or ritual, of Dharma. Samanya Dharma is the general Dharma or law for all men. Varnasrama Dharmas are special Dharmas which are to be practised by particular castes and by men in particular stages of life. The Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Asrama, creed or colour. Goodness is not the property of any one class, creed, sect or community.

Every man should possess this virtue. Fundamentals Of Dharma THE VISHNU SAMHITA enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, service of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men. THE MAHABHARATA enumerates the performance of Sraaddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, satisfaction with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance as the fundamentals of Dharma. It is said in PADMA PURANA that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors.

According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma. According to MATSYA PURANA, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma. PATANJALI MAHARSHI, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are: Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvara-pranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance.

THE GITA enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, cleanness of life, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues: (i) non-violence, (ii) truth, (iii) purity and (iv) self-control. All the above virtues come under the above four cardinal virtues. The virtues that are enumerated under the Noble Eightfold Path of Buddhism and the virtues prescribed by Lord Jesus in his Sermon on the Mount, also come under the above fundamental virtues. The development of the divine qualities is indispensable for the attainment of Self-realisation. Brahman or the Eternal is purity.

The Eternal cannot be attained without the attainment of purity. Brahman is truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa.

If only you become fearless, then the identification with the body will vanish. You have rendered the heart harder than flint, steel or diamond through greed, miserliness, harshness and rudeness. You can soften it only through the practice of mercy, sympathy, charity, generosity, magnanimity, harmlessness, mildness, disinterested action and untiring service of the poor. You have made the heart crooked and narrow through hypocrisy, untruthfulness, backbiting and talebearing. You can expand it through the practice of straightforwardness, truthfulness, cleanness of life, alms-giving and non-covetousness. You have rendered the heart impure through lust.

You can purify it through the practice of celibacy in thought, word and deed. Non violence Ahimsa or non-violence is the most important virtue.

That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism.

The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic will-power. Ahimsa is a modification or expression of truth only. Satyam and Ahimsa always go together. He who is established in Ahimsa can move the whole world.

In his presence, all hostilities vanish; lion and cow, cobra and mongoose, live together peacefully. Hinduism, Buddhism and Jainism lay great stress on Ahimsa. Lord Jesus also has emphasised much on Ahimsa in his Sermon on the Mount. He says: “If anyone beats you on one cheek, show him the other cheek also.” He who is firmly established in Ahimsa can hope to attain Self-realisation.

He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint. Retaliation—tooth for tooth, blow for blow—is the maxim, doctrine or principle of an Asura or a man of diabolic nature. This belongs to the beastly nature.

To return good for evil is divine. Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a bit, you will be carried away by the force of previous wrong Samskaras and impulses and will become a victim of Himsa, despite your good intentions. Truth Brahman is Sat or Existence-Absolute. Truth must be observed in thought, word and deed.

If you are established in truth, all other virtues will cling to you by themselves. Harischandra sacrificed everything for the sake of truth. He lives still in our hearts. Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life.

In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: “ Satyam vada—Speak the truth.” The world is rooted in truth. Dharma is rooted in truth.

All religions are rooted in truth. Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth. Purity Purity comprises both external purity and internal purity.

Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind.

This body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness. The restriction in diet is best calculated to make the mind pure.

Food exercises a direct influence on the mind. Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind. You must be pure in thought, word and deed. Your heart must be as pure as crystal or the Himalayan snow.

Then only the divine light will descend. Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts.

He who is endowed with purity will find it easy to tread the spiritual path. Self-control You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses.

This body is like a chariot. Mind is the reins. Intellect is the driver.

The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss.

You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the Abode of Eternal Bliss) safely. Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility.

Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa and meditation.

Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, the innermost Self, the Inner Ruler, the Immortal. May you all attain eternal bliss and immortality through the practice of the cardinal virtues or the fundamental Dharma. The principle of Varnasrama Dharma is one of the basic principles of Hinduism. The Varnasrama system is peculiar to Hindus.

It is a characteristic feature of Hinduism. It is also prevalent throughout the world according to Guna-Karma (aptitude and conduct), though there is no such distinct denomination of this kind, elsewhere. The duties of the castes are Varna Dharma.

The four castes are Brahmana, Kshatriya, Vaisya and Sudra. The duties of the stages in life are Asrama Dharma. The four Asramas or orders of life are Brahmacharya, Grihastha, Vanaprastha and Sannyasa. The Principle Human society is like a huge machine.

The individuals and communities are like its parts. If the parts are weak and broken, the machine will not work. A machine is nothing without its parts. The human body also can work efficiently if its parts and organs are in sound and strong condition. If there is pain in any part of the body, if there is disease in any organ or part of the body, this human machine will go out of order. It will not perform its usual function or work.

So is the case with the human society. Every individual should perform his duties efficiently. The Hindu Rishis and sages formed an ideal scheme of society and an ideal way of individual life, which is known by the name Varnasrama Dharma. Hinduism is built on Varnasrama Dharma. The structure of the Hindu society is based on Varnasrama Dharma.

Observance of Varnasrama Dharma helps one’s growth and self-evolution. It is very indispensable. If the rules are violated, the society will soon perish. The aim of Varnasrama Dharma is to promote the development of the universal, eternal Dharma. If you defend Dharma, it will defend you.

If you destroy it, it will destroy you. Therefore, never destroy your Dharma. This principle holds true of the individual as much as of the nation. It is Dharma alone which keeps a nation alive. Dharma is the very soul of man. Dharma is the very soul of a nation also.

In the West and in the whole world also, there is Varnasrama, though it is not rigidly observed there. Some Western philosophers have made a division of three classes, viz., philosophers, warriors and masses. The philosophers correspond to the Brahmanas, warriors to Kshatriyas and the masses to Vaisyas and Sudras. This system is indispensable to keep the society in a state of perfect harmony and order. The Four Castes In Purusha-Sukta of the Rig-Veda, there is reference to the division of Hindu society into four classes.

It is described there that the Brahmanas came out of the face of the Lord, the Creator, Kshatriyas from His arms, Vaisyas from His thighs, and the Sudras from His feet. This division is according to the Guna and Karma.

Guna (quality) and Karma (kind of work) determine the caste of a man. This is supported by Lord Krishna in the Gita, also. He says in the Gita: “The four castes were emanated by Me, by the different distribution of qualities and actions. Know Me to be the author of them, though the actionless and inexhaustible” (Ch. There are three qualities or Gunas, viz., Sattva (purity), Rajas (passion) and Tamas (inertia).

Sattva is white, Rajas is red and Tamas is black. These three qualities are found in man in varying proportions. Sattva preponderates in some persons. They are Brahmanas. They are wise persons or thinkers. They are the priests, ministers or philosophers who guide kings or rulers.

In some, Rajas is predominant. They are Kshatriyas. They are warriors or men of action. They fight with the enemies or invaders and defend the country. In some, Tamas is predominant. They are Vaisyas or traders.

They do business and agriculture and amass wealth. Sudras are the servants. None of these qualities is highly developed in them. They serve the other three castes.

In a broad sense, a Sattvic man, who is pious and virtuous and leads the divine life, is a Brahmana, a Rajasic man with heroic quality is a Kshatriya, a Rajasic man with business tendencies is a Vaisya and a Tamasic man is a Sudra. Hitler and Mussolini were Kshatriyas. Ford was a Vaisya.

Serenity, self-restraint, austerity, purity, forgiveness, and also, uprightness, knowledge, Realisation and belief in God are the duties of the Brahmanas, born of (their own) nature. Prowess, splendour, firmness, dexterity, and also, not flying from battle, generosity and lordliness are the duties of the Kshatriyas, born of (their own) nature. Agriculture, cattle-rearing and trade are the duties of the Vaisyas, born of (their own) nature. And action consisting of service is the duty of the Sudras, born of (their own) nature. The Law of Spiritual Economics The underlying principle in caste system or Varna Dharma, is division of labour. Rishis studied human nature carefully. They came to the conclusion that all men were not equally fit for all kinds of work.

Hence, they found it necessary to allocate different kinds of duties to different classes of people, according to their aptitude, capacity or quality. The Brahmanas were in charge of spiritual and intellectual affairs. The work of political administration and defence was given to the Kshatriyas. The Vaisyas were entrusted with the duty of supplying food for the nation and administering its economic welfare. The Sudras did menial work. The Rishis felt all these needs of the Hindu nation and started the system of Varnas and Asramas.

This division of labour began in Vedic times. The Vedas taught that the Brahmana was the brain of the society, the Kshatriya its arms, the Vaisya its stomach, and the Sudra its feet. There was a quarrel between the senses, the mind and the Prana as to who was superior. There was a quarrel amongst the different organs and the stomach. If the hands quarrel with the stomach; the entire body will suffer.

When Prana departed from the body, all the organs suffered. The head or stomach cannot claim its superiority over the feet and hands. The hands and feet are as much important as the stomach or head. If there is quarrel between the different castes as to which is superior, then the entire social fabric will suffer.

There will be disharmony, rupture and discord. A scavenger and a barber are as much important as a minister for the running of the society. The social edifice is built on the law of spiritual economics. It has nothing to do with superiority or inferiority. Each class contributes its best to the common weal or world-solidarity. There is no question of higher and lower here. Character Determines Caste A Brahmana is no Brahmana if he is not endowed with purity and good character, and if he leads a life of dissipation and immorality.

A Sudra is a Brahmana if he leads a virtuous and pious life. What a great soul was Vidura! What a noble, candid, straightforward student was Satyakama Jabala of Chhandogya Upanishad! Caste is a question of character. Varna is no more the colour of the skin, but the colour of one’s character or quality. Conduct and character count and not lineage alone.

If one is Brahmana by birth and, at the same time, if he possesses the virtues of a Brahmana, it is extremely good, because certain virtuous qualifications only determine the birth of a Brahmana. Use and Abuse of the Caste System The Hindus have survived many a foreign conquest on account of their caste system.

But they have developed class jealousies and hatred in the name of the caste system. They have not got the spirit of co-operation. That is the reason why they are weak and disunited today. They have become sectarians in the name of the caste system. Hence there is degradation in India.

The caste system is, indeed, a splendid thing. It is quite flawless. But the defect came in from somewhere else. The classes gradually neglected their duties. The test of ability and character slowly vanished. Birth became the chief consideration in determining castes. All castes fell from their ideals and forgot all about their duties.

Brahmanas became selfish and claimed superiority over others by mere birth, without possessing due qualifications. The Kshatriyas lost their chivalry and spirit of sacrifice. The Vaisyas became very greedy. They did not earn wealth by honest means. They did not look after the economic welfare of the people.

They did not give charity. They also lost the spirit of sacrifice. Sudras gave up service.

They became officers. They wished that others should serve them.

The greed and pride of man have created discord and disharmony. There is nothing wrong in Varnasrama.

It is arrogance and haughtiness in men that have brought troubles. Man or the little Jiva is imperfect. He is full of defects.

He is simply waiting for claiming superiority over others. The Brahmana thinks that the other three castes are inferior to him. The Kshatriya thinks that the Vaisya and Sudra are inferior to him.

A rich Sudra thinks that he is superior to a poor Brahmana or a poor Kshatriya or Vaisya. At the present moment, the Varnasrama system exists in name only. It has to be rebuilt properly. Brahmanas, Kshatriyas, Vaisyas and Sudras, who have fallen from their ideals and who are not doing their respective duties, must do their respective duties properly. They must be educated on right lines. They must raise themselves to their original lofty level.

The sectarian spirit must die. They should develop a new understanding heart of love and devotion, with a spirit of co-operation, sacrifice and service. The Four Asramas There are four Asramas or stages in life, viz., Brahmacharya or the period of studentship, Grihastha or the stage of the householder, Vanaprastha or the stage of the forest-dweller or hermit, and Sannyasa or the life of renunciation or asceticism. Each stage has its own duties. These stages help the evolution of man. The four Asramas take man to perfection by successive stages.

The practice of the four Asramas regulates the life from the beginning to the end. The first two Asramas pertain to Pravritti Marga or the path of work and the two later stages—the life of Vanaprastha and that of Sannyasa—are the stages of withdrawal from the world. They pertain to Nivritti Marga or the path of renunciation.

Towards Orderly Spiritual Evolution Life is very systematically and orderly arranged in Sanatana Dharma. There is opportunity for the development of the different sides of human activity. Due occupations and training are assigned to each period of life. Life is a great school in which the powers, capacities and faculties of man are to be evolved gradually.

Every man should pass through the different Asramas regularly. He should not enter any stage of life prematurely.

He can enter the next stage, only when each has been completed. In nature, evolution is gradual. It is not revolutionary. Lord Manu says in his Smriti: “Having studied the Vedas or two Vedas or even one Veda in due order without breaking celibacy, let him dwell in the householder order. When the householder sees wrinkles in his skin and whiteness in his hair and the son of his son, then let him retire to the forest.

Having passed the third portion of life in the forests, let him, having abandoned attachments, wander as an ascetic in the fourth portion of life.” In extraordinary cases, however, some of the stages may be omitted. Suka was a born Sannyasin. Sankara took Sannyasa without entering the stage of a householder. In rare and exceptional cases, a student is allowed to become a Sannyasin, his debts to the world having been fully paid in a previous birth.

Nowadays, young Sannyasins without qualification are found in abundance. This is contrary to the ancient rules and causes much trouble.

The Brahmacharin or the Celibate Student The first stage, Brahmacharya, is the period of study and discipline. The student should not indulge in any pleasures. He stays in the house of his preceptor and studies the Vedas and the sciences. This is the period of probation.

The teachers in ancient India usually lived in forest hermitages. These hermitages were the Gurukulas or forest universities. The student begged his food. The children of the rich and poor lived together. The student regarded his teacher as his spiritual father and served him with faith, devotion and reverence. The life of the student begins with the Upanayana ceremony, his second birth.

He must be hardy and simple in his habits. He rises early, bathes and does Sandhya and Gayatri Japa. He studies scriptures. He takes simple food in moderation and takes plenty of exercise. He sleeps on a hard mat and does not use soft beds and pillows. He is humble and obedient.

He serves and respects elders. He attempts to be chaste in thought, word and deed. He ever engages himself in doing services to his preceptor. He refrains from wine, meat, perfumes, garlands, tasty and savoury dishes, women, acids, spices and injury to sentient creatures; from lust, anger, greed; dancing, singing and playing on musical instruments; from dice-playing, gossip, slander and untruth. He sleeps alone. After the end of his student career, he gives a present to his preceptor according to his ability and returns home to enter the household life. The preceptor gives the final instruction and sends the student home.

The teacher delivers a convocation address to the students at the conclusion of their studentship: “Speak the truth. Do your duty. Never swerve from the study of the Veda. Do not cut off the line of progeny (after giving the preceptor the fee he desires).

Never swerve away from truth. Never swerve from duty.

Never neglect your welfare. Never neglect your prosperity. Never neglect the study and the teaching of the Vedas. “Never swerve from the duties to the gods and the forefathers. Regard your mother as a god (Matridevo Bhava). Regard your father as a god (Pitridevo Bhava). Regard your teacher as a god (Acharyadevo Bhava).

Regard your guest as god (Atithidevo Bhava). Let only those actions that are free from blemishes be done and not others. Only those that are good acts to us should be performed by you and not others.

“You should remove the fatigue of Brahmanas who are superior to you by serving them with seats, etc. Gift should be given with faith, in plenty, with modesty and sympathy. If there be any doubt regarding rites or conduct, then look up to the lives of great men and follow their examples. This is the injunction. This is the teaching. This is the secret of the Vedas.

This is God’s word of command. This should be observed. Thus is this to be meditated upon.” The Grihastha or the Householder The second stage is that of the Grihastha or householder. The household stage is entered at marriage, when the student has completed his studentship and is ready to take up the duties and responsibilities of householder life. Of all the Asramas, this is the most important, because it supports all the others. As all creatures live supported by the air, so the other Orders exist supported by the householder.

As all streams and rivers flow to rest in the ocean, so all the Asramas flow to rest in the householder. The Grihastha is the very heart of Aryan life. Everything depends on him. Marriage is a sacrament for a Hindu. The wife is his partner in life.

She is his Ardhangini. He cannot do any religious ritual without her.

She stands by his left side when he performs any religious performance. Husband and wife keep Rama and Sita as their ideal. A householder should earn money by honest means and distribute it in the proper manner. He should spend one-tenth of his income in charity. He should enjoy sensual pleasures within the limits of the moral law.

A householder is permitted to enjoy conjugal happiness on one night in a month. The householder should perform the Pancha Maha Yajnas. The five Yajnas are: DEVA-YAJNA—offering oblations unto Devas, with recitation of Vedic Mantras. RISHI-YAJNA—study of Vedas and teaching of Vedas to students, and offering of oblations to Rishis. PITRI-YAJNA—Tarpana or ablutions to departed souls and Sraaddha or annual religious rites performed for departed souls.

BHUTA-YAJNA—distribution of food to cows, crows and animals in general. ATITHI-YAJNA—giving food to guests and honouring them. Hospitality is one of the householder’s chief duties.

He must ever feed first his guests, Brahmanas and his relatives, and then he and his wife should eat. When the householder sees that his sons are able to bear the burden of his duties, when his grandsons are around him, he should know that the time has come for him and his wife to retire from the world and spend their time in study and meditation. The Vanaprastha or the Recluse The next stage is that of the Varnaprastha.

Brahmacharya is a preparation for the life of the householder. Even so, Vanaprastha is a preparation for the final stage of Sannyasa. After discharging all the duties of a householder, he should retire to the forest or a solitary country place and begin to meditate in solitude on higher spiritual things.

He is now free from social bonds and the responsibilities of life. He has ample time for study of scriptures. His wife may go with him or remain with her sons. The Sannyasin or the Renunciate The next stage is that of a Sannyasin.

When a man becomes a Sannyasin, he renounces all possessions, all distinctions of caste, all rites and ceremonies and all attachments to any particular country, nation, or religion. He lives alone and spends his time in meditation. He lives on alms. When he attains the sublime state of deep meditation he rejoices in his own Self. He is quite indifferent to sensual pleasures. He is free from likes and dislikes, desires, egoism, lust, anger, greed and pride. He has equal vision and balanced mind.

He loves all. He roams about happily and disseminates Brahma Jnana or Knowledge of the Self. He is the same in honour and dishonour, praise and censure, success and failure. He is now Ativarnasrami, i.e., above Varna and Asrama. He is quite a free man.

He is not bound by any social customs and conventions. Such a Sannyasin is an ideal man. He has attained perfection and freedom.

He is Brahman Himself. He is a Jivanmukta or a liberated sage. Glory to such exalted personages who are living Gods on earth! Asrama Dharma Under Modern Conditions At the present moment, the Asramas cannot be exactly lived according to the details of the ancient rules, as the conditions have changed very much; but, they may be revived in their spirit, to the great improvement of modern life. In these stages, no one should do the duty of another.

The student or Brahmachari should not do the duties of a householder, a recluse or a Sannyasin. The householder must not perform the duties of a Brahmacharin, Vanaprastha or a Sannyasin. A Sannyasin should not seek again the joys of the householder. Peace and order will prevail in society, only if and when all people do their respective duties efficiently. The abolition of Varnas and Asramas will cut at the very root of social duties.

How can the nation hope to live when Varnasrama Dharma is not rigidly practised? The students of schools, and colleges should lead a life of purity and simple living. The householder should lead the life of an ideal Grihastha.

He should practise self-restraint, mercy, tolerance, non-injury, truthfulness and moderation in everything. Those who find it difficult to lead the life of the third and the fourth Asramas should, remaining in either of the other two Asramas, gradually withdraw themselves from worldly life and practise selfless service, study and meditation. The Highest State Varnasrama pertains to body alone, but not to the pure, all-pervading, immortal soul or Atman. Attain Knowledge of the Self and become an Ativarnasrami like Lord Dattatreya.

Hear what he says:— Mahadadi jagat sarvam Na kinchit pratibhati me Brahmaiva kevalam sarvam Katham varnasramasthitih “The whole world, from Mahat downwards, does not shine in Me. Everything is Brahman only. Where then is Varnasrama?” May you all have comprehensive understanding of Varnasrama Dharma! May you all develop universal love and brotherhood! May all barriers which are made by man for his own self-aggrandisement and self-assertion and which create discord and disunion, be broken asunder! In Satya-Yuga or the golden age there was a different set of Dharmas or laws; in Treta, they changed into another form; in Dvapara, the Dharmas were different from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The Dharma changes according to the changes of the cycles.

Man is undergoing change. His nature gets transformed through experiences. Hence, his external form of Dharmas also should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through the worship of Lord Hari in Dvapara Yuga, may be attained through Kirtana or loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age.

In the Satya Yuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, nor dancing halls and similar other distractions.

Hence, meditation was easy and natural for them. That is the reason why contemplation has been prescribed for men of Satya Yuga. In the Treta Yuga, materials for the performance of Yajnas or sacrifices were easily available.

The people had active tendencies. Therefore it was easy for them to perform Agnihotra, Jyotistoma, Darsa-Paurnimas and other Yajnas. That is the reason why Yajna has been described as the external form of Sanatana Dharma in that age. In the Dvapara Yuga, there was the manifestation of Avataras and men could easily have direct worship of God. Hence, worship was prescribed as the principal form of Sadhana in that age. In the Kali Yuga, there are many distractions for the mind.

People lack in Brahmacharya, strength of will and power of enquiry or rational investigation. It is very difficult to procure materials for the performance of sacrifices. Therefore, Hari Kirtana or loud chanting of the Divine Name and selfless service of humanity have been recommended as the principal forms of Sadhana. Follow your Dharma with zeal and enthusiasm. Discharge your duties faithfully. Develop all the virtues which constitute Dharma. Never deviate an inch from the path of righteousness.

Stick to Dharma with all your heart, with all your mind and with all your soul. Performance of one’s duties brings happiness, quick evolution and freedom. You will soon attain immortality, eternal bliss, supreme peace, perennial joy, absolute freedom and perfection. Glory to Dharma, the supreme light that leads you to the kingdom of eternal bliss and everlasting peace. May the eternal Dharma of Hinduism be preserved for ever! May all Hindus be consolidated by the bond of true love!! CHAPTER 4 The mark of Dharma is Achara or good conduct.

Achara is the mark of the good. From Achara is Dharma born. Dharma enhances life. Man attains prosperity and fame, here and hereafter, through the practice of Dharma. Good conduct is the highest Dharma. It is the root of all Tapas or austerities. Righteousness, truth and good works, power and prosperity—all originate from conduct.

Man wills to obtain his objects of desires. Willing results in action. This is called conduct. Conduct is behaviour.

The will that is expressed becomes conduct. Man has various sorts of desires. Sometimes, there is conflict of desires. That desire which obtains victory is termed ‘will’. The inner disposition which makes the will possible is called character. Character is the aggregate of peculiar qualities which constitute personal individuality. External behaviour is not always a sure guide in judging the character of a man.

Morality or ethics is the science of conduct. Ethics is the study of what is right or good in conduct. Ethical science shows the way in which human beings should behave towards one another, as well as towards other creatures. It contains systematised principles on which a man should act. Ethics is right conduct or Sadachara. We have human morality, family morality, social morality, national morality, professional morality, etc.

A doctor has his professional ethics. He should not divulge to others the secrets of his patients. It is his duty to take all precautionary hygienic measures to stop the spread of an epidemic disease and direct his earnest attention towards public health and hygiene. Ethics is a relative science. What is good for one man may not be good for another man. What is good at one time and at one place may not be good at another time and at another place. Ethics is relative to the man himself and to his surroundings.

Without ethics, you cannot have progress in the spiritual path. Ethics is the foundation of Yoga. Ethics is the corner-stone of Vedanta.

Ethics is the strong pillar on which the edifice of Bhakti Yoga rests. Ethics is the gateway to God-realisation. Without ethical perfection, no spiritual progress or realisation is possible. A Yogic student or aspirant must be strictly ethical. He must be truthful and pure in thought, word and deed. He must possess excellent conduct. He must not injure any living being in thought, word and deed.

He must practise rigidly right thought, right speech and right action. Every religion has its ethics. The Sermon on the Mount of Jesus and the Ten Commandments contain ethical teachings for the uplift of man. The Noble Eightfold Path of the Buddha is the essence of ethics. The Yamas and Niyamas of Patanjali Maharshi constitute the highest ethics.

Manu Smriti, Yajnavalkya Smriti and Parasara Smriti contain the code of conduct for man. The three kinds of austerity of the Gita are nothing but ethics in an intensified form. Morality is the gateway to religion. He who leads a moral or virtuous life attains freedom, perfection or Moksha. Practice of ethics will help you to live in harmony with your neighbours, friends, your own family members, fellow-beings and other people.

It will confer on you lasting happiness and Moksha. It will purify your heart. It will keep your conscience ever clean. A moral man who follows strictly the principles of ethics will not deviate even a fraction of an inch from the path of Dharma or righteousness. Yudhishthira had earned an undying reputation for his practice of ethics. He was an embodiment of Dharma.

Hence he still lives in our hearts. Good conduct is the root of material and spiritual prosperity. Conduct increases fame. It is good conduct which prolongs life and destroys all calamities and evils and brings eternal happiness.

It is good conduct that begets virtue. Therefore develop good conduct. Hindu ethics is superb. Hinduism lays great emphasis on ethical discipline. Yama (self-restraint) and Niyama (religious observances or canons) are the foundations of Yoga and Vedanta.

Undeveloped persons cannot think for themselves. Hence rules of conduct have been laid down by great sages or seers like Manu and Sage Yajnavalkya. Lord Krishna says in the Gita: “Let the scriptures be thy authority in determining what ought to be done or what ought not to be done. Knowing what hath been declared by the ordinances of the scriptures, thou oughtest to work in this world” (Ch. The Smritis written by Yajnavalkya, Manu and other sages distinctly prescribe the rules of conduct. As you have not got the power nor the time to think of the moral principles and rules given in the scriptures, you can get them from the sages and saints and follow them to the very letter. The ethics of the Hindus is subtle, sublime and profound.

All religions have taught ethical precepts such as: “Do not kill, do not injure others, love your neighbour as your self,” but they have not given the reason. The basis of Hindu ethics is this: “There is one all-pervading Atman. It is the innermost soul of all beings. This is the common, pure consciousness. If you injure your neighbour, you really injure yourself. If you injure any other creature, you really injure yourself, because the whole world is nothing but your own Self.” This is Hindu ethics.

This is the basic metaphysical truth that underlies all Hindu ethical codes. The Atman or Self is one. One life vibrates in all beings. Life is common in animals, birds and human beings. Existence is common. This is the emphatic declaration of the Upanishads or Srutis.

This primary truth of religion is the foundation of ethics or morality or science of right conduct. Morality has Vedanta as its basis. The first thing you learn from religion is the unity of all selves. The Upanishads says: “The neighbour is, in truth, the very Self and what separates you from him is mere illusion.” One Atman or Self abides in all beings.

Universal love is the expression of the unity. Universal brotherhood has its basis in the unity of Self. All human relations exist because of this unity. Yajnavalkya said to his wife Maitreyi: “Behold, my dear, not indeed for the love of the husband is the husband dear, for the love of the Self is the husband dear.” And so with wife, sons, property, friends, worlds and even the Devas themselves.

All are dear, because the one Self is in all. If you injure another man, you injure yourself.

If you help another person, you help yourself. There is one life, one common consciousness in all beings.

This is the foundation of right conduct. This is the foundation of ethics. A philanthropist donates big sums to social institutions.

He regards this as some kind of social service only. He has not got the Bhava or mental attitude, that the whole world is a manifestation of the Lord and that he is serving the Lord. He has not got the Bhava that the Lord is working through his instruments or senses, that every act is an offering unto the Lord, and that every deed is a Yogic activity. In India, dinner is prepared for five hundred persons even when two hundred persons are invited. Feeding is worship of Narayana or the Lord, for a Hindu. It is Atithi-Yajna or sacred sacrifice. A Hindu regards every creature as the Lord.

The Hindus are very generous, noble, large-hearted, charitable, God-fearing, sympathetic, merciful and hospitable. If they see a hungry man in the street, they will take him to their house, treat him as Atithi-Narayana (God in the form of guest), feed him first and then take their food. Nowhere in the world you will hear of such a treatment.

You cannot get even a morsel of food free in other countries. A Hindu believes that if he feeds a single sage or a Mahatma, he is feeding the whole world, because he has realised that a realised sage is identical with the whole Virat or Brahman and is one with all beings of the entire universe. Hindu ethics is based on the sublime philosophy of Vedanta which propounds the doctrine of oneness of life and unity of consciousness. Ethics or morality and doing good to others, is the manifestation of this oneness.

A Hindu distributes food to the crows, dogs, cows and fish first before he takes his food. He tries to recognise the one Atman that is hidden in all these forms. He endeavours to become one with the Universal Being. He knows that in loving others he loves himself and in injuring others he injures himself. Through the practice of cosmic love he feels that all bodies are his, all hands are his, all feet are his and that the whole world is his home (Vasudhaiva Kutumbakam). Gradually he becomes one with the soul of the universe and one with the Oversoul also. Hindu ethics leads eventually to Self-realisation.

Ethics is a means to Yoga. The very root and core of all moral discipline is mental purification through refraining from all evil action and the active practice of virtue. Do good at all times. Ahimsa, Satya and Brahmacharya symbolise the three processes of avoiding sin, sticking to virtue and Self-purification.

All harm arises out of man’s egoism. The ego manifests itself as ambition, desire and lust. Under their influence man indulges in hatred, love, flattery, pride, unscrupulousness, hypocrisy and delusion.

To eradicate egoism arising out of Deha-Abhimana (body-idea), think constantly on the foulness and perishability of the body and the pains arising out of the senses. Championship Swim Training Bill Sweetenham Pdf Creator. Reject them as evil and mentally rise above them.

Dwell upon that which is desirable, elevating and divine. Improper action—thoughtless action without discrimination—gives rise to all misery.

To get freedom from misery, the noble path of virtue— Sadachara—is to be followed. Rigidly observe truth and purity in your thoughts, speech, actions, inner motive and general conduct. Be loving, tolerant and charitable in your opinion of men and things and in your dealings with others. In every sphere, the individual should strive to adhere to these qualities and to manifest them. Thus, this ideal is to be practised between parents and children, elders and youngsters, teacher and pupil, friend and friend, Guru and disciple, leader and follower, subject and ruler, and nation and nation. You must proceed along the path of virtue.

Be determined never to swerve even an inch from Dharma. The mind has to be carefully trained and the will should be developed and strengthened. Therefore much importance has been laid by the ancients upon Yama, Niyama and Shat-Sampat (six treasures of virtue). The mind and will must be exercised and disciplined through deliberate acts of self-denial and self-sacrifice in everyday life. Ethical culture, therefore, demands moral vigilance and right exertion.

The development of a sensitive conscience and positive admiration for goodness and nobility plays a great part in ethical culture. Everybody speaks: “This is right, that is wrong; you are right, he is wrong;” but he cannot tell you exactly what he means by ‘right’ and ‘wrong’. What is the criterion by which we judge an action to be right or wrong, and good or bad? “Right and wrong” and “good and bad” are relative terms. Right and wrong refer to the moral standard, as law.

Good and bad refer to it, as end. You will have to adjust your conduct according to this moral standard. That which is in accordance with a rule is right. That which is worthy of achievement is good. Religion gives us the ultimate data upon which ethical science may be built. Relative Nature Of Right And Wrong Right and wrong— Dharma and Adharma—are relative terms.

It is very difficult to define these terms precisely. Even sages are bewildered sometimes in finding out what is right and what is wrong in some special circumstances. That is the reason why Lord Krishna says in the Gita: “What is action? What is inaction? Even the wise are herein perplexed. Therefore I will declare to thee the action by knowing which thou shalt be liberated from evil. It is needful to discriminate action, to discriminate unlawful action, and to discriminate inaction; mysterious is the path of action.

He who seeth inaction in action and action in inaction, he is wise among men; he is harmonious, even while performing all actions” (Ch. IV-16, 17, 18). Illustrations Of Right And Wrong Right and wrong are always relative to the surrounding circumstances. What is right in one situation is not right in another. Right and wrong vary according to time, special circumstances, Varna (status or class in society) and Asrama (order or stage of life). Morality is a changing and relative term.

That passionate man who molests his legally married wife frequently to gratify his passion is more immoral than a man who visits the house of his sister of ill-fame once in six months. That man who dwells constantly on immoral thoughts is the most immoral man. Do you clearly note the subtle difference now? To kill an enemy is right for a Kshatriya king. A Brahmin or Sannyasin should not kill anybody even for protecting himself during times of danger. They should practise strict forbearance and forgiveness.

To speak an untruth to save the life of a Mahatma or one’s Guru, who has been unjustly charged by the unjust officer of a state, is right. Untruth has become a truth in this particular case. To speak a truth which brings harm to many is untruth only. To kill a dacoit who murders the wayfarers daily is Ahimsa only. Himsa becomes Ahimsa under certain circumstances.

Forgiveness or Kshama befits an ascetic or Sannyasin who leads the life of Nivritti Marga or renunciation. It cannot befit a ruler. The ruler may forgive one who has injured him, but he cannot forgive one who has done the greatest harm to the public. There are special Dharmas during critical, dangerous circumstances. They are called Apad-Dharma. Rishi Visvamitra took forbidden meat from a Chandala or outcaste when there was a severe famine, and offered this in his sacrifice to the Devas.

Ushasti, a learned sage, took the polluted beans from the hands of an elephant-driver when the former was suffering from acute hunger and when he was not able to get food from anyone else. Indicators Of Right And Wrong Rishi Kanada, author of the Vaiseshika system of philosophy, says in the opening Sutra: “That which elevates you and brings you nearer to God, is right. That which brings you down and takes you away from God, is wrong.

That which is done in strict accordance with the injunctions of the scriptures is right and that which is done against their injunctions is wrong.” This is one way of defining the terms ‘right’ and ‘wrong’. To work in accordance With the Divine Will is right and to work in opposition to the Divine Will is wrong. It is very difficult for the man in the street to find out what exactly the Divine Will is, in certain actions.

That is the reason why wise sages declare that people should resort to Sastras, learned Pundits and realised persons, for consultation. A pure man who has done Nishkama Karma-Yoga for several years and who is doing worship of Isvara for a long time, can readily find out the Divine Will when he wants to do certain actions. He can hear the inner, shrill, silent voice. Ordinarily people should not attempt to hear this Divine Voice, the Voice of the Silence. They may mistake the voice of the impure mind for the Voice of God. The lower instinctive mind will delude them. Selfishness clouds understanding.

Therefore, if a man has got even a tinge of selfishness, he cannot detect what is right and wrong. A very pure, subtle and sharp intellect is needed for this purpose. The Bhagavad-Gita describes the nature of Sattvic reason, Rajasic reason and Tamasic reason as follows: “That which knoweth energy and abstinence, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that reason is pure, O Partha.

That by which one wrongly understandeth right and wrong, and also what ought to be done and what ought not to be done, that reason, O Partha, is passionate. That which is enwrapped in darkness, thinketh wrong to be right and seeth all things subverted, that reason, O Partha, is of darkness” (Ch. XVIII-30, 31, 32). Various other definitions are given by wise men to help the students in the path of righteousness. In the Bible it is said: “Do unto others as you would be done by.” This is a very good maxim. The whole gist of Sadachara or right conduct is here. If one practises this very carefully, he will not commit any wrong act.

Do not do to another what is not good for yourself. Do not do any act which does not bring good to another or which injures another and makes you feel ashamed for it. Do that act which brings good to others and which is praiseworthy. Do as you would be done. Do unto others as you wish others should do unto you. This is the secret of Dharma.

This is the secret essence of Karma Yoga. This is a brief description of what right conduct is. This will lead you to the attainment of eternal bliss. “Ahimsa Paramo Dharmah—non-injuring in thought, word and deed is the highest of all virtues.” If one is well established in Ahimsa in thought, word and deed, he can never do any wrong action. That is the reason why Patanjali Maharshi has given Ahimsa great prominence in his Raja Yoga philosophy. Ahimsa comes first in the practice of Yama or self-restraint. To give happiness to others is right; to spread misery and pain to others is wrong.

One can follow this in his daily conduct towards others and can evolve in his spiritual path. Do not perform any act that brings to you shame and fear. You will be quite safe if you follow this rule. Stick to any rule that appeals to your reason and conscience and follow it with faith and attention. You will evolve and reach the abode of eternal happiness.

That work which gives elevation, joy and peace to the mind is right and that which brings depression, pain and restlessness to the mind is wrong. This is an easy way to find out right and wrong. That which helps you in your spiritual evolution is right and that which obstructs and hinders your spiritual evolution is wrong. That which leads to unity of self is right and that which leads to separation is wrong. That which is in accordance with the injunctions of the holy scriptures is right and that which is not in accordance with the sacred lore is wrong.

To work in accordance with the Divine Will is right and to work in disharmony with the Divine Will is wrong. To do good to others, to serve and help others, to give joy to others, is right and to give pain to others, to injure others is wrong. All that which is free from any motive of injury to any being is surely morality. Moral precepts have been made to free creatures from all injuries. Why is charity right?

Because it is in conformity with the law: “Do charity.” Why is stealing wrong? Because it is against the law: “Thou shalt not steal.” Why is it good to help a man when he is in trouble and difficulties? Because it will refine and ennoble your character. It will instil mercy in your heart.

The cultivation of virtues will help you to realise the Supreme Self. Why is it bad to kill any being? The end is unworthy. It will corrupt your character. It will reduce you to the level of a brute. By doing wrong actions, you taint your character. By doing virtuous actions, you develop a noble character.

Without character, man falls down to the level of a brute. A man of character is honoured, trusted and adored everywhere.

Therefore, develop a good character when you are young. Learn how to eradicate vices and how to cultivate virtues in the garden of your heart. Vices and evil habits are the weeds.

Virtues are priceless fruits and flowers. Learn the Yogic method of Pratipaksha Bhavana or cultivation of the opposites. Purity or celibacy, forgiveness, generosity, humility and selflessness are the opposites of lust, anger, greed, pride and selfishness. Become a skilful Yogic gardener. Plant good flowers in the garden of your heart and enthrone the Lord in the centre of the heart-garden and meditate on Him.

You will enjoy eternal bliss and immortality. You must obey the laws or rules of conduct.

The rules are given for you by the law-givers for your own betterment and spiritual uplift. The law-givers are great sages who had direct God-realisation. To stick to Sadachara is difficult, no doubt. Mockery, misunderstanding and persecution will have to be faced. Therefore, the cultivation of forbearance, meekness of spirit, calm endurance and spirit of forgiveness are of great importance. Uphold virtue at any cost.

For its sake, bear any calumny. Return good for evil. Do not leave the path of morality even if your life is in danger. Do not leave righteousness for the sake of some material gain.

Consult the Sastras and Mahatmas whenever you are in doubt. Build up your character. Keep up your ideal always before your mind. Stick to Sadachara or right conduct. You will soon attain eternal bliss and immortality.

CHAPTER 5 What Is Karma? Karma means not only action, but also the result of an action. The consequence of an action is really not a separate thing. It is a part of the action, and cannot be divided from it.

Breathing, thinking, talking, seeing, hearing, eating, etc., are Karmas. Thinking is mental Karma. Karma is the sum total of our acts both in the present life and in the preceding births. Any deed, any thought that causes an effect, is called a Karma.

The Law of Karma means the law of causation. Wherever there is a cause, there an effect must be produced. A seed is a cause for the tree which is the effect. The tree produces seeds and becomes the cause for the seeds. How Karma Is Fashioned Man is threefold in his nature. He consists of Ichha (desire, feeling), Jnana (knowing) and Kriya (willing). These three fashion his Karma.

He knows objects like chair, tree, etc. He feels joy and sorrow.

He wills to do this, or not to do that. Behind the action, there are desire and thought. A desire for an object arises in the mind.

Then you think how to get it. Then you exert to possess it. Desire, thought and action always go together. They are the three threads, as it were, that are twisted into the cord of Karma. Desire produces Karma. You work and exert to acquire the objects of your desire. Karma produces its fruits as pain or pleasure.

You will have to take births after births to reap the fruits of your Karmas. This is the Law of Karma. The Working Of The Law The Law of Karma is one of the fundamental doctrines not only in Hinduism, but also in Buddhism, and in Jainism. As a man sows, so he shall reap. This is the Law of Karma. If you do an evil action, you must suffer for it. If you do a good action, you must get happiness.

There is no power on this earth which can stop the actions from yielding their fruits. Every thought, every word, every deed is, as it were, weighed in the scales of eternal, divine Justice. The Law of Karma is inexorable. Things do not happen in this universe by accident or chance in a disorderly manner. They happen in regular succession. They follow one another in a regular order. There is a certain definite connection between what is being done now by you, and what will happen in the future.

Every action produces a threefold effect. It gives you an appropriate reward or fruit. It also affects your character. It leaves behind an impression in your mind. This impression will urge you to repeat the act again.

The impression will assume the form of a thought-wave in the mind on account of a stimulus, either external or internal. An action produces an effect in the world also. As You Sow, So You Reap If you put a seed in the earth, it sends up a little stem. Then leaves come out of the stem. Then come flowers and fruits. There are seeds again in the fruits.

Mango seed only produces mango tree. If you sow rice, you cannot expect a crop of wheat. The same sort of seed produces the same kind of plant.

A human being alone is born from the womb of a woman, a horse from a horse and a dog from a dog. Similarly, if you sow the seed of an evil action, you will reap a harvest of pain and suffering.

If you sow the seed of a virtuous action, you will reap a harvest of pleasure. This is the Law of Karma. Whatever you sow by your actions come back to you. If you make others happy through service, charity and kind acts, you sow happiness like a seed; and it will give you the fruit of happiness. If you make others unhappy through harsh words, insult, ill-treatment, cruel acts, oppression, etc., you sow unhappiness like a seed; and it will give you the fruit of pain, suffering, misery and unhappiness. This is the immutable Law of Karma. Your actions in the past are responsible for your present condition.

Your present actions will shape or mould your future. There is nothing chaotic or capricious in this world.

You become good by your good actions, and bad by your evil actions. If you entertain evil thoughts, you must suffer the consequences. You will be in difficulties. You will be surrounded by unfavourable circumstances.

You will blame your surroundings and circumstances. Understand the law and live wisely. Entertain noble thoughts. You will be happy always. Action—Habit—Character—Destiny Thought moulds your character. If you entertain noble thoughts, you will develop a noble character; and if you entertain evil thoughts, you will develop a base character. This is the immutable Law of Nature.

Therefore, you can deliberately shape your character by cultivating sublime thoughts. Thought materialises and becomes an action.

If you allow the mind to dwell on good, elevating thoughts, you will do naturally good and laudable actions. Conduct or behaviour reveals your character. Conduct also moulds your Character. Cultivation of good conduct needs rigorous discipline and constant vigilance. You will have to watch every thought, word and action. You must be extremely careful when you conduct yourself with others. With all your good intentions, you will be carried away by the force of your previous wrong impressions, instincts and impulses.

Even highly educated people lack in behaviour. Good behaviour indicates that you have a refined or polished, disciplined mind and real, good spiritual culture.

The practice of Japa, Pranayama and Mauna (or vow of silence) will help you to control the impulses etc. You sow an action and reap a habit. You sow a habit and reap a character. You sow a character and reap your destiny.

Hence, destiny is your own make-up. You have built it. You can undo it by entertaining noble thoughts, and doing virtuous actions, and changing your mode of thinking. Now you are thinking that you are the body, Mr.

Now, start the anti-current of thought. Think that you are all-pervading, immortal Brahman. Brahman you will become.

This is an immutable Law. The Three Kinds Of Karma Sanchita, Prarabdha and Agami Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires, etc. Tendencies come from this. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha.

It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha Karma is that which has begun and is actually bearing fruit.

It is selected out of the mass of the Sanchita Karma. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana. In Vedantic literature, there is a beautiful analogy. The bowman has already sent an arrow and it has left his hands.

He cannot recall it. He is about to shoot another arrow.

The bundle of arrows in the quiver on his back is the Sanchita; the arrow he has shot is Prarabdha; and the arrow which he is about to shoot from his bow is Agami. Of these, he has perfect control over the Sanchita and the Agami, but he must surely work out his Prarabdha. The past which has begun to take effect he has to experience. There is another beautiful analogy also. The granary represents the Sanchita Karma; that portion taken from the granary and put in the shop for future daily sale corresponds to Agami; that which is sold daily represents Prarabdha.

The whole lot of Sanchita Karma is destroyed by attaining Knowledge of Brahman or the Eternal. It can be greatly modified by entertaining lofty, divine thoughts, and doing virtuous actions. Agami Karma can be destroyed by expiatory rites or Prayaschitta; and by removing the idea of agency through Nimitta Bhava (attitude that one is an instrument in the hands of God) and Sakshi Bhava (attitude that one is silent witness of the actions of the senses and of the mind).

The Supremacy Of Free-Will You are the master of your own fate. You are the architect of your own fortune.

You are responsible for what you suffer. You are responsible for your present state. If you are happy, it has been your own making. If you are miserable, it has also been your own making. Every action bears a fruit sooner or later. A virtuous action produces pleasure as its effect.

An evil deed causes pain. You have no Bhoga-Svatantrya (freedom to determine the result of action), but you have Karma-Svatantrya (freedom to determine the course of action).

That is the reason why the Lord Krishna says: “ Karmanyeva Adhikaraste Ma Phaleshu Kadachana—Thy business is with the action only, never with its fruits.” Janaka and others attained to perfection by action. You can change your character, your thoughts and desires. Man’s will is ever free. Through selfishness his will has become impure.

He can render his will pure, strong and dynamic by getting rid of his base desires, and likes and dislikes. Every soul is like a husbandman who has got a plot of land. The acreage, the nature of the soil, the conditions of weather are all predetermined.

But the husbandman is quite at liberty to till the earth, manure it and get good crops, or to allow it to remain as a waste land. What you are now at present is the result of what you thought and did in the past. What you shall be in the future will be the result of what you think and do now.

You find an environment which is best suited to the tendencies you acquired in a former life. You can create better conditions for the future. You can make your Karma what you choose. You can rise to a very high state of perfection.

You can become an Indra or you may become a perfect Yogin. You can change your character, thoughts and actions. Therefore Bhishma and Vasishtha have placed Purushartha or exertion, above destiny. A boatman without oars, rudder and sails is carried away helplessly by the winds and currents; but a clever boatman with oars, sails and rudder, ably directs the boat in any direction he likes and reaches the other shore safely.

Even so, he who knows the Laws of Nature—the law of thought, the law of Karma, the law of cause and effect—can sail fearlessly in this ocean of Samsara and reach the other shore of fearlessness and immortality quite safely. He will utilise the helping forces to his best advantage and neutralise the opposing forces skilfully, with the help of the knowledge of the Laws. Knowledge is a torch-light. Hence, knowledge is absolutely indispensable. Ignorance is the greatest sin. An ignorant man becomes a victim or a slave of nature. The Glory Of Selfless Work Selfish Karma leads you to rebirth and rebirth generates new Karma while working off the old.

Get rid of Karma if you wish to get rid of the miseries of rebirth. Selfless work will not bind you.

It will purify your heart and lead to the descent of the divine light and grace. Understand the Law of Karma and the law of cause and effect. Think rightly. Meditate regularly and attain eternal bliss and immortality. The doctrine of reincarnation or transmigration of souls is a fundamental tenet of Hinduism. The word reincarnation literally means embodiment again, coming again into a physical body. The individual soul takes again a fleshy covering.

The word transmigration means passing from one place to another—passing into a new body. The Sanskrit term Samsara is derived from the Sanskrit root Sr, which means ‘to pass’. The prefix Sam means ‘intensely’. The individual soul passes repeatedly through this world and other subtle higher worlds.

This repeated passing of souls— Samsriti—is what is really meant by the term Samsara. Samsara exists in order that the individual soul may learn to realise itself. Man contains within himself infinite possibilities. The magazine of power and wisdom is within him. He has to unfold the divinity within. This is the object of living and dying. Enunciation Of The Doctrine In The Hindu Scriptures You will not cease to exist after death.

Before this birth, you have passed through countless lives. The Lord Krishna says in the Gita: “O Arjuna, both you and I have had many births before this; only I know them all, while you do not.

Birth is inevitably followed by death, and death by rebirth. As a man casting off worn-out garments taketh new ones, so the dweller in the body, casting off worn-out bodies, entereth into others that are new.” The Upanishads also declare: “Just as a caterpillar which has come to the top of a blade of grass, draws itself over to a new blade, so also does the soul draw itself over to a new body, after it has put aside its old body” (Brihadaranyaka Upanishad). “Just as a goldsmith, having taken a piece of gold, makes another form, new and more beautiful, so also, verily the Atman having cast off this body and having put away Avidya or ignorance, makes another new and more beautiful form” (Brihadaranyaka Upanishad).

“Like corn, does a mortal ripen; like corn, does he spring to life again” (Kathopanishad). Karma And Rebirth The doctrine of rebirth is a corollary to the Law of Karma. The differences of disposition that are found between one individual and another must be due to their respective past actions. Past action implies past birth.

Further, all your Karmas cannot certainly bear fruit in this life. Therefore, there must be another birth for enjoying the remaining actions. Each soul has a series of births and deaths. Births and deaths will continue till you attain Knowledge of the Imperishable.

Good Karmas lead to incarnation into higher spheres and bad Karmas into lower. By virtue is obtained ascent to higher planes and by vice, descent to the lower. From wisdom results beatitude, and bondage from the reverse. So long as Karmas—whether good or bad—are not exhausted, men do not attain Moksha or the final emancipation even in hundreds of Kalpas. Both good and bad Karmas bind tight the Jiva in their chains. One is a chain of gold and the other is that of iron.

Moksha cannot be attained by man, so long as Knowledge of the Eternal is not attained. Proofs For The Existence Of Previous Births A new-born child manifests marks of joy, fear and grief. This is inexplicable unless we suppose that the child, perceiving certain things in this life, remembers the corresponding things of the past life.

The things which used to excite joy, fear and grief in the past life, continue to do so in this life. The memory of the past proves the previous birth, as well as the existence of the soul. A child, just born, drinks the breast of its mother through the remembrance that it did so in the previous life, as a means of satisfying hunger. The child’s desire for milk in this life is caused by the remembrance of its experience in the previous life. This proves that the child’s soul, though it has abandoned a previous body and has taken on a new one, remembers the experiences of the previous body.

You do not come into the world in total forgetfulness and in utter darkness. You are born with certain memories and habits acquired in the previous birth. Desires take their origin from previous experiences.

We find that none is born without desire. Every being is born with some desires which are associated with the things enjoyed by him in the past life. The desires prove the existence of his soul in previous lives.

Passage Of The Soul Between Death And Rebirth The soul migrates with the astral body, or Sukshma-Sarira or Linga-Deha. This astral body is made up of nineteen Tattvas or principles, viz., five organs of action, five organs of knowledge, five Pranas, mind, intellect, Chitta (the subconscious), and Ahankara or egoism. This subtle body carries with it all sorts of Samskaras or impressions, and Vasanas or tendencies, of the individual soul. The subtle body moves towards heaven. When the fruits of good Karmas have been exhausted, it gathers for itself a new physical body and reincarnates on this earth plane. Those whose conduct has been good attain good births and those whose conduct has been evil are thrown into sinful wombs or lower births.

The Devayana And The Pitriyana When a man who has practised meditation and worship dies, he first goes to light, then from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months when the sun goes to the north, from that to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. When he comes to the sphere of lightning, he meets a person who is not human. That person leads him to the Karya Brahman or Hiranyagarbha. This is the Way of the Devas or Devayana. He who has done works of public utility and alms, first goes to the smoke when he dies, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south; and from that, he goes to the region of the forefathers, from the world of the forefathers to the ether, from the ether to the moon. He lives there so long as his good works will allow. When the effect of the good works is exhausted, he comes back to this earth by the same route.

He first becomes ether, and then air, and then smoke, and then mist, then cloud, and then falls upon the earth as rain-drops. Then he gets into food which is eaten up by man, and finally becomes his child. He passes through the various existences of the mineral kingdom, of the plant and of the animal realms—the Udbhijja (born of seed), the Svedaja (born of sweat) and the Andaja (born of eggs), before coming into the Jarayuja (viviparous or of placental origin).

How To Break The Bond Of Samsara The chains that tie you to this wheel of Samsara or Bhava-Chakra or round of births and deaths, are your desires. So long as you desire objects of this world, you must come back to this world in order to possess and enjoy them. But, when all your desires for the mundane objects cease, then the chains are broken and you are free. You need not take any more births. You attain Moksha or the final emancipation. You wander in this Samsara as you think that you are different from the Lord. If you unite yourself with Him through meditation and Yoga, you will obtain immortality and eternal bliss.

Cut the bonds of Karma through Knowledge of the Eternal and enjoy the Supreme Peace of the Atman, thy innermost Self and Inner Ruler. You will be freed from the round of births and deaths. Freed from sin, freed from passion, you will become a Jivanmukta or liberated sage.

You will see the Self in the self and see the Self as all. Avatara is the decent of God on earth for the ascent of man. The Lord Krishna says: “Though unborn, the Imperishable Self and also the Lord of all beings, yet brooding over nature which is Mine own, I am born through My Own Power. Whenever there is decline of righteousness, then I Myself come forth.

For the protection of the good, for the destruction of the evil-doers, for the sake of firmly establishing righteousness, I am born from age to age” (Ch. The Doctrine Of Grace The Bhagavatas had their own scriptures called the Pancharatra Agamas which expounded the cult of Vasudeva and which were, therefore, looked upon by them as being equal to the Upanishads. Their religion was based on God’s Grace to erring humanity. It, therefore, greatly emphasised the doctrine of Avatara or incarnation and popularised the immortal stories which were afterwards collected together in the Harivamsa, Vishnu Purana and the Bhagavata Purana. If you study these books, you will clearly know about the glory of Lord Krishna. You can attain God-realisation through worship of Avataras like Krishna and Rama.

Many have already attained God-realisation. Tukaram, Ramdas, Surdas, Mira Bai, Tulsidas and several others have seen God face to face. Their powerful writings bespeak of their high spiritual attainments.

Degree Of God’s Manifestation There are Purna-Avataras (full incarnations), Amsa-Avataras (partial incarnations), Avesa-Avataras (inspirational incarnations), etc. The Lord Krishna has sixteen rays.

He is a Purna-Avatara. He still exists. There are His Nitya-Lilas in Go-Loka or Celestial Vrindavana. It is only ignorant, deluded souls who speak against the doctrine of Avatara, who say that the Lord Krishna was a human being only. They have not studied properly the holy scriptures.

They are Tamasic persons with little understanding. They cavil and carp. The Lord Krishna says: “The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion, who have embraced the nature of demons. Such is their fate.” Friends! Worship Rama or Krishna at all times with all your heart and with all your mind.

Glorify Him in your heart. He will soon reveal Himself to you and you will feel His Presence. You will attain immortality and eternal bliss. Glory to Avataras. Glory to the Lords, Krishna and Rama, the Avataras of Lord Vishnu! May their blessings be upon you all.

CHAPTER 6 Sandhyopasana literally means ‘worship at the junctions of time.’ It is a prayer and worship offered to the Lord at the junction (Sandhi) of night and morning, forenoon and afternoon and at the junction of evening and night. The Arghyapradana to the sun and the meditation on and recitation of Gayatri, form the heart of the worship. Properly understood, the whole Sandhya is an earnest prayer addressed to the Lord to forgive all one’s sins committed during one’s routine, daily activities and to bestow illumination and grace.

Sandhyopasana must be performed at the proper Sandhyas. Then only the performer can derive much merit. There is a special manifestation of force at Sandhyas. This force disappears when the Sandhya is past.

An Obligatory Duty Sandhyopasana is the daily religious practice of the Hindus whose investiture with the holy thread has been performed. Sandhya is a Nitya Karma or an action that is to be done daily. Sandhya is an obligatory duty to be performed daily for self-purification and self-improvement. Sandhya should be performed by all followers of the Sanatana Dharma.

Every Brahmachari and every householder must perform it every day. If he fails to perform it, there is Pratyavaya Dosha or the sin of omission.

He loses his Brahma-Tejas. According to the Hindu Sastras, a Brahmana, a Kshatriya and a Vaisya will get hell, if they do not perform three times Sandhyopasana (Traikalika Sandhya) daily. It is for the purpose of Sandhya only, the law of Yajnopavita-Samskara is laid down in the Yajnavalkya Smriti which says: “The Brahmana in his eighth year, the Kshatriya in his eleventh year and the Vaisya in his twelfth year are fit to be given Yajnopavita.” Because, only after this particular Samskara, they are supposed to be worthy to worship Sandhya and take to Vedic rites. They should keep themselves pure internally and externally. They can nicely understand the sacred glory of this divine science. Benefits Of Sandhyopasana Sandhya is a combination of Japa, Upasana, Svadhyaya, meditation, concentration, Asana, Pranayama, etc. He who does Sandhya daily has Brahma-Tejas or spiritual lustre, in his face.

A man who performs his daily Sandhya, according to the prescribed rules, at the appointed time as laid down in the scriptures, attains purity and success in his every effort. He becomes powerful as well as calm. Regular Sandhya cuts the chain of old Samskaras and changes everybody’s old situation entirely. It brings purity, Atma-Bhava, devotion and sincerity. The Ceremony The important features of this ceremony are: (i) Achamana or sipping of water with recitation of Mantras (viz., Achyutaya Namah, Anantaya Namah, Govindaya Namah, etc.), Marjana or sprinkling of water on the body which purifies the mind and the body, Aghamarshana or expiation for the sins of many births, and Surya Arghya or oblations of water to the Sun-god, (ii) Pranayama or control of breath which steadies the wandering mind, and silent recitation of Gayatri, (iii) Upasthana or religious obeisance.

Arghya The first part up to Arghya consists of hymns addressed to water and its benefits. The sprinkling of water on the face and the head and the touching of the different organs (the mouth, nose, eyes, ears, chest, shoulders, head, etc.) with wetted fingers, are meant to purify those parts of the body and invoke the respective presiding deities on them. They also stimulate the nerve-centres and wake up the dormant powers of the body. The Arghya drives the demons who obstruct the path of the rising sun. Esoterically, lust, anger and greed are the demons who obstruct the intellect from rising up. The intellect is the sun.

Pranayama and Japa The second part of Sandhya consists of Pranayama and Japa of Gayatri. Suryopasthana The third part of Sandhya is the Suryopasthana. It is a prayer for forgiveness, mercy and grace. The prayer is: “Let me not go down to the earthly house.

Have mercy, O Lord! My strength was very weak, O Lord! I did wrong actions. Have mercy, O Lord!” These are Vedic hymns addressed to the sun in the morning, noon and evening. The sun is the intellect in man. Ignorance is the night. Knowledge is the light.

When you rise up from the darkness of ignorance, when the eye of intuition is opened through the grace of Gayatri, the Blessed Mother of the Vedas, you attain eternal bliss, supreme peace and immortality. It is that divine light which dispels delusion and the darkness of ignorance.

It is that adorable splendour with which the world is glowing. Jeremy Robinson & Kane Gilmour - Omega Chess Team Adventure. It is that holy lustre which graciously fills the heart of a devotee with eternal bliss. It is this supreme Light which the aspirant craves from God through the Gayatri Mantra. He begs of God this Knowledge for his Realisation.

Sandhyopasana—An Exact Science Man naturally wants to realise the Truth. He wants to know the secret of Creation. In this connection, scriptures emphatically declare: “Only at the moment when all doubts are cleared, ignorance is destroyed, hypocrisy and cruelty are rent asunder, and when a man sees Him in the abode of his heart, the real and ultimate Truth is revealed.” Sandhya-Vijnana or the Science of Sandhya is an exact science to attain success in the realm of Truth.

One need not have any kind of superstition to learn this divine science. One need not prove its greatness. Its greatness, its glory, is open truth.

Even the materialistic society of today agrees with the truth of Sandhya-Vijnana. In the scriptures, it is laid: “Brahmanhood is the tree, Sandhya is its root, Vedas are its branches, religious acts are its leaves; therefore take care of its root, i.e., Sandhya.” Now the glory of Sandhya is very clear. Sandhya is absolutely necessary for a man who is treading the path of Truth.

Aharahah Sandhyamupasita, i.e., a Brahmin should perform regularly his daily Sandhya at any cost—is the injunction of the scriptures. Prerequisites For The Practice Of Sandhya Diet If you want to learn this science, you must be careful about your diet. Take regular and light Sattvic food. Man is much influenced by his diet. See the difference between a small lion and a big elephant. You will be able to improve yourself by adjusting your diet.

Idleness is due to a variety of rich diet only. Therefore, be strict in your daily diet. You will be ever active and strong. Sitting Pose A man who performs Sandhya does not care about his sitting pose.

He sits in any posture. This is not much beneficial. He should daily sit in a perfect posture, Padmasana or Sukhasana, facing the particular direction. As far as possible, he must finish his Sandhya in one sitting. He must have perfect mastery over Asana. Then he will have concentration in his Sandhya. Faith and Devotion You must do your Sandhya with faith and devotion.

Mere repetition will not bring much good. Pray from the core of your heart to the Lord to forgive your sins. A Word To The Younger Generation Our young college students, who are under the influence of wrong Samskaras and wrong education and evil company, have forgotten all about the glory and high efficacy of Sandhya. They are not doing Sandhya.

Sandhya has no meaning for them. They have become Godless men. They want laboratory tests and scientific proofs for the usefulness of Sandhya, before they begin to do Sandhya. It must be supported by the statements of western scientists.

The words of ancient Rishis do not appeal to them. What a greatly degraded state! O young students! Do not ruin yourself by neglecting Sandhya.

Regular performance of Sandhya will give you success in life and material and spiritual prosperity, good health and long life, purity of heart, and help you to attain God-realisation. Do it from now at least.

Yet there is hope for you. Now take strict resolve from this very moment to be regular in your daily Sandhya, even under many distractions and obstacles. Begin it from this very moment. Do not delay.

Reduce your useless activities. Do not mix much. You will get plenty of time for your Sandhya. Be strict in your Sandhya. Let there be rain or wind. Even if the Pralaya comes, do not leave it half-done.

Many people say that they have not got time to perform Sandhya. They have to attend several functions. This is due to their weakness and lack of good Samskaras. They do not know the glory of this divine science. If they see one of their friends sitting on the banks of the river and performing Sandhya, they will begin to shout or they will play some sort of mischief. But these poor creatures do not know what secret is hidden behind the Sandhya. The Secret of secrets is hidden in this sacred performance.

This is why ancient Rishis say: “One who does not perform daily Sandhya is a real animal.” May God give you the mind to perform daily Sandhya at any cost. May you follow the rules of Sandhya. May you realise the glory of Sandhya-Vijnana and be free from all tribulations and torments. May the divine science named Sandhya-Vijnana bestow purity, immense joy and immortality on you!

The rites that pertain to the stages of life of man are called Samskaras. The Samskaras are purificatory rites which sanctify the life of the Hindu. They give a spiritual touch to the important events in the life of the individual from conception to cremation. They mark the important stages of a man’s life. Just as the outline of a picture is lighted up slowly with the filling in of many colours, so also is Brahmanya with scriptural Samskaras. There are the Samskaras of childhood, of boyhood, of manhood and of old age and death. There are fiftytwo Samskaras.

Among these, ten are important. The ten principal and generally recognised Samskaras are: Garbhadana, Pumsavana, Simantonnayana, Jatakarma, Namakarana, Annaprasana, Chudakarma, Upanayana, Samavartana and Vivaha. Of these ten, only some are now performed. Some of the Samskaras pertain to infantile life and early childhood. Some are ceremonies which may be performed daily or on special occasions. The whole life of the Hindu is thus consecrated and protected from the cradle to the grave.

Garbhadana The Garbhadana sanctifies the creative act. The husband prays fervently from the core of his heart that a child may be conceived. He repeats sacred Mantras during Ritu-Santi ceremony or nuptials. The new child is conceived amidst the vibration of Mantras. Good impressions are impressed in the brain-cells of the embryo.

For a real Hindu who is endowed with pure intellect and right understanding, the sexual union is not for the sake of mere enjoyment. He utilises the divine, creative, vital energy for the formation of a human body.

Husband and wife should be cheerful and pious when they have intercourse. When their minds are perturbed or agitated, or when there is anger or hatred, they should avoid copulation. They should study holy scriptures. If they have the image of Arjuna, they will have a chivalrous and wise son. If they have the image of Lord Buddha, they will bring forth a son with mercy and other good virtues. If they have the image Of Dhanvantari, they will get a son who will turn out to be a reputed Ayurvedic doctor. If they think of Surya or Sun-God, they will bring forth a lustrous son with splendour and effulgence.

Pumsavana In the third month, the Pumsavana is performed with Mantras. The food-sheath and the vital-sheath of the child are formed. Simantonnayana The Simantonnayana is performed at the seventh month with recitation of Veda Mantras. This protects the mother from evil influences and bestows health on the child.

The above three Samskaras protect the mother and the child. The body of the child develops nicely. The harmonious vibrations set up by the recitation of Mantras and the performance of the ceremonies help in shaping the body of the child beautifully. Jatakarma The next Samskara, the ceremony performed immediately after the birth of the child, is the Jatakarma.

The father welcomes his new-born child. He prays for its long life, intelligence and well-being, and feeds it with honey and butter. Namakarana Then comes Namakarana or the naming ceremony. The new-born child is given a name on the tenth, eleventh or twelfth day with recitation of Mantras. Annaprasana The Annaprasana comes in the sixth month when the child is given solid food for the first time.

Mantras are recited and oblations are offered to the various deities. Chudakarma The Chudakarma, the tonsure or shaving of the head, is performed in the first or third year. The Karnavedha or ear-boring ceremony is performed in the fifth or the seventh year or at the end of the first year with the Chudakarma. The body of the child is protected and harmonised by these ceremonies. Any hereditary defect that arises from defect of semen and embryo is removed.

Vidyarambha also is another Samskara. Alphabet is taught to the child. This is also known by the name Aksharabhyasa. These Samskaras pertain to the child stage of life. Upanayana The most important ceremony which marks the beginning of the next stage of life—the stage of youth—is Upanayana. Upanayana is a very important Samskara.

It is a landmark in the life of the child. It is his second or spiritual birth. The word Upanayana means bringing near. The boy is brought near his Guru, spiritual teacher.

The preceptor invests him with the sacred thread, Yajnopavita, and initiates him by giving him the Gayatri Mantra, and gives him a staff. This is the beginning of Brahmacharya Asrama, during which Brahmacharya—perfect or entire celibacy—is enjoined. He is to begin the life of study. The initiation makes him a Dvija, twice-born. The father and the mother gave birth to him from mutual desire.

This is his physical birth. Initiation into Gayatri Mantra is his another, true birth.

According to Yajnavalkya, the Upanayana ceremony is performed at the eighth year for a Brahmana, eleventh for a Kshatriya and twelfth for a Vaisya. Manu gives the age at the fifth year for a Brahmana, the sixth for a Kshatriya and the eighth for a Vaisya. Significance of the Sacred Thread and Other Symbols The sacred thread or Yajnopavita consists of three threads knotted together. He who wears the thread should have a triple control, over his mind, speech and body—thought, word and deed.

The holy thread signifies the various triads which exist in the world, viz., Sat, Chit and Ananda; creation, preservation and destruction; the three states of waking, dreaming and deep sleep; the three qualities of Sattva, Rajas and Tamas; the Trimurtis Brahma, Vishnu and Siva; etc. The staff signifies that the student should have control over his thoughts, words and actions. He who practises control over his thoughts, words and actions, and he who practises Brahmacharya in thought, word and deed, attains perfection.

The boy wears a Kaupina, a small yellow cloth and a girdle of Munja grass. The Acharya puts on him a deerskin. The new yellow cloth represents the new body. Yellow colour is a symbol of spirituality. Wearing of Kaupina indicates that the boy should lead a pure life of perfect celibacy. The girdle is wound round thrice. This indicates that the boy has to study the Samhitas, the Brahmanas and the Upanishads.

The deer-skin represents the ascetic life he should lead. Samavartana Then comes the end of the student stage, the Samavartana. The student, having completed the Vedic studies and the Vratas, presents his preceptor with a gift and obtains permission to take the formal bath which marks the close of his student-career. He returns home and performs the Samavartana, the returning ceremony.

He is now ready to marry and enter the second stage or Grihastha Asrama, the life of a householder. Vivaha Vivaha is marriage or entry into the second Asrama. The life of the householder begins. Now he takes up his duties as man and pays his spiritual debts by sacrifice, by study and by procreating children. The bridegroom tells the bride: “I take your hand for good fortune.” They walk round the sacred fire hand-in-hand. The bride sacrifices grains in the fire and prays: “May my husband live long. May my relations increase.” The Last Two Stages Of Life There are two more stages, viz., Vanaprastha and Sannyasa, with their rites.

Man withdraws himself from all worldly activities, retires into the forest and prepares himself for taking Sannyasa. This is the life of a Vanaprastha. A Sannyasin renounces the world and leads a life of study and meditation by living on alms. Pretakarma is funeral rite. When a man dies, the funeral ceremonies are performed by his son and heir. There are five great daily sacrifices that are to be performed by every householder. They are: (i) Brahma Yajna, called also Veda Yajna, sacrifice to Brahman or the Vedas or the sages; (ii) Deva Yajna, sacrifice to the celestials; (iii) Pitri Yajna, sacrifice to the manes; (iv) Bhuta Yajna, sacrifice to all the creatures; and (v) Manushya Yajna, sacrifice to men.

The performance of these five Yajnas is conducive to the spiritual evolution or growth of a man. He gradually learns that he is not a separate entity or isolated creature or isolated unit, but is a part of a great whole. He obtains knowledge by studying the sacred scriptures written by great Rishis. He gets help from his friends, relatives and fellow-beings. He parents gave his physical body.

His body is nourished by the milk of cows, grains, vegetables and fruits. The five elements help him.

He cannot live without oxygen and water. The Devas and the Pitris bless him. Therefore, he owes a fivefold debt to Nature. He must pay back his debt by performing these five sacrifices daily.

Further, numerous insects are killed by him unconsciously during walking, sweeping, grinding, cooking, etc. This sin is removed by performance of these sacrifices. The Five Yajnas The Rishis, the Devas, the Pitris, the Bhutas and the guests expect help from the householders. Hence, they should perform these five sacrifices daily.

Teaching and study of scriptures is Brahma Yajna; Tarpana or offering of water to the ancestors, and Sraaddha, form Pitri Yajna: Homa or oblations into the fire is Deva Yajna; Bali or offering of food to all creatures is Bhuta Yajna; and hospitality to guests is Manushya Yajna or Atithi Yajna. Brahma Yajna or Rishi Yajna Every man should study daily the sacred scriptures. He should share the knowledge with others. This is Brahma Yajna or Rishi Yajna.

By so doing, he pays the debt to Rishis. Deva Yajna Lord Krishna says in the Bhagavad-Gita: “Having, in ancient times, emanated mankind together with sacrifice, the Lord of Creation said, ‘By this shall ye propagate; be this to you the fulfiller of desires. With this, nourish ye the shining ones; and may the shining ones nourish ye. Thus nourishing one another, ye shall reap the highest good. For, nourished by sacrifice, the shining ones shall bestow on you the enjoyments you desire.

A thief verily is he who enjoyeth what is given by them without returning them anything. The righteous, who eat the remains of the sacrifice, are freed from all sins; but the unpious who cook for their own sake, they verily eat sin,” (Ch. III-10, 11, 12, 13). Manu says: “Let a man ever engage in the study of the Vedas and in the rites of the Devas; engaging in the rites of the Vedas, he supports the movable and the immovable kingdoms.” These sacrifices turn the wheel of life in accordance with the divine will and thus help the evolution of man and the worlds. Pitri Yajna Offering libations, etc., to the forefathers, regularly, is Pitri Yajna. Bhuta-Yajna Distribution of food to cows, dogs, birds, fish, etc., is Bhuta Yajna. Manushya Yajna Feeding the poor is Manushya Yajna.

Feeding the hungry, clothing the naked, giving shelter to the homeless, comforting the distressed, etc., are all forms of Manushya Yajna. Any kind of service to the suffering humanity is Manushya Yajna.

Feeding a guest is Manushya Yajna. Benefits Of The Pancha Mahayajnas By daily doing such acts of kindness and sympathy, man develops mercy.

Hatred vanishes. His hard egoistic heart is gradually softened.

He cultivates cosmic love. His heart expands. He has a wider outlook on life. He tries to feel his oneness with all beings. His old feeling of separateness on account of selfishness and egoism is gradually thinned and eventually eradicated. He learns that he can be happy only by making others happy, by serving others, by helping others, by removing the sufferings of others and by sharing what he has with others.

The five great daily sacrifices teach man his relations with his superiors, his equals and his inferiors. Man has no separate individual existence. He is connected with the world. He is like a bead in the rosary. His whole life must be a life of sacrifice and duties.

Then only he will have rapid evolution. Then only he will realise the supreme bliss of the Eternal. Then only he will free himself from the round of births and deaths and attain immortality. Sraaddha is the name of the ceremonies performed by relatives to help the Jiva who has cast off his physical body in death.

A Jiva who has cast off his physical sheath is called a Preta. The part of the Sraaddha performed to help him at this stage is called the Preta Kriya. How Sraaddha And Tarpana Benefit The Departed Souls Gifts to deserving Brahmanas for the benefit of the Pitris, in the proper time and place and with faith, are known as Sraaddha. Sraaddha gives satisfaction to the Pitris. By the offering of the sixteen Sraaddhas, the son helps his father to dwell in joy with the Pitris. The son should perform the Sapindikarana rites for his father.

Performance of Sraaddha and Tarpana relieves the hunger and thirst of the departed soul during its journey to the Pitri Loka. Those who go to hell are extremely oppressed by hunger and thirst. Performance of Sraaddha and offerings of rice and oblations to them, relieve their sufferings. Hence, performance of Sraaddha is indispensable. Those who dwell in heaven also get satisfaction, strength and nourishment. The Advantages Of Cremation Cremation is the best way of destroying a dead body. This is highly beneficial for the departed soul.

If the body is not burnt; the Jiva is linked to the earth. The soul hovers round or hangs about the dead body on account of Moha or attachment to the physical body. Its journey to the celestial regions is interfered with. The vibrations set up by the recitation of Mantras and the offerings and oblations of water, bring solace and comfort to the departed soul. The Sapindikarana ceremony helps the Jiva to pass from the Preta Loka to the Pitri Loka.

He is then enrolled among the Pitris or the ancestors. The son walks three times round the dead body of his father before fire is set to the pyre and sprinkles water once, reciting the Mantra: “Go away. Withdraw and depart from here.” The bones are collected on the next day and thrown into a river. Those who can afford take them to Benares or Haridwar and throw them into the Ganga. It is believed that the soul whose mortal remains are consigned to the sacred Ganga attains to the higher regions of spiritual light and splendour and, in the end, salvation.

The Two Classes Of Pitris Immediately after death, the Jiva obtains the Ativahika body which is made up of fire, air and ether. Later on, it may have a Yatana Deha for suffering the tortures of hell if it had done great sins on the earth-plane, or a celestial body for enjoying the pleasures of heaven if it had done virtuous actions while living in the world. In the Yatana Deha, the air-element preponderates; while, in the celestial body, the element of fire is dominant. It takes one year for the Jiva to reach the Pitri Loka. There are two classes of Pitris, viz., the celestial Pitris who are the lords of the Pitri Loka, and the human Pitris who go there after death.

Brahma is the paternal grandfather of all. Kasyapa and the other Prajapatis are also Pitris, as they are the original progenitors. Pitri Loka or the Abode of the Pitris is also called by the name Bhuvar Loka. The word Pitris primarily means the immediate ancestors, viz., father, mother, etc.

Sraaddha proper is performed for three generations of Pitris, or to all Pitris. Three cakes are offered to the father, the grandfather and the great grandfather. Two Brahmins are fed first. Seven generations can mutually influence one another by the giving and receiving of food. The dark fortnight of the month of Asvayuja is known as the Pitripaksha or the fortnight of the month specially sanctified for offering oblations to the departed ancestors. And the last day, the day of the new moon, is considered as the most important day in the year for performing obsequies and like rites. Now, ordinarily, the orthodox Hindus offer oblation of water—Tarpana-Arghya—to the departed every new-moon day.

The prescribed rites are also performed every year on the anniversary of the day of death. This is the Sraaddha ceremony. What, then, is the special import of these observances particularly during the Asvayuja Krishna Paksha? The reason is that such ceremonies done during this fortnight have a very special effect. The offerings reach the Pitris immediately and directly, due to a boon from Lord Yama. The occasion for the boon arose as follows: Origin Of The Pitripaksha A Story from the Mahabharata The renowned hero of the Mahabharata, Danavira Karna, when he left the mortal coil, ascended to the higher worlds and reached the region of the heroes. There, the fruit of his extraordinary charity while upon earth came to him multiplied thousandfold, but it came to him in the form of immense piles of gold and silver.

Karna had done limitless charity of wealth, but had neglected to do Anna-Dana. Thus he found himself in the midst of wealth and plenty, but with no food to appease him. He prayed to Lord Yama. The Great Ruler responded to Karna’s prayer and granted him a respite for fourteen days to return to the earth-plane once again and make up for his former neglect. Karna came down from the Mrityu Loka, and for fourteen days, he fed the Brahmins and the poor, and made offerings of water, etc. He performed the prescribed rites also on the last day. On his return once again to the higher world, the effect of Karna’s observances during this fortnight removed all his wants there.

The time of this occurrence was the dark fortnight of Asvayuja. Due to the grace of Lord Yama, it came to be so ordained that such rites done at this particular period acquired the following unique merits. Offerings made at this time reached all departed souls, whether they were kins directly in the line of the offerer or not.

Even those who died without progeny received these oblations given on this Pitripaksha Amavasya day. All those who had failed to do deeds of charity and Anna-Dana and were thus denied these comforts in the Pitri Loka, benefited by these ceremonies. Those deceased whose date of death is not known and whose annual Sraaddha cannot be done, they also get these oblations of Pitripaksha. Souls whose life was cut off by violent, accidental or unnatural death and to whom, therefore, offerings cannot reach in the ordinary course, to them, too, the Pitripaksha offerings reach directly. All these the boon of Lord Yama made possible from the time the great Karna performed the Asvayuja-Paksha rites. The Hindus now observe this Paksha with great faith, with strict regulation, taking bath thrice, with partial fasting, etc. On the newmoon day, Sarvapitri Amavasya, the full rites are done and plenty of charity given.

Propitiation Of Departed Spirits The day of Mahalaya Amavasya is a day of great significance and importance to all Hindus. It is the annual festival for propitiating the spirits of our ancestors, with devout prayers for peace.

The Hindu Itihasas say, that on the Mahalaya Amavasya, there is a conjunction of the sun and the moon and that the sun enters the sign Virgo (Kanya). On this day, the departed manes, i.e., our ancestors, leave their abode in the world of Yama and come down to the world of mortals and occupy the houses of their descendants. The fortnight preceding the new moon is specially consecrated for the propitiation of such departed spirits.

The ceremonies performed in honour of the manes or ancestors during each day of this fortnight are considered to be equal to those performed at Gaya. The principle in all such rites is the worship of the departed souls and the satisfaction of their wishes so that they might be in peace during the rest of the year.

Religious observances, traditional worship and Vratas have, at times, more than one significance. Apart from being the adoration of the Divine, they are commemorative of stirring bygone events, allegoric when interpreted from the occult standpoint, and are significant pointers guiding the Jiva on his path to Realisation. Outwardly, the nine days’ worship of Devi or the Mother, known as Navaratri Puja, is in the nature of a Vijaya-Utsava. The nine days’ triumphs are offered to the Mother for Her successful struggle with the formidable demons led by Sumbha and Nisumbha. But, to the spiritual aspirant in his life of Sadhana, the particular division of the Navaratri into sets of three days to adore different aspects of the Supreme Goddess has got a very sublime, yet thoroughly practical, truth to reveal. In its cosmic aspect, it epitomises the stages of the evolution of man into God, from Jivahood to Sivahood. In its individual import, it shows the course that his spiritual Sadhana should take.

Now, the central purpose of existence is to recognise your eternal identity with the Supreme Spirit. It is to grow into the image of the Divine. The Supreme One embodies the highest perfection. It is spotless purity, Niranjana. To recognise your identity with That, to attain union with That, is verily to grow into the very likeness of the Divine. The Sadhaka has, therefore, as the initial step, to get rid of the countless impurities and the undivine elements, that have come to cling to him in his embodied state. Then he has to acquire lofty virtues and auspicious divine qualities.

Thus purified and rendered full of Sattva, Knowledge flashes upon him like the brilliant rays of the sun upon the crystal waters of a perfectly calm lake. Worship Of Durga The Eradication of Vices This process of Sadhana implies resolute will, determined effort and arduous struggle. In other words, strength, infinite Sakti, is the prime necessity. It is the Divine Mother, Supreme Sakti of Brahman, that has to operate through the aspirant.

On the first three days, Mother is adored as Power, Force—Durga, the Terrible. You pray to Mother Durga to destroy all your impurities, your vices, your defects. She is to fight with and annihilate the baser animal qualities in the Sadhaka, the lower Asura in his nature. Also, she is the power that protects your Sadhana from its many dangers and pitfalls. Thus, the first three days, marking the first stage of destruction of Mala (impurities) and determined effort and struggle to root out the evil Vasanas in your mind, are set apart for the worship of the Destructive Aspect of the Mother. Worship Of Lakshmi The Cultivation Of Virtues Once you have accomplished your task on overcoming the negative side, that of breaking down the impure Vasanas, propensities and old habits, the next step is to build up a sublime spiritual personality, to acquire positive qualities in place of the eliminated Asuric qualities.

The divine qualities—Daivi Sampat—that Lord Krishna enumerates in the Bhagavad-Gita have to be acquired. The Sadhaka must cultivate and develop all the auspicious qualities. He has to pile up immense spiritual wealth to enable him to pay the price for the rare gem of divine wisdom (Jnana Ratna). If this development of the opposite qualities (Pratipaksha Bhavana) is not undertaken in right earnest, the old Asuric nature will raise its head again and again. Hence, this stage is as important in an aspirant’s career as the previous one. The essential difference is that while the former is a ruthless, determined annihilation of the filthy, egoistic, lower self, the latter is an orderly, steady, calm and serene effort to develop purity.

This pleasanter side of the aspirant’s Sadhana is depicted by the worship of Mother Lakshmi. She bestows on Her devotees the inexhaustible wealth or Daivi Sampat.

Lakshmi is the Sampat-Dayini aspect of Brahman. She is Purity Itself. Thus, worship of Goddess Lakshmi is performed during the second set of three days.

Worship Of Sarasvati The Dawn Of Supreme Wisdom Once the aspirant succeeds in routing out the evil propensities and in developing Sattvic, pure, divine qualities, he becomes an Adhikari. He is ready now to receive the Light of Supreme Wisdom. He is fit to obtain Divine Knowledge. At this stage comes the devout worship of Sri Sarasvati, who is Divine Knowledge personified, the embodiment of Brahma Jnana.

The sound of Her celestial Vina awakens the notes of the sublime Mahavakyas and the Pranava. She bestows the knowledge of the Supreme Nada and then gives full Atma-Jnana as represented by Her pure dazzling snow-white apparel. To propitiate Sri Sarasvati, the giver of Jnana, is therefore, the third stage. The tenth day—Vijaya Dasami—marks the triumphant ovation of the Jiva at having attained Jivanmukti through the descent of Knowledge by the grace of Goddess Sarasvati. The Jiva rests in its own supreme Self of Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute). This day celebrates the victory, the achievement of the Goal. The banner of victory flies aloft.

Chidananda Rupah Sivoham, Sivoham; Chidananda Rupah Sivoham, Sivoham. An Arrangement That Ensures Spiritual Success This arrangement has also a special significance in the aspirant’s spiritual evolution.

It marks the stages of evolution which are indispensable for every Sadhaka, through which every one should pass. One naturally leads to the other, and to short-circuit this would inevitably result in a miserable failure. Nowadays, many ignorant Sadhakas aim straight at the appropriation of Knowledge without the preliminaries of purification and acquisition of Daivi Sampat, and complain that they are not progressing in the path.

How can they? Knowledge will not descend till the impurities are washed out and purity is developed.

The Sattvic plant can grow on no impure soil. Follow this arrangement and your efforts will be attended with sure success. This is your path. No other path is known for salvation. Destroy all evil qualities and develop their opposite virtues. By this process you would soon bring yourself up to that perfection which would culminate in the identity with Brahman, which is your Goal.

Then all knowledge will be yours, you will be omniscient and omnipotent, and you will feel your omnipresence. You will see yourself in all. You will be a Jivanmukta.

You shall achieve eternal victory over the wheel of birth and death, over the demon of Samsara. No more of pain, no more of misery, no more of birth, no more of death for you. Victory, victory be yours! Glory unto the Divine Mother! Let Her take you, step by step, to the top of the spiritual ladder and unite you with the Lord!!

CHAPTER 7 Worship is the expression of devotion, reverence and love to the Lord, of keen yearning to be united with Him and of spiritual thirsting to hold conscious communion with Him. The devotee prays to the Lord for granting him intense devotion and removing the veil of ignorance.

He pines for His benign grace. He constantly remembers His Name. He repeats His Mantra. He sings His praise. He does Kirtana. He hears and recites His Lilas.

He lives in His Dhama in the company of His devotees. He meditates on His form, His nature, His attributes and His Lilas. He visualises the form of the Lord with closed eyes and enjoys supreme peace and bliss. Worship is the effort on the part of the Upasaka, i.e., he who does Upasana or worship, to reach the proximity or presence of God or the Supreme Self. Upasana literally means sitting near God.

Upasana is approaching the chosen ideal or object of worship by meditating on it in accordance with the teachings of the Sastras and the Guru and dwelling steadily in the current of that one thought, like a thread of oil poured from one vessel to another (Tailadharavat). It consists of all those observances and practices, physical and mental, by which the aspirant or Jijnasu makes a steady progress in the realm of spirituality and eventually realises in himself—in his own heart—the presence of Godhead.

Worship of the Lord purifies the heart, generates harmonious vibrations, steadies the mind, purifies and ennobles the emotions, harmonises the five sheaths, and eventually leads to communion, fellowship or God-realisation. Upasana helps the devotee to sit near the Lord or to commune with Him. It fills the mind with Suddha Bhava and Prema or pure love for the Lord. It gradually transmutes man into a divine being.

Upasana changes the mental substance, destroys Rajas and Tamas and fills the mind with Sattva or purity. Upasana destroys Vasanas, Trishnas, egoism, lust, hatred, anger, etc. Upasana turns the mind inward and induces Antarmukha Vritti.

It eventually brings the devotee face to face with the Lord, frees the devotee from the wheel of births and deaths, and confers on him immortality and freedom. The mind becomes that on which it meditates in accordance with the analogy of the wasp and the caterpillar (Bhramara-Kitaka Nyaya). Just as you think, so you become.

This is the immutable psychological law. There is a mysterious or inscrutable power (Achintya Sakti) in Upasana which makes the meditator and the meditated identical. You will find in the Bhagavad-Gita: “But by devotion to Me alone, I may thus be perceived, O Arjuna; and known and seen in essence and entered, O Parantapa” (Ch. Patanjali Maharshi emphasises in various places in his Raja Yoga Sutras, on the importance of Upasana.

For even a Raja Yogi, Upasana is necessary. He has his own Ishta Devata or guiding Deity—Yogesvara Krishna or Lord Siva.

Self-surrender to God is an Anga (limb) of Raja Yoga and Kriya Yoga. Patanjali says: “One can enter into Samadhi through Upasana.” Of all those things which are conducive to spiritual advancement, Adhyatmic uplift and the acquisition of Dharma, Upasana is one which is not only indispensably requisite, but eminently beneficial to all classes and grades of people.

It is easy too. Eating, drinking, sleeping, fear, copulation, etc., are common in brutes and human beings, but that which makes one a real man or a God-man is the religious consciousness.

He who leads a mere outward sensual life without doing any Upasana is an animal only, though he wears outwardly the form of a human being. Upasana is of two kinds, viz., Pratika-Upasana and Ahamgraha-Upasana.

Pratika means a symbol. Pratika-Upasana is Saguna-Upasana. Ahamgraha-Upasana is Nirguna-Upasana or meditation on the formless and attributeless Akshara or transcendental Brahman. Meditation on idols, Saligrama, pictures of Lord Rama, Lord Krishna, Lord Siva, Gayatri Devi, etc., is Pratika-Upasana. The blue expansive sky, all-pervading ether, all-pervading light of the sun, etc., are also Pratikas for abstract meditation. Saguna-Upasana is concrete meditation. Nirguna-Upasana is abstract meditation.

Hearing of the Lilas of the Lord, Kirtana or singing His Names, constant remembrance of the Lord (Smarana), service of His feet, offering flowers, prostration, prayer, chanting of Mantra, self-surrender, service of Bhagavatas, service of humanity and country with Narayana-Bhava, etc., constitute Saguna-Upasana. Chanting of Om with Atma-Bhava, service of humanity and country with Atma-Bhava, mental Japa of Om with Atma or Brahma Bhava, meditation on Soham or Sivoham or on the Mahavakyas such as Aham Brahma Asmi or Tat Tvam Asi after sublating the illusory vehicles through ‘Neti, Neti’ doctrine, constitute Ahamgraha-Upasana or Nirguna-Upasana. Saguna-Upasana is Bhakti Yoga or the Yoga of Devotion.

Nirguna-Upasana is Jnana Yoga or the Yoga of Knowledge. Worshippers of Saguna (the qualified) Brahman and of Nirguna (the unqualified) Brahman reach the same goal.

But, the latter path is very hard, because the aspirant has to give up attachment to the body (Dehabhimana) from the very beginning of his spiritual practice. The Akshara or the Imperishable is very hard to reach for those who are attached to their bodies. Further, it is extremely difficult to fix the mind on the formless and attributeless Brahman. Contemplation on the Akshara or Nirguna Brahman demands a very sharp, one-pointed and subtle intellect.

The Yoga of Bhakti or Devotion is much easier than Jnana Yoga or philosophical meditations. In Bhakti Yoga, the devotee establishes a near and dear relationship with the Lord. He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.

Santa Bhava, Dasya Bhava, Sakhya Bhava, Vatsalya Bhava, Kanta Bhava and Madhurya Bhava are the six kinds of attributes of devotees or Bhavas towards God. The Bhavas differ in type and intensity of feeling. The different Bhavas are arranged in order of their intensity. Dhruva and Prahlada had the feeling of a child to its parents.

This is Santa Bhava. In Dasya Bhava, the devotee behaves like a servant. His Lord is his master. Hanuman is an ideal servant of God. In Sakhya Bhava, there is a sense of equality. Arjuna and Kuchela had this Bhava.

In Vatsalya Bhava, the devotee looks upon the Lord as his own child. Yasoda had this Bhava for Sri Krishna.

Kausalya had this Bhava for Sri Rama. Kanta Bhava is the love of the wife towards the husband. Sita and Rukmini had this Bhava. The culmination is reached in Madhurya Bhava. The lover and the Beloved become one through the intensity of love.

Radha and Mira had this type of love. The last Bhava is the highest culmination of Bhakti. It is merging or absorption in the Lord.

The devotee adores the Lord. He constantly remembers Him. He sings His Name (Kirtana). He speaks of His glories.

He repeats His Name. He chants His Mantra. He prays and prostrates. He hears His Lilas. He does total, ungrudging, unconditional surrender, obtains His grace, holds communion with Him and gets absorbed in Him eventually.

In Madhurya Bhava, there is the closest relationship between the devotee and the Lord. There is no sensuality in Kanta and Madhurya Bhavas. There is no tinge of carnality in them. Passionate people cannot understand these two Bhavas as their minds are saturated with passion and lower sexual appetite.

Sufistic saints also have the Bhava of lover and the Beloved, Madhurya Bhava. The Gita Govinda written by Jaya Deva is full of Madhurya Rasa.

The language of love which the mystic uses cannot be comprehended by worldly persons. Only Gopis, Radha, Mira, Tukaram, Narada, Hafiz and similar other great devotees of the Lord can understand this language. Puja is the common term for ritual worship, of which there are numerous synonyms such as Archana, Vandana, Bhajana, etc., though some of these stress certain aspects of it. The object of worship is the Ishta Devata or guiding Deity or the particular form of the Deity whom the devotee worships—Narayana or Vishnu as such, or His forms as Rama and Krishna in the case of Vaishnavas, Siva in His eight forms in the case of Saivas and Devi in the case of Saktas. The devotee selects sometimes his Kuladeva or Kuladevi, family Deva or Devi, for his worship. Sometimes, the Devata is chosen for him by his Guru or spiritual preceptor.

Sometimes, he himself chooses that Devata which most appeals to him. This form is his Ishta Devata. An object is used in the outer Puja such as an image (Pratima), a picture, or an emblem such as Saligrama in the case of Vishnu worship or Linga in the case of worship of Siva. Whilst all things may be the objects of worship, choice is naturally made of those objects which, by reason of their effect on the mind, are more fitted for it. An image or one of the useful emblems, is likely to raise in the mind of the worshipper the thought of a Devata. Saligrama stone induces easily concentration of mind.

Everybody has got predilection for a symbol, emblem or image. Idol or Murti (Vigraha), sun, fire, water, Ganga, Saligrama and Linga are all symbols or Pratikas of God which help the aspirants to attain one-pointedness of mind and purity of heart. These are all personal inclinations in the worshipper due to his belief in their special efficacy for him. Psychologically, all this means that a particular mind finds that it works best in the direction desired by means of particular instruments or emblems or images.

The vast bulk of humanity are either of impure or of weak mind. Therefore, the object of worship must be pure for these people. The objects that are capable of exciting lust and dislike must be avoided. But, a higher, advanced Sadhaka who has a pure mind and who sees the divine presence everywhere and in everything, can worship any kind of object. In Puja, an image or picture representing some divine form is used as the object of worship.

The image is adored. All image, a Sila or Vigraha or Murti, represents the particular Lord who is invoked in it. A Linga represents Siva. It represents the secondless, formless Brahman. The Sruti says: “Ekamevadvitiyam Brahma—The Brahman is one alone, without a second.” There is no duality here. A Linga is shining and attractive to the eyes.

It helps concentration. Ravana propitiated Siva and obtained boons by worshipping the Linga. A Saligrama is an idol of Vishnu.

Saligrama is the symbol of Vishnu. There are images of Sri Rama, Sri Krishna, Karttikeya, Ganesa, Hanuman, Dattatreya, Sita, Lakshmi, Parvati, Durga, Kali, Sarasvati, etc., according to the taste of the particular devotee. The images of Vishnu and of His Avataras, and the images of Sakti and Siva, are the popular idols that are worshipped both in temples and in the houses.

The idols in the temples of Tirupati, Pandarpur, Palani, Katirgama, etc., are powerful Deities. They are Pratyaksha Devatas. They grant boons to the devotees, cure their ailments and give Darsana. Wonderful Lilas are associated with these Deities. There is no polytheism in Hinduism. Siva, Vishnu, Brahma and Sakti are different aspects of one Lord. God reveals Himself to His devotees in a variety of ways.

He assumes the very form which the devotee has chosen for his worship. If you worship Him as Lord Hari with four hands, He will come to you as Hari. If you adore Him as Siva, He will give you Darsana as Siva.

If you worship Him as Mother Durga or Kali, He will come to you as Durga or Kali. If you worship Him as Lord Rama, Lord Krishna or Lord Dattatreya, He will come to you as Rama, Krishna or Dattatreya. If you worship Him as Christ or Allah, He will come to you as Christ or Allah. You may worship Lord Siva or Lord Hari, Lord Ganesa or Lord Subrahmanya or Lord Dattatreya, or anyone of the Avataras, Lord Rama or Lord Krishna, Sarasvati or Lakshmi, Gayatri or Kali, Durga or Chandi. All are aspects of one Isvara or Lord. Under whatever name and form, it is Isvara who is adored.

Worship goes to the Indweller, the Lord in the form. It is ignorance to think that one form is superior to another. All forms are one and the same. Siva, Vishnu, Gayatri, Rama, Krishna, Devi and Brahman are one. All are adoring the same Isvara. The differences are only differences of names due to differences in the worshippers, but not in the object of adoration. It is only out of ignorance that different religionists and different sects fight and quarrel amongst themselves.

The Idol—A Prop For The Spiritual Neophyte Idol is a support for the neophyte. It is a prop of his spiritual childhood. A form or image is necessary for worship in the beginning. It is an external symbol of God for worship. It is a reminder of God.

The material image calls up the mental idea. Steadiness of mind is obtained by image-worship. The worshipper will have to associate the ideas of infinity, omnipotence, omniscience, purity, perfection, freedom, holiness, truth and omnipresence. It is not possible for all to fix the mind on the Absolute or the Infinite. A concrete form is necessary for the vast majority for practising concentration. To behold God everywhere and to practise the presence of God is not possible for the ordinary man. Idol-worship is the easiest form of worship for the modern man.

A symbol is absolutely indispensable for fixing the mind. The mind wants a prop to lean upon. It cannot have a conception of the Absolute in the initial stages. Without the help of some external aid, in the initial stages, the mind cannot be centralised. In the beginning, concentration or meditation is not possible without a symbol. Everyone An Idol-Worshipper There is no reference to worship of idols in the Vedas.

The Puranas and the Agamas give descriptions of idol-worship both in the houses and in the temples. Idol-worship is not peculiar to Hinduism. Christians worship the Cross. They have the image of the Cross in their mind. The Mohammedans keep the image of the Kaba stone when they kneel and do prayers.

The people of the whole world, save a few Yogis and Vedantins, are all worshippers of idols. They keep some image or the other in the mind. The mental image also is a form of idol. The difference is not one of kind, but only one of degree. All worshippers, however intellectual they may be, generate a form in the mind and make the mind dwell on that image. Everyone is an idol-worshipper.

Pictures, drawings, etc., are only forms of Pratima or the idol. A gross mind needs a concrete symbol as a prop or Alambana and a subtle mind requires an abstract symbol. Even a Vedantin has the symbol OM for fixing the wandering mind. It is not only the pictures or images in stone and in wood, that are idols but dialectics and leaders also become idols.

So, why condemn idolatry? A Medium For Establishing Communion With God Idols are not the idle fancies of sculptors, but shining channels through which the heart of the devotee is attracted to and flows towards God. Though the image is worshipped, the devotee feels the presence of the Lord in it and pours out his devotion unto it. It is the appalling ignorance of the modern sensual man that clouds his vision and prevents him from seeing Divinity in lovely and enchanting idols of His form. The very scientific advances of this century ought to convince you of the glory of idol-worship.

How are the songsters and orators confined to a small box-like thing to be called a radio? It is a mere piece of a mechanical lifeless structure which breaks into a thousand pieces if you throw it away violently; and yet, if you know how to handle it, you can hear through it, the music that is being played several thousands of miles away and the discourse that is being delivered in the remotest part of the globe. Even as you can catch the sound-waves of people all over the world through the radio receiving set, it is possible to commune with the all-pervading Lord through the medium of an idol. The divinity of the all-pervading God is vibrant in every atom of creation. There is not a speck of space where He is not. Why do you then say that He is not in the idols?

There are others who would glibly say: “Oh, God is all-pervading formless Being. How can He be confined to this idol?” Are these people ever conscious of His omnipresence? Do they always see Him and Him alone in everything?

It is their ego that prevents them from bowing to the idols of God and, with that motive, put this lame excuse forward! Empty vessels only make much sound.

A practical man who does meditation and worship, who is full of knowledge and real devotion, keeps always silence. He influences and teaches others through silence. He only knows whether a Murti is necessary in the beginning for concentration or not.

However intellectual one may be, he cannot concentrate without the help of some symbol in the beginning. An intellectual and learned person, on account of his pride and vanity only says: “I do not like a Murti. I do not wish to concentrate on a form.” He cannot concentrate on the formless one. He thinks that people will laugh at him when they come to know that he is meditating on a form.

He never does any meditation on the formless one. He simply talks and argues and poses. He wastes his life in unnecessary discussions only. An ounce of practice is better than tons of theories. Intellect is a hindrance in the vast majority of intellectual persons. They say that the existence of Brahman is a guess-work, Samadhi is a bluff of the mind and Self-realisation is an imagination of the Vedantins. Deluded souls!

They are steeped in ignorance. They are carried away by their secular knowledge which is mere husk when compared to the Knowledge of the Self. There is no hope of salvation for such people. First, their wrong Samskaras should be flushed by good Samskaras through Satsanga. Then only they will realise their mistakes. May the Lord bestow on them clear understanding and thirsting for real knowledge!

A Symbol Of God Pratima, the idol, is a substitute or symbol. The image in a temple, though it is made of stone, wood or metal, is precious for a devotee as it bears the mark of his Lord, as it stands for something which he holds holy and eternal. A flag is only a small piece of painted cloth, but it stands for a soldier for something that he holds very dear. He is prepared to give up his life in defending his flag.

Similarly, the image is very dear to a devotee. It speaks to him in its own language of devotion. Just as the flag arouses martial valour in the soldier, so also the image arouses devotion in the devotee. The Lord is superimposed on the image and the image generates divine thoughts in the worshipper. A piece of ordinary white paper or coloured paper has no value.

You throw it away. But, if there is the stamp of the Government on the paper (currency note), you keep it safe in your money-purse or trunk. Even so, an ordinary piece of stone has no value for you. You throw it away. But, if you behold the stone Murti of Lord Krishna at Pandarpur or any other Murti in shrines, you bow your head with folded hands, because there is the stamp of the Lord on the stone.

The devotee superimposes on the stone Murti his own Beloved Lord and all His attributes. When you worship an image, you do not say: “This image has come from Jaipur. It was brought by Prabhu Singh.

Its weight is 50 lbs. It is made of white marble. It has cost me Rs. 500/.” You superimpose all the attributes of the Lord on the image and pray: “O Antaryamin (Inner Ruler)! You are all-pervading.

You are omnipotent, omniscient, all-merciful. You are the source for everything.

You are self-existent. You are Sat-Chit-Ananda. You are eternal, unchanging.

You are the Life of my life, Soul of my soul! Give me light and knowledge! Let me dwell in Thee for ever.” When your devotion and meditation become intense and deep, you do not see the stone image. You behold the Lord only who is Chaitanya. Image-worship is very necessary for beginners. An Integral Part Of Virat For a beginner, Pratima is an absolute necessity. By worshipping an idol, Isvara is pleased.

The Pratima is made up of five elements. Five elements constitute the body of the Lord. The idol remains an idol, but the worship goes to the Lord. If you shake hands with a man, he is highly pleased. You have touched only a small part of his body and yet he is happy. He smiles and welcomes you.

Even so, the Lord is highly pleased when a small portion of His Virat (cosmic) body is worshipped. An idol is a part of the body of the Lord. The whole world is His body, Virat form. The devotion goes to the Lord. The worshipper superimposes on the image the Lord and all His attributes.

He does Shodasopachara for the idol, the sixteen kinds of paying respects or service to the Lord. The presence of the Deity is invoked (Avahana). Then a seat (Asana) is offered. Then the feet are washed (Padya). Then offering of water is given (Arghya). Arghya is offering hospitality.

Then comes bathing (Snana). Then the image is dressed (Vastra). Then comes the investiture with the sacred thread (Yajnopavita). Then sandal paste (Chandana) is offered. Then comes offering of flowers (Pushpa). They are the symbols of the heart-flowers of devotion, love and reverence. Then incense is burnt (Dhupa).

Then a lamp is lit and waved before the Deity (Dipa). Then food is offered (Naivedya). Then betel is offered (Tambula). Then camphor is burnt (Nirajana).

Then Svarnapushpa (gift of gold) is offered. In the end, the Deity is bidden farewell to (Visarjana). In these external forms of worship, the inner love finds expression. The wandering mind is fixed now in this form of worship. The aspirant gradually feels the nearness of the Lord. He attains purity of heart and slowly annihilates his egoism.

To the worshipper who believes the symbol, any kind of image is the body of the Lord under the form of stone, clay, brass, picture, Saligrama, etc. Such worship can never be idolatry. All matter is a manifestation of God. God is present in everything which exists. Everything is an object of worship, for all is a manifestation of God who is therein worshipped. The very act of worship implies that the object of worship is superior and conscious. This way of looking at things must be attained by the devotee.

The untutored mind must be trained to view things in the above manner. Idol-Worship Develops Devotion Idol-worship makes concentration of man simpler and easier.

You can bring before your mind’s eye the great Lilas the Lord has played in His particular Avatara in which you view Him. This is one of the easiest modes of Self-realisation. Just as the picture of a famous warrior evokes heroism in your heart, so also a look at the picture of God will elevate your mind to divine heights. Just as the child develops the maternal Bhava (mother-feeling) of the future caressing, nursing, protecting mother by playing with its imaginary toy-child made up of rags and suckling the child in an imaginary manner, so also the devotee develops the feeling of devotion by worshipping the Pratima and concentrating on it. Regular Worship Unveils The Divinity In The Idol Regular worship (Puja) and other modes of demonstrating our inner feeling of recognition of Divinity in the idol unveil the Divinity latent in it. This is truly a wonder and a miracle.

The picture comes to life. The idol speaks. It will answer your questions and solve your problems. The God in you has the power to awaken the latent Divinity in the idol.

It is like a powerful lens that focuses the sun’s rays on to a bundle of cotton. The lens is not fire and the cotton is not fire either nor can the sun’s rays, by themselves, burn the cotton. When the three are brought together in a particular manner, fire is generated and the cotton is burnt.

Similar is the case with the idol, the Sadhaka and the all-pervading Divinity. Puja makes the idol shine with the divine resplendence. God is then enshrined in the idol. From here, He will protect you in a special manner. The idol will perform miracles. The place where it is installed is at once transformed into a temple, nay, a Vaikuntha or Kailasa in reality. Those who live in such a place are freed from miseries, from diseases, from failures and from Samsara itself.

The awakened Divinity in the idol acts as a guardian angel blessing all, conferring the highest good on those who bow to it. The Image, A Mass Of Chaitanya The idol is only a symbol of the Divine. A devotee does not behold therein a block of stone or a mass of metal.

It is an emblem of God for him. He visualises the Indwelling Presence in the Murti or image. All the Saiva Nayanars, saints of South India, attained God-realisation through worship of the Linga, the image of Lord Siva. For a devotee, the image is a mass of Chaitanya or consciousness. He draws inspiration from the image.

The image guides him. It talks to him.

It assumes human form to help him in a variety of ways. The image of Lord Siva in the temple at Madurai in South India helped the fuel-cutter and the old woman. The image in the temple at Tirupati assumed human form and gave witness in the court to help His devotees. There are marvels and mysteries.

Only the devotees understand these. When Idols Became Alive For a Bhakta or a sage, there is no such thing as Jada or insentient matter. Everything is Vasudeva or Chaitanya— Vasudevah Sarvam Iti.

The devotee beholds actually the Lord in the idol. Narsi Mehta was put to the test by a king. The king said: “O Narsi, if you are a sincere devotee of Lord Krishna, if as you say the idol is Lord Krishna Himself, let this idol move.” According to the prayer of Narsi Mehta, the idol moved. The sacred bull Nandi before Siva’s idol took the food offered by Tulsidas. The Murti played with Mira Bai. It was full of life and Chaitanya for her.

When Appayya Dikshitar went to the Tirupati temple in South India, the Vaishnavas refused him admission. The next morning they found the Vishnu Murti in the temple changed into Siva Murti. The Mahant was much astonished and startled, asked pardon and prayed to Appayya Dikshitar to change the Murti again into Vishnu Murti. Kanaka Dasa was a great devotee of Lord Krishna in Udipi, in the district of South Kanara, in South India. He was not allowed to enter the temple on account of his low birth. Kanaka Dasa went round the temple and saw a small window at the back of the temple.

He seated himself in front of the window. He was soon lost in singing songs in praise of Lord Krishna. Many people gathered round him. They were very much attracted by the sweet melody of his music and the depth of his devotion.

Lord Krishna turned round to enable Kanaka Dasa to get His Darsana. The priests were struck with wonder. Even today, pilgrims are shown the window and the place where Kanaka Dasa sat and sang.

The Murti is the same as the Lord, for it is the vehicle of the expression of the Mantra-Chaitanya which is the Devata. The same attitude should the devotee have in regard to the Murti in the temple, which he would evince if the Lord would appear before him in person and speak to him in articulate sound. Vedanta And Idol-Worship A pseudo-Vedantin feels himself ashamed to bow or prostrate himself before an idol in the temple. He feels that his Advaita will evaporate if he prostrates himself. Study the lives of the reputed Tamil saints, Appar, Sundarar, Sambandhar, etc. They had the highest Advaitic realisation. They saw Lord Siva everywhere and yet they visited all temples of Siva, prostrated before the idol and sang hymns which are on record now.

The sixty-three Nayanar saints practised Charya and Kriya only and attained God-realisation thereby. They swept the floor of the temple, collected flowers, made garlands for the Lord and put on lights in the temple. They were illiterate, but attained the highest realisation.

They were practical Yogis and their hearts were saturated with pure devotion. They were embodiments of Karma Yoga. All practised the Yoga of Synthesis. The idol in the temple was all Chaitanya or Consciousness for them. It was not a mere block of stone. Madhusudana Swami, who had Advaitic realisation, who beheld oneness of the Self and who had Advaitic Bhava, was intensely attached to the form of Lord Krishna with flute in His hands.

Tulasidas realised the all-pervading essence. He had cosmic consciousness. He communed with the all-pervading, formless Lord. And yet, his passion for Lord Rama with bow in His hand did not vanish. When he had been to Vrindavana and saw the Murti of Lord Krishna with flute in His hands, he said: “I will not bow my head to this form.” At once Lord Krishna’s form assumed the form of Lord Rama.

Then only he bowed his head. Tukaram also had the same cosmic experience as that of Tulasidas.

He sings in his Abhanga: “I see my Lord all-pervading, just as sweetness pervades the sugar-cane;” and yet, he always speaks of his Lord Vitthala of Pandarpur with His hands on the hips. Mira also realised her identity with the all-pervading Krishna, and yet she was not tired of repeating again and again: “My Giridhara Nagar.” From the above facts, we can clearly infer that one can realise God through worship of Murti or idol; that the worship of the Lord in Saguna form is a great aid for the realisation of the Lord in His all-pervading, formless aspect also; that the worship of the Murti is very essential for the purpose of concentration and meditation in the beginning and that such a worship is not in anyway a hindrance to the attainment of God-consciousness.

Those who vehemently attack Murti Puja are groping in extreme darkness and ignorance, and they have no real knowledge of Puja and worship. They enter into unnecessary vain debates and discussion against Murti Puja to show that they are learned persons. They have not done any real Sadhana at all. They are persons who have made idle talking and tall talk their habit and profession. They have ruined themselves.

They have unsettled the minds of countless persons and ruined them also. The whole world worships symbols and Murtis only in some form or the other.

The mind is disciplined in the beginning by fixing it on a concrete object or symbol. When it is rendered steady and subtle, it can be fixed later on, on an abstract idea such as ‘Aham Brahma Asmi.’ When one advances in meditation, the form melts in the formless and he becomes one with the formless essence. Image worship is not contrary to the view of Vedanta.

It is rather a help. Those who have not understood the philosophy and significance of idol-worship will have, now at least, a clear understanding of them. Their eyes will be opened now.

Ignorant persons only, who have not studied Sastras and who have not associated with Yogis, sages and Bhaktas, raise unnecessary arguments against idol-worship. Bhakti is of two kinds, viz., higher Bhakti or Para-Bhakti, and lower Bhakti or ritualistic Bhakti. Ritualistic worship is Vaidhi or Gauni Bhakti. It is formal Bhakti. Vaidhi Bhakti is the lower type of devotion depending on external aids.

The mind becomes purer and purer. The aspirant gradually develops love for God through ritualistic worship.

He who does ritualistic worship rings bells, adores a Pratika (symbol) or Pratima (image), does Puja with flowers and sandal paste, burns incense, waves light before the image, offers Naivedya or food for God, etc. Mukhya Bhakti or Para Bhakti is advanced type of devotion. It is higher Bhakti. It transcends all convention. A devotee of this type knows no rule. He does not perform any external worship. He beholds his Lord everywhere, in every object.

His heart is saturated with love for God. The whole world is Vrindavana for him. His state is ineffable. He attains the acme of bliss.

He radiates love, purity and joy wherever he goes and inspires all who come in contact with him. The aspirant who worships the idol in the beginning beholds the Lord everywhere and develops Para Bhakti. From Vaidhi Bhakti, he passes on to Ragatmika Bhakti or Prema Bhakti. He beholds the whole world as the Lord. The ideas of good and bad, right and wrong, etc., vanish. He sees the Lord in a rogue, dacoit, cobra, scorpion, ant, dog, tree, log of wood, block of stone, sun, moon, stars, fire, water, earth, etc. His vision or experience baffles description.

Glory to such exalted Bhaktas who are veritable Gods on earth, who live to lift others from the quagmire of Samsara and save them from the clutches of death! Hinduism leads the aspirants gradually from material images to mental images, from the diverse mental-images to the one Personal God, and from the Personal God to the Impersonal Absolute or the Transcendental Nirguna Brahman. How sublime is Hindu philosophy and Hindu mode of worship! It does not stop or end with worship of idol alone. The Sadhaka is taken, step by step, to higher stages of devotion and Samadhi or communion, through the worship of the idol. Though he worships the idol, he has to keep before his mental eye the all-pervading Lord.

He has to feel His presence in his heart and in all objects also. Even in worshipping a small idol, he has to repeat the Purusha-Sukta and to think of the Virat Purusha with countless heads, countless eyes, countless hands, etc., who extends beyond the universe, the Lord or the Atman who dwells in the hearts of all beings. The same man who burns incense, scented sticks and camphor before the idol says: “The sun does not shine there nor the moon nor the stars nor the lightning. How then could the little fire shine there?

All shine after Him. His effulgence alone illumines the whole world.” The ways and rules of worship—Puja Vidhi—and the secrets of worship that are described in the Hindu scriptures, are scientifically accurate and highly rational. It is only ignorant people who have not studied the scriptures and who have not associated with the devotees and great souls, who vilify worship of idols or Murtis. Every other religion lays certain fixed dogmas and attempts to force people to follow them. It has only one kind of drug to treat several diseases.

It gives only one kind of food for all and for all conditions. It places before the followers only one coat. It must fit Albert, Atkinson, Ahluwalia, Antony and Abdul Rehman. The Hindus know that the images, crosses and crescents are simply so many symbols to fix the mind in the beginning for developing concentration, so many concrete pegs to hang their spiritual ideas and convictions on. The symbol is not necessary for everyone. It is not compulsory in Hinduism.

It is not needed for an advanced Yogi or sage. Symbol is like the slate which is useful for a boy of the first standard. Those who are not in need of it have no right to say that it is wrong. If they say that it is wrong, they only betray their ignorance. There is nothing wrong in worshipping an idol in the beginning.

You must superimpose God and His attributes on the idol. You must think of the Antar-Atman hidden in the idol. The aspirant gradually begins to feel that the Lord he worships is in the idol, in the hearts of all creatures and in all the names and forms of this universe. He begins to feel His presence everywhere.

Idol-worship is only the beginning of religion. Certainly it is not its end. The same Hindu scriptures, which prescribe idol-worship for beginners, speak of meditation on the Infinite or the Absolute and contemplation of the significance of Tat Tvam Asi Mahavakya, for advanced aspirants. There are different stages of worship. The first is the worship of idols.

The next is recitation of Mantras and offering of prayers. Mental worship is superior to worship with flowers.

Meditation on the Absolute or the attributeless Nirguna Brahman is the best of all. The supreme state is Self-realisation or Brahma-sakshatkara. The second in rank is meditation. The Yogi practises Sadhana or unceasing meditation on the Supreme Self. The third is the worship of symbols.

The fourth is the performance of rituals and pilgrimages to holy places. The Sastras and Gurus are like kind mothers. They take hold of the hands of the aspirants, take them step by step, stage by stage, till they are established in Nirvikalpa Samadhi or superconscious state. They prescribe gross forms of Sadhana or spiritual practices for the neophytes or beginners with gross mind and give lessons on abstract meditation for the advanced aspirants who are endowed with pure, subtle and sharp intellect. Each marks a stage of progress. The human soul makes different kinds of attempts to grasp and realise the Infinite or the Absolute according to his strength or degree of evolution.

He soars higher and higher, gathers more and more strength, and eventually merges himself in the Supreme and attains oneness or identity. Glory to the Hindu Rishis and the Hindu scriptures who take the aspirants from the lower to the higher form of worship, stage by stage, step by step, and ultimately help them to rest in the attributeless, all-pervading, formless, timeless, spaceless Brahman or the infinite and unconditioned Brahman of the Upanishads.

Beloved children of the Lord! Shed your ignorant disbelief this moment. Enshrine supreme, unshakable, living faith in your heart this very moment.

Recall to your mind the glorious examples of Sri Mira, Sri Ramakrishna Paramahamsa and the South Indian Alvars and Nayanars. They believed and they reaped the rich spiritual harvests. You too can enjoy great peace, happiness and prosperity here, and attain Him here and now, if you have this faith in idol-worship.

Though you may perform external worship at regular intervals, let the internal worship of the Lord in your heart be constant and unbroken. Here worship attains completeness. Life is divine worship. May you realise the significance of the universal worship of the Virat in daily life, and performing it, attain the summum bonum of life.

May the Lord bless you all. CHAPTER 8 The four main spiritual paths for God-realisation are Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga. Karma Yoga is suitable for a man of active temperament, Bhakti Yoga for a man of devotional temperament, Raja Yoga for a man of mystic temperament, and Jnana Yoga for a man of rational and philosophical temperament, or a man of enquiry. Mantra Yoga, Laya Yoga or Kundalini Yoga, Lambika Yoga and Hatha Yoga, are other Yogas. Yoga, really, means union with God.

The practice of Yoga leads to communion with the Lord. Whatever may be the starting point, the end reached is the same. Karma Yoga is the way of selfless service. The selfless worker is called the Karma-Yogin. Bhakti Yoga is the path of exclusive devotion to the Lord. He who seeks union through love or devotion is called the Bhakti-Yogin. Raja Yoga is the way of self-restraint.

He who seeks to have union with the Lord through mysticism is called the Raja-Yogin. Jnana Yoga is the path of wisdom. He who seeks to unite himself with the Supreme Self through philosophy and enquiry is called the Jnana-Yogin. (Duty for Duty’s Sake) Karma Yoga is the path of action. It is the path of disinterested service.

It is the way that leads to the attainment of God through selfless work. It is the Yoga of renunciation of the fruits of actions. Karma Yoga teaches us how to work for work’s sake—unattached—and how to utilise to the best advantage the greater part of our energies. ‘Duty for Duty’s Sake’ is the motto of a Karma-Yogin. Work is worship for the practitioners of Karma Yoga. Every work is turned into an offering unto the Lord. The Karma Yogin is not bound by the Karmas, as he consecrates the fruits of his actions to the Lord.

Yogah Karmasu Kausalam—Yoga is skill in action. Generally, a work brings as its effect or fruit either pleasure or pain.

Each work adds a link to our bondage of Samsara and brings repeated births. This is the inexorable Law of Karma. But, through the practice of Karma Yoga, the effects of Karmas can be wiped out. Karma becomes barren.

The same work, when done with the right mental attitude, right spirit and right will through Yoga, without attachment and expectation of fruits, without the idea of agency or doership, with a mind balanced in success and failure (Samatvam Yoga Uchyate), does not add a link to our bondage. On the contrary, it purifies our heart and helps us to attain salvation through the descent of divine light or dawn of wisdom. A rigid moral discipline and control of senses are indispensable for the practice of Karma Yoga. Brahmacharya is, indeed, essential. Cultivation of virtues such as tolerance, adaptability, sympathy, mercy, equal vision, balance of mind, cosmic love, patience, perseverance, humility, generosity, nobility, self-restraint, control of anger, non-violence, truthfulness, moderation in eating, drinking and sleeping, simple living and endurance, is very necessary. Every man should do his duties in accordance with his own Varna and Asrama, caste and station as well as stage in life.

There is no benefit in abandoning one’s own work in preference to another’s work. Some people think that Karma Yoga is an inferior type of Yoga. They think that carrying water, cleansing plates, serving food to the poor and sweeping the floor are menial works.

This is a sad mistake. They have not understood the technique and glory of Karma Yoga. Lord Krishna, the Lord of the three worlds, acted the part of charioteer of Arjuna. He also acted the part of a cowherd. (Love for Love’s Sake) Bhakti is intense love of God. Bhakti Yoga is the path of devotion.

It appeals to the majority of mankind. ‘Love for Love’s Sake’ is the motto or formula of a Bhakti-Yogin. God is an embodiment of love.

You will have to attain Him by loving Him. God can be realised only by means of a love as ardent and all-absorbing as the conjugal passion. Love for God must be gradually cultivated.

He who loves God has neither wants nor sorrows. He does not hate any being or object. He never takes delight in sensual objects. He includes everyone in the warm embrace of his love. Kama (worldly desires) and Trishna (cravings) are enemies of devotion. So long as there is any trace of desire in your mind for sensual objects, you cannot have an intense longing for God.

Atma-Nivedana is total, ungrudging, absolute self-surrender to the Lord. Atma-Nivedana is the highest rung in the ladder of Nava-vidha Bhakti, or nine modes of devotion. Atma-Nivedana is Prapatti or Saranagati. The devotee becomes one with the Lord through Prapatti. He obtains the divine grace or Prasada. Love of God and the rapturous ecstasy enjoyed by fellowship with God, cannot be adequately described in words. It is as if a dumb man, who had tasted some palatable food, could not speak about it.

It could be revealed only to the chosen few. He who has once experienced love will see that alone, hear that alone and speak of that alone, because he constantly thinks of that alone. Bhakti is one of the chief spiritual sciences. He is wealthy indeed, who has love for the Lord. There is no sorrow other than lack of devotion to the Lord.

There is no right course except love of the devotee for the Lord. The Name, qualities and Lilas of the Lord are the chief things to be remembered. The lotus-feet of the Lord are the chief objects of meditation. The devotee drinks the nectar of Prema or divine love. There are no distinctions of caste, creed, family, colour or race among the devotees. God does not look into these things. He looks to the purity of heart of the devotees.

Anyone can become a devotee of the Lord. Nanda, an untouchable; Rai Das, a cobbler; Kannappa, a hunter; Sena, a barber; Kabir, a Moslem weaver; and Sabari, a Bhilini were all devotees of the Lord, and were great saints. Kannappa, an illiterate barbarian who poured water from his mouth on the Linga and who offered swine’s flesh, became the best among the Bhaktas.

The Vaishnava Alvars and the Saiva Nayanars, of South India, were from different classes of society. (Discipline of the Mind) Raja Yoga is the path that leads to union with the Lord through self-restraint and control of mind. Raja Yoga teaches how to control the senses and the mental Vrittis or thought-waves that arise from the mind, how to develop concentration and how to commune with God. There is physical discipline in Hatha Yoga, whereas in Raja Yoga, there is discipline of the mind. The Yoga Of Eight Limbs Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi are the eight limbs of Raja Yoga. Yama and Niyama constitute the ethical discipline which purifies the heart. Yama consists of Ahimsa (non-injury), Satya (truthfulness), Brahmacharya (continence), Asteya (non-stealing) and Aparigraha (non-receiving of gifts conducive to luxury).

All virtues are rooted in Ahimsa. Niyama is observance. It comprises Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures and repetition of Mantra) and Isvara-pranidhana (self-surrender to God). He who is established in Yama and Niyama will have quick progress in the practice of Yoga. Asana, Pranayama and Pratyahara are preliminary accessories to Yoga. Asana is steady pose. Pranayama is regulation of breath.

This produces serenity and steadiness of mind and good health. Pratyahara is abstraction or withdrawal of the senses from their objects. You must practise Pratyahara. Then only you can look within and can have introversion. Dharana is concentration of the mind on any object, or internal Chakra, or Ishta-Devata or tutelary Deity. Then comes Dhyana, meditation or an unceasing flow of ideas connected with one object.

This leads to Samadhi, where the meditator and the meditated become one. All the Vrittis or waves of the mind subside. The mind ceases functioning. All the Samskaras, impressions and Vasanas (tendencies and subtle desires) are burnt in toto.

The Yogi is freed from births and deaths. He attains Kaivalva or final Liberation (Absolute Independence). Concentration—The Key To Success How powerful is the searchlight! When the sun’s rays are concentrated through a lens, they can burn cotton. Even so, when the dissipated rays of the mind are collected, you can work wonders. You can know all the secrets of nature through the powerful searchlight of mind. A scientist sits in his laboratory, concentrates all the powers of his mind and brings them into one focus and throws them on the objects of his research and investigation.

He gets all knowledge about the elements, etc. The whole hidden knowledge of nature is revealed unto him like the Amalaka fruit in the palm of his hand. The astronomer does the same thing. He concentrates on the stars and planets through his telescope and attains knowledge of the stars. Radio, wireless telegraphy, television, gramophone, telephone, steam engine, etc., are all things invented through deep concentration.

Without concentration, you cannot have success in any walk of life or spiritual pursuit. A cook can prepare things efficiently if he has concentration. If there is no concentration, he spoils the preparations. A surgeon in the operation theatre needs perfect concentration. The captain of a steamer must possess a great deal of concentration. A tailor, a professor, a barrister, a student—all must possess concentration. Then only they can have success in their profession.

All great souls, all master-minds who have done great work in this world, had perfect concentration. In a worldly man, the rays of the mind are scattered in various directions. His mind is jumping like a monkey.

It is ever restless. He thinks of money, wife, children, property, houses, etc. His mind is ever engaged in earning money and possessing objects of his desires. He has not a bit of concentration. He cannot look within and introspect. His mind is full of outgoing tendencies. The Yogi concentrates on the Chakras, mind, sun, stars, elements, etc., and attain superhuman knowledge.

He obtains mastery over the elements. The power of concentration is the only key to open the treasure-house of knowledge. Concentration cannot come within a week or a month. It takes some time. Regularity in the practice of concentration is of paramount importance. Brahmacharya, a cool and congenial place, company of saints and Sattvic diet are auxiliaries in concentration.

Concentration and meditation lead to Samadhi or Superconscious Experience, which has several stages of ascent, as attended or not attended with deliberation (Vitarka), analysis (Vichara), joy (Ananda) and self-awareness (Asmita). Kaivalya, or Supreme Independence, is, thus, attained. The Obstacle Of Siddhis Or Supernatural Powers Siddhis or supernatural powers manifest themselves when the Yogi advances in his Yogic practices. These Siddhis such as clairvoyance, clairaudience, etc., are all obstacles in his path. He should shun them ruthlessly and march forward direct to his goal, viz., Asamprajnata or Nirvikalpa Samadhi. Real spirituality has nothing to do with these powers, which are by-products of concentration. He who runs after these Siddhis is a big worldly man or big householder.

He may have a downfall, if he is not cautious. (The Path of Spiritual Insight) Jnana Yoga is the path of knowledge. Moksha is attained through Knowledge of Brahman. Release is achieved through realisation of the identity of the individual soul with the Supreme Soul or Brahman. The cause for bondage and suffering is Avidya or ignorance.

The little Jiva foolishly imagines, on account of ignorance, that he is separate from Brahman. Avidya acts as a veil or screen and prevents the Jiva from knowing his real, divine nature.

Knowledge of Brahman or Brahma-Jnana removes this veil and makes the Jiva rest in his own Sat-Chit-Ananda Svarupa (Essential Nature as Existence-Consciousness-Bliss Absolute). Spiritual Insight And Intellectual Knowledge The Jnana-Yogin realises that Brahman is the Life of his life, the Soul of his soul. He feels and knows that God is his own Self. He realises that he is one with the Eternal through spiritual insight or intuition, Aparoksha Anubhuti or divine perception, but not through mere study of books or dogmas or theories. Religion is realisation for him now.

It is not mere talk. He plunges himself in the deep recesses of his heart through constant and intense meditation—Nididhyasana—and gets the wonderful pearl of Atman, a wonderful treasure much more valuable than all the wealth of the world. Jnana is not mere intellectual knowledge. It is not hearing or acknowledging. It is not mere intellectual assent. It is direct realisation of oneness or unity with the Supreme Being. It is Para Vidya.

Intellectual conviction alone will not lead you to Brahma-Jnana (Knowledge of the Absolute). The student of Jnana Yoga first equips himself with four means, viz., discrimination (Viveka), dispassion (Vairagya), the sixfold virtues (Shat-Sampat)—viz., tranquillity (Sama), restraint (Dama), satiety or renunciation (Uparati), endurance (Titiksha), faith (Sraddha) and concentration (Samadhana)—and strong yearning for liberation (Mumukshutva). Then he hears the scriptures by sitting at the lotus-feet of a Guru, who is not only learned in the sacred scriptures (Srotriya), but is also one who is himself well-established in Brahman (Brahma-Nishtha). Afterwards, the student practises reflection, which completely dispels all doubts. Then he practises deep meditation on Brahman and attains Brahma-Sakshatkara. He becomes a Jivanmukta or liberated sage.

He is released even while he is in this body. There are seven stages of Jnana or Knowledge: viz.; Aspiration for the Right (Subhechha), Philosophical enquiry (Vicharana), Subtlety of mind (Tanumanasi), Attainment of Light (Sattvapatti), Inner Detachment (Asamsakti), Spiritual Vision (Padarthabhavana) and Supreme Freedom (Turiya).

The Analogy Of The Two Birds There are two birds on the same tree. One is perched at the top and the other below. The bird which is sitting on the top is perfectly serene, silent and majestic at all times. It is ever blissful.

The other bird, which is perching on the lower branches, eats the sweet and bitter fruits by turns. It dances in joy sometimes. It is miserable at other times.

It rejoices now and weeps after some time. Sometimes it tastes an extremely bitter fruit and gets disgusted. It looks up and beholds the other wonderful bird with golden plumage which is ever blissful. It also wishes to become like the bird with golden plumage, but soon forgets everything. Again it begins to eat the sweet and bitter fruits.

It eats another fruit that is exceedingly bitter and feels very miserable. It again tries to become like the upper bird. Gradually, it abandons eating the fruits, and becomes serene and blissful like the upper bird. The upper bird is God or Brahman. The lower bird is Jiva or the individual soul who reaps the fruits of his Karmas, viz., pleasure and pain. He gets knocks and blows in the battle of life.

He rises up and again falls down as the senses drag him down. Gradually he develops Vairagya (dispassion) and discrimination, turns his mind towards God, practises meditation, attains Self-realisation and enjoys the eternal bliss of Brahman. Some maintain that the practice of Karma Yoga alone is the only means for salvation. Some others hold that devotion to the Lord is the only way to release. Some believe that the path of wisdom is the sole way to attain the final beatitude. There are still others who hold that all the three paths are equally efficacious to bring about perfection and freedom. Man is a strange, complex mixture of will, feeling and thought.

He wills to possess the objects of his desires. He has emotion and so he feels. He has reason and so he thinks and ratiocinates. In some, the emotional element may preponderate, while in some others, the rational element may dominate.

Just as will, feeling and thought are not distinct and separate, so also work, devotion and knowledge are not exclusive of one another. The Yoga of Synthesis is the most suitable and potent form of Sadhana. In the mind there are three defects, viz., Mala or impurity, Vikshepa or tossing and Avarana or veil. The impurity should be removed by the practice of Karma Yoga. The tossing should be removed by worship or Upasana.

The veil should be torn down by the practice of Jnana Yoga. Then only is Self-realisation possible. If you want to see your face clearly in a mirror, you must remove the dirt in the mirror, keep it steady and remove the covering also. You can see your face clearly in the bottom of the lake only if the turbidity is removed, if the water that is agitated by the wind is rendered still, and if the moss that is lying on the surface is removed. So too is the case with Self-realisation. The Yoga of Synthesis alone will bring about integral development.

The Yoga of Synthesis alone will develop the head, heart and hand and lead one to perfection. To become harmoniously balanced in all directions is the ideal of religion. This can be achieved by the practice of the Yoga of Synthesis. To behold the one Universal Self in all beings is Jnana, wisdom; to love this Self is Bhakti, devotion; and to serve this Self is Karma, action. When the Jnana-Yogin attains wisdom, he is endowed with devotion and selfless activity. Karma Yoga is for him a spontaneous expression of his spiritual nature, as he sees the one Self in all. When the devotee attains perfection in devotion, he is possessed of wisdom and activity.

For him also, Karma Yoga is a spontaneous expression of his divine nature, as he beholds the one Lord everywhere. The Karma-Yogin attains wisdom and devotion when his actions are wholly selfless.

The three paths are in fact one in which the three different temperaments emphasise one or the other of its inseparable constituents. Yoga supplies the method by which the Self can be seen, loved and served. CHAPTER 9 Hinduism—A Fellowship Of Faiths And A Federation Of Philosophies Hindu theology is mainly the study and doctrine of the worship and adoration of six forms of the Godhead as Ganesa, Devi (Durga, Lakshmi, Sarasvati), Siva, Vishnu, Surya and Skanda. These aspects of divine worship are known as Shanmatas, or the sixfold religious practice of the Hindus.

Hinduism is extremely catholic, liberal, tolerant and elastic. This is the wonderful feature of Hinduism. A foreigner is struck with astonishment when he hears about the diverse sects and creeds of Hinduism. But these varieties are really an ornament to Hinduism. They are not certainly its defects. There are various types of minds and temperaments. So there should be various faiths also.

This is but natural. This is the cardinal tenet of Hinduism. There is room in Hinduism for all types of souls—from the highest to the lowest—for their growth and evolution. The term Hinduism is most elastic. It includes a number of sects and cults, allied, but different in many important points.

Hinduism has, within its fold, various schools of Vedanta; Vaishnavism, Saivism, Saktism, etc. It has various cults and creeds. It is more a League of Religions than a single religion with a definite creed. It accommodates all types of men. It prescribes spiritual food for everybody, according to his qualification and growth. This is the beauty of this magnanimous religion. This is the glory of Hinduism.

Hence there is no conflict among the various cults and creeds. The Rig-Veda declares: “Truth is one; sages call it by various names— Ekam Sat Viprah Bahudha Vadanti.” The Upanishads declare that all the paths lead to the same goal, just as cows of variegated colours yield the same white milk. The Lord Krishna says in the Gita: “Howsoever men approach Me, even so do I welcome them, for the path men take from every side is Mine.” All diversities are organised and united in the body of Hinduism. It is rather difficult to answer the question: “What is Hinduism?” It is a fellowship of faiths. It is also a federation of philosophies.

It provides food for reflection for the different types of thinkers and philosophers all over the world. All sorts of philosophy are necessary. What appeals to one may not appeal to another, and what is easy for one may be difficult for another. Hence the need for different standpoints. All philosophies of Hinduism are points of view. They are true in their own way. They take the aspirant step by step, stage by stage, till he reaches the acme or the pinnacle of spiritual glory.

Sanatana-Dharmists, Arya-Samajists, Deva-Samajists, Jainas, Bauddhas, Sikhs and Brahma-Samajists are all Hindus only, for they rose from Hinduism, and emphasised one or more of its aspects. The Hindus are divided into three great classes, viz., Vaishnavas who worship the Lord as Vishnu; Saivas who worship the Lord as Siva; and Saktas who adore Devi or the Mother aspect of the Lord. In addition, there are the Sauras, who worship the Sun-God; Ganapatyas who worship Ganesa as supreme; and Kaumaras who worship Skanda as the Godhead. Sri Sampradayins The Vaishnavas are usually distinguished into four principal Sampradayas or sects. Of these, the most ancient is the Sri Sampradaya founded by Ramanuja Acharya. The followers of Ramanuja adore Vishnu and Lakshmi, and their incarnations.

They are called Ramanujas or Sri Sampradayins or Sri Vaishnavas. They all repeat the Ashtakshara Mantra: ‘Om Namo Narayanaya.’ They put on two white vertical lines and a central red line on the forehead. Vedanta Desika, a follower of Ramanuja, introduced some reform in the Vaishnava faith. This gave rise to the formation of two parties of Ramanujas, one called the Northern School (Vadagalai) and the other the Southern School (Tengalai). The Tengalais regard Prapatti or self-surrender as the only way to salvation. The Vadagalais think that it is only one of the ways.

According to them, the Bhakta or devotee is like the young one of a monkey which has to exert itself and cling to its mother (Markata-Nyaya or Monkey Theory); whereas, according to the Southern School, the Bhakta or devotee is like the kitten which is carried about by the cat without any effort on its own part (Marjala-Nyaya or Cat-hold Theory). The Northern School accept the Sanskrit texts, the Vedas. The Southerners have compiled a Veda of their own called ‘Nalayira Prabandha’ or ‘Four Thousand Sacred Verses’, in Tamil, and hold it to be older than the Sanskrit Vedas. Really, their four thousand verses are based on the Upanishad portion of the Vedas.

In all their worship, they repeat sections from their Tamil verses. The Vadagalais regard Lakshmi as the consort of Vishnu. Herself infinite, uncreated and equally to be adored as a means (Upaya) for release. The Tengalais regard Lakshmi as a created female being, though divine. According to them, she acts as a mediator or minister (Purushakara), and not as an equal channel of release. The two sects have different frontal marks.

The Vadagalais make a simple white line curved like the letter U to represent the sole of the right foot of Lord Vishnu, the source of the Ganga. They add a central red mark as a symbol of Lakshmi. The Tengalais make a white mark like the letter Y which represents both the feet of Lord Vishnu.

They draw a white line half down the nose. Both the sects brand the emblems of Vishnu—the discus and the conch—on their breasts, shoulders and arms. The Tengalais prohibit their widows from shaving the head. The usual surnames of the Ramanuja Brahmins are Aiyangar, Acharya, Charlu and Acharlu. Ramanandis The followers of Ramananda are the Ramanandis. They are well-known in upper Hindusthan. They are a branch of the Ramanuja sect.

They offer their worship to Lord Rama, Sita, Lakshmana and Hanuman. Ramananda was a disciple of Ramanuja. He flourished at Varanasi about the beginning of the fourteenth century. His followers are numerous in the Ganga valley of India. Their favourite work is the ‘Bhakti-Mala’.

Their sectarian marks are like those of the Ramanujas. The Vairagis are the ascetics among the Ramanandis. Vallabhacharins Or Krishna Sampradayins The Vallabhacharins form a very important sect in Bombay, Gujarat and the Central India. Their founder was born in the forest Champaranya in 1479. He is regarded as an incarnation of Krishna. The Vallabhacharins worship Krishna, as Bala-Gopala.

Their idol is one representing Krishna in his childhood till his twelfth year. The Gosains or teachers are family men. The eight daily ceremonials for God in the temples are Mangala, Sringara, Gvala, Raja Bhoga, Utthapana, Bhoga, Sandhya and Sayana. All these represent various forms of adoration of God. The mark on the forehead consists of two red perpendicular lines meeting in a semicircle at the root of the nose and having a round spot of red between them.

The necklace and rosary are made of the stalk of the Tulasi (holy Basil). The great authority of the sect is the Srimad-Bhagavata as explained in the Subodhini, the commentary thereon of Vallabhacharya.

The members of the sect should visit Sri Nathdvara, a holy shrine, at least once in their lives. The Chaitanyas This sect is prominent in Bengal and Orissa. The founder, Chaitanya Mahaprabhu or Lord Gouranga, was born in 1485.

He was regarded as an incarnation of Lord Krishna. He took Sannyasa at the age of twenty-four. He went to Jagannath where he taught Vaishnava doctrines. The Chaitanyas worship Lord Krishna as the Supreme Being. All castes are admissible into the sect. The devotees constantly repeat the Name of Lord Krishna.

Chaitanya’s Charitamirita by Krishna Das is a voluminous work. It contains anecdotes of Chaitanya and his principal disciples and the expositions of the doctrines of this sect. It is written in Bengali. The Vaishnavas of this sect wear two white perpendicular streaks of sandal or Gopichandana (a kind of sacred earth) down the forehead uniting at the root of the nose and continuing to near the tip. They wear a close necklace of small Tulasi beads of three strings. The Nimbarkas The founder of this sect is Nimbarka or Nimbaditya.

He was originally named Bhaskara Acharya. He is regarded as an incarnation of the Sun-God (Surya). The followers worship Krishna and Radha conjointly. Their chief scripture is the Srimad-Bhagavata Purana. The followers have two perpendicular yellowish lines made by Gopichandana earth drawn from the root of the hair to the commencement of each eyebrow and there meeting in a curve.

This represents the footprint of the Lord Vishnu. The Nimbarkas or Nimavats are scattered throughout the whole of upper India. They are very numerous around Mathura. They are also the most numerous of the Vaishnava sects in Bengal. The Madhvas The Madhvas are Vaishnavas. They are known as Brahma Sampradayins.

The founder of the sect is Madhvacharya, otherwise called Ananda Tirtha and Purna-Prajna. He was born in 1200. He was a great opponent of Sankaracharya’s Advaita system of philosophy. He is regarded as an incarnation of Vayu or the Wind-God.

He erected and consecrated at Udipi the image of the Lord Krishna. The Gurus of the Madhva sect are Brahmins and Sannyasins.

The followers bear the impress of the symbols of Vishnu upon their breasts and shoulders. They are stamped with a hot iron. Their frontal mark consists of two perpendicular lines made with Gopichandana and joined at the root of the nose. They make straight black line, with a charcoal from incense offered to Krishna, which terminates in a round mark made with turmeric.

The Madhvas are divided into two classes called the Vyasakutas and the Dasakutas. They are found in Karnataka. Truthfulness, study of scriptures, generosity, kindness, faith and freedom from envy form the moral code of Madhvas. They give the Lord’s Names to their children (Namakarana), and mark the body with His symbols (Ankana). They practise virtue in thought, word and deed (Bhajana). Radha Vallabhis Radha Vallabhis worship Krishna as Radha-Vallabha, the Lord or Lover of Radha.

Harivans was the founder of this sect. Seva Sakhi Vani gives a detailed description of the notion of this sect and more of their traditions and observances.

Charana Dasis, Dadu Panthis, Hari Chandis, Kabir Panthis, Khakis, Maluk Dasis, Mira Bais, Madhavis, Rayi Dasis, Senais, Sakhi Bhavas, Sadma Panthis, are all Vaishnava sects. Smarta Brahmins Of The South The Saiva Brahmins of the Tamil Nadu have their title Aiyer. They are called Smartas.

They all wear three horizontal lines of Bhasma or Vibhuti (holy ash) on their forehead. They all worship Lord Siva. The different sects are: 1.

Vadamas: Vada Desa Vadamas, Chola Desa Vadamas and Inji Vadamas; 2. Brihatcharanam: Mazhainattu Brihatcharanam, Pazhamaneri Brihatcharanam, Milaghu Brihatcharanam and Kandramanikka Brihatcharanam; 3. Vathimars; 4. Ashtasahasram; 5.

Choliyas: Otherwise called Pandimars and inhabitants of Tiruchendur; and 6. Gurukkal: A sub-sect of Vadamas not recognised as one amongst them and whose duties are to worship at temples. They are also known by the name of Pattar in southern districts of Madras. These are different from Archaks.

Archaks belong to any of the above sub-sects and intermarry with persons of other professions, but not Gurukkal or Pattar. While Gurukkal is used only for Saivites, Pattar and Archak are used for Vaishnavites also. Saiva Brahmins Of Malabar 1. Nambudiri, 2. Saiva Brahmins Of Bengal l. Chakravarti, 2. Choudhury, 6.

Majumdar and 9. Saiva Brahmins Of Karnataka 1. Telugu Smartas 1. Murukinadu, 2.

Karanakammalu, 4. Puduru Dravidis, 5. Telahanyam, 6. Konasimadravidi and 7. Aruvela Niyogis. Lingayats They are called Vira Saivas. They are found in Mysore and Karnataka.

They wear on their neck a Linga of the Lord Siva put in a small silver box. Other Saiva Sects Akas Mukhis, Gudaras, Jangamas, Karalingis, Nakhis, Rukharas, Sukharas, Urdhabahus, Ukkaras are all Saiva sects. The Saktas are worshippers of Devi, the Universal Mother.

Dakshinis, Vamis, Kancheliyas, Kararis are all Sakta sects. The Sauras adore the Sun, the Ganapatyas adore Ganesa, and the Kaumaras adore Skanda.

The non-Brahmins of South India are Naidu, Kamma Naidu, Cherty, Mudaliar, Gounder, Pillai, Nair, Nayanar and Reddy. Nanak Shahis of seven classes (viz., Udasis, Ganjbakshis, Ramrayis, Sutra Shahis, Govinda Sinhis, Nirmalas, Nagas), Baba Lalis, Prana Nathis, Sadhus, Satnamis, Siva Narayanis are other miscellaneous sects. The founder of the Arya Samaj was Swami Dayananda Sarasvati, who was born in Kathiawar in 1824. This Samaj is more of a social institution, with a religious background. It has Gurukulas, schools and Pathasalas.

The Suddhi Sabha is a proselytising branch of the Arya Samaj. The Brahma Samaj was founded originally by Raja Ram Mohan Roy, early in the nineteenth century.

The Brahma Samajists do not perform idol-worship. Keshab Chandra Sen introduced some changes in the year 1860.

There are now two branches within the Samaj, viz., Adi Brahma Samaj which holds to the tenets laid down by Raja Ram Mohan Roy and the Sadharana Brahma Samaj which is a little modern and which follows Keshab Chandra Sen more closely. The Samaj has followers in Bengal. Salutations unto the ancient Rishis, seers, saints, Paramahamsa Sannyasins and Sadhus, who are the repositories of divine knowledge and wisdom and who guide the destiny of the world in the past, present and future. Every religion has a band of anchorites who lead the life of seclusion and meditation. There are Bhikkus in Buddhism, Fakirs in Mohammendanism, Sufistic Fakirs in Sufism, and Fathers and Reverends in Christianity. The glory of a religion will be lost absolutely if you remove these hermits or Sannyasins or those who lead a life of renunciation and divine contemplation. It is these people who maintain or preserve the religions of the world.

It is these people who give solace to the householders when they are in trouble and distress. They are the messengers of the Atman-knowledge and heavenly peace. They are the harbingers of divine wisdom and peace. They are the disseminators of Adhyatmic science and Upanishadic revelations. They heal the sick, comfort the forlorn and nurse the bedridden. They bring hope to the hopeless, joy to the depressed, strength to the weak and courage to the timid, by imparting the knowledge of the Vedanta and the significance of the ‘Tat Tvam Asi’ Mahavakya. Dasanama Sannyasins Sanaka, Sanandana, Sanat-Kumara and Sanat-Sujata were the four mind-born sons of Lord Brahma.

They refused to enter the Pravritti Marga or worldly life and entered the Nivritti Marga or the path of renunciation. The four Kumaras were the pioneers in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins.

The Sannyasins of the present day all descendants of the four Kumaras, Dattatreya and Sankaracharya. Sri Sankaracharya, regarded as an Avatara of Lord Siva and the eminent exponent of Kevala Advaita philosophy, established four Mutts—one at Sringeri, another at Dvaraka, a third at Puri and a fourth at Joshi-Mutt in the Himalayas, on the way to the Badarinarayana shrine.

Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada, Hastamalaka and Totaka. Suresvara was in charge of Sringeri Mutt, Padmapada was in charge of Puri Mutt, Hastamalaka was in charge of Dvaraka Mutt and Totaka was in charge of Joshi-Mutt.

The Sannyasins of Sringeri Mutt, the spiritual descendants of Sri Sankara and Suresvaracharya, have three names, viz., Sarasvati, Puri and Bharati. The Sannyasins of the Dvaraka Mutt have two names, viz., Tirtha and Asrama. The Sannyasins of the Puri Mutt have two names, viz., Vana and Aranya. The Sannyasins of the Joshi-Mutt have three names, viz., Giri, Parvata and Sagara. The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna Brahman.

The Dandi Sannyasins, who hold staff in their hands, belong to the order of Sri Sankara. Paramahamsa Sannyasins do not hold staff. They freely move about as itinerant monks.

Avadhutas are naked Sannyasins. They do not keep any property with them. The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara. They have the name Puri. Then, there are Akhada Sannyasins, viz., Niranjani Akhada and Jhuna Akhada. They belong to the order of Sri Sankara. They are Dasanamis.

They are found in the Uttar Pradesh State only. Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among the chief abodes of Sannyasins. Saivas In South India, there are Tamil Sannyasins who belong to the Kovilur Mutt, Thiruvavaduthurai and Dharmapuram Adhinams.

They do not belong to the Sri Sankara order. They are Saivas. Nagas Nagas are Saiva Sannyasins. They are in a naked state. They smear their bodies with ashes. They have beard and matted locks. Udasis Guru Nanak’s order of ascetics are called Udasis.

They correspond to Sannyasins and Vairagis. They are indifferent to the sensual pleasures of this world (Udasina). Hence they are called Udasis. Vairagis A Vairagi is one who is devoid of passion. Vairagis are Vaishnavas.

They worship Lord Rama, Sita and Hanuman. They read the Ramayana of Tulasidas. The mendicant Vaishnavas of the Ramanandi class are the Vairagis. This ascetic order was instituted by Sri Ananda, the twelfth disciple of Ramananda. Rama Sanehis The founder of this order was Ramcharan who was born in the year 1718 in a village near Jaipur in Rajasthan.

The Rama Sanehi mendicants are of two classes, viz., the Videhis who are naked and the Mohinis who wear two pieces of cotton cloth dyed red in ochre. Their monastery is in Shahapur in Rajasthan. The Rama Sanehi sect has the largest following in Mewar and Alwar. They are found also in Bombay, Gujarat, Surat, Poona, Ahmedabad, Hyderabad and Varanasi. Kabir Panthis Kabir Panthis are the followers of saint Kabir.

They are numerous in all the provinces of Upper and Central India. There are twelve branches. Kabir Chaura is at Varanasi. It is a big monastery of Kabir Panthis. Dharamdas was the chief disciple of Kabir. The followers are expected to have implicit devotion to the Gurus, in thought, word and deed.

They should practise truthfulness, mercy, non-injury and seclusion. The followers of Kamal, son of Kabir, practise Yoga.

Dadu Panthis The Dadu Panthis form one of the Vaishnava cults. Dadu, the founder of this sect, was a disciple of one of the Kabir Panthi teachers.

The followers worship the Lord Rama. Dadu was a cotton cleaner. He was born at Ahmedabad. He flourished about the year 1600. The Dadu Panthis are of three classes, viz., the Viraktas who are bareheaded and have one cloth and one water-pot, the Nagas who carry arms and who are regarded as soldiers and the Vistar Dharis who do the avocations of ordinary life. The Dadu Panthis are numerous in Marwar and Ajmer.

Their chief place of worship is at Naraina, which is near Sambhur and Jaipur. Passages from the Kabir writings are inserted in their religious scriptures. Gorakhnath Panthis Gorakhnath was a contemporary of Kabir.

He is regarded as the incarnation of Lord Siva. He calls himself as the son of Matsyendranath and grandson of Adinath. There is a temple of Gorakhnath at Gorakhpur in Uttar Pradesh. Bhartrihari was a disciple of Gorakhnath. Goraksha-Sataka, Goraksha-Kalpa and Goraksha-Nama were written by Gorakhnath.

They are in Sanskrit. The followers of Gorakhnath are usually called Kanphatas, because their ears are bored and rings are inserted in them, at the time of their initiation. They worship the Lord Siva. Nimbarka Sampradayis And Ramanuja Sampradayis There are Sadhus of the Nimbarka Sampradaya. There are Vaishnavas. The Sannyasins of the Ramanuja Sampradaya wear orange-coloured cloth, a holy thread and tuff and Tri-danda or three-staff.

At present, they are very few in number. Parinami Sect Sri Pirannath is the founder of this sect. He was born in 1675 at Jamnagar, district Rajkot, in Kathiawar. He was the Divan of Raja Jam Jasa. The followers are to practise Ahimsa, Satya and Daya—non-violence, truthfulness and compassion. They study the sacred book, Kul Jam Svarup, or Atma-Bodha, in Hindi, which contains the teachings of Sri Pirannath. It contains 18,000 Chaupais.

They worship Bala-Krishna, i.e., Krishna as a small lad. The followers are found mostly in the Punjab, Gujarat, Assam, Nepal and Bombay. There are two Mutts or monasteries—one at Jamnagar and the other at Pamna. CHAPTER 10 Mythology is a part of every religion.

Mythology is concretised philosophy. Mythology is the science which investigates myths or fables or legends founded on remote events, especially those made in the early period of a people’s existence. Mythology inspires the readers through precepts and laudable examples and goads them to attain perfection or the highest ideal. The abstract teachings and high subtle ideas are made highly interesting and impressive to the masses through the garb of stories, parables, legends, allegories and narratives. The sublime and abstract philosophical ideas and ideals of Hinduism are taken straight to the heart of the masses through impressive stories.

Mythology And History All religions have their own mythology. Mythology is slightly mixed up with a little history. It is difficult to make a fine distinction between history and mythology.

If a Christian stands up and says: “My prophet did such and such a marvellous thing,” others will say: “This is only a myth. Our prophets did still more marvellous things which are really historical.” It is not easy to differentiate the two into watertight compartments. The doctrine of Avatara of the Hindus is a myth for the people of other religions. To worship a cow is superstition for the followers of other religions.

The beautiful image or idol of Lord Krishna, which captivates the hearts of the sincere devotees and inspires them to enter into Bhava Samadhi, is horrible to look at for some other religionists. A Christian, a Jew and all others have their own various superstitions and myths. But these myths are really historical for each of them, severally. Mythology has no reference to anything ‘unreal’, but presents truths as clothed in conceptual categories. Philosophy, Mythology And Ritual In every religion there are three parts, viz., philosophy, mythology and ritual.

Philosophy is the essence of religion. It sets forth its basic principles or fundamental doctrines or tenets, the goal and the means of attaining it. Mythology explains and illustrates philosophy by means of legendary lives of great men or of supernatural beings.

Ritual gives a still more concrete form to philosophy so that everyone may understand it. Ritual consists of forms, ceremonies, etc. Puranas contain various myths. The cosmogonic myths of the Puranas are very interesting.

A certain portion of Hindu mythology is even now presented to the public in the form of dramas during days of Hindu festivals. Thus the minds of the people are saturated with sublime ideas and ideals and lifted to great spiritual heights. Study Of Mythology And Its Advantages There are great truths behind the ancient mythology of Hinduism. You cannot ignore a thing simply because it has a garb of mythology. Do not argue. Shut up your mouth.

Keep your intellect at a respectable distance when you study mythology. Intellect is a hindrance. It will delude you. Give up arrogance and vanity. Cultivate love for imagery.

Sit like a child and open your heart freely. You will comprehend the great truths revealed by mythology.

You will penetrate into the hearts of the Rishis and sages who wrote the mythology. You will really enjoy mythology now. You study geography through maps. There is no real country or town in a map, but it helps you to know a great deal about the different countries. Similar is the case with myths.

You can grasp the subtle philosophical truths through myths. By studying mythology, you will get several object lessons for moulding your character and leading an ideal divine life. The lives of Sri Rama, Sri Krishna, Bhishma, Nala, Harischandra, Lakshmana, Bharata, Hanuman, Yudhishthira, Arjuna, Sita, Savitri, Damayanti, Radha, etc., are sources of great spiritual inspiration for moulding your life, conduct and character. When you are in a dilemma as to what to do in puzzling situations and when there is conflict of duties, you will get the exact solutions through study of mythology. Thus, mythology has its own benefits and advantages. It stamps on the minds the subtle and abstract teachings of the Vedas through instructive stories and illuminating discourses and paves the way for men to lead a divine life and attain perfection, freedom and immortality. Outward symbols are necessary and beneficial.

When viewed from the right angle of vision, you will find that they play a very important part in your material as well as spiritual life. Though they may look very simple and unimportant, they are very scientific and effective. Tilaka—A Mark Of Auspiciousness Tilaka is a mark of auspiciousness.

It is put on the forehead with sandal paste, sacred ashes or Kumkuma. The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandana), and the worshippers of Devi or Sakti apply Kumkuma, a red turmeric powder.

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