This book Essence of Hinduism has been compiled to give complete information about Hinduism in a most simple language and in concise form which can be understood by all people. This book covers the following subjects:
Tattvas (Basic Realities): Brahman (God), Atma (Self) or Jeevatma (Soul) and Maya orPrakrti (Cosmic Power of God or illusion or the Universe).
Srutis (Oral citation which is heard): Vedas (Knowledge –Revealed Eternal Divine Truths) including the principal Upanishads (Ontological Truths).
Smrities (To be remembered): Dharma Sutras (Manuals of Code and Conduct), Puranas(ancient or history which always appears as new) – Srimad Bhagavata Maha Purana andItihasas (means it happened like this) (i.e., Epics – Ramayana, Maha Bharata Including Srimad Bhagavad Gita).
Darshanas (Hindu Philosophies): Vedanta Sutras.
Mantras and Stotras (Power packed letter/letters): By repeating/reflecting on which a person is protected from the dangers of this world.
This book also gives detailed explanation on the following topics:
Creation of this Universe including Yugas (Period of time) and ancient Indian History.
Various Dharmas (Virtues) to be observed.
Hindu way of life covering Varna (Caste system), Ashramas (Stages of life), Samskaras(Important occasions), Rituals, Festivals, Food habits, Divine aspects of marriage and cycle of birth-death and rebirth.
Yoga (Getting something new or to connect) – Laws of Karma (actions). Doctrine ofKarma , Karma Yoga (Yoga of right Action), Jnana Yoga (Yoga of True Divine Knowledge),Bhakti Yoga (Yoga of Devotion), Raja Yoga (King of Yoga), Kundalini Yoga (Yoga of Power) and Pranayama (Expansion or extension of life energy).
Moksa – Liberation of Soul from Samsara (repeated cycle of birth-death and rebirth).
This book Essence of Hinduism has been compiled to give complete information about Hinduism in a most simple language and in concise form which can be understood by all people. This book covers the following subjects:
Tattvas (Basic Realities): Brahman (God), Atma (Self) or Jeevatma (Soul) and Maya orPrakrti (Cosmic Power of God or illusion or the Universe).
Srutis (Oral citation which is heard): Vedas (Knowledge –Revealed Eternal Divine Truths) including the principal Upanishads (Ontological Truths).
Smrities (To be remembered): Dharma Sutras (Manuals of Code and Conduct), Puranas(ancient or history which always appears as new) – Srimad Bhagavata Maha Purana andItihasas (means it happened like this) (i.e., Epics – Ramayana, Maha Bharata Including Srimad Bhagavad Gita).
Darshanas (Hindu Philosophies): Vedanta Sutras.
Mantras and Stotras (Power packed letter/letters): By repeating/reflecting on which a person is protected from the dangers of this world.
This book also gives detailed explanation on the following topics:
Creation of this Universe including Yugas (Period of time) and ancient Indian History.
Various Dharmas (Virtues) to be observed.
Hindu way of life covering Varna (Caste system), Ashramas (Stages of life), Samskaras(Important occasions), Rituals, Festivals, Food habits, Divine aspects of marriage and cycle of birth-death and rebirth.
Yoga (Getting something new or to connect) – Laws of Karma (actions). Doctrine ofKarma , Karma Yoga (Yoga of right Action), Jnana Yoga (Yoga of True Divine Knowledge),Bhakti Yoga (Yoga of Devotion), Raja Yoga (King of Yoga), Kundalini Yoga (Yoga of Power) and Pranayama (Expansion or extension of life energy).
Moksa – Liberation of Soul from Samsara (repeated cycle of birth-death and rebirth).
This book Essence of Hinduism has been compiled to give complete information about Hinduism in a most simple language and in concise form which can be understood by all people. This book covers the following subjects:
Tattvas (Basic Realities): Brahman (God), Atma (Self) or Jeevatma (Soul) and Maya orPrakrti (Cosmic Power of God or illusion or the Universe).
Srutis (Oral citation which is heard): Vedas (Knowledge –Revealed Eternal Divine Truths) including the principal Upanishads (Ontological Truths).
Smrities (To be remembered): Dharma Sutras (Manuals of Code and Conduct), Puranas(ancient or history which always appears as new) – Srimad Bhagavata Maha Purana andItihasas (means it happened like this) (i.e., Epics – Ramayana, Maha Bharata Including Srimad Bhagavad Gita).
Darshanas (Hindu Philosophies): Vedanta Sutras.
Mantras and Stotras (Power packed letter/letters): By repeating/reflecting on which a person is protected from the dangers of this world.
This book also gives detailed explanation on the following topics:
Creation of this Universe including Yugas (Period of time) and ancient Indian History.
Various Dharmas (Virtues) to be observed.
Hindu way of life covering Varna (Caste system), Ashramas (Stages of life), Samskaras(Important occasions), Rituals, Festivals, Food habits, Divine aspects of marriage and cycle of birth-death and rebirth.
Yoga (Getting something new or to connect) – Laws of Karma (actions). Doctrine ofKarma , Karma Yoga (Yoga of right Action), Jnana Yoga (Yoga of True Divine Knowledge),Bhakti Yoga (Yoga of Devotion), Raja Yoga (King of Yoga), Kundalini Yoga (Yoga of Power) and Pranayama (Expansion or extension of life energy).
Moksa – Liberation of Soul from Samsara (repeated cycle of birth-death and rebirth).
Second Edition 2011 Note: 1. There are many Sanskrit and Indian language words in this book. I tried my best to write them in English letters and translate them to the nearest possible meanings. If there are any mistakes in them readers are requested to forgive me and, if possible, please send suggestions. 2. First two chapters of Brhadaranyaka Upanishad are not published. Some books write 3 rd chapter as 1 st . So the chapter numbers may differ in different books. 3. The essence of this book is further summarized at Essentials of Hinduism (Page Nos. 191 to 198).
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Matru Devo Bhava, Pitru Devo Bhava
I dedicate this book to my Mother (Late) Veluri Subbamma and to my Father (late) Veluri Someswara Rao
Aum Namah Bhagavate Veda Vyasaya
Aum Sree Maatreya Namah An Appeal The subject matter is infinite and incomprehensible for human mind, without the pre-requisite of absolute faith, devotion and finally Grace of Brahman (God). To write on the subject matter, with the little information I gathered and still with the little understanding I have (without any claim of correct meaning and interpretation), is a daring attempt on my part. I beg for excuse for any misinterpretation and seek your valuable guidance for further improvement on my part. It is a well known fact that most of the Hindus have either vague perception and confused or ignorant about their own religion. I intend to provide the basic information on Hinduism, to the persons interested, at my own cost and reach maximum people. The aim of this book is to provide information for recollection to those who are aware of it and for guidance for those who are unaware of it. The cost of printing this book is Rs.60-00 each. Any person who is not interested to purchase and own this book is requested to read and pass on this book to another person who is interested on the subject. You are also requested to intimate your advice, suggestions and comments for further improvement. Any voluntary contribution will be accepted, with humility, with a promise that amount will be utilized for getting additional copies printed for further distribution. Veluri Annappa Sastry
Aum (OM) TAT SAT Meaning Aum (OM): Aum (OM) is Pranava revealed first at the time of Creation. From Pranava, Gayatri Mantra (the Vedic metre) is revealed. From Gayatri Mantra three Vedas (Rg Veda, Sama Veda and Yajur Veda) were revealed. So Aum (OM) is the root to Creation, Gayatri Mantra and the Vedas. TAT: TAT means THAT, referring to distance and invisibility, means the Supreme Person or Reality (Isvara) (Bhagavad Gita 15: 17), an object of faith and belief. All actions should be performed, in order to please God, without expecting any reward whatsoever. Such actions as His (Gods) own and for His sake only becomes Godly i.e., those actions lead to God Realization. SAT: SAT means truth or reality. SAT is used in the sense of Existence of Absolute and Saintliness. It refers to (a) Reality, (b) Goodness, (c) Praiseworthy, (d) Noble disposition, (e) Steadfastness and Steadiness and (f) Reverence and Faith. (Bhagavad Gita 17: 23 to 27, Mahanirvana Tantra 14: 154 and 155). Note: The above three words refers to the One and the only Reality (God).
Preface Every part of Hinduism, right from the Vedas all the way up to Tantras, is dealt with in this book. I collected and compiled the information from various books and tried my best to present in a most simple and concise form for the common people, to enable them to gain the basic knowledge about Hinduism. The very words Hindus, Hindu Religion or Hinduism is a misconception. There are no such words in Hindu Scriptures. The so called Hinduism is Dharma (means righteousness which is Only One and is applicable to everyone i.e., complete humanity). Since Dharma has come into existence at the start of the creation it is prefixed with Sanatana means eternal or oldest. The most important aspect of Sanatana Dharma is Satyasya Satyam means Truth of the Truth (i.e., Ultimate Truth) (Maitri Upanishad 6:32). To realize this Truth everyone should be Truthful to themselves; control their ego and desires, be devoted and totally surrender themselves to Brahman (means God i.e., Reality). There is only one Reality and that is the Brahman (God). Brahman Satya Jagat Mithya (i.e., Brahman alone is real; World i.e., all the rest is Maya or illusion) (Niralamba Upanishad 11). The Individual Soul (Jeevatma) is not a distinct entity from Brahman. The Individual Soul itself is Brahman. Most of the Hindus (I perforce use the words India for Bharata Varsha, Hindus for Bharatiyudu and Hinduism for Sanatana Dharma because everyone understand the subject matter with these words only) are in false perception that Hinduism means becoming Sannyasi (recluse), doing ritualistic worship of God, visiting temples and holy places etc. Most of the Hindus are misguided and totally ignorant about their religion and proper way of their religious practices and blindly follow others without knowing meaning thereof. Many Hindus perceive Hinduism as
OM
dogmatic without knowing the Truth from Vedas, Upanishads, Puranas, Epics and Srimad Bhagavad Gita. Many Hindus do not accept ignorance of their own religion and try to blame on other things, like the Hindu Scriptures are in Sanskrit language, which they do not know, (though many translated versions are available in most of the Indian and foreign languages), Brahmins (Priestly caste) did not tell them and kept it for themselves or their grandparents/parents did not tell them etc., in spite of the very fact that they never made any attempt or effort to know about their own religion. The intentions are not to blame or criticize or comment on any individual, but to present the reality. I had come across similar reactions and feelings, during my discussions with different cross section of Hindus, which awakened my inner Self to undertake this publication. All living beings (includes human beings) want to live in peace and be happy. People perform actions for the sake of happiness. But they neither attain happiness nor succeed in ending their sorrows thereby (Srimad Bhagavata Mahapurana, in short Bhagavata 3: 5: 2). They are driven by two powerful motivations---firstlyDesire (never ending) which leads to acquisition and ---secondlyEnjoyment (sensual pleasures) which are temporary and limited. They spend their entire life to fulfil these motivations and forget their ultimate goal i.e., Infinite Eternal Divine Bliss. Hinduism appeals to give up (or control) these motivations, provide means to overcome these weaknesses to reconstitute the personality for higher values of life for attainment of the ultimate goal i.e., Infinite Eternal Divine Bliss. Starting from 326 B.C.E (Before Common Era) India (The use of word India is also inappropriate. This country is called Bharata Varsha) was repeatedly invaded by Greeks, Dutch,
Portuguese, French, Muslims and British for acquisition of its abundant natural resources. From 13 th century during the rule of Islamic Sultanates and later during British Colonial Era, rulers of that period spread their religions through coercion and incentives. Some Western countries termed Hindu Scriptures as mythology (i.e., false notions, fictitious), with their vested interests, which is incorrect. During 18 th and 19 th centuries East India Company and later British rulers, with a hidden agenda (tactics of divide and rule India which has majority of Hindu population who have firm Hindu religious believes), tried to distort the Hindu religion and culture and misled/created divisions among Hindus, between the two major races of Hindus (i.e., Aryans and Dravidians) between different castes of Hindus (i.e., Brahmins, Ksatrias, Vaisyas and Sudras) and between different religions (i.e., Hindus, Muslims and Christians etc.), published and distributed huge quantities of literature about Hinduism incorporating their own fictitious theories of origin, growth and philosophies. These publications affected the minds of Hindus (since original Hindu Scriptures were rare to obtain in those days) and started believing those fictitious theories. Some Hindu writers and organizations also started writing on those lines and this has further confused many Hindus. For Hinduism there is no single institution, organization or a congregation with a hierarchy for spreading and conversion like many other religions (Note: Hinduism does not profess spreading or conversion. Hindus consider that everyone is naturally on a journey to reach higher awareness through the cycle of birth, death and rebirth and the Soul continues this journey till God - realization). Though there are many organizations preaching Hinduism, all are independent from each other and profess Hinduism in their own individual way. Most of these organizations commercialized their activities to attract funds
and thus the fundamental theme of Spirituality in Hinduism is found missing. Over a period of time divisions have developed in Hinduism because of fanatic work of the zealot followers. Over 90 % portion of Hindu Scriptures stress on the Spiritual aspect of human beings. The present day followers of Hinduism lost sight of the Spiritual aspect of their Scriptures and give more importance on social aspects such as traditions, customs, rituals, festivals and the so called caste system (which has been completely misconstrued). Later with the influence of Western culture and attracted by materialistic values, Hinduism took further toll. Present generation is in a confused state about Hinduism, its values, culture, rituals, traditions, social customs and household practices. Even some political parties take advantage of these confused Hindus and exploit through religious and caste divisions for their own ends. Though Hinduism, being Sanatana Dharma (means eternal religion for humanity), has the potential to sustain such an onslaught, but going to oblivious state from generation to generation (because of the affects of Kali Yuga i.e., the period during which standards of Dharma (righteousness) decreases and Adharma (unrighteousness) i.e., evil prevails). The aim of this book is to provide the essence of Hinduism in simple language for common people to understand and in a concise form as present generation cannot spare much time for this subject due to their day to - day busy schedule. Some of the rituals, customs and practices may not be applicable, relevant or practicable to the present day life and those could be modified and suitably replaced and be Truthful to yourself. Hinduism advocates that all paths lead to the same Supreme Being. One may ask who then is a true Hindu. A real Hindu is one who searches for the Ultimate Truth and relentlessly pursues
answers to questions, Who is God? Who am I? What is my purpose? How to know God? What is the Ultimate Truth? The inquiry into the true nature of God, Self and the world and the practices thereof could be termed as the Hindu way of life. The ultimate aim of a Hindu is God realization through the spiritual practices. What is commonly referred to as Hinduism is the True Knowledge handed over from generation to generation (Parampara Vidya) through great Rishis (Seers and Sages who had directly experienced God and seen those Truths with their purified and Divine mind) as opposed to the teachings of a single teacher or a founder. In a way, everyone who is trying to explore their divinity is practicing Hinduism. As long as an individual is mindful of raising consciousness of Self, community and humanity as a whole one is following the tenets of Hinduism. Hinduism being Revealed Eternal Divine Truth cannot be understood or dealt with by human beings without proper teaching from a Sad Guru (means True Teacher who has established himself in Reality) from Sad Sampradaya (means True Traditional Teachings) and also without the blessings and Grace of Isvara (God) Himself. Aum (OM) Shanthi, Shanthi, Shanthi. (Means: Supreme, give Peace, Peace and Peace)
Namaste Namah means I am not (to subdue the I i.e., personal ego), ste means you are (I respect and bow to the God within you).
Index Page No. 1. Introduction 1 2. Brahman (God) 11 3. Creation 25 4. Dharma 45 5. Hindu way of life 53 6. Vedas 72 7. Upanishads 80 8. Smritis 95 9. Darshana Shastras 115 10. Yoga 121 11. Mantra 141 12. Tantra 151 13. Moksa (Liberation) 155 14. Conclusion 163 15. Appendices: (a) Indian History - Appendix A 167 (b) Hindu Scriptures - Appendix B 172 (c) Process of Creation - Appendix C 173 (d) Process of Pancikarana - Appendix D 175 (e) Cosmic Day and Cosmic Night - Appendix E 176 (f) Levels of Dharma - Appendix F 178 (g) Divine Aspect of Marriage - Appendix G 179 (h) Cycle of BirthDeathRebirth - Appendix H 183 (j) Raja Yoga - Appendix J 188 (k) Kundalini Yoga - Appendix K 190 16. Essentials of Hinduism 191 17. Glossary 199
Introduction Religion Religion is a faith, opinion or belief. It is an inquiry into the Truth and its ideal is the Knowledge. All religions aim at moral, social and ethical order of the society through Philosophical and Spiritual aspects. Human beings are always inquisitive of birth, life on the earth and fearful of death. The questions of who am I?, From where did I come?, What are my responsibilities?, What am I supposed to do?, What is the meaning and purpose of my life?, Where will I go (after death)?, including creation of this Universe, birth, life on earth, death and after death always puzzled human beings. All religions aim to find answers to these aspects. God (Brahman) Hinduism deals in detail about the Creator (commonly known as God), Creation of the Universe, the physical body, Soul (Self, Atma), life on the earth, death and after death. Since we are created by God our aim should be to utilize this life, through spiritual approach, to accomplish and reach our source i.e., God (which is known as Liberation, Beatitude, Salvation, Moksa, Mukti). Hinduism explains God (Supreme Person, Brahman, Paramatma and also called Bhagawan) as the only One, Eternal, Infinite, Absolute and Bliss etc. God is beyond our time, space and causation (transcendental state). He is beyond human imagination (being Mayic) and human description (being limited). When human beings think of infinite God (Brahman) with finite mind we unknowingly, project human personality and characteristics. Hindu Scriptures described God (Brahman) 1
as SatChitAnanda. Sat means Existence (Truth, Eternal, Unnegatable), Chit means Consciousness (all knowing, pure Knowledge) and Ananda means Bliss (unlimited, whole and eternal happiness) (Tejo Bindu Upanishad 6: 58). God (Brahman) is beyond sex i.e., can be male or female. Vedas use neuter pronoun Tat (THAT) means either He or She. Satyam Jnanam Anantam Brahma (God is Truth, Knowledge and Infinity) (Taittiriya Upanishad 2: 1: 1). Brahman Satyam Jagat Midhya (Brahman alone is real; all the rest (world) is Maya (illusion)) (Niralamba Upanishad - 11). Since God is beyond description, describing God is by stating what It is not. Describing God means confining infinite within the finite. In the Brhadaranyaka Upanishads 2 or 4: 3: 6 the word Neti - Neti (means -- not this, not this) is the method in which God has been explained because God is beyond description (Bhagavata 2: 6: 36). God and Science Humankind always believed that God had created this world and was up there in the Heavens guiding its destiny. Charles Darwins theory states that human beings have evolved from single cell lower creature through millions of years. Other men of science also started chipping away at the edifice of institutionalized religion until everything came under a cloud of doubt. A closer look would reveal that not all scientists had denied God. They had redefined Him. Johannes Kepler believed that God is the creative geometer. Sir Isaac Newton said the most beautiful system of the Sun, planets and comets could only proceed from the counsel and domain of an intelligent and powerful Being. Albert Einstein spoke in ecstasy about God, who revealed Himself in the wonderful harmony of the Universe. 2
Stephen Hawking has described his whole scientific venture as an attempt to read the mind of God. God by His mere thought, created the Universe out of nothing whereas the scientists add or subtract from the already existing material/substances in the Universe for their inventions/discoveries (i.e., which are already existing but are unknown/hidden). Science does not create anything new from nothing. Hinduism In Hinduism Rishis (means who has fore-sight) or Sages or Seers (means Maha Purusas, Mahatmas or Great Souls), who had revelation of Brahman (God), explained the Divine science systematically in Hindu Scriptures (Vedas, Upanishads, Puranas, Itihasas and Darshanas), the complexities of Creator i.e., Brahman (God), creation, life on the earth, death, after death, rebirth and provided means to reach lifes ultimate goal i.e., Moksa (means Liberation from the repeated cycle of Birth, Death and Rebirth) through God - realization. As such Scriptures are not at fault if we do not make sincere efforts to gain knowledge contained in them. Most of the founding fathers of other religions are neither educated nor literates, but they had revelation and propagated their religion which appealed the common people. Maharishi Valmiki, author of Epic Ramayana, was a savage in early part of his life but later got enlightenment through meditation. So no one should think that they cannot understand Hindu Scriptures and hence they need not attempt to know their religion. Dharma (Virtue) and Spirituality are embedded in Hinduism and in Hindu way of (Social) life. But over the period, 3
due to attraction towards material (worldly) happiness, influenced by Arishad Vargas (Page Nos. 50, 51), Dharma and Spirituality have been lost sight of. People who, blindly follow the religious practices without properly understanding them and some may not even believe in some of them, takes him/her away from Spiritual aspect and God. But if one believes in Spirituality, it closely connects to God which is the better way to realize Him. Spirituality is a faith and belief that some super natural power has created this universe and maintaining it. Atheists, who do not believe in God, believe in the physical world for the happiness it provides for the physical body. It means they look for happiness. But the happiness gained from the physical world for the physical body is temporary and limited. Hindu Scriptures describe God as Ananda (Bliss), Love, Peace and Happiness which is unlimited, eternal and Divine. Every Jeevatma or Soul is born from Ananda (Bliss), live for Ananda (Bliss), attains Ananda (Bliss) and finally becomes Ananda (Bliss or God) (Taittiriya Upanishad 3: 6: 1). So every Jeevatma or Soul at every moment performs actions with the aim of attaining Ananda (Bliss), Love, Peace and Happiness (Bhagavata 3: 5: 2). It means that every Soul (any living being), at every moment knowingly or unknowingly, is Spiritual (believe in God). If someone has a strong belief on the advanced science and technology, this so called advanced science and technology have no conclusive answers for say blood, aging, life, death, soul, nature, space, planetary system, universe and finally God. It means the present stage of science, technology and knowledge is still in the primitive stage of human knowledge compared to the Divine science and technology involved in the above mentioned aspects. But in Hindu Scriptures one can find a systematic explanation 4
and conclusive answers to all the above aspects. This is the evidence that Hindu Scriptures i.e., Vedas includes Upanishads are the direct descents from Brahman (God), which are manifested in Hindu Scriptures through eternal Rishis, Sages and Saints (Maha Purusas, Mahatmas or Great Souls). Hindu Scriptures are in Sanskrit language, which itself is a Divine language, came from Lord Shiva (as per the first verse of Introduction in Panini Grammar). It is in its total perfect form since it landed on the Earth and there is no change since then with its 51 alphabets. Its vocabulary is so complex, vast and its grammar can create any number of words. Divine revelations, which are complex, require a Divine language to explain and so is Sanskrit. Human beings (Souls) are eternally under the bondage of Maya (Cosmic power of Brahman) and under its influence, are ignorant of the Divine matters, and hence beyond the reach of human mind (Bhagavata 2: 6: 36). Hindu Scriptures, being Divine revelations, reveal the form, personality, nature, qualities, greatness and graciousness of God. Knowledge contained in Hindu Scriptures is beyond the limits of human intelligence. Vedic Sanskrit, which is known as Deva Nagara Lipi, means the language and literature used by Devas (means Demi- Gods) living in the Heaven (that means one can communicate with them in this language), and hence it is Divine language. Such huge literature and Spiritual knowledge contained in Hindu Scriptures, considering its preciseness, extensiveness and depth, cannot be produced by any human being without the Grace of God. Those Rishis (Sages), who had the Grace of God, had revealed the complete Hindu Scriptures (i.e., Vedas, Upanishads, Puranas, Epics and Itihasas) for human beings to enable a Soul to attain its ultimate goal i.e., God - realization (means Moksa) or 5
Liberation (means Souls freedom from the bondage of Maya i.e., Cosmic power) and enjoy Infinite Eternal Divine Bliss. It can also be deducted that such huge literature with perfection, precision, extensiveness and depth cannot be produced by any single individual in ones lifetime. Any literature produced by more than one individual certainly differs in their thoughts, theme, approach and method. But none of the thoughts, themes, approaches and methods contained in Hindu Scriptures contradicts one another. It is thus obvious, certain and beyond any iota of doubt that Hindu Scriptures are Divine revelations and eternal. References: (a) Rg Veda 10:90:9 (b) Yajur Veda 31:7 (c) Atharva Veda 19: 6: 13 (d) Brhadaranyaka Upanishad 2 or 4: 4: 10 (e) Maitri Upanishad 6: 32 (f) Bhagavata 3: 12: 37 to 39. Indian History The history of Bharata Varsha (ancient India i.e., complete land portion on Earth at that period), which stretches from the present day Iran in the West up to Indonesia in the East and the history of Sanatana Dharma (Hinduism) has been explained systematically and in chronological order in Hindu Scriptures from the start of present Kalpa (i.e., Sveta Varaha Kalpa) (Refer Appendix A - Page Nos. 167 to 171). Sanatana means eternally exists in God and revealed by Him. Dharma means such actions and such Spiritual and religious practices that finally result in all good for the Soul. It also means such thoughts, actions and practices that promote physical and mental happiness in this world and also ensure attainment of the final goal of the life i.e., God - realization. Bharata Varsha (ancient India) is in such a location on the Earth planet, which is not much effected by natural calamities and disasters (except localized floods, 6
earth - quakes and change of contours), like the ice age and icy storms and blizzards that happened to many other countries and parts of the Earth. Because of these calamities the history of the other countries and parts of the world do not go back to about 30,000 years B.C.E (Before Common Era). Brahman (God), who has created this Universe and subsequently on the evolution of human race on the Earth, sends His eternal Rishis (Sages), at regular intervals, who reproduce and maintain the Scriptural Knowledge with their Divine power, for the benefit of mankind. Even these days, in spite of advanced materialistic development and technology, there are no physical and material means that could hold, preserve and reproduce the information and knowledge of the history in its original form without any damage or change for such a prolonged period of time. To hold, retain, protect and to reproduce such a great Divine Knowledge of the Hindu Scriptures the Divine personalities are needed. So Lord Brahma (Creator of our planetary system), with the Grace of Brahman (God), periodically sends such Divine personalities known as Rishis and Sages (Saints) to undertake such tasks. These Divine personalities are the eternal associates of Brahman (God), who are sent on the Earth planet, to protect and maintain the Divine Knowledge for the benefit of the Souls, in this world, to build their faith in God and proceed on the path to God realization or Liberation. Those Rishis (Sages), again with the Grace of God, revealed many sacred poems, collectively known as Vedas. Vedas, in Sanskrit, means Knowledge and they are Revealed Eternal Divine Truths. These poems use many mnemonic devices to ensure its effectiveness. As they are taught by word of mouth and learned by hearing (not by writing and reading) those Truths (which are eternal) came to 7
be known as Shruti (means sounds produced by mouth). Rishis and Sages, who had directly experienced God, had seen those Truths with their Divine and purified mind. Hindu Scriptures contain answers to Brahman (God) (Creator), Creation, Universe and Life (before birth, birth, life on earth and after death). Rg Veda mentions about cosmic order known as Rta. Creation and destruction is cyclic as well as rhythmic. Everything in this Universe is pulsating and moves according to a Divine pattern, which is reflected in the rhythmic and cyclic movements of Nature. All matter, including human beings, has rhythmic movements within and our quest should be to create proper rhythm and harmony within ourselves. Mantras, contain power packed letters, words and verses, a system of syllables made with particular frequencies of vibrations, is used to create or change ones vibrating frequencies to a better state. According to expanding and contracting theory, the Universe is rhythmic more or less like a pulsating heart. Hinduism calls this great rhythm of the Universe by the name Spandana. Hinduism teaches to accomplish to synchronize our rhythm and vibrations (our thoughts and actions including inactions) to that of the Universe. I (Self or Atma) is the centre point of the Universe. As per Hinduism, every being in the Universe is a focal point. Every being in the Universe is a Sukshma - Jagat means minutest world (microcosm). The Universe and human body are made of identical materials and as such all answers are within. If one can understand the factors and forces within, then one will be able to understand all factors and forces in the Universe and Nature. Human beings actions can affect the Nature and that affected Nature in turn can affect the well being of the human beings. The great scientists of those days, called Rishis (Sages), who had 8
perfected themselves by meditation, with the Grace of God, are said to have heard in their hearts Eternal Divine Truths and those Truths were taught to their disciples by talks and conversations (by shabdas i.e., sounds) as writing and reading does not ensure desired effects. All Shruti literature existed all through eternity in the form of sounds. Therefore the sounds of the words of the Vedas and Upanishads are very important to ensure its effectiveness. About 5,000 years ago (before 3102 B.C.E. the year in which Kali Yuga started) Bhagavan Krishna Dwaipayana (later known as Veda Vyasa Veda means Knowledge and Vyasa means compiler) reproduced and systematized the Mantras and Vedas. Bhagavan Veda Vyasa dictated and Lord Ganesha (son of Lord Shiva) recorded them, because this was a huge task and it needs a Divine mind to record them correctly. Bhagavan Veda Vyasa In Dwapara Yuga Bhagavan Veda Vyasa, who is Knowledge Incarnation of Sri Hari (Lord Vishnu), was born of Maharishi Parasara (Grandson of Brahmarishi Vasistha and son of Shakti Muni) with Satyavati. Bhagavan Veda Vyasa is also known as Satyavati - Suta, Vadrayana, Krishna Dwaipayana and Vyasa. He was born as a grown up person and immediately after birth, he set out for meditation. The Bhagavan Veda Vyasa, who had unfailing eye and could read the past as well as the future, saw how by the flux of time, there ensued in every age (Yuga) an overlapping of duties, as a result of which the potency of the material objects had diminished and people had grown slothful, dull witted, short lived, unlucky and tormented with diseases and other evils (Bhagavata 1: 1: 10). The Bhagavan Veda Vyasa began to investigate by means of his Divine in sight 9
as to wherein lay the welfare of human beings. Perceiving the Vedic sacrifices (i.e., Yajnas) are the purifiers of people; he reproduced (dictated) the four Vedas, four Upa Vedas including six Vedangas which were revealed by Brahman (God) to Lord Brahma (God for Creation). The Eternal Divine Knowledge contained in these Scriptures was in the abode of Brahman (God) and protected by Him. Brahman, at the time of Creation, revealed this Knowledge to Lord Brahma (God for Creation of this Brahmanda, i.e., one planetary system in which one Lord Brahma functions the duties of Creation in that planetary system) (Note: There are innumerable Brahmandas). Lord Brahma reproduced this Eternal Divine Knowledge to the Rishis and Sages at the time of Creation of this Brahmanda. Those Rishis and Sages reproduced them for the people on this Earth planet. Bhagavan Veda Vyasa reproduced all of them just before 3102 B.C.E. Then he dictated 17 Puranas, after those 18 Upa Puranas, then the Mahabharata (including Srimad Bhagavad Gita), Brahma Sutras and the Ramayana, which was originally written by Maharishi Valmiki about 18 million years ago. At the end he dictated Srimad Bhagavata Mahapurana (means Lords Supreme History) which became 18 th Purana. Details of Hindu Scriptures are at Appendix B (Page No. 172).
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Brahman (God) Brahman (God) is threefold in which the basic Tattvas (realities or entities) are Brahman (God), Atma and Maya (Svetasvatara Upanishad 1: 6, 9 & 12). Brahman means big and capable of making anything big - Bhagavad Gita 11:43. Brahman is Sad Eva, Saumya, Idam Agra Asid Ekam Evaditiyam means in the beginning God is alone, One only without a second (Chandogya Upanishad 6: 2: 1). Anando Brahmeti. God is Infinite Eternal Divine Bliss and capable of making everyone to realize Infinite Eternal Divine Bliss (Taittiriya Upanishad 2: 7, 8 and 3: 6 and Bhagavata 11: 26: 1). Brahman is Satya (Reality). Satyam Jnanam Anantam Brahma means God is Truth, Knowledge and Infinite. (Taittiriya Upanishad 2: 1: 1). Brahman is Sat Chit Ananda. Sat means Eternal, Truth; Chit means Consciousness, Knowledge and Ananda means Bliss (Tejo Bindu Upanishad 6: 58). Vijnanam Anandam Brahma. God is Knowledge and Bliss. (Brhadaranyaka Upanishad 3 or 5: 9: 28). Brahman also means The Absolute Divinity. Brahman is also known as Bhagavan or Paramatma or Isvara. In Rg Veda, as per Nasadiya Mantra (Creation Hymn) Brahman has been described as an abstract principle THAT - pure consciousness, pure spirit, changeless (beyond time, space and causation) and unknown by ordinary mind. Brahman cannot be seen or perceived by sense organs (i.e., our physical eyes, ears, nose, mouth and skin as they can see or perceive only material objects). Brahman also cannot be understood by the human mind and intellect because they are Mayic, i.e., evolved from Maya (Cosmic Power i.e., the material world, delusion). To see, hear, perceive and understand Brahman (God) one requires Divine faculties (eyes, ears and mind etc.) which can be given only by Brahman (God) 11
Brahman (God) (Bhagavata 2: 6: 36, Bhagavad Gita 11: 8, 53 and 54). Brahman is also known as Bhagawan. The word Bhaga denotes power, virtue (Dharma), fame, affluence, wisdom and dispassion each in its fullest measure. If the Soul, which is under the bondage of Maya, with the Grace of Brahman (God) and with His Divine power, can break the bondage of Maya then only the Soul can know Him and realize His Infinite Eternal Divine Bliss. From that One and the Only, this Universe of many evolved. God is infinitely big and bigger than the biggest. Nothing is even equal to Him (Bhagavad Gita 11:43, Bhagavata 2: 4: 14, Svetasvatara Upanishad 6: 8). He is capable of absorbing within Himself the entire Universe, including Maya and all the Souls, after total dissolution. God is also infinitely small and smaller than the smallest (Svetasvatara Upanishad 3: 20). He lives within all the Souls (Bhagavad Gita 15: 15) which are smallest subtle (Sukshma) entities in the Universe. God gives energy to the Souls to do their duties (work or actions i.e., Karma) through the physical body, which is Mayic. But the decision as to what to do (good or bad) is left to the Soul and therefore the Soul gets the results (fruits) for its actions (Brhadaranyaka Upanishad 4 or 6: 4: 5; Bhagavata 11: 3: 20). In the Upanishads the word Neti Neti (means not this not this) is the method in which Brahman is explained because He is beyond human description. To know Brahman (God) one must experience ones oneness with God through God realization. Brahman Satya Jagat Midhya means Brahman alone is real and eternal; whereas this Universe is unreal (means in transit or ever changing) and hence temporary (Niralamba Upanishad 11). The Universe is evolved from God, sustained by God and dissolves in God (Taittiriya Upanishad 3: 1: 1). God is the one Self - effulgent Lord, the Self of all embodied 12
Souls. He, who appears as the subject and the object, perceive Him as manifested in multitudinous forms through Maya (Prakrti) (Bhagavata 1:13: 47). Everything and every Soul in this Universe long (live) for Brahman (God) (Ananda or Bliss) (Taittiriya Upanishad 3: 6: 1). But many dont get Brahman (God) (Anand or Bliss) due to their Avidya (ignorance) being under the bondage of Maya (means under delusion and false perception and association with this material world (Prakrti means Nature). By knowing Brahman the Soul is freed from all fetters (Svetasvatara Upanishad 1: 8). Whatever may one say that they are happy is unreal, temporary and limited. That happiness is not the real happiness, not permanent and not infinite. God has two aspects (a) Nirakara or Nirguna or Impersonal form of God and (b) Sakara or Saguna or Personal form of God. Nirakara or Nirguna Brahman (Impersonal form of God) Nirakara means formless or shapeless. Nirguna means without qualities. Brahman means the Absolute Divinity. Nirakara or Nirguna or Nirvisesha (without attributes) Brahman (Impersonal form of God) is an abstract principle THAT (i.e., pure consciousness, pure spirit, changeless and unknown by ordinary minds). Nirakara aspect of God is formless and action less. So It does not Create the Universe and Grace the Souls. Nirakara Brahman, being an existence of absolutely subtle and dormant state of virtues (Avyakta Shakti means expressionless power) does not even manifest happiness. Nirakara Brahman is beyond sex i.e., can be He or She. Vedas use neuter pronoun Tat (THAT) for Nirakara Brahman. Intend to become many with His mere thought He assumes Isvara (Supreme Lord) and Sakara, Saguna Brahman means Personal form of God (Brhadaranyaka Upanishad 2 or 4 :3:1). Whoever does devotion (Bhakti) to 13
Nirakara Brahman is called Jnani (knowledgeable). There is very little description of Nirakara or Nirguna Brahman in Scriptures. Isvara (Supreme Lord) Isvara (Supreme Lord) means Supreme personality of Godhead, who always does Subham (good). Intend to become many Nirguna Brahman, at will, assumed Cosmic manifestation with Vyakta Shakti (Eternal Divine Powers) - (a) Lordship, (b) Righteousness, (c) Renown, (d) Prosperity, (e) Wisdom and (f) Dispassion - all in their fullest measure (Bhagavata 2: 9: 16). He has three basic aspects i.e. World - Creation, Preservation and Destruction (Taittiriya Upanishad 3:1:1). He is also the originator and upholder of Eternal Cosmic Order (in Sanskrit Rta) means regularity and orderliness of the Universe. To execute these aspects He assumes Saguna or Sakara Brahman. Sakara or Saguna Brahman (Personal form of God) Sakara means physical form or shape. Saguna means virtues (good qualities). In the Upanishads the term Brahman mostly refers to the personal form of God (Saguna Brahman). Nirakara Brahman is established in Saguna Brahman. So Saguna or Sakara Brahman or personal form of God is known as Paramatma, Bhagavan who is the main form of God. He is eternal, omnipresent, omniscient, Omnipotent (Sarva Shakti), all blissful, all pervading, all kindness, all gracious and all loving Divine personality. His main forms are Lord Vishnu, Lord Shiva, Goddess Durga, Lord Rama and Lord Krishna etc. Obeisance to that Supreme Person of infinite glory, who in order to carry on His Leela (Divine sport) of Creation, Preservation, destruction of the Universe (in the form of Lord Brahma, Lord Vishnu and Lord Shiva respectively) has assumed the three Shaktis (Powers) 14
in the shape of Sattva (harmony), Rajas (activity) and Tamas (darkness) (Bhagavata 2: 4: 12). Lord Vishnu (Sri Hari) has infinite glory, all pervading, irresistible power, and Supreme Divine nature, unequalled and unsurpassed known as Brahman (Absolute, Self-born). By His own Maya (deluding potency, creative energy) manifests Himself in different forms. He is Veda (Knowledge). He is Dharma (righteousness). His virtues are truthfulness, purity, compassion, forbearance, liberality, contentment, guilelessness, composure of mind, subjugation of the senses, austerity, evenness of temper, endurance, quietism, sacred knowledge, self-realization, dispassion (absence of thirst for sensuous enjoyment), lordship (power to rule), heroism, majesty, strength, right judgment, independence (absolute freedom), dexterity, loveliness of form, fortitude, gentleness of disposition, exceptional intelligence, modesty, amiability, quietness of mind, acuteness of the senses and bodily vigour, sobriety, steadiness, reverence, absence of egotism, embodiment of Supreme Bliss, all spirit, consciousness and many other excellent virtues (Bhagavata 1: 16: 26 to 29). He puts an end to the threefold agony i.e., (a) that having its origin in body and mind, (b) that inflicted by other creatures and (c) that having its source in the natural calamities. Whoever does devotion (Bhakti) to personal form of God is called Bhakta (devotee). Impersonal form of God, manifests as various Personal form of God, through His own Yoga Maya (Divine Potency) keeping Maya under His control (Bhagavad Gita 4: 6; 11: 10 & 11). By His mere will, He manifests Himself as the manifold Universe (Aitareya Upanishad 1: 1: 1; Narayana Upanishad - 1). With His thought He becomes Nirguna Brahman. So both Nirguna and Saguna Brahman are one and the same (Brhadaranyaka Upanishad 2 or 4: 3: 1). 15
Maya or Prakrti (Cosmic Power or Delusion) Maya or Prakrti (Cosmic Power) means which conceals reality and projects unreal as real. It is eternal power of God (Svetasvatara Upanishad 4: 10). It is eternal, infinite and lifeless (action less i.e. Maya cannot act on its own) Apara Shakti (potential power) of Brahman. Maya cannot be destroyed. God has absolute control over Maya. Maya is in between God and the Soul. Maya is under the control of God and the Souls (attracted by the charms of Prakrti, due to their Avidya (ignorance), by their own will associated with Maya) are under the bondage of Maya. But the Souls can be eternally liberated from the bondage of Maya by Gods Grace. Maya is also called Prakrti or Nature and God is the wielder of Maya. Material world is the bye product of Maya. Due to Maya we witness duality in this world i.e., good or bad, right or wrong etc. The world we see and feel with this materialistic body (which is also Mayic) is not the real world. True world is beyond Maya and beyond description. Maya creates inner weakness in living beings to indulge in material things (again Mayic) and makes us to forget our true Self (Atma). Brahman alone is real and everything else is Maya (Svetasvatara Upanishad 4:9). Avidya (Ignorance) disappears when a person realizes True Knowledge. Why should imperfect (Maya) come out of perfect (God)? If Brahman transcends all personality feelings, how did He make a Creation with consciousness? Why the Absolute and Infinite should descend into finite? Mundaka Upanishad (1: 1: 7) explains that as hair and nails (which have no life) are grown from the body (which has life), similarly from imperishable Brahman arises this lifeless Universe through His eternal power (Maya). Both Bhagavata and Bhagavad Gita address these questions in an indirect manner. Both talk about the instrumentality of Creation. In Bhagavata it 16
is called Leela (Divine Sport for God) to create things. This Leela is Sristi Kaarana (means the purpose of Creation) to give a chance to Soul (Atma or Self under the bondage of Maya) to attain Moksa (Liberation). Bhagavad Gita, on the other hand, states that it is part of Nature to create and procreate. In the Brahma Sutra (1: 4: 24, 26 and 27) the word Leela (Divine sport) is used to explain Creation as the desire - less expression of God. In the absence of Maya creation and procreation stops and the world ceases. During Creation Universe comes from God and during dissolution Universe merges in God. Primordial matter (Prakrti) is the womb of all creatures; in which God place the seed of all life. The birth of all beings follows from the union of Matter and the Spirit (Bhagavad Gita 14: 3). Maya has three qualities. They are called Gunas. They are (a) Sattva Guna (Pious), (b) Rajo Guna (Passion), and (c) Tamo Guna (Ignorance or Laziness). These Gunas tie down the Soul to the body (Bhagavad Gita 14: 5). When the Universe is under absolute dissolution state, Maya stays in Brahman (God) in an absolute dormant and subtle state along with the Souls that are under its bondage. Before Creation the qualities of Maya remained in perfect equilibrium and harmony without over lapping one another. On Creation the qualities of Maya start intermingling and over lapping and evolve into this manifold Universe and represent its existence with the above three qualities. In evolution process Maya (Prakrti or material Nature) becomes manifold Universe consisting of Mind and Matter. Sattva Guna: It is light or buoyant and bright or illuminating. It has the nature of pleasure or joy and ability to reveal or makes things known. It binds by creating 17
attachment for happiness, wisdom and knowledge (Bhagavad Gita 14: 6). If we see happiness, contentment, satisfaction, joy or bliss and purity in mind, it is due to Sattva Guna which has Divine nature that leads to Spiritual growth and progress. It is mode of goodness and symbolized as white. (Scientific explanation: Has great amount of energy with little matter). Rajo Guna: It causes passion, attachment, activity, movement and restlessness, avarice, hankering, anger, egoism, vanity and wish to dominate over others. It causes bondage and binds the Soul through attachment to action and their fruits (results) (Bhagavad Gita 14: 7). It is mode of passion and symbolized as red. (Scientific explanation: It is in between Sattva and Tamo Gunas in relation to energy and mass). Tamo Guna: It is inertia, passivity, sluggishness, heaviness and negativity. It resists, deludes, renders mind incapable and causes confusion, mental depression, bewilderment and ignorance. It induces drowsiness and sleep. It causes senseless violence. It binds the Soul through inattention, indolence and sleep (Bhagavad Gita 14: 8). It is mode of ignorance and symbolized as black. (Scientific explanation: Has less amount of energy and big matter). These Gunas have one common characteristic. They are in constant conflict with each other and each one try to subdue the other in order to become predominant. When Sattva Guna dominates the mind, which happens occasionally, a person is calm and serene. When Rajo Guna dominates the mind, which is 18
more powerful than Sattva Guna and easily dominates, a person is active and ambitious. When Tamo Guna dominates the mind, which is most powerful and mostly dominates, a person is lazy and violent. There is always a difference in the degree of intensity of these Gunas in each person due to their interaction and constantly fluctuating of the Gunas. As a result a persons reaction depends on the dominance of one of these Gunas. Domination of Sattva Guna leads to happiness, domination of Rajo Guna leads to suffering and domination of Tamo Guna leads to confusion. Sattva, Rajas and Tamas are the three attributes or modes of Prakrti (primordial Matter) assuming these for the Preservation, Creation and Destruction of the Universe, the one Supreme Person severally bears the names of Hari (Lord Vishnu), Virinci (Lord Brahma) and Hara (Lord Shiva) (Bhagavata 1: 2: 23). Lord Krishna said, My Divine power of Maya, consisting of these three Gunas, can be crossed by the one who totally surrenders and perpetually worships Me. (Bhagavad Gita 7: 14). God Vision One with Sattva Guna acquires Divine nature which is conducive to Spiritual growth. The qualities of Sattva Guna are as follows -- purity in mind, control over his sense organs, fond of Spiritual growth, strait-forwardness, mental and physical endurance, truthfulness, non-violence, absence of anger, renunciation of sensual pleasures, kindness to creatures, gentleness, modesty, freedom from malice, non-covetousness, lack of restlessness, vigour, forgiveness, fortitude and knowledge about his inherent Divine Self. Sattva Guna leads a person to God. Lord Krishna tells Arjuna that when a Soul goes beyond these three Gunas attains Immortality (Bhagavad Gita 14: 20). In other words go beyond matter (Maya) and manifest your Divine Spirit. 19
Atma or Purusa or Self (Reality) and Soul or Jeevatma (Embodied) Atma or Purusa or Self means Divinity or Reality. Soul or Jeevatma means Divinity or Reality having an attire of Ego (Product of Maya). Atma or Soul is eternal, unborn, immortal, infinitesimal, conscious and divine entity (Svetasvatara Upanishad 1: 9; 4: 5), (Bhagavad Gita 2: 20 and 24; 15: 7). Soul in its pure form (i.e., Atma) is without any blemish and substantially the same as God. Soul, an eternal fragment of God, having become embodied (to Maya), this Soul in this world draws to itself five senses with the mind (as sixth) which are abiding in nature (Bhagavad Gita 15: 7, Svetasvatara Upanishad 1: 6). There are innumerable numbers of Souls. Soul is not male, not female, not neuter; whatever body it takes to itself, by that it is held (Svetasvatara Upanishad 5: 10). Soul has no relationship with another Soul (Bhagavata 11: 17: 53). Souls are a special part (Visista Ansh) of God (Divine Power) called Jeeva Shakti or Tatasta Shakti (Soul power) which is affiliated to Chit Shakti (consciousness power) of God . Aham Brahmasmi means I (Atma or Purusa or Self) am Brahman (God) (Brhadaranyaka Upanishad 1 or 3: 4: 10). Tat Tvam Asi means THAT ART THOU, What I am that is He (God); What He is that am I (Chandogya Upanishad 6: 8: 7). Ayam Atma Brahman means this Self is God (Mandukya Upanishad 2). Souls are Sukshma means smaller than the smallest in size and subtle (Svetasvatara Upanishad 3: 20). Souls, being same as or part (Ansh) of God (Bhagavad Gita 15: 7), have got Chetana Shakti (power to perform actions) i.e., Tatasta Shakti (given by God) means in- between Chit Shakti (Gods) and Apara Shakti (Mayas) powers of God. Souls have permanent relationship with God and God 20
lives within the Souls (Katha Upanishad 2: 2: 12; Svetasvatara Upanishad 3: 20; 4: 6; 6: 7, 11, 14; Bhagavad Gita 7: 9, 10; 15: 15). Souls are always active and cannot remain inactive even for a moment and compelled to act by the modes (Gunas) of Prakrti (Bhagavad Gita 3: 5). The Souls have no relationship with Maya, but fell prey to the charms of Prakrti, accepted of their (Souls) own free will, the unmanifest Divine Prakrti (Maya), which finally resulted to their (Souls) bondage of Maya due to their (Souls) Sancita Karmas (destiny of the Souls). Mind, alone, is responsible for the bondage and emancipation of the Soul. Attached to the objects of senses, it leads to bondage (Bhagavata 3: 25: 15). Because of the bondage of Maya, Souls lose their consciousness; lose sight of their identity (as being part of God) and associate themselves in the Mayic realm and are eternally blemished with the association of Maya (Eternal Cosmic power) (Padma Purana 11: 2: 37). Due to this bondage Souls (Jeevatmas) get attached to the three modes of Prakrti (Gunas) deluded by egotism feel as doer. Due to this sense of doer-ship, brought about by the association with Prakrti, they helplessly are thrown into the wombs of good or evil has to undergo births, deaths and rebirths (Bhagavata 3: 27: 3). By the will of God, Maya (Prakrti) evolves itself in the form of this material world. The Soul (Jeevatma), because of its power to act, within a body activates the body (Maya or material world) which we call the body has Life. When the Soul (Jeevatma) leaves the body, the body becomes inactive or inert which we call the body has no Life (Jeevatma) (dead) (Taittiriya Upanishad 3: 3). The Soul and the body can be compared to electric power and the bulb respectively. The body, without a Soul (Jeevatma), is nothing but Maya or material world. Atma or Self that is bound by Karma 21
Phalas (fruits of actions good or bad) is known as Soul (Jeevatma) and it has to take innumerable births to enjoy or suffer the fruits of its actions (Karmas), till it exhausts its Karmas Phalas and breaks loose the bondage of Maya (Brhadaranyaka Upanishad 4 or 6: 4: 6). Thus a person has to realize this truth, remove his ignorance for his false (Mayic) association with Maya, and try to attain the True knowledge (which burns his Karmas Phalas) of the fact that it does not belong to Mayic (material) world and it (Soul) is same as God. If one develops devotion to the Supreme Person (God) that, with the Grace of God, liberates the Soul (free from the bondage of Maya). Brahman (God) and the Jeevatma (Soul) have similar (visista) qualities in certain aspects and also different (vibhinna) qualities in many other aspects. The following are some similar qualities of Brahman and Jeevatma (Soul): Both are unborn and eternal (Bhagavad Gita 2: 20 to 25 and 10: 3). Both have Chetana (means power to perform actions). Brahman has Para Shakti (absolute power) and Jeevatma (Soul) has Brahmans (Gods) Tatasta Shakti (means in - between Para Shakti and Apara and Maya Shakti). Both are no different, do not change and come under the same category (Svetasvatara Upanishad 1: 6). Always both are together and reside at one place (heart) (Bhagavad Gita 15: 15 and Svetasvatara Upanishad 4: 17).
Though Jeevatma (Soul) is part (ansh) of God it does not have same amount of qualities of God. The Jeevatma (Soul) differs in
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many other qualities of God. The following are few such qualities. There are innumerable Virtues in Saguna Brahman that no one can count (Bhagavata 1:18:14). Brahman (God) Jeevatma (Soul) Wielder, ruler or above Under the bondage of Maya Maya (Material World) (it does not belong to Maya) Creator of the Universe Dwells within the Universe (Material world) Cause of everything Relative to cause (Prerit) (Prerak) Omnipresent Limited to the material body it enters Omnipotent Limited power Omniscient Covered by Avidya (ignorance) due to Maya Infinite Finite Absolute (Complete) Incomplete Sat-Chit-Ananda Can realize only with Gods (Truth, Consciousness Grace and Divine Bliss) Capable of Creation, Incapable of this action Protection and destruc- (Gods personal power tion of the Universe Brahma Sutra 4:4:17) Has unlimited love, These qualities are limited kindness and all Gracious Can be compared to Can be compared to Sun or Clay (say X) Sun rays or Pot (say Y)
Note: X is Y but Y is not X. X can exist without Y, but cannot exist without X) References: Bhagavad Gita 15: 15; Svetasvatara Upanishad 4 : 16; Mundaka Upanishad 1 : 1 : 9; 23
Brhadaranyaka Upanishad 5 or 7: 1: 1; Taittiriya Upanishad 3: Chapters 1 to 6; Brahma Sutra (by Bhagavan Veda Vyasa) 1: 1: 2 to 4; 1: 2: 8 and 21; 2: 1: 1 and 22; 3: 3: 21 to 23. Individual Soul, though beyond the three Gunas, thinks itself as consisting of the three Gunas and suffers the evil consequences brought about by this identification (Bhagavata 1: 7: 5). A Soul through its Spiritual Knowledge has to realize the Truth that it is under the bondage of Maya (Cosmic or material power) and dispel its ignorance (Avidya) that its body, (which is Mayic), does not belong to it (Soul) and its (Souls) source or origin and destiny or ultimate goal is Divine God (Brahman) (Bhagavad Gita 7: 6 and 15: 15). Identify the God that lives in all the Souls (the indwelling Self or Atma) or God head (subtle or Sukshma element of God or power of God). Atma (Self) is one without change, pure (untainted by Maya) self effulgent, beyond the three Gunas (modes of Prakrti), the substratum of Divine attributes, all pervading, unveiled, the witness (of all), having no other Soul and distinct from the body (Bhagavata 4: 20: 7). One who understands the Self, existing in this body, as described above is never tainted by the modes of Prakrti (Bhagavata 4: 20: 8). He who knows the immutable Self as if it is unconcerned, though presiding over the body, the senses of perception, the organs of actions and the mind, attains blessedness (Bhagavata 4: 20: 11). Devas (Celestial Gods) Certain beings, which did meritorious work, are promoted and they acquire special powers and divine bodies which emit light (Div means light or shine) and they are called Devas (Celestial or Demi - Gods). These Celestial Gods have not yet crossed the barrier of Maya and are subjected to the modes of Prakrti (Gunas) (Bhagavad Gita 18: 40). 24
Creation In Hinduism, as per Puranas, Manu Smriti and various Schools of Hindu Philosophies (Darshanas), there are many theories for Creation (Sristi). Creation (Sristi) and Dissolution (Maha Pralaya) of the Universe is cyclic. There is no beginning and end to this cycle. It is eternal and goes on perpetually. During Dissolution (Maha Pralaya) the creative energies and the forces (of God) remain in an absolutely subtle and dormant state (it is called Avyakta) within God (Bhagavad Gita 9: 7). During Creation (Sristi) they evolve in the form of the Universe (Vyakta) (Bhagavad Gita 7: 6 to 12 and 9: 17 to 19). For God Creation and Dissolution is only a Divine Sport (called Leela). Aim of Creation Souls are eternal and unlimited in number. They are in an infinitesimal and life form having a subtle mind (along with their Karma Phalas) of their own. During Creation when the Souls receive the human body they do many good as well as many bad actions according to the discrimination of their own mind. The record of all those good and bad actions (called Karma Phalas or Samskaras) are recorded or stored in a section of the mind and also by God (Svetasvatara Upanishad 4: 6). The doctrine of Karma (action) has theory of conservation of energy. As per this theory the Karmas we do dictate our past, present and future which are known as Karma Vada (cause and effect of action). Karma Phala is the fruits (results) of the actions. God is Karma Phaladata (giver of the fruits of actions) and ultimate dispenser of natural justice as per Cosmic Law. No Soul can escape this law. During Maha Pralaya (dissolution period) Souls, 25
which are under the bondage of Maya, along with their Sancita Karma Phalas (unfructified, means deeds for which fruits have not yet been received, actions/deeds accumulated in their past infinite lives) rest in an absolute subtle dormant state in Brahman (God). The aim of Creation is to give a chance to all the Souls to exhaust all their Sancita Karmas in the following manner: By enjoying Karma Phalas (fruits of actions) in the next life. But one accumulates further Sancita Karmas in the next life and this will be never ending process. By destroying all their Sancita Karmas by Self realization through Jnana (Scriptural Knowledge) Yoga. Jnana (Spiritual Knowledge) is so powerful that it is capable of destroying all the Sancita Karmas and attain Liberation (freedom from the cycle of birth, death and rebirth) after the death of present life. Through Ananya and Nirantara Bhakti (absolute Devotion to God) Yoga by totally surrendering to God, thereby with His Grace, realize God and attain Liberation. Entities involved in the Creation There are three eternal entities that are involved in the Creation (Svetasvatara Upanishad 1:12). They are as under: Brahman (God): One and the only One. He is Eternal, Divine and has infinite absolute virtues. Jeevatmas (Souls): Unlimited in number, Souls are ansh (part) of God, also eternal, infinitesimal and life form having a subtle mind of their own along with collective 26
Sancita Karmas in a subtle, semi - dormant force which reside in the mind of every Soul. Maya or Prakrti (Cosmic power): It is eternal, lifeless power of God with three powerful qualities (Gunas). They are (a) Sattva Guna (pious), (b) Rajo Guna (passion) and (c) Tamo Guna (ignorance and lazy). These qualities exist in a mixed proportion in every part of Creation. It is a very strong force that starts the manifestation of the Mayic attributes which finally becomes the Universe and moves the Universe forward until Dissolution (Maha Pralaya).
Forces Running the Universe: The egg-shaped Universe, has a breadth of 5 Million (50,00,000) Yojanas (or 40 Million miles), covered outside by seven sheaths (viz., Earth, Water, Fire, Air, Ether, the Ego and the Mahat - tattva) each of which is ten times larger than the one it surrounds, constituted as it is as under (Bhagavata 3: 11: 39 to 41): Eight casual Principles: Primordial Matter, the Mahat - tattva, the Ego and five subtle elements viz., principle of Sound, Touch, Colour, Taste and Smell. Sixteen Evolutes: Manas (the Mind consisting of Citta means faculty of reasoning, storing and Abhimana (means Ego) whose thoughts and reflections give rise to desire), five Sense Perceptions (Auditory, Tactile, Sight, Taste, Olfactory (smell)) which are invisible permanent enemies within the body, Five Organs of Actions (Vocal Apparatus, Hands, Feet, Genitals, Defecation (bowl)) and Five Gross Elements (Ether, Air, Fire, Water and Earth) none of which evolve further.
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There are two forces that keep the Universe to move forward: Karmas (Actions): The accumulated and collective force of the accumulated Karmas of all the unlimited number of Souls, as described above. Kala (Imperishable Time): Brahman (God) alone is beyond time. All the rest which emerged from Brahman (Lord) will change its shape and form in time, including the Universe. Time is a potency of Lord. Time, which in itself is undifferentiated and has no beginning or end, appears in the form of metamorphosis of worldly phenomena. The time we calculate is the parameter that gives us the understanding of the period and helps us to record the events of past, present and future. But the Kala (force of Time) is an eternal energy, like Maya, that exists side by side with Maya and pushes the Universe to move forward. The measure of Time which (in the form of Sun) flits across the smallest particle of matter (Paramanu) is the shortest, while that which extends over the whole life - span of the Universe i.e., one Para (100 Cosmic years refer Page No. 176) is the longest measure of Time. Two Paramanus make one Anu (an atom). Three Anus constitute a Trasarenu (the minutest particle of matter or mote). The measure of Time which (in the form of Sun) travels across a composite of three Trasarenu is known as Truti (Bhagavata 3: 11: 4 to 9 and Vishnu Purana Book 1 Chapter 3). Further calculation of Time is as under:
100 Trutis: one Vedha 3 Vedhas: one Lava 3 Lavas: one Nimesa (twinkle of an eye) 3 Nimesas: one Ksana (also called a moment) 28
5 Ksanas: one Kastha 15 Kasthas: one Laghu 15 Laghus: one Nadhika 2 Nadhikas: one Muhurta (48 minutes) 30 Muhurtas: one day and night (24 hours counts from Sun rise to Sun set)
The time between 3 a.m. to 6 a.m. is considered as Brahmi Muhurta and supposed to be the most auspicious time of a day. During this period, it is believed, that all celestial beings take rest and there is little activity in the ethereal world. It is considered that this is the best period for meditation and Spiritual activities. It is also believed that any problem can be solved if one tries during this period. Time is precious and valuable. Time once lapsed will never come back. Time is also a healer.
Creation as per Bhagavata Before Creation this Universe existed in no other form than the Lord, His powers lay dormant although His conscious was wide awake. Souls (along with their Karmas i.e., force of accumulated actions), Maya (Primordial Matter) and Kala (Time) rest in Brahman (God) in an absolute subtle form and dormant state during Maha Pralaya (Dissolution period). They are activated by the will of Brahman (God) (Aitareya Upanishad 1:1). It is this energy Cit-Shakti i.e., His (Gods Power of intelligence), Time (Potency of Lord), destiny of all the Souls acted upon Maya (Primordial Matter) that disturbed the equilibrium of the three Gunas (products of Maya). Lord placed Himself within all living beings as Purusa (inner controller, which is His own fragment) and outside as Kala (Time). From the unmanifest Maya 29
Primordial Matter), impelled by the Time, was evolved the Mahat-tattva (the principle of Cosmic intelligent). Mahat-tattva, as it underwent transformation, was evolved the principle of Ahamkara (Ego or Self identification with the body). Ahamkara (Ego) is of three kinds (a) Vaikarika (Sattvika) Ego: When underwent transformation evolved Manas i.e., the Mind (Citta and Ego) whose thoughts and reflections give rise to desires, (b) Taijasa (Rajasika) Ego: When underwent transformation evolved Buddhi (understanding), Prana (Vital Air), 5 Sense Perceptions (Auditory, Tactile, Sight, Taste and Olfactory) and 5 Organs of Actions (Vocal Apparatus, Hands, Feet, Genitals and Defecation) and (c) Tamasika Ego: This ego underwent transformation, sprang up (Subtle and Gross elements). They are the principle of Sound evolved Ether and auditory sense (which catches sound). From Ether sprang up the principle of touch and evolved Air as well as tactile sense (which perceives touch). From Air evolved principle of colour then Fire as well as sense of sight (enable to perceive colour). From Fire proceeded the principle of taste, thence Water as well as the sense of Taste. From Water proceeded the principle of smell, thence Earth as well as olfactory sense (perceiving odour) (Bhagavata 3: 10: 14 to 17 and 3: 26: 1 to 50). The above evolution can further be explained as follows. After certain subtle phases of evolution, endless empty Space was the first subtle manifestation of Maya (Cosmic power). In the infinite Space, unlimited space pockets of various sizes were formed and they become the base of unlimited sub Universes. The next phase of evolution of Maya was Vayu (Air) which created circular movements in the Space, as if the entire Space was in a circular motion from its central point. In this motion sub particles in the Space evenly merged. 30
The next phase of Mayic manifestation was Agni (Fire). Then the particles in the Space annihilated to form hydrogen atoms. In the next phase gravity began to predominate which resulted in the formation of the basic structure of innumerable galaxies and their clusters. Due to the already existing motion in the Space the galaxies look like moving away from each other. The speed and orbit of movement of these galaxies vary from each other, but they are perfectly controlled and synchronized, which itself reflects the Divine activity in the Universe. When the galaxies begin to stabilize and assume their normal shape, Brahman (God) creates great number of Divine Celestial Spaces in the galaxies. Brahman (God), though beyond the three Gunas, He assumes Rajo Guna (activity) thus known Him as Lord Brahma (God for Creation). There is one Lord Brahma, for each Celestial Space. Lord Brahma creates Celestial abodes of gods and goddesses. Celestial abodes are invisible, for human beings, as they are in different space dimensions. One planetary system with its Celestial abodes is called one Brahmanda. Brahmanda means the material and the celestial creation of one single Lord Brahma. There are three types of dimensions (Material, Celestial and Divine) and two kinds of spaces (Material and Celestial) in this Brahmanda. Material and Celestial Creations are two dimensions of the material power of Maya. The Divine dimension is equally omnipresent in both (Material and Celestial) dimensions, but it is not visible to Mayic beings (both Material and Celestial beings). Material creation consists of the planetary system(Earth, Sun, Moon and planetary system etc.) in the Material space. In the Celestial space, which is next to Material space, there is Celestial Creation. The top most Celestial abode i.e., Brahma Loka belongs to Lord Brahma (God for 31
Creation). The abodes of Lord Vishnu, Lord Shiva and Goddess Durga represent a branch of Vaikunta abode in the Celestial abode. Other Celestial gods like Indra (King of the Celestial abode and also God of thunder and lightning), Vayu (God of air), Agni (God of fire), Varuna (God of water and rain), Kubera (God of wealth), Brihaspati (God of wisdom and Guru for Gods) and Prajapati (President of the Gods kingdom) etc., represent the Celestial creation. The material reasoning and conditions are based upon the limitations of material time and space. This is the reason that happenings, which are beyond the Mayic sphere, cannot be intellectualized. There are innumerable Brahmandas along with one Lord Brahma each for each Brahmanda in one galaxy. After the formation of Earth planet, the ozone layer was formed, oceans began to exist. Vegetation is the first form of life that appeared on the Earth planet, as the soil itself contains the subtle form of the seeds of all kinds of vegetation. Lord Brahma transfers the Souls (as per their Prarabdha Karma Phalas) into these seeds and the vegetation grows. Afterwards they create their own seeds. When the Nature further evolves the bodies of insects, fishes, birds, animals and human beings are formed and Lord Brahma transfers the Souls (as per their Prarabdha Karma Phalas) into them (Bhagavad Gita 9: 8). Lord Brahma produces the first pair of all living beings on the Earth planet and afterwards they multiply themselves. Brahman (God), though beyond the three Gunas, He assumes Sattva Guna (compassion), thus known Him as Lord Vishnu, who sustains Creation with Dharma. Due to Avidya (ignorance) Souls, attracted by the charms of this mayic world, lose sight of their identity as a reflection or part of God and associate themselves, on their own will (means accepts bondage), with Maya (body and 32
material world) to satisfy their senses. There are a total of 84,00,000 varieties of living beings on the Earth planet. This Knowledge (systematic theory and detailed chronological order of Creation) was already incorporated in Bhagavata by Bhagavan Veda Vyasa with His Divine Knowledge over 5,000 years ago. In spite of advanced scientific and technological expertise none of the existing theories of scientists, cosmologists and historians could find conclusive answers to their own theories on Creation. The Creation aspect is further explained in Puranas, Manu Smriti and various Darshanas (Philosophies). Creation as per Puranas The broad theme as explained in Puranas is as follows. In the beginning Brahman pervaded the entire Universe. When it was time for Creation, Brahman manifested Himself as three Supreme Gods i.e., Lord Brahma (God for Creation), Lord Vishnu (God for Preservation) and Lord Shiva (God for Destruction).Then water was created and out of the water many headed serpent arose which is known as Seshnag. Lord Vishnu took the Seshnag as his resting place. Next from the waters came a Golden Egg. Lord Brahma (God for Creation), entered the egg and within the egg He carried out the work of Creation for thousands of years. Then the egg hatched into two parts. The upper part was made the Heaven and the lower part the Earth. The Sun emerged from the egg and took its ordained place. Since it is first to emerge Sun is known as Aditya. Then Lord Brahma created various forms of Life. Creation as per Manu-Smriti According to Manu-Smriti the Self-existent Brahman manifested to dispel the darkness enveloping everything. He
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created the Waters and deposited a seed that became Golden Egg (Hiranyagarbha), from which He was born as Lord Brahma. He divided the egg in two parts to create Heaven and Earth. Lord Brahma created ten Prajapathies (mind born sons), believed to be the fathers of the human race. They are Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Vasistha, Daksa, Bhrgu and Narada (Bhagavata 3: 12: 21&22). The first seven are known as Sapta Maharishis (Seven Great Sages) and fourteen Manus (Manu Swayambhuva etc.) to help him in Creation (Bhagavad Gita 10: 6). Brahman divided Himself into three parts i.e., Lord Brahma (became Creator), Lord Vishnu (became Preserver) and Lord Shiva (became Destroyer) of the Universe. Creation as per Sankhya Philosophy Sankhya is the most ancient School of Hindu Philosophy (which determines the nature of fundamental principles). It recognizes three ultimate realities i.e., (a) Brahman (God) (b) Purusa (Soul) and (c) Prakrti (Maya). Brahman (God): Brahman (God) is all blissful, all pervading, all gracious and all loving Divine personality. He is Creator, Preserver and Destroyer. Purusa (Soul): Purusa (Soul) is pure consciousness or sentience, uncaused, changeless, eternal and pure spirit (totally devoid of matter). It is totally passive and all pervading. There are many Purusas (just like light from many candles can occupy the same space). Prakrti (Maya): Prakrti (Maya) is unconsciousness, primordial matter. Though it is uncaused, it is the cause of everything in this Universe whether mind, matter or energy (Purusa is not caused by Prakrti). It is composed of three extremely subtle (Sukshma) substances, called 34
Sattva Guna, Rajo Guna and Tamo Guna (refer Gunas) Process of Creation: Intent upon becoming many (at the dawn of Creation), The Brahman (Lord of Maya) assumed at will (pressed into His service) by His own Maya (deluding potency), Time, Karmas (destiny of the Jeevatmas i.e., Souls) and Swabhava (their innate disposition) that had already existed in the latent form in His being. The Supreme Person (God) placed His energy (in the form of Cit Shakti i.e., power of intelligence and Kala i.e., Imperishable Time) in His own Maya, the equilibrium of whose Gunas has been disturbed by the destiny of various Souls. These forces, unwind the energy (Creation unfolds), which were in dormant state in Brahman during Maha Pralaya. Maya gave birth to Mahat- tattva (the principle of cosmic intelligence) and the second is Ahamkara (Ego or Self-identification with Maya or body). There are three types of Egos(a) From Sattvika Ego, Mind and deities presiding over the senses are evolved. (b) From Rajasika Ego, the principle of Buddhi (analyzer, understanding), Indriyas (5 Sense Perceptions i.e., Auditory sense (catches sound), Tactile sense (perceives touch), sense of Sight (perceives colour), sense of Taste (perceives taste) and Olfactory sense (perceives odour) as well as 5 Organs of Actions (i.e., Vocal apparatus, Hands, Legs, Genitals and Anus) are evolved. (c) From Tamasika Ego, 5 Subtle elements (i.e., Sound, Touch, Colour, Taste and Smell) and 5 Gross elements (i.e., Ether, Air, Fire, Water and Earth) are evolved. (Refer Appendix C Page Nos. 173 and 174). These five subtle elements mingle in different proportions following certain rules of permutation and 35
combination, called as Pancikarana, and become the manifold Universe. Pancikarana: The five subtle (Sukshma) elements are called Pancha Sukshma Bhutas. These five subtle elements mingled in five different ways to produce five gross (Sthula) elements. They are called five gross elements (Pancha Sthula Bhutas). They became manifold Universe (Refer Appendix D - Page No. 175):
Subtle Ether+1/8 Subtle Air Gross Ether + 1/8 Subtle Fire+1/8 Subtle Element Water+1/8 Subtle Earth Subtle Air+1/8 Subtle Ether Gross Air +1/8 Subtle Fire+1/8 Subtle Element Water+1/8 Subtle Earth Subtle Fire+1/8 Subtle Ether Gross Fire +1/8 Subtle Air+1/8 Subtle Element Water+1/8 Subtle Earth Subtle Water+1/8 Subtle Gross Water Ether+1/8 Subtle Air+1/8 Element Subtle Fire+1/8 Subtle Earth Subtle Earth+1/8 Subtle Gross Earth Ether+1/8 Subtle Air+1/8 Element Subtle Fire+1/8 Subtle Water Maha Yuga Four Yugas (Krta Yuga, Treta Yuga, Dwapara Yuga and Kali Yuga) along with their Sandhya (transitional period marking the beginning of each Yuga) and Sandhyamsa (transitional period marking the end of each Yuga) consisting of 12,000 Celestial 36
years (43,20,000 human Years) make one Maha Yuga. The period of Sandhya and Sandhyamsa is twice as many hundred years of each Yuga. Things in the Universe deteriorate from Yuga to Yuga. At the end of four Yugas (i.e., one Maha Yuga) the physical world is destroyed by rain, flood and fire which is called laya (deluge). After that Creation takes place once again. (Vishnu Purana Book I; Chapter 3) (Refer Appendix E Cosmic Day and Cosmic Night Page Nos. 176 and 177). Krta Yuga or Satya Yuga: Krta Yuga or Satya Yuga has 4,800 Celestial Years (17,28,000 human years) (4 x Kali Yuga periods). During this period Dharma (God of Virtue in the form of Austere Penance, Purity, Compassion and Truthfulness) (who protects the Universe), has been represented in the form of four legs of a bull, exists complete on its four legs (Bhagavata 1: 17: 24). During this period Sattva Guna predominates among people and pursue for Moksa by following Satyam (Truthfulness), Dharmam (Religious Merit) and Dhyanam (Meditation). In this Yuga, children like all other things, come by mere wishing. Human beings live for about 1,00,000 years. People are always happy. There are no superiors or inferiors. Hatred and jealousy are unknown. The earth yield abundant supply of juices and mankind live happily with that. There is no concept of sin (Papam) and store of merit (Punyam). Treta Yuga: The period of this Yuga is 3,600 Celestial Years (12,96,000 human years) (3 x Kali Yuga periods). During this period Austere Penance falls into destitute. Only Purity, Compassion and Truthfulness are practiced in the name of Virtue (i.e., Dharma standard reduces and 37
stands on three legs). During this period Rajo Guna predominates among people and performs Yajnas and mainly observes Dharma (Religious Merit). Knowledge is the chief virtue during this period. Procreation happens by mere touch. Human beings live for few thousands of years. Clouds form in the sky and cause heavy rains. Because of the rains earth no longer yield juices. It rains so much that trees grow and people live on the sap of those trees. Individuals slowly turn evil and start to fight over the possession of those trees. The trees no longer provide sap, but start giving fruits and human beings live on fruits and vegetables. When human beings continue to fight over the possession of the trees, trees start to wither away. People learn to practice agriculture and animal husbandry to live on. Heat and cold manifest and people require building houses to protect themselves from the heat and the cold. Dwapara Yuga: The period of this Yuga is 2,400 Celestial Years (8,64,000 human years) (2 x Kali Yuga periods). During this Yuga Austere Penance and Purity both become obsolete; Compassion and Truthfulness alone prevail and Dharma standard further reduces and stands on two legs. During this Yuga a mixture of Rajo and Tamo Gunas predominates and people suspect everything. People perform Archana (Pooja (Chanting) of God). Human beings are subject to disease and misery. Children are born out of male and female union. Human beings live for about few hundred years. Mankind really starts to suffer from the time of Dwapara Yuga. Starting of evil traits like hatred, jealousy, fraudulence, greed and quarrels can be traced back to this period. Famine and 38
droughts are first felt on earth in this Yuga. Kali Yuga: Kali Yuga is the worst of all Yugas. The period of this Yuga is 1,200 Celestial Years (4,32,000 human years). During this period Truthfulness alone remains, the other three Virtues become very rare (Bhagavata 3: 11: 21). Unrighteousness advances and Dharma (Virtue) standard is further reduces and limps on one leg. During Kali Yuga, Tamo Guna and Arishad Vargas (Page No. 50) predominate among people. No one pays any attention to good and it is the evil that prevails. Few people pray God through Samkirtana and Stotrams (Singing in praise of God). During this period people are mostly short-lived, slothful (little inclined to thread the path of God- realization), most dull-witted (less knowledge), unlucky (suffers from poverty) and tormented with diseases and other evils (Bhagavata 1: 1: 10). Human beings live up to 100 years during Kali Yuga. At the end of Dwapara Yuga, when Lord Krishna renounced the world and ascended to His abode, Kali Yuga is supposed to have started (Bhagavata 12: 2: 29, 33) on the midnight of 17 February 3,102 B.C.E. King Yudhisthira (Dharma Raju) realized the advent of Kali Yuga (which will be chaos), abdicated the throne and coroneted Arjunas grandson, Parikshit, to the throne of Hastinapura. Laya (Destruction) The length of one Maha Yuga (i.e., total of above four Yugas) is 43,20,000 human years. At the end of one Maha Yuga, Laya (Destruction) takes place. The physical world is destroyed by rain, floods and fire. Life on earth dies. Each destructive period is followed by the succession of Creation. Then the period of next Maha Yuga starts again with the life on Earth. 39
Lord Brahma (God of Creation) Lord Brahma (God of Creation) has a life span of 100 Cosmic years (equivalent to 31,104 Crore or 311.04 Trillion human years). 100 Cosmic years, which is called Para, is divided into two halves and each half is called Parardha. Present Lord Brahma is in his first day of His 51 st Cosmic year, i.e., second half of His 100 Cosmic years of his life, which is called Dwiteeya Parardha. Each Cosmic year consists of 360 Cosmic days (i.e., day time) and 360 Cosmic nights (i.e., night time). Lord Brahmas one Cosmic day or one Cosmic night is equivalent to one Kalpa each for human beings (i.e., there are 720 Kalpas in one Cosmic year). Till now 36,000 Kalpas i.e., 18,000 Cosmic days time (Creation) and 18,000 Cosmic night time (Pralaya or destruction) have already lapsed. The period of each Kalpa is equivalent to 432 Crore or 4.32 Billion human years. Present Kalpa is called Sveta Varaha Kalpa, (Sveta means yellow colour, Varaha means bore, i.e., Lord Vishnu took the form (incarnation) of yellow colour bore in this Kalpa for the upliftment of the Earth from the ocean to save Earth from demon Hiranyaksa) (Bhagavata 3: 11: 33, 34 and 36), which started about 197.29 Crore or 1.9729 Billion human years ago. One Kalpa has 14 Manvantaras. During each Manvantara a Manu assists Lord Brahma for the Creation. Present Manvantara (i.e., 7 th out of total 14 Manvantaras) is called Vaivaswata Manvantara (Manu Vaivaswata is son of Vivaswan (Sun)) (Bhagavata 8: 13: 1) which started 12.22 Crore or 122.2 Million human years ago. The period of each Manvantara is equivalent to 30.672 Crore or 306.72 Million human years. Each Manvantara is separated by an intervening period called Sandhya Kala that makes 15 Sandhya Kalas separating 14 Manvantaras. The period of each Sandhya Kala is equivalent to the period of one Krta or Satya 40
Yuga i.e., 17,28,000 human years. The period of 15 Sandhya Kalas i.e., 15 x17,28,000 is equal to the period of 6 Maha Yugas i.e., 6 x 43,20,000 ( 2.592 Crore or 25.92 Million human years). Each Manvantara has 71 Maha Yugas. Present Maha Yuga is 28 th
Maha Yuga. The period of one Maha Yuga is 43,20,000 or 4.32 Million human years. Each Maha Yuga has 4 Yugas. The present Yuga, called Kali Yuga, has 4,32,000 human Years, which has started at the midnight on 17/18 February 3102 B.C.E. Thus one Kalpa consists of 1000 Maha Yugas (i.e., 14 (Manvantaras) x 71(Maha Yugas) + 6 (i.e., 15 Sandhya Kalas, which are equivalent to 6 Maha Yugas) (Bhagavad Gita 8:17). At the dawn of the Cosmic day (Kalpa period starts) Lord Brahma starts Creation of three worlds (Bhur Loka (earth), Bhuvar Loka (the space between the Earth and the Sun inhabited by Munis/Rishis) and Swarga Loka (the space between the Sun and the Pole Star i.e., Indras Heaven) as in the preceding Kalpa i.e., sub-human creatures, human beings and Demi-Gods are born according to their respective Prarabdha Karma Phalas (Narada Parivrajaka Upanishad 5: 7; Bhagavata 2: 9: 38). By the end of Cosmic day (end of the day time) (for human beings Kalpa period ends) Lord Brahma stops Creation. At the start of the Cosmic night (for human beings next Kalpa period starts), Lord Brahma assumes an iota of Tamo Guna (the principle of inactivity), winding up his activity (Creation) becomes quit (by the force of the Time withdrawing all the worlds into his belly), starts taking rest (or sleep) and Pralaya (means to dissolve, melt away, liquefy, dissolution, reabsorption, destruction and death) takes place. Means the Earth planet and the Sun along with three Celestial abodes (Bhur, Bhuvar and Swarga Lokas) means physical world and the subtle worlds are absorbed in the Causal world and the Souls takes rest in the Causal world until the start 41
of next Creation. It means they enter into the transition period and during this period Lord Brahma holds, all the beings of the material and celestial worlds in a suspended state, within Himself. Duration of one Cosmic night is equivalent to the period of one Kalpa. During this period Lord Brahma takes rest (or sleep) and Pralaya or chaos reigns supreme. When Lord Brahma wakes up in the morning (at the dawn of the next Cosmic day) (another period of Kalpa starts) order is restored and Lord Brahma starts Creation again. The present age of Lord Brahma is 1 st day of His 51 st year, which is 15697. 394 Crore or 156.97384 Trillion human years. Thus these processes of Creation by Lord Brahma during the Cosmic day and Dissolution during Cosmic night continue till Lord Brahma reaches His 100 Cosmic years. At the end of his 100 Cosmic years (end of Maha Kalpa i.e., the period of one Maha Kalpa (72,000 Kalpas) is 100 Cosmic years) Lord Brahma merges in Brahman. Brahman, though beyond the three Gunas, assumes Tamo Guna (Destruction) thus known Him as Lord Shiva, who winds up His energy (forces) in the reverse order of Creation. Maha Pralaya (great deluge or complete dissolution) of Brahmanda takes place i.e., all the three Worlds, all time, form and space (i.e., the planetary system and its celestial abodes means the entire Universe) (Physical, Subtle and Causal) are withdrawn or absorbed into Brahman (Bhagavad Gita 9: 18). Space is now reduced to 100 Cosmic years of chaos at the end of which Brahman Creates a new life span of a new Lord Brahma and the above process of Creation and Dissolution repeats itself and it is a never ending process (Bhagavad Gita 8:19). This view of Cosmic time is given in Puranas and Dharma Shastras. If one looks at this Creation (Evolution), Laya, Pralaya and Maha Pralaya (Dissolution) from scientific point of view, 42
it is nothing but expanding and contracting theory of Energy. This world is Vyavaharika Satya (means real for the time being only). It is not Paramarthika Satya (means ultimate reality). This world has a beginning and an end in time. Therefore, it cannot be eternal and hence it must be in transition. Being in transition it cannot be real. The apparent reality of the world is the essence of its ever changing character. Had it been real, it should be changeless. Brahman, being eternal and changeless, is the only reality that exists. To a person who has realized Brahman, this world appears to him as an illusion (magic) and not real to him anymore. Major historical events, right from the start of Creation and also the events of Bharata Varsha (ancient India) are given in Bhagavata and Puranas. Brahman (Personal form of God) created present Lord Brahma about 15,697.3 Crore or 156.973 Trillion human years ago or precisely 15697,39,49,110 human years ago (as in 2008 C.E. i.e., Common Era). During the first Kalpa (i.e., first day time of Lord Brahma), which is called Brahma Kalpa, Lord Brahma meditated for Brahman, which is known as Brahma Samhita, and conceived all the Vedas, with the Grace of Brahman. Then Brahman appeared in the form of four brothers i.e., Sanatkumara, Sanaka, Sanandana and Sanatana and expounded the Truth of the Spirit, which had been lost during the Dissolution of the previous Kalpa (Bhagavata 2: 7: 5). During the third Kalpa (i.e., second day time for Lord Brahma) Lord Brahma created Brahmanda, produces the first ten Rishis, known as Prajapathies (mind born sons of Lord Brahma) and Celestial Gods (Devas) and Asuras (Demons). The abode of Lord Brahma is called Brahma Loka or Satya Loka. The abodes for Celestial Gods (Devas) are called Tapo Loka, Jana Loka, Mahar Loka, Swarga Loka (the abode of Indra), and Bhuvar Loka. Then Bhur Loka (Earth) and after the Earth are the 43
abodes of the demons viz., Atala Loka, Vitala Loka, Sutala Loka, Rasatala Loka, Talatala Loka, Mahatala Loka and Patala Loka, are below Bhur Loka (Earth planet). One Brahmanda consists of the above 14 Lokas. All the other Lokas, except Bhur Loka (Earth planet), are in a different Space dimensions and therefore cannot be seen by normal human beings. Later on the Ozone layer is formed on the Earth planet. Then Lord Brahma produces Manu Swayambhuva, who assists Lord Brahma for Creation during the first Manvantara. The Rishis (Sages) on the Earth planet conceive, with the Grace of Brahman (through Lord Brahma) the Vedas and Puranas. Gradually the nature evolves and human civilization develops.
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Dharma The word Dharma is formed from the root word Dhryan (Dhryan Dharme). Dharma means changeless virtue, righteousness, morality and religion. It also means duty and such actions and Spiritual or religious practices that finally result in all good for an individual Soul and Humanity as a whole. It also means such thoughts, actions and practices (virtues) that promote physical and mental happiness in this world and also ensure the attainment of the final goal of God - realization. Dharma also includes moral and ethical duties. Darayati Dharm Ity Ahu means whatever sustains is Dharma. The Divine Self (Atma) is the foundation of our being and it is Self which sustains us. Atharva Veda states that Prithivim Dharmana Dhritam means the world is sustained by Dharma. Dharmo Rakshata Rakshitah means whoever protects Dharma, Dharma protects them. The principles of Dharma are Self-Control and Self- Sacrifice. There are two kinds of Dharmas. Firstly Apara (Vyavaharika means worldly) Dharma means good Karmas (actions), which is secondary or general or preliminary discipline. It is the religious discipline and injections of Dos and Donts that are explained in the Scriptures for uplifting the Sattvic (pious) qualities of human beings in general. It means having faith in God and then doing all the good actions to please God and not for personal gain. They are applicable to all kinds and all classes of people living with various ways of life. Such good actions pacify the doer in the existing life and in the next life they create a good destiny. Apara Dharma is preliminary or preparatory stage for entering into the next stage of Dharma. The next stage of Dharma is called Para (Brahman) Dharma or Paramardhika Dharma. This is the main Dharma which ensures 45
attainment of the final goal of God-realization to a Soul. One can realize God through Ananya and Nirantara Bhakti (absolute and continuous Devotion) towards God in His personal form without any desire (Bhagavata 11: 14: 21). It gives both peace and happiness in this life as well as attainment of God realization and finally Liberation (freedom from birth, death and rebirth), which is the ultimate goal to any Soul. Devotion (Bhakti) is above all the religious formalities, practices and rituals. It is true Love of your Soul towards your beloved God. It can be observed by any person, at any time, at any place, in any dress and in any method. It is universal. Nishkama (without desire) and Nirantara (always) do Bhakti (devotion) which is the Dharma (duty) of the Atma (Bhagavata 1: 2: 6). Any Dharma which does not induce Bhakti (devotion) is no Dharma (Bhagavata 1: 2: 8). Dharma with Bhakti (devotion) is the only Dharma (Bhagavata 11: 19: 27). Thus the Dharma, which is based on such Devotion (Bhakti) and which establishes Devotion (Bhakti) for God as a universal religion of the world, is called Sanatana Dharma (Eternal Religion). God is Dharmadhistana. It means that Sanatana (Eternal) Dharma (Religion) is established in God and resides in God as Divine power. It is revealed by Brahman (God) through Lord Brahma before human civilization and reproduced by Rishis (Sages) through Vedas, Upanishads and Puranas. Vyaktigata (Individual) Dharma Every individual must follow the under mentioned principles as their moral and ethical duties: Dama: Control of external organs. Arjava: Strait forwardness. Ahimsa: No injury to any form of life. Satya: Truthfulness in thought, word and deed. 46
Akrodha: Absence of anger. Santosha: Contentment and happiness. Brahmacharya: Control of carnal desires and passion. Thyaga: Renunciation of selfishness. Apaishuna: Refrain from backbiting. Aparigraha: Non-acceptance of unnecessary gifts. Hri: Modesty. Mardava: Gentleness. Daya: Kindness and compassion. Shanthi: Peace of mind (by controlling it). Kshama: Forgiveness. Shoucha: Purity of body and mind. Adhroha: Freedom from malice. (Note: Attainment of absolute perfection of all the above qualities is very difficult at initial stage. But one should make efforts for step by step improvement of grading and after a certain stage they themselves pull up, like a magnet, towards absolute perfection). Parivarika (Family) Dharma Parivarika Dharma starts with marriage which involves mutual love, self-sacrifice and respect. Wife is called Dharma Patni. Wife is a co-operating energy of her husband and one does not have an identity without the other (Example: Agnis (Fires) wife is Swaaha (burning power), eye and its eyesight). Wife is Ardhangini (half of husbands body) (Brhadaranyaka Upanishad 1 or 3: 4: 3) and Saha-dharma Charini (partner in husbands Spiritual practice). Hinduism offers twofold Spiritual paths or sets of religious duties (a) Pravrtti Marg for family man (house holder) involving in worldly activities and (b) Nivrtti Marg for Sannyasi (Monk) by withdrawing from worldly activities (Bhagavata 1: 9: 26 to 28). The ultimate goal of human 47
life, according to Hinduism, is Godrealization and Liberation. Following duties of family man assure this goal (Note: Also refer Gruhasta Ashram Page No. 57 to 59 & 153 and 154): Perform your duties (actions) as per Scriptures. Surrender the fruits of your actions to God. Your life is meant for the service of God, poor and helpless. Earn your livelihood through honest means. Look upon your parents as representatives of God, please them and must not forget that you owe your physical body to them. You must not take food before providing food to your parents, wife, children and the poor. You must maintain complete fidelity to your wife. You should never use improper language in the presence of women. You should not brag about your achievements, wealth, power and position. You must not give excessive attention to food, clothes and external appearance. You should maintain cleanliness of your body, purity at heart and in mind. You should lovingly bring up your children, properly educate and marry them. Be active, should not be lazy and coward. You should also help brothers and sisters (if poor), needy and the poor. You should respect those who are good and noble. Always speak truth. You should struggle to become wealthy by honest means. 48
Engage yourself in social service for the benefit of the people. Plant trees. Selfless actions will help you to attain the Spiritual goal. (Note: Note after Vyaktigata Dharma at Page No. 47 is also applicable for the above qualities) Samaja (Society) Dharma Individuals must observe code of conduct to maintain a well integrated society. Duties towards the society are as under: Non-violence. (Ahimso Paramo Dharma means non- violence is the highest discipline). Non-stealing. Truthfulness. (Satya Meva Jayate means Truth alone shall prevail ultimately). Control of anger and lower passions. Charity. Hospitality. Kindness. Good to neighbours.
Rashtra (Nation) Dharma Rashtra Dharma means duties towards your Nation. Individuals must make some self-sacrifice towards their country to sustain. Manava (Humanity) Dharma Every individual has a responsibility and duty towards humanity. Be compassionate towards all living beings. One should do service and render help for those who are under- privileged. Self sacrifice means self - sustenance and not self - deprivation. 49
Levels of Dharma The order of Dharma is Vyaktigata Dharma, Parivarika Dharma, Samaja Dharma, Rashtra Dharma and Manava Dharma (Refers Appendix F Page No. 178). Arishad Vargas (Enemies in subtle form) In every human being these Arishad Vargas (invisible enemies in subtle form), caused by Maya (Rajo Guna), are embedded. Avidya (ignorance), caused due to the bondage of Maya, leads to three gates to hell i.e., desire, anger and greed (Bhagavad Gita 2: 62, 63, 71; 3:37 to 40; 6:24; 16: 21). Besides this ego, attachment, jealousy and hatred etc. (material ailment) constantly disturb the embodied Soul. Raga (affection, attachment) leads to Krodha (anger). Krodha leads to Lobha (greed). Lobha leads to Moha (passion). Moha leads loss of Sruti (balance). Loss of Sruti leads to loss of Buddhi (discrimination). Loss of Buddhi leads to death. Numerous vices are greed, falsehood, thieving, wickedness, proneness to sin, wile and hypocrisy. The places of vice are dice (falsehood), wine (intoxication), women (passion) and shambles (cruelty) (Bhagavata 1:17:32 & 38; 9:19:14). Actions done under their influence, losing discrimination, cause harm and sufferings to own self, others and the society which results immense damage to Dharma. One should control and subdue these enemies and vices to progress in pursuit of their Spiritual growth. Arishad Vargas (enemies in subtle form) are as under:- Kama (Desire): Originates in Mind. When not fulfilled leads to Krodha. When fulfilled leads to Lobha. When intensifies leads to Moha. Krodha (Anger): When intensifies leads to Mada. Lobha (Greed): When intensifies leads to Macharya. Moha (Passion). Mada (Ego). 50
Macharya (Attachment, Selfishness and jealousy). Kama (Desire) The senses, mind and intellect are the seats of desire, an insatiable fire, which deludes the embodied Soul (Bhagavad Gita 3: 39 and 40). Desire originates in two ways. Firstly, by observing the world (material) and desiring for it. Secondly, by the subtle instincts of the old Vasanas (unmanifested form of desires) those are stored in the mind in previous lives. There are many shades of desire which are indicative of different states of mind. As the degree of desire increases, sorrows and problems also increase proportionately. Desire is classified as under: Vasana: Subtle and unmanifested form of desire. Sprha: A feeling of want. Iccha: Wish, a fully manifested form of desire. Trupti: Contentment with whatever one gets for the minimum basic needs of life. Trsna (Aasha): Seeking to posses more and more even though one is provided for all his basic needs. Duraasha: Greed, a feeling that no one should have anything and everything should be grabbed for himself. Pancha Kosas (Five bodies or Sheaths) All living beings bodies consist of the following five sheaths (Taittiriya Upanishad 2: 5: 1 and Chapter 3 Sections 1 to 6): Annamaya Kosa: Material or physical sheath or body. Pranamaya Kosa: Vital sheath means breath for sustenance of physical body. Manomaya Kosa: Mental sheath. Vijnanamaya Kosa: Intellectual sheath (Buddhi decides to control the tangible world). Anandamaya Kosa: Spiritual sheath (the attempt to connect with the Supreme object succeeds). 51
Pillars of Virtue Evolved four pillars of Dharma (Virtues) are as under (Bhagavata 3: 12: 41): Vidya: Purity acquired through knowledge of God. Dana: Charity prompted by compassion. Tapas: Austerity. Satya: Truthfulness. Avidya (Nescience or Ignorance) or Pancha Klesas Avidya (nescience i.e., the identification of the Self with the body), known as Pancha Klesas, which are the sources of pain/suffering, are as under (Bhagavata 3: 9: 20; Yoga Sutras 2: 3): Avidya: Fundamental ignorance. Asmita: Egotism. Raga: Attraction or attachment. Dwesa: Aversion or hatred. Abhinivesa: Fear of death. Death is an inevitable ultimate reality. One should realize this truth and develop mental attitude to accept death gracefully. Ignorance Fivefold ignorance is as under (Bhagavata 3: 12: 2). Tamas: Ignorance about ones own Self. Moha: Self - identification with the body etc. Mahamoha: The craving for the bodily enjoyment. Tamisra: Anger. Andhatamisra: Looking upon death as ones own end. Note: - Karma Phalas (fruits of all actions) should be offered to God without expecting any results (fruits). (Bhagavad Gita 5: 10; 9: 27), (Isa Upanishad 1). Ye tat phalam sarvam Sri Krishna Arpana Mastu : (After doing any good deed, surrender all its fruits to God). 52
Hindu way of Life Hindu way of life is based on the Karma Yoga. So Bharata Varsha is called Karma Bhoomi. The Scriptures are the authority as to what is right and what is wrong. Everyone must follow the instructions of the Scriptures (Bhagavad Gita 16: 24). Hindus main occupation was agriculture and raising cattle. During rainy and winter seasons the cattle were kept under shelters at night. As the cattle population increased many families used to keep their cattle in common shelters at night and during winter due to shortage of shelters. Then disputes arose as cattle used to get mixed up. To solve their disputes highly noble people were appointed as judges who used to resolve their disputes. In Sanskrit Gotra means cow shelter. Gotradhipaties are those judges who were Sages, Rishis, Maha Purusas, Mahatmas and Seers. People and their descendents started identifying themselves with their Gotradhipaties. All the present Hindu generations are known by their Gotradhipaties i.e., those Sages, Rishis or Seers. Example - Bharadwaja, Srivastava, Kasyapa, Kaundanyasa etc., Gotras. Varna (Order or Grades of Society or So called Caste System) Fourfold Varna (order or grades of society) has been clearly explained in Bhagavad Gita (4: 13). Originally the Varna (so called caste system) had a qualitative base and all Varnas (castes) were categorized based on the inherent qualities (Gunas) or career potential of an individual. A person, naturally endowed with noble qualities like truthfulness, serenity of mind, non - violence, compassion, unselfishness, spiritual and moral virtues (qualities of Sattva Guna), was called Brahmana 53
(Brahmin caste), was considered as a right person to teach and give Spiritual guidance to others. One with compassion and martial qualities (mixture of qualities of Sattva Guna and Rajo Guna) was considered as Ksatriya (caste). One with business acumen, farmers, herders and artisans who have mixture of passion and ignorance (mixed qualities of Rajo Guna and Tamo Guna) was considered as Vaisya (caste). Slaves and servants in whom laziness and ignorance dominates (qualities of Tamo Guna) was considered as Sudra (caste). (Note: This type of classification i.e., Priests or Teachers, Rulers (Politicians), Traders (Business community) and Working class exists in every religion, society and country in one form or the other). Those who violated the laws of Hindu society pertaining to food and matrimony were considered as out-caste. Though Sudras and out-caste people did not enjoy the same social status, they were never looked down, ill treated or hated at that time. Service is the root of the successful performance of all sacred duties; no sacred obligation can be discharged without the service. Hence the place of the Sudras, whose allotted duty is service, the root of all virtues, is indeed high among all the Varnas (castes). The Dharma (duty) of Brahmana has Moksa (final beatitude) for its goal, that of Ksatriya has Kama (enjoyment) for its objective, that of a Vaisya has Artha (wealth) for its goal, while that of a Sudra has Dharma (religious merit and service which is the root of all virtues) for its goal. In this way while the Dharma (duty) of the first three Varnas (castes) has the other three Purusardhas (Ends of human pursuits) for their goal, that of Sudra has Dharma or service itself for its goal; hence it is declared above, that the very occupation of a Sudra secures the pleasure of the God. Brahmanas represents His (Gods) mouth, Ksatriyas (warriors) 54
represent His arms, Vaisyas (traders, farmers, herders and artisans) represents His thighs and Sudras (slaves and servants) represents His feet (Bhagavata 2: 1: 37 and 3: 6: 30 to 34). Initially the classification of Varna (caste) was based on inherent traits and qualities (as influenced by the qualities of Gunas) of an individual. Subsequently it has become hereditary resulting misfit people became Priests or Gurus (teachers) and Kings etc. This practice might have emerged due to continued practice of occupation to cater for the needs of the society during that period, but as time passed the false sense of superiority of one Varna (caste) over the other crept in and it became an aberration on Hinduism. It can be observed from Hindu history that Maharishi Valmiki (who authored Ramayana) was a savage in early part of his life and there were many noble people from the present day belief of lower castes. Mahatma Gandhi said If untouchability is part of Hinduism I will discard Hinduism. He termed Sudras as Harijan meaning children of God. Later it has been termed as Dalit. Ashramas (Stages) of Hindu way of Life (Bhagavata 3: 12: 41) Brahmacharya Ashram (Student period). Gruhasta Ashram (House holder or Family Man). Vanaprasta Ashram (Semi Retired period). Sannyasa Ashram (Monk or hermit or recluse).
Brahmacharya Ashram (Student period) Brahmacharya means pursuing of Brahman (God) i.e., acquiring the Vidya (knowledge) about Brahman (Brahma Jnan). After completion of 5 years of age children were sent to
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Guru Kula (Teachers residence) for acquiring Vidya (true knowledge). Guru (means dispeller of Avidya i.e., ignorance) is an intermediary between the Jeeva (Soul) and Brahman (God). Guru is the one who has known, seen, experienced and realized Brahman (God). In other words the one who has realized God is called Guru or Maha Purusa or Mahatma or Maharishi (Great Soul or Saint). Prayer to Guru is Gurur Brahma Gurur Vishnu Gurur Devo Maheswarah, Gurur Sakshat Para Brahma Tasmai Sree Gurave Namah: Brahmacharya Ashram (student period) is the period spent by the student for acquiring Brahma Jnan (Knowledge of God). On completion of Vidya the student is called Snataka means bather which implies that the student had successfully bathed in the water of True Knowledge. Guru gives the farewell address to students on completion of Vidya at his ashram (residence) with the emphasis on the following aspects (Taittiriya Upanishad 1: 11: 1 to 6): Satyam Vada. Speak Truth (by thought, word and deed). Dharmam Chara. Practice Virtue by right Conduct and right action (as per Scriptures). Do not cut off the thread of the progeny. Let there be no neglect of welfare, prosperity, studies and duties to the Gods and Fathers. Practice austerity and your own self always come last. Be always poised and self - controlled. Do your duties with cheerful heart and unattached mind. Matr Devo Bhava, Pitr Devo Bhava, Acarya Devo Bhava, Atithi Devo Bhava. (Mother, Father, Guru (teacher) and Guest are God to you). Your actions should always be blameless. Give to others (donation) (dana) in abundance with love, faith, modesty, reverence, joy, humility and compassion. 56
When in doubt follow the practices of great souls (Maha Purusas).
Girls Girls also used to receive education similar to that of boys. Later as society became more rigid, it became customary for the girls to be educated at home and taught by male relatives. Because of their natural instinct many girls used to learn classical music originated from Sama Veda (Veda of melodies) and Indian classical dance. There were many learned women Gurus (teachers) and they were given the same status and honour given to men Gurus (teachers). Among them were Rishi Gargi Vacaknavi, the daughter of Vacaknu; Pathyasvati (who was given the title of Vaak means the Goddess of Learning), Rishis Vishvavara, Ghosha and Apala. In the Brhadaranyaka Upanishad one of the persons asking grilling questions to Maharishi Yajnavalkya was none other than his virtuous wife Maitreyi and female Rishi Gargi.
Gruhasta Ashram (House holder or Family Man) The stage of Gruhasta Ashram (house holder or family man) starts with marriage. Both the wife and the husband live the life of house - holder following the dictates of the Scriptures. According to Hinduism, the institution of marriage is a sacred and divine relationship between a female and a male (Refer Appendix G Page Nos. 179 to 182). This relationship is meant for their life time (There is no divorce system in Hinduism). The Mantras of marriage, if properly cited during the marriage, have an everlasting effect of bondage of love, affection, mutual respect and caring for each other between the couple for a 57
lifelong commitment. The Mantras recited (taking vows) by the couple means sharing of equal duties and responsibilities for the fulfilment of three of the four Purusardhas i.e., Dharma (Religious merit), Artha (Wealth or worldly possessions) and Kama (Desire). It is the individual responsibility and duty to fulfil the fourth Purusardha i.e., Moksa (Liberation). However, as per Hindu philosophy a wife gets 50% of her husbands Punya Phalas (fruits of good actions) because a wife encourages, supports, cooperates and assists her husband to perform such Punya Karmas (good actions). The rituals during the marriage ceremony aim to bring the couple and their families together to understand each other for a lifelong relationship. The growing menace of dowry system in a sacred and divine institution of a marriage is the darkest blot. Presently such a sacred and divine institution of marriage has been made a commercial transaction where pure love is lost sight off between the couple instead desire, passion and lust prevail. A house holder, who performs his daily duties with his mind completely attached to Me, remains unentangled in house hold life and attains Divine Bliss (Bhagavata 4: 30: 19). Important aspects during Gruhasta Ashram are as under: Daily worship ritual called Agnihotra (means offering (sacrifice) to the Fire). Fire being the purest is considered as God and courier of all sacrifices. Study Vedas regularly to gain True Knowledge. Earn an honest livelihood. Practice hospitality. Raise the children with love and affection. Teach them noble qualities. Honour elders. 58
Be charitable to the poor. Take care of your parents and other relatives living with you. Treat women with honour, respect and make them happy. In other words of Manu Swayambhuva Where female relatives live in grief, the family will soon perish and the family where they are happy ever prosper. Husband and wife are expected to observe absolute fidelity. It is the duty of both husband and wife to create a happy atmosphere at home. As per Manu Swayambhuva Everlasting happiness will be assured in that family where husband is pleased with his wife and the wife with her husband. Such family is an Ideal Home and loving environment for the children to grow. Wife is called Ardhangini means half of the husbands body. She is also called Saha-dharma-Charini means partner in Spiritual life. Both the husband and the wife are expected to help each other in their Spiritual growth and their ultimate goal of God - realization. (Note: Refer Vyaktigata and Parivarika Dharma Page Nos. 46 to 49 including their Note and also Page Nos. 153 and 154).
Vanaprasta Ashram (Semi Retired period) Vanaprasta Ashram is meant for practicing detachment from this material (Mayic) world and attachment to God, acquiring Tattva Jnan (Knowledge of Reality) and pursuing Atma Jnan (Self Realization). As per Hindu Scriptures people who attain the age of 60 years (by then it is expected that their 59
children are grown up, married and settled in their lives) are to take up (along with wife) Vanaprasta Ashram (semi retired life). During Vanaprasta Ashram they are required to detach from the material world and attachments and lead simple life with barest minimum food and necessaries just to maintain their physical body and pursue their Spiritual growth with the ultimate goal of attainment of Moksa (Liberation).They are not repeat not supposed to interfere in the personal lives of their children and relatives. If they are asked for any advice, then only they may advise what is right and what is wrong and nothing else. They should not expect that their advice is followed.
Sannyasa Ashram (Monk) Sannyasa Ashram (Monk) is withdrawal from such worldly activities endowed with passion/attachment and following Nivrtti Marg. He not only gives up Karma Phalas (fruits of actions), but also gives up Kartruttva Bhav (i.e., I am the doer notion) and pursues for Brahma Jnan (God-Realization) (Narada Parivrajaka Upanishad 4: 1 to 14 and 5: 1 to 15; Sannyasa Upanishad 1: 1 to 3 and 2: 1 to 21).
Women as per Hinduism Hindu society respect women. Hindu girls had the right to marry the men of their own choice through Swayam Vara (means self selection of the groom). It is the mother, sister, wife or daughter who really used to rule the family with her pure love, affection, kindness, purity, chastity and selflessness. Her love is superior to any other forms of worldly love. Hindu society never tolerates any insult done to a mother, sister, wife or daughter. In Hinduism, the Supreme God is looked upon as 60
Divine Mother - Lalita (superior to three Murthies i.e., Lord Brahma, Lord Vishnu and Lord Shiva). Also Goddess Saraswati (represents Knowledge), Goddess Lakshmi (represents Wealth) and Goddess Parvati (represent Shakti or Power) are the highest respected Deities for Hindus. Three Murties cannot perform their respective duties without them. As per Manu Swayambhuva Where women are honoured, there the Gods are pleased. But where they are not honoured, no sacred rite yields rewards (Manu Smriti 3: 56). When a girl is born in a family, she is considered as Goddess Lakshmi (Goddess for Wealth) has taken birth in their home. Parents used to get maximum happiness during the growth (childhood) of their daughter and because of their happiness they used to prosper. Hindus consider Kanyadana (Kanya means unmarried girl and Dana means donation, meaning giving away (donation) of the daughter in marriage to the groom, a ritual in Hindu marriage) as the greatest and highest sacrifice (donation) than any other material sacrifice (dana). As the time passed and Virtues (qualities of Sattva Guna) diminished people started considering, due to their selfish attitude (domination of Tamo Guna qualities), the birth of a girl as a burden (as they have to grow the child, educate her and spend for her marriage and finally after the marriage she goes to another family) compared to the birth of a boy as he would earn and look after the parents during their old age. Even the mother and other women relatives also have similar feelings, which is an utter disgrace to their own gender. In certain Rajput families they consider the birth of a girl as a disgrace (due to their inflated ego and domination of Rajo Guna qualities). (There is a requirement of change of attitude in Hindus in this regard).
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Hindu way of Life (Samskaras) Dharma (Virtue) and Spiritual progress are the main objects in Hindu way of life. The following Samskaras are important occasions in a Hindu family which are celebrated with enthusiasm: Garbhadana: Consummation of marriage. Pumsavan: First sign of conception of wife. Seemantam: Parting of hair of expecting mother (7th month of pregnancy). Jata Karma: First breast feeding to the child by mother. Nama Karana: Naming of child (11 th day after the birth). Nishkramana: Sun and Moon are shown to the child. Annaprasana: Child is given first solid food. Chuda Karana: First hair cut (leaving tuft) to the child. Karna Bhedha: Piercing of ears 7 th or 8 th month. Upanayanam: Tread Ceremony (for boys only) after 5 years. Afterwards studies of Vedas begin at Gurukula. Kesanta: After completion of studies, hair is cut and Gurudakshana is given. Samavartan: Returns home from Gurukula after studies. Vivaha: Marriage. Vanaprastha: Semi-Retired life, after children are settled. Sannyasa: Shedding all attachments before Death. Antyeshthi: Last rights after death. Note: As per Hindu customs there is no celebration at the time of birth of a child. The child, on birth, first cries which means that the Soul is unhappy to enter into this Mayic world (product of Maya) to undergo its Prarabdha Karma Phalas of sufferings and sorrows. (Example: A convicted persons unwillingness to enter a prison to undergo his jail sentence). 62
Hindu Rituals Hindu families observe the following rituals:- Building of a new house. Entering a new house. Attainment of puberty (for girls only). Sraddha (death anniversary). Note: Sraddha means ritual done with devotion. Rituals of death, funeral and Sraddha have a significant importance as per Hindu Scriptures. Dahana Kriya (disposal of the dead body by burning), the rituals done during the first thirteen days immediately after the death, then Masikas (monthly ceremonies during the first year of the dead), Samvastarika (rituals done for three days on completion of one year of the dead) and later yearly Ceremonies of the dead are very important Hindu rituals. Hindu Scriptures dealt these in detail and laid stress for performance of these rituals. By performing these rituals with devotion and love to their parents, their (Parents) blessings and good wishes will provide impetus for the well being of their children and also act as a shield against evil forces. Secondly one will be rid of his Pitru Runa (Debt to ancestors) (refer page No. 71). But it is pity that many Hindus, because of their ignorance, lost sight of these important rituals and offer lame excuses to avoid for the performance of such rituals.
Shodasa Puja (Sixteen Steps of Worship) Every Puja (worship) of any God has Shodasa (sixteen steps). Before commencement of worship of any God one should (a) Take bath; (b) Wear neatly washed clothes; (c) Lit Deepam (oil lamp) near Gods idol or image or photo picture; (d) First 63
pray to Lord Ganesha; (e) Then pray to ones own Guru (Spiritual mentor). Then one should follow the following sixteen steps of Puja (worship) of his/her choice of any God or Goddess: Dhyanam and Avahanam: Meditate and invoke the Deity into the idol or photo picture. Asanam: Offer a seat to God. Padhyam: Wash Gods feet with water. Argyam: Offer water to God to wash His/Her hands. Achamanam: Offer water to God to drink. Madhuparkam: Offer silk cloths to God. Abhishekam: Give bath with Pancha Amrutams to God. Vastram: Offer dress to God. Yajnopaveetam: Offer sacred thread to God. Gandham: Offer sandalwood powder/paste to God. Pushpam: Offer flowers and flower garland to God chanting His/Her various names and virtues. Dhoopam: Lit Agarbatti (incense sticks) and show to God. Deepam: Offer lighted lamp to God. Naivedyam: Offer food (fruits or cooked items) (in-between offer water to Him/her to drink). Tamboolam: Offer beetle leaves to God. Neeranjanam: Light camphor and show to God.
Atma Pradakshanam: Go around yourself and prostate before Him/Her (indicating ones absolute surrender to God subduing ones Ahamkara (Ego) i.e., false identification of the Soul with the body due to Avidya (ignorance)). Note: After the above sixteen steps of Puja (worship) of God one should first offer Prasadam (food offered to God as Naivedya) to others and then eat that Prasadam as Gods gift.
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Hindu Festivals There are many Hindu festivals observed by various regions and some of them slightly vary from region to region but the central theme of either material prosperity or spiritual enlightenment remains the same. Over the period many forgot the main central theme of these festivals and attribute different stories and follow different customs and ways of observing these festivals. Since Hindus follow Lunar/Solar calendar the days of these festivals vary from Gregorian calendar (which is commonly used all over the world). Some of the important and major Hindu festivals are as under: Bogi or Lohri: This festival is celebrated on 13 th Jan in honour of Lord Indra (King of Celestial Gods and also God of clouds and rain), for sufficient rains for the abundance of harvest and prosperity of the land. Makara Samkranti: This festival is celebrated on 14 th Jan, the day Sun enters the Sign of Makara (the first sign of a new year and also the first day 90 degrees of Sun rays crosses equator from Southern to Northern hemisphere). It means end of winter season and starting of harvesting season. Maha Shivaratri: This festival falls in Feb Mar. At midnight Lord Shiva appeared in the form of a pillar of fire (Lingodbhavam) to Lord Brahma and Lord Vishnu to establish Nirguna, Nirakara Brahman (as Linga) and Saguna, Sakara Brahman (as human form of Lord Shiva) as one. This day is celebrated by performing marriage ceremony to Lord Shiva and Goddess Parvati. Holi: This festival falls in Feb Mar. Demon King Hiranya Kasipu, who demanded everybody to worship him but his own son Praharada, became an ardent devotee of Lord Vishnu (whom Hiranya Kasipu treated as his number one 65
enemy). So Hiranya Kasipu wanted his son Praharada to be killed. Hiranya Kasipu asked his sister Holika, who had a boon of immunity from fire, to enter a blazing fire with Praharada. Praharada was saved from fire by Lord Vishnu and evil minded Holika was burnt to ashes. Holi festival is celebrated for the victory of good (Praharada) over evil (Holika) and triumph of devotion to God. Yugadi or Ugadi: Yuga means epoch or era and adi means starting point. Yugadi falls in Mar Apr. It is the beginning of the first day, the first month of a new year and also the day on which Lord Brahma (God of Creation) started Creation of this Universe. Vasanta Navaratri: Vasanta means spring and Navaratri means nine nights. This festival falls in Mar Apr. This festival starts with the beginning of spring season (important solar and climatic junction) and climaxes on Sree Rama Navami. During Navaratri festival period of nine days, the energy (Shakti) aspect of God in the form of Universal Mother, commonly referred to as Devi, is invoked for the protection from evil and also either for material prosperity or for spiritual enlightenment. Sree Rama Navami: This festival is celebrated on the birth anniversary of Lord Sree Rama who is an embodiment of all virtues and the incarnation of Lord Vishnu. This festival falls in Mar Apr and celebrated by performing marriage ceremony to Lord Rama and Goddess Sita. Sree Krishnastami or Janmastami: This festival is celebrated on the birth anniversary of Lord Sree Krishna, Supreme Personality of all Personal forms of God, an incarnation of Lord Vishnu. This festival falls in Aug Sep. Ganesh Chaturdhi: This festival is celebrated on the birth 66
anniversary of Lord Ganesha. This festival falls in Sep Oct. Lord Ganesha is widely worshipped as the God of Knowledge, Wisdom, Prosperity and Good Fortune and also for removal of all obstacles for prosperity. Sharad or Sravana Navaratri or Dashara or Dussehra: Sharad or Sravana means autumn and Navaratri means nine nights. Dashara (means ten days) became Dussehra in popular parlance. This festival falls in Sep Oct. It signifies the beginning of autumn or winter season (an important solar and climatic junction). Navaratri (nine nights) with the addition of next day i.e., Vijaya Dashami, which is its culmination became ten days festival. On all these ten days various forms of Divine Mother, Goddess Durga (Mahisha Asura Mardini means who killed demon Mahisha) a Divine manifestation of Shakti (Energy or power of God), are worshipped with devotion for protection from evil. Diwali or Deepavali: Diwali or Deepavali means row of lamps. Diwali marks the return of Lord Sree Rama to His kingdom Ayodhya after defeating and killing demon King Ravana. This festival falls in Oct Nov. This festival of lamps signifies the triumph of good over evil. Lamps dispel darkness and bring light which makes everyone to clearly see and know things around. Awareness of Inner Self (Atma Jnan), the knowing of which dispels all ignorance and removes all obstacles, awakening the individual to ones true nature of transcendental reality. With Self Realization (Atma Jnan) one attains Universal Compassion, Love and awareness of oneness of all beings/things (higher Knowledge) which brings Ananda (Bliss, Joy and Peace).
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Joint Family System According to Hindu way of life joint family system is a great opportunity to subdue the Arishad Vargas (i.e., Desire, Anger, Greed, Passion, Ego and Selfishness). This system leads to mutual love, respect, understanding, self-sacrifice, mental peace, harmony and happiness and a great strength of unity. It also provides congenial atmosphere and opportunity for the children to develop and grow with a balanced personality under the guidance of the elders in the family. Unfortunately, lately with the decline of religious and spiritual attitude and attracted by the influence of western culture with materialistic values resulting the growth of the above mentioned Arishad Vargas, this joint family system is breaking down. Further these days grown up children feel that looking after their aged parents as a burden, is really a shame and pity to Hindu social fabric (Hope they do not get similar treatment from their own children).
Hindu Food A traditional Hindu family observes food habits prescribed in Manu Smriti and other Hindu Scriptures. Food plays an important and major role in all living beings (Taittiriya Upanishad 3: 2). Universe and nature is evolved from Maya. So all plants and the food the plants produce contain the three Gunas (evolutes of Maya). Food contains energy, matter and Gunas (Sattva, Rajas and Tamas) in subtle form. After digestion of food, energy is supplied into the blood system, matter goes out as waste and Gunas are absolved in Manas (Mind). So living beings mind, thoughts and actions depends on the percentage of Gunas absolved by the Mind. As is the food, so is the mind. Few food items mentioned below against each Guna contain higher percentage of that particular Guna (Bhagavad Gita 17: 8 to 10). 68
Sattvika (pious) Food: Augments vitality, intellect, health and happiness. Cow milk (and its bye products i.e., butter and Ghee), fresh green vegetables and leaves (edibles), fresh fruits and juices, almond, cashew nuts, raisins and grains etc. Rajasika (passionate) Food: Causes suffering, grief and sickness. Bitter, sour, saltiest, pungent, dry, very hot, alkaline, scorching, other than cow milk, pulses, condiments, tamarind, lemon, onion, garlic, ginger, spices, eggs, fish and white meat etc. Tamasika (violent) Food: Causes drowsiness, sleep and violence. Half cook, half ripe, over ripe, insipid, putrid, fermented, off season fruits and vegetables, all stale food (1 hours after preparation or cooking of food is considered as stale), frozen, defreeze, processed and tined food and red meat etc. Preparation of food also plays an important role. The following points should be kept in mind while cooking and serving the food. Cooking should be a slow process, though time consuming, and should not be quick with high flames or oven (microwave) heating etc. While cooking and severing the food a persons thoughts, feelings and purpose also go into the food, in subtle form. Food should never to be prepared for the purpose of self consumption. After preparation of food, first it should be offered to God (whom so ever one believes) and then to 69
the guests, birds, animals and creatures (for the purpose of ecological balance) and whatever is left is to be served as Prasadam (Gods gift) to the family members (children, parents, elders and then to self in that order) (Bhagavad Gita 3: 13 to 15; 4: 31). Salt should never to be served to add later for the individual requirements (whatever salt was used while cooking should be final). One should eat only up to the stomachs capacity, then 1/4 th is to be filled with water and the remaining 1/4 th
should be left empty (for the circulation of air and proper digestion). The food one eats should be considered as Yajna (a sacred sacrifice to the Soul inside the body and to the God that resides in the Soul) for the sustenance of the body (which is the temple of God) and not to just enjoy and fill the stomach. In this Yajna (sacred sacrifice) the mouth is considered as Yajna Kundam (place of sacred sacrifice), the hunger in the stomach is considered as Agni (sacred fire) and the food that goes into the stomach is considered as the Havis or Havya (oblation i.e., material of sacred sacrifice) (Bhagavad Gita 9: 27). One should not eat food while standing (buffet type of eating). One should never get up while eating. One should never pass adverse comments about the taste of the food and its preparation. One should never get angry while eating. If this process is observed the energy the body gets and the Gunas the Manas (Mind) absolves get purified and becomes Divya (Divine) and become fit and eligible for the Spiritual enlightenment. Pancha Runas (Five Debts): All forms of life belong to one 70
ecological system and they are interdependent. God (Creator) upholds eternal moral order. As per Manu Smriti (3: 118) every human being is indebted to the following and without repaying these debts, no Soul (Jeevatma) can attain Liberation. These debts can be repaid by following Pravrtti Marg and performing Yajnas and Nitya Karmas (daily rituals/duties) as laid down in Scriptures during Gruhasta Ashram only (Refer Page Nos. 57 to 59 and 153 and 154):- Deva Runa (Debt to God): Because of God the Universe (Sun, Moon, Space, Air, Fire, Water and Earth etc.) came into being. Because of the Universe every living being is surviving. Thus everyone is indebted to God (Bhagavad Gita 3: 11 and 12). Rishi Runa (Debt to Sages): Rishis gave knowledge as to how one has to live in this world and attain Liberation. So is the debt to Rishis. Pitru Runa (Debt to ancestors): Because of ancestors (parents) every being has come into existence. So every being is indebted to their ancestors. Manava Runa (Debt to mankind): Human being cannot survive alone and is dependent on other human beings. Hence the debt to mankind. Bhuta Runa (Debt to sub-human beings): Ecological system is maintained and balanced by sub - human beings and hence debt to them.
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Vedas Veda means Knowledge. Vedas are Revealed Eternal Divine Truths. Vedas are Apourasheya (not human mind creation), Shabdadmika (sound based i.e., not book based), Aloukika (beyond the understanding of human mind and senses) and Pramana (valid means of knowledge). Vedas are known as Shrutis means oral citations (in those days there was no writing down and reading). The Eternal Divine Knowledge contained in the Vedas was in the abode of Brahman (God) and protected by Him. Brahman at the time of Creation revealed this Eternal Divine Knowledge to Lord Brahma (God for Creation of this Brahmanda) (Bhagavad Gita 3: 15 and 17: 23). Lord Brahma revealed this Eternal Divine Knowledge to the Rishis and Sages at the time of Creation of this Brahmanda (Bhagavata 3: 12: 37). Those Rishis and Sages from time to time revealed that Knowledge to the people on this Earth planet. Bhagavan Veda Vyasa separated and reorganised all of them just before 3102 B.C.E. They are (a) Rg Veda (21 branches), (b) Yajur Veda (109 branches), (c) Sama Veda (1,000 branches), and Atharva Veda (50 branches) (Bhagavata 1: 4: 20). There are a total of 1,180 branches having approximately 1,00,000 verses. But now a days only 20,379 verses in total are available. The primary aim of the four Vedas is to propound the reality of God which is the supreme goal (duty) of life (Bhagavad Gita 15: 15). Vedas contain highest Eternal Divine Truths that can lead a Soul to God - realization. Satyam Eva Jayate means Truth alone conquers (Mundaka Upanishad 3: 1: 6). It is the motto inscribed on the Indian national seal. Vedas have four sections. They are as under: Mantra or Samhita: It is metric texts of hymns, prayers, benediction, sacrificial formulas and chants. It relates to 72
Yajnas (sacrifices) and Vedic rituals in the praise of Celestial Gods. All the Vedic hymns inspire a person towards God. This section is mainly for Brahmacharya Ashram (student period). Brahmana: In Brahmana section there are 1,180 branches. The Brahmana section of each Veda is explanatory part and describes the details of the actual performance of the Yajnas (sacrifices), directions, meaning, connected themes and comments for the performance of sacrificial rituals for various almighty forms of God. Out of 1,180 branches only few are now available (Aitareya, Taittiriya and Kausitaki etc.). This section is for Gruhasta Ashram (house - holder period). Aranyaka: Out of 1,180 branches of Aranyakas only few full branches are now available. Aranyaka contain Paramardhika Satyas which is the final essence of the Vedas and explains about God, His supremacy, to renounce the worldly attachments and surrender to God to attain His Grace and realize Infinite Eternal Divine Bliss. This section is Upasana (Devotion) or Sadhana (Practice) based and is meant for Vanaprasta Ashram (semi retired life period). Upanishad: Upanishad contains spiritual interpretations (essence) of Mantras or Samhitas at the end and hence they are also known as Vedanta. Out of 1,180 Upanishads related to the 1,180 branches of the Vedas about 200 Upanishads only are presently available. Upanishads deal with Loukika (worldly) as well as Aloukika (God) details revealing ultimate spiritual truths and ways to attain Liberation. (This total collection is called the Vedas) 73
Purusardhas (Ends of Human pursuit) Vedas contain highest Divine Truths that can lead a Soul (Jeevatma) to God. The following are Purusardhas (ends of human pursuit) (Bhagavata 1: 9: 26 to 28): Dharma (Religious Merit): Consists of moral and ethical duties (Training in Self control and Self sacrifice). Artha (Worldly Riches): Acquisition of worldly wealth or possessions through honest means just for basic needs. Kama (Sensuous Enjoyment): To satisfy the desires of the senses through sense organs through right means. Moksa (Final Beatitude or Liberation): To realize, the ultimate goal of attainment of God - realization and, with His Grace, Infinite Eternal Divine Bliss. Rg Veda Rg Veda means Veda of Adoration. It is Veda of Hymns. Its Chief Deity (Adhi Devata) is Lord Brahma. Gotra is Atreya. Chandas (prosody) is Gayatri. It has five divisions (a) Ashwalayani, (b) Sankhyani, (c) Shaakala, (d) Paushala and (e) Mandukeya. It explains virtues of Devas (Demi-Gods) and songs of praise consists a total of 10,600 verses (arranged in 10 mandalas means sections) for Gods like Indra (King of Swarga Loka i.e., Heaven), Agni (Fire) and Varuna (Rain) etc. A hymn has three basic parts. The first part is an exhortation, the second part is the praise of the deity in the form of prayer and the third part is a special request. Rishi Paila, a disciple of Bhagavan Veda Vyasa, learnt Rg Veda. The religion (Faith) explained in Rg Veda can be called Brahmanism or Vedism. It consists worshipping all the powers of Nature such as Sun (Surya), Moon (Soma), Fire (Agni), Air (Vayu) and Water (Varuna) etc., for the prosperity of 74
Nature. The most important aspect of Rg Veda is the Cosmic order named Rta (Rta means Cosmic and sacred order) an ultimate and harmonic structure of reality. Later, this Cosmic order Rta, came to be known Dharma or Sanatana Dharma or Righteousness. Dharma became not only the Universal Law, but also the Moral Law of Hinduism. Performance of Yajna (sacrifice) pleases the Heavenly Gods, who then bless the sacrificer. One of the most important Yajna (sacrifice) in Rg Veda is the Soma Yajna (sacrifice). Soma is an essence prepared from an herbal plant. Among all the Gods, mentioned in the Rg Veda, Rudra (Lord Shiva) is the most important. The popular caste system (Varna) is also referred in it. There are also references to transmigration of Souls from body to body. It also deals with rituals like, marriage and cremation of the dead etc., (but not birth). Yajur Veda It is Veda of liturgy. Its Chief Deity (Adhi Devata) is Lord Shiva (Rudra). Gotra is Bharadwaja. Chandas (prosody) is Trishtup. Yajur Veda contains Knowledge of rituals and sacrificial formulas. It has 1,975 verses (in 40 chapters). Rishi Vaisampayana, a disciple of Bhagavan Veda Vyasa, learnt Yajur Veda. It explains the rules how to perform all rituals (priestly hand-book) i.e., how to make an altar etc. Yajna (sacrifice) is the most important aspect of this Veda. Yajur Veda has two branches i.e., (a) Krishna or Black and (b) Shukla or White. Human beings are inspired to translate good thoughts into actions. Yajur Veda inspires human beings to walk on the path of Karma (actions). That is why it is also referred as Karma-Veda. The first incantation of Yajur Veda commands us to perform actions, 75
which reads as follows: DEVO VAHA SAVITA PRAPRAYATU SHRESHTAMAYA KARMANE! (Means O, Creator of the Universe inspire us to perform great deeds). Sama Veda Sama means melody. It is Veda of Chants and Knowledge of Melodies. Its Chief Deity (Adhi Devata) is Lord Vishnu. Gotra is Kasyapa. Chandas (Prosody) is Jagati. Rishi Jaimini, a disciple of Bhagavan Veda Vyasa, learnt how to chant Sama Veda. The Indian classical music originated from Sama Veda. It consists of 1,875 verses in 21 chapters. This Veda is also based on Rg Veda. The verses from Sama Veda were sung by Rishis when Soma Yajna (sacrifice) was performed. To some extent, much of this Veda is repetition of Rg Veda sung in melodious format. Invocations in this Veda are addressed to Soma (Moon), Agni (Fire) and Indra (King of the Celestial abode). Chandogya Upanishad is one of the supplementary treatises of Sama Veda. Atharva Veda Atharva Veda means the Veda of Wise and the Old. It has a large number of magic formulas. Its Chief Deity (Adhi Devata) is God Indra. Gotra is Vaijnana. Chandas (Prosody) is Trishtup. It contains 5,977 verses in 20 chapters. Rishi Sumantu, a disciple of Bhagavan Veda Vyasa, acquired proficiency in Atharva Veda, known as Brahma Veda. It is used as a manual by the chief sacrificial priests and the Brahmins for performance of various Yajnas (Sacrifices). Atharva Veda contains many magic formulas and incantations. It has poems, glorifying the curative powers of herbs and waters (for diseases), importance of Sanskrit letters and power and energy contained in them, relating to sins 76
and their atonements, about errors in performing rituals and their expiatory acts and philosophical issues etc. Maha Vaakyas (Great Sentences/Statements) The important message in the Vedas is Everything and Every being is Divine. Divinity, present in everything and every being, when fully manifest become God-realized Soul i.e., attains Moksa or Liberation. God is equally present everywhere, but not equally manifest. Stones, trees, creatures, humans, angels and deities are at different stages of manifestation of the same Godhead. Divinity is the True Self of a Soul. Vedas Maha Vaakyas speak of the Divinity of every Soul is the nature of God. They are as under:- Prajnanam Brahman (Aitareya Upanishad 3: 1: 3) It means All knowing pure Knowledge is God. He (God) became all (World). Intelligence is the basis of all existence and ultimate Reality. The world is established, supported and guided by intelligence. Brahman (God) is intelligence. When this ultimate and eternal Divine Truth (Supreme Knowledge) is realized, Maya (ignorance) melts in the fire of Knowledge. Then the Atma realizes and identifies itself with God (Brahman). Aham Brahmasmi (Brhadaranyaka Upanishad 1 or 3: 4: 10) It means I am Brahman. I means the Atma (not body) is part (ansh) or reflection of or same as Brahman (God). Only God-realized masters can experience this oneness of Atma and Brahman. All of us find it difficult to overcome delusion (due to Maya) which makes us believe that I am the body, this body is mine. I am doer (doer ship 77
notion) due to ignorance. If this ignorance is removed by True Knowledge then Atma is nothing but Brahman (God), who became all and this entire Universe. Tat Tvam Asi (Chandogya Upanishad 6: 8: 7) It means That art thou. What I am, that is He (God); what He (God) is, that am I. I, means the Atma, is Brahman (God). Brahman alone is real. The subtle essence of the entire world is the Atma (Self). As long as the Atma is under the bondage of Maya, the Soul (Jeevatma) cannot realize this reality. Ayam Atma Brahman (Mandukya Upanishad - 2) It means This Atma is Brahman. The subtle essence is the Atma which is real. The Soul (Jeevatma), which is deluded by its past and present Karmas (actions), forgets that it is none other than the Paramatma (Brahman). Knowledge or realization of ones own identity with God is Moksa (Liberation).
Note: Atma is Ansh (eternal fragment of or same as) of God. God lives within Atma. God gave, Tatasta Shakti or Jeeva Shakti (Soul power) which is affiliated to Cit Shakti (consciousness power) of God, to Atma. With that power only Atma activates the body it enters. Everything is nothing but God. So Atma (i.e., I) is same as or nothing but God. Vedangas Vedangas, means limbs of Vedas, are subsidiary science to Vedas. One should first study and understand Vedangas, the science and rules dealing with the sacrificial acts, to enable to understand Vedas. There are six Vedangas on the following 78
technical subjects (Mundaka Upanishad 1:1:5; Bhagavata 3:3:2): Siksa (Phonetics): Study of vocal sounds corresponding to pronunciation. Vyakaranam (Grammar): Study or rules of language (here Sanskrit) inflections and other means of showing the relation between words. Chandas (Prosody or Meter): Science of versification (study of speech rhythms). Niruktam (Etymology): Explains the meaning of Vedic words. Jyotisam (Astronomy): Science of celestial bodies. Kalpa Sutras: Rituals, Ceremonials and Sacrificial acts.
Upa Vedas The term Upa Veda means subsidiary Knowledge (Bhagavata 3: 12: 38). These Upa Vedas deal certain technical subjects. Upa Vedas are as under: Ayur Veda (The Science Medicine): It is medical science. It is associated with the Rg Veda. Dhanur Veda (The Science Archery): It is science of war. It is associated with the Yajur Veda. Gandharva Veda (The Science Music): It is science of music. It is associated with the Sama Veda. Sthapatya Veda (The Science of Architecture): The art of Architecture is associated with the Atharva Veda.
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Upanishads Upanishad means Sit down closely and devotedly. Upa means - near, Ni means down and Shad means - to sit. An Upanishad is a teaching taught by the Guru for which the disciple sits close to him because it is Shabda Pramana (Sound based). It is also called Vedanta means culmination of Knowledge (acme). They contain highly Paramardhika Satyas (Ontological Truths) of the Vedas in a dialog form, revealing ultimate Spiritual Truths, ways to realize them and help a person to realize the illusive charm of the worldly pleasures and attachments and teach that absolute devotion (Ananya, Nirantara Bhakti) towards God is the only way to attain Liberation and Infinite Eternal Divine Bliss with the Grace of God. They also contain Spiritual interpretations of the Vedas and regarded as their essence, thus they are known as Vedanta (means the end of the Vedas). So Upanishads are called Jnana Kanda (means the true Knowledge of the Vedas). Souls are under the influence and bondage of Maya (Cosmic power) since eternity. Due to the influence of Avidya (ignorance), every being has an inherent weakness of leaning towards worldly pleasures and attractions (which are temporary, limited and Mayic). So they keep on running after the mirage of illusive hope of receiving happiness (which is temporary) through sensual gratification, acquisition of wealth and egoistic attitude of name and fame in the world (again temporary and limited). Their life ends, but the search for happiness never ends because of never ending desires. The Upanishads reveal the form of God, who is beyond Maya and its wielder, and explain the ways of freeing oneself from the bondage of Maya and with the Grace of God to attain Infinite Eternal Divine Bliss (Taittiriya Upanishad 2: 7). Out of 1,180 Upanishads related to the 1,180 branches 80
of the Vedas about 200 Upanishads are presently available. Out of these 108 Upanishads contain Tattva Jnan (True Knowledge) for God realization (Muktiko Upanishad 1: 3, 6 to 8). Among them, the following Upanishads are called principal (Mukhya) Upanishads. They are: (a) Isa, (b) Kena, (c) Katha, (d) Prasna, (e) Mundaka, (f) Mandukya, (g) Taittiriya, (h) Aitareya, (j) Chandogya, (k) Brhadaranyaka and (l) Svetasvatara etc. Isa or Isavasya Upanishad Isa also called Isavasya Upanishad belongs to the Vajasaneyi School of the Yajur Veda. Its main purpose is to teach Isa (God) and God - realization and essential unity of God and the World, being and becoming. Its main teaching is Isa (i.e., Brahman) is pervaded in His entire Creation. Isa Upanishad covers Brahma Vidya (Knowledge regarding the nature of the Brahman), Upasana (Devotion) and prayer of the Upasaka (Devotee). It (God) moves and It moves not. God is farther than the farthest and at the same time nearer than the nearest. He is spread everywhere i.e., within as well as outside of all (5). He, who sees all beings in his own Self and his own Self in all beings, does not feel any revulsion (6). Knowledge and Ignorance -- He, who knows the two together, crosses death by ignorance and attains eternal life through knowledge (11).
Kena Upanishad Kena Upanishad belongs to Sama Veda. It deals with the Supreme Brahman, the absolute principle underlying the world of phenomena, and also the Supreme as God, Isvara. The 81
Knowledge of the Absolute, which secures immediate Liberation, is possible only for those who are able to withdraw their thoughts from worldly objects and concentrate on the ultimate fact of Brahman. The worshipping Soul gradually acquires the higher wisdom which results in the consciousness of the identity with the Supreme. Brahman is the ear of the ear, the mind of the mind, the speech of the speech, the breath of the breath and the eye of the eye. Give up the false identification of the Self with senses, sense organs and the mind (1: 2). Him (Brahman) the eyes do not see, the mind does not grasp, we neither know nor able to teach, different from the known and different is He from unknown (means difficulty in explaining the nature of Brahman) (1: 3). If God is not understood in this human life, it is irrevocable loss. Hence, seeing or seeking God in all beings, wise men become immortal on departing this world (2: 5).
Katha Upanishad Katha Upanishad belongs to Taittiriya School of the Yajur Veda. Vajasravasa, a poor and pious Brahmin hoping for Divine powers, performed Visvajit Yajna (sacrifice) which required giving away (donation) (dana) all his possessions. He donated only few old, feeble and barren cows. His son, Naciketas, feeling disturbed by his fathers action asked his father I too belong to you. To whom will you give me? When his father did not reply, he repeatedly asked and insisted. Vajasravasa got fed up and replied, I give you to Yama (God of death). Naciketas goes to the abode of Yama and finding Yama had gone out, waits there for 82
three days and nights unfed. Yama, on his return seeing Naciketas, offers him three boons in recompense for the delay and discomfort caused to Naciketas. Naciketas asked the following boons: Let me return alive to my father and my father should not be angry with me and accept me back with love -- Yama grants (1: 1: 10 and 11). Give me the Knowledge of fire sacrifice by which one goes to Heaven and gains immortality -- Yama grants (1: 1: 13 to 19). When a man dies some say he is dead and some say he is not. Please impart me this knowledge (i.e., Atma Jnan) (1: 1: 20). Yama said it is not easy to understand and even the gods were once puzzled by this mystery. Yama said to Naciketas to ask any other boon. But Naciketas refused any other boon and insisted to impart Atma Jnan to him. After testing Naciketas and knowing his fitness for receiving the True knowledge, Yama commented that a seeker of True Knowledge is rare among men and explained the great secret to Naciketas as under: The wise chooses the good in preference to the pleasant (1: 2: 2). He, who is filled with selfish desires and attracted by worldly possessions, becomes subject to the laws of Karma which leads him to repeated birth, death and rebirth (under the bondage of Maya) and under the control of Yama (1: 2: 6). Knowledge of Self, taught by a Sad Guru (true teacher), who has realized his oneness with Brahman, attains the Truth (1: 2: 8). Realizing through Self contemplation, that 83
Primal Person (God) seated in the heart of all and difficult to be seen, the wise leaves behind both joy and sorrow (1: 2: 12). The syllable Aum (OM) is Brahman (God) and everlasting spirit (1: 2: 16). Self is unborn, eternal, abiding and primeval (1: 2: 18). Smaller than the smallest, greater than the greatest Self dwells within the heart of all (1: 2: 20). The Self is not known by hearing, reading, intellect and instructions. Self is to be attained by the one whom the Self chooses (1: 2: 23). Self is not known by him who, has not desisted from evil ways, not he who is not tranquil, not he who has not composed/concentrated his mind can reach the Self through True Knowledge (1: 2: 24). Know the Self as the lord of a chariot, the body as chariot, the Buddhi (intellect) as the charioteer and the mind as the reins. The senses are the horses, the objects of senses are the paths and the Self, associated with the body, senses and mind, is the enjoyer (1: 3: 3 and 4). He, who has understanding, who has controls his mind and is ever pure, reaches the goal from which he is not born again. He, who has the understanding for the driver of the chariot and controls the reins of his mind, reaches the end of his journey i.e., that Supreme Abode of All Pervading (1: 3: 8 and 9). Beyond the senses are objects of senses. Beyond 84
the objects is mind. Beyond the mind is the Buddhi (understanding) and beyond the understanding is the great Self. Beyond the Self is the unmanifest (Maya). Beyond the unmanifest is the Spirit (God). There is nothing beyond this. This is the ultimate goal and the end of the journey (1: 3: 10 and 11). Mundaka Upanishad Mundaka Upanishad belongs to the Atharva Veda. It is in the form of questions and answers between Rishis Saunaka (who was in Gruhasta Ashram) and Angiras. This Upanishad states clearly the distinction between the higher Knowledge of the Supreme Brahman and the lower Knowledge of the empirical World. It is by this higher Knowledge (Wisdom) and not by sacrifices and worship that one can reach Brahman. There are two kinds of Vidyas (knowledge). (a) Apara Vidya is the all Vedas (4) and all Vedangas (6). (b) Para Vidya or Brahma Vidya is that Knowledge by which changeless reality (Brahman) is apprehended (1:1: 4 & 5). Brahman, who is all - knowing and all - wise, whose austerity consists of knowledge, from Him are born Lord Brahma (God of Creation) and the Universe (1: 1: 9). What is luminous, what is subtle than the subtle, in which are centered all the worlds and those that dwell in them that is the imperishable Brahman. That is the Truth, which is to be known (2: 2: 2). The Self within the body, light and pure, is attainable by truth, by austerity, by right knowledge and by constant practice of chastity (3: 1: 5). Those, who are free from desires, worship the Person (God), pass beyond the seed (of rebirth) (3: 2: 1). 85
Mandukya Upanishad Mandukya Upanishad belongs to Atharva Veda. It is an exposition of the principle of AUM (OM) as consisting of three elements A, U, M which refers to the three states of waking, dream and dreamless (deep) sleep. The Supreme Self (Paramatma) is manifested in the manifold Universe in its gross, subtle and casual aspects/forms. The above three states and threefold time of past, present and future as well as the fourth state unmanifested Absolute i.e., Transcendental Consciousness is the only syllable A U M (OM) (Verse 1). The syllable A U M, is the symbol of Brahman. This Self is Brahman which has four quarters (Verse 2). The first quarter is Vaisvanara, whose sphere (of activity) is the waking state, who cognizes material objects. This state leads all creatures of the Universe in diverse ways of enjoyment of various material objects (Verse 3).
The second quarter is Taijasa (means conscious of internal i.e., inward movement or mental state) is dream state, who cognizes internal objects. In this state one experiences mental state dependent on the predispositions left by the waking state experiences and fashions its own world in the imagining of the dreams (subtle form) (Verse4).
The third quarter is Prajna (means pure wisdom) whose sphere (of activity) is deep sleep. In this state conscious has no perception of either external or internal objects, hence no desire and no thought/dream whatsoever, and enjoys peace. In deep sleep, in the absence of duality i.e., external self (perception) and 86
internal self (imaginative), all impressions have become one; only Knowledge and Bliss remain. It is the state of Knowledge of conceptual Self. The Self, liberated from empirical world leads to the final state of union with Brahman (God) and consciousness realizes (enjoys, experiences) Bliss and Peace (Verse 5 and 6). The fourth quarter is Turiya (transcendental consciousness means Atma or Self) is to know the Self, the deepest essence of the Soul, the image of Godhead. In Turiya (i.e., Brahman) there is objective consciousness and hence there is permanent union with Brahman (God) (Verse 7) (Also refer Brhadaranyaka Upanishad 4 or 6: 3: 19 to 29). Self is the nature of syllable A U M (OM) (Verse 8). A represents Vaisvanara (waking state). He, who knows this, obtains all desires (Verse 9). U represents Taijasa (dreaming state). He, who knows this, exalts the continuity of knowledge in his family and knows Brahman (Verse 10). M represents Prajna (deep sleep). He, who knows this, knows all and also merges in himself. This Aum is the very Self (Verse 11). The fourth, which cannot be written or spoken (beyond description) and hence has no syllable i.e., element, represents Turiya (transcendental consciousness). He, who knows it, thus enters the Self (God) with his Self (Atma) (Verse 12).
Taittiriya Upanishad Taittiriya Upanishad belongs to the Yajur Veda. It deals with the Knowledge of the Supreme Self (Paramatma-Jnan) and Creation of the Universe. 87
A U M (OM) is the symbol of both Brahman and Isvara (1: 8: 1). Conduct yourself as under. This is the command, teaching, instruction, worship and the secret doctrine of the Veda (1: 11: 1 to 6): Satyam Vada. Always speak Truth. Dharmam Chara. Always practice Virtue. Daily read teachings of the Scriptures. Do not cut the thread of the off-spring. Do not neglect the welfare and prosperity. Dont neglect the duties towards gods and fathers. Treat mother, father, teacher and guest as God. Your duties should be blameless (cheerful with unattached mind). Sacrifice (donate) plenty with faith, modesty, humility and sympathy. If there is any doubt regarding any deed (action) follow the great Souls. Satyam Jnanam Anantam Brahma. From God (Brahman), with His will, first Ether (Space) came into being, from Ether - Air (Vayu), from Air - Fire (Agni), from Fire - Water (Ap), from Water - Earth (Prithvi), from Earth herbs and food and from food - the person (2: 1: 1). Then by His mere desire to become many and be born the Universe was created. Then He entered it and He Himself became the Universe (2: 6: 1). Brahman is Bliss the essence of existence (2: 7: 1). Brahman is that from which the origin, continuance and the dissolution of the world comes is of Isvara who is world creator, sustainer and dissolver (3: 1: 1). Anando Brahmeti (God is Bliss). Beings are born from 88
Bliss, live by Bliss and enter Bliss when departing (3: 6: 1). Aitareya Upanishad Aitareya Upanishad belongs to Rg Veda. The purpose of this Upanishad is to lead the mind of the sacrificer away from the outer material ceremonial to its inner meaning. All true sacrifice is inward. There are three classes of men who wish to acquire wisdom. The highest are those who have turned away from the world, whose minds are freed and collected and who are eager for freedom. This Upanishad (Aranyaka 2: 4-6) is intended for them. There are others who wish to become free gradually by attaining to the world of Hiranyagarbha (interpreted as Golden Embryo or Womb or Lord Brahma). For them the Knowledge and worship of Prana (life-breath) is intended (refers Aranyaka 2: 1- 3). There are still others who care only for worldly possessions. For them the Meditative Worship is intended (Aranyaka 3). Before Creation all that existed was the One only (Brahman) and Brahman alone. Then the Brahman thought, Let me now create the worlds (1: 1: 1). He created Ambho Loka (Heaven), then Marici Loka (Sky), then Mara Loka i.e., Mortal World (Earth), then Jala Loka (world beneath the Earth) (1: 1: 2). Then He created guardians (human beings) (1: 1: 3) and then food for guardians (1: 3: 2). Then He thought, How shall there be guardians and I have no part in them? Without Me functions speech, breath, eyes, ears, skin, mind and generative organs? Then He thought, Let Me enter the Guardians (1: 3: 11). The door by which He entered is called Vidrti (Door of Bliss situated at the topmost of the brain i.e., Sahasrara) (He lives in the subtle form at three places i.e., in the eyes, throat and heart) (1: 3: 12). Its purpose is to lead the mind that all true sacrifice is inward. 89
Chandogya Upanishad Chandogya Upanishad belongs to the Sama Veda. This Upanishad deals with sacrifices and other forms of worship and chants. It discusses the problems of liturgy and doctrine such as the genesis and significance of Aum (OM). One should meditate and chant the syllable Aum (OM), the Udgitha (1: 1: 1). The essence of these beings (life) is Earth. The essence of the Earth is Water. The essence of the Water is plants. The essence of plants is human beings. The essence of human beings is Speech. The essence of Speech is Rg (Hymn). The essence of Rg is the Saman (Chant). The essence of Saman (Chant) is Udgitha. This is the quintessence of the essence, the Supreme, the highest - Udgitha (1: 1: 2 and 3). Both the life (breath) and the Sun are Udgitha (1: 3: 2). What is Udgitha is Aum (OM). What is Aum (OM) is Udgitha. The Udgitha is the yonder Sun and Aum (OM), for the Sun is continually sounding Aum (OM) (1: 5: 1). Ether (Space) is said to be the origin, support and end of all (1: 9: 1). This is the Udgitha the highest and the best. He, who meditates on Udgitha, the highest and the best becomes the highest and the best and obtains the highest and the best of the worlds (1: 9: 2). (Also refer Page Nos. 86 to 87 and 141 to 142). There are three branches of duty (a) Austerity: All 90
forms of pursuit of Self control and sacrifice, (b) Brahmacaryam (Control over the body) and pursuit of sacred wisdom and (c) Dwelling in Guru Kula (teachers residence) and Guru Seva (service to teacher). All these attain to the worlds of the Virtuous (2: 23: 1). In this Upanishad, Brahman (God) and Self (Atma) or Jeevatma (Soul) have been explained as under: Tat Tvam Asi. THAT ART THOU. What I (Atma) am, that is He (God); What He is, that am I (6: 8: 7). Everything is Brahman. Brahman, who dwells within the heart of this body (Self), should be sought after and one should desire to understand (8: 1: 1 and 2). It is as large as the Universe outside; even so large is the Universe within the lotus of heart. Within It are Heaven, Earth, Fire, Air, Sun, Moon, Lightening and Stars. What is in the macrocosm is in this microcosm (8: 1: 3). It is the true city of Brahman, untouched by age, death, desires are contained, free from sin, old age, death, sorrow, hunger and thirst (8: 1: 4 and 5). Prajapati (President of Gods kingdom) explains to Indra (King of Celestial abode) the highest Truth of the Self (Atma Jnan). He who has found out and understands that Self obtains all the worlds and all desires (8: 7: 1). This body is mortal (gripped by death). But within this dwells the immortal Self (8: 12: 1). This Self, when associated with the consciousness in the body (causes desires), is 91
subjected to pleasure and pain. So long as this association continues freedom from pleasure and pain cannot be found. Rising above physical consciousness and when this association ceases, knowing that the Self is distinct from the senses and mind, pleasure and pain ceases, one rejoices and is free (8: 12: 6). He, who concentrates all his senses in the Self, who practices non - hatred towards all creatures and who behaves thus throughout his life reaches Brahman and does not return to this world again (8: 15: 1). Note: 1. As per Jagadguru Adi Sankaracharya Brahman and Atma are identical (Advaita Philosophy). 2. As per Jagadguru Ramanujacharya Brahman and Atma are inseparable but not identical (Vishistadvaita Philosophy). Brhadaranyaka Upanishad This is one of the earliest and longest Upanishad. This Upanishad expounds the teachings of the basic identity of the individual Self (Atma) and the Universal Self (Brahman), philosophical justification of the teachings and certain modes of worship and meditation (i.e., Upasana Sravana (hearing), Manana (logical reflection) and Nidhidhyasana (meditation)). One of the teachers of this Upanishad is Maharishi Yajnavalkya. This Upanishad discusses multiple Gods and finally states that there is only one Truth and that is Atma. It also explains God as 92
Brahman (Paramatma). It states that the Atma is only a reflection of the Brahman. Everything in this world has a name, form and activity. The Absolute is the manifestation of these three aspects. One of the most popular prayers of Hindus, which is from this Upanishad (1 or 3: 3: 28) (Note: First two chapters of this Upanishad are not published. Some books write 3 rd
chapter as 1 st . So the chapter numbers may differ in different books) is as under: Asato ma Sad gamaya means - Lead me from unreal to real Tamaso ma Jyotir gamaya means - Lead me from darkness to light Mrtyor ma Amrtam gamaya means - Lead me from death to immortality OM Shanthi, Shanthi, Shanthi means - Protect me with Peace, Peace and peace.
This Upanishad talks about the Self (perceiver) and organs of perception as under (3 or 5: 2: 2to 7):
When one breaths, one knows him as breath, When one speaks, one knows him as speech, When one tastes, one knows him as taste, When one sees, one knows him as the eye, When one hears, one knows him as the ear, When one desires desires, one knows him as the mind. You cannot see the Seer of seeing, You cannot hear the Hearer of hearing, 93
You cannot think Thinker of thinking, You cannot understand the Understander of understanding, He is Your Self which is in all things, Everything else is of evil and perishes (3 or 5: 4: 2).
Note: Svetasvatara Upanishad has not been covered separately here to avoid repetition since the important verses have already been mentioned/quoted in the book at various places.
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Smritis Smriti means to be remembered. They are Dharma Sutras and manuals of Code and Conduct for Hindus. There are 18 Smritis (Manu, Brihspati, Daksa, Gautama, Shankh, Parasara, Yajnavalkya, Vishnu, Atri and Yama etc.) There are over 30 Upa (subsidiary) Smritis (only few are available now). They are Narada, Garga, Baudhayana, Viswamitra, Skanda, Vyasa, Vasistha, Bharadwaja etc.). Change is constant in nature, so is religious norms. So Manu Smriti is applicable during Satya or Krta Yuga, Gautama Smriti during Treta Yuga, Shankh Smriti during Dwapara Yuga and Parasara Smriti is applicable during Kali Yuga (present Yuga).
Dharma Sutras (Law Books) Dharma Sutras give elaborate details about the conduct and the duties for the men of different Varnas (Castes) at different stages of life (Ashramas) and rights and duties of Kings. They deal with the rights and duties of women, judicial matters and describe penances for various sins. They also deal with religious matters such as purification and funeral ceremonies.
Manu - Smriti Of all the Dharma Sutras, Manu-Smriti, or the Code of Manu (Ethical Code) written by Manu Swayambhuva, who was the first Manu to assist Lord Brahma for the Creation during the first Manvantara of this Kalpa, is the most important. Manu means Patriarchal Earth Ruler. The Code of Manu is known as Manava Dharma Shastra. It comprises rites and ritual obligations encompassing proper conduct and the right way to lead ones life. The moral dimension of Dharma comes to the forefront and touches all aspects of life. 95
Manu wrote in Book 5 Women are to be honoured and adored who desire much prosperity. Where women are honoured there the Gods rejoice. Women should be protected by her father during childhood, by her husband during her youth and by her son during her old age. There were certain restrictions on women not to do certain things independently. Women, being weaker sex physically and emotionally, these restrictions were meant to give protection to women from evil (They may not be relevant for the present day women). Manu wrote Human beings obtain the life of plants (motionless) as a result of evil committed by the body, the life of birds and beasts because of the evil committed by the speech and the lowest form of life for the evil committed by the mind. Parasara - Smriti Maharishi Parasara is the grandson of Brahmarishi Vasistha, son of Shakti Muni and father of Bhagavan Veda Vyasa. Parasara Smriti, which is applicable during this Kali Yuga, endorses all the ideologies of human life which are capable of improving the life of common people. Paradoxes are the main features of human life during Kali Yuga irrespective of region, religion and society. In Kali Yuga irreligion is more powerful than the religion. So it is more necessary during this period than ever before to abide by the path of religion. There are 12 Chapters in Parasara Smriti. Chapter 1: Deals with the conduct of people of various Varnas (Castes) at various Ashramas (Stages of Life), hospitality and donations etc. Chapter 2: Deals with married life. Agriculture has been given importance keeping in view of increase in population. 96
Chapter 4: Deals with expiation for the sins arising out of evil deeds, duties of husband and wife etc. Chapter 10: Deals with sins of having illegal carnal relations with women other than his wife etc. Chapter 12: Deals norms of eating, earning money and decision of expiations etc. Puranas Purana means ancient or history which always appears as new. Puranas are post Vedic texts. Puranas are considered as fifth Veda (Bhagavata 3: 12: 39). They explain Vedas and Vedanta (Upanishads) (Chandogya Upanishad 7: 1: 4). Bhagavan Veda Vyasa revealed (dictated) 17 Puranas and at the end Bhagavata, which is known as Maha Purana. These illustrate the Truths of Vedas and Upanishads. Deeper Truths of Vedas and Upanishads are difficult and beyond the scope of understanding by most of the people. In order to present those Truths in an interesting and easily understandable manner Puranas were created with stories of history. Although these texts are related to each other, each one present a view of ordering the society from a particular perspective to propagate particular vision, whether it is focused on Lord Vishnu, Lord Shiva, Lord Brahma, Goddess Durga, Lord Rama and Lord Krishna or any other deities. There are 18 Puranas. To name few they are Agni, Bhagavata (on Lord Vishnu and Lord Krishna), Brahma, Brahmanda, (includes Lalita Sahasra Namam), Garuda, Linga, Markandeya (includes Devi Mahatyam which extols the virtues of Goddess Durga as Supreme Being), Narada, Padma, Skanda, Vayu, Vishnu etc. These Puranas are classified by the three aspects of Three Murties i.e., Lord Brahma, Lord Vishnu and Lord Shiva. They are also classified by the Gunas (qualities of Maya, material nature) i.e., Sattva Guna (Virtue), Rajo Guna (Passion) and Tamo Guna (Ignorance). Vedas 97
Knowledge alone is insufficient without Puranas Knowledge (Vayu Purana 1: 1: 180). With Purana Knowledge one is considered as completely Knowledgeable (Narada Purana 1: 92: 21). Purana Purusa is Narayana means Puranas are the body limbs of Lord Vishnu (Padma Purana, Adi Kanda 828). Srimad Bhagavata Mahapurana: Srimad Bhagavata Mahapurana is on par with the Vedas, revealed by Bhagavan Veda Vyasa for stabilizing Bhakti (devotion), Jnana (knowledge) and Viragya (dispassion). It has emanated from the essence of the Vedas and the Upanishads. Jnana Yajna (sacrifice in the form of knowledge) is the reading of Srimad Bhagavata Mahapurana (Bhagavata Mahatmya (Extracts from Padma Purana) Discourse 2: 60, 67 & 71). Bhakti (devotion) is the mother and her two sons are Jnana (Spiritual enlightenment) and Viragya (dispassion) (Bhagavata Mahatmya (extracts from Padma Purana) Discourse 1: 45). Lord Krishna infused all His glory and energy into Bhagavata and disappeared in the ocean of Srimad Bhagavata (Bhagavata Mahatmya (extract from Padma Purana) Discourse 3: 61). It consists of 18,000 Verses divided into 12 Skandas (books). Bhagavata is the fruit (essence) of the wish-yielding tree of Veda came from Parama Hansa Sukadeva (son of Bhagavan Veda Vyasa) and full of nectar of Supreme Bliss (Bhagavata Mahatmya (extract from Padma Purana) Discourse 6: 80). Upa Puranas: Upa means subsidiary. There are 18 Upa Puranas. To name few they are Adi Purana, Bhaskara, Durvasa, Kapila, Naradiya, Narasimha, Parasara, Shiva- Dharma, Vamana, Varuna etc.
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Other Puranas Ousha Puranas: There are 18 Ousha Puranas. To name a few they are Aditya, Bhargava, Devi-Bhagavatam, Parananda, Sanat-Kumara, Saura (Surya i.e., Sun) Vasistha etc. Upa-Ousha Puranas These are subsequently Upa-Oupa Puranas added. Divine Love He (God) is Truth, Infinite, Omnipotent and dwells in all beings and all things. Find joy in worship, devoted service and make sacrifice (renounce all pleasures) as all work done is towards the service of God. He, who surrenders himself to God (Divine Self within) becomes pure, tranquil and attains the Knowledge, Truth and Infinite Eternal Divine Bliss. He (God) is all Gracious, all forgiving, ever kind and lives in all beings waiting and hoping that the Soul may realize Him at any moment and totally surrenders to Him so that He can bless the Soul with Infinite Eternal Divine Bliss. I am the servant of My devotees. My heart having been (completely) taken possession of My pious devotees, I am not independent, but really subject to the control of their devotion (Bhagavata 9: 4: 63). My devotees are more dear to Me than My Divine Consort Goddess Lakshmi, My son Lord Brahma, My own elder brother Balarama, My own Self (Lord Shiva) and My own (Divine) personality (Bhagavata 11: 14: 15). I follow My devotees so that I may be cleansed by their foot dust (Bhagavata 11: 14: 16). At the same time He (God) is selfish also. He (God) wants the Soul to love Him and only Him alone and does not want to share the love with anyone else unlike human beings who love their mother, father, wife, children and others at the same time. When a person loves God and at the same time loves someone also, it means that person 99
has still not broken the bondage with Maya and still has got attachments to the worldly objects (Mayic), in which case that person (Soul) has not yet totally surrendered to God and the Soul has not yet become Divya (Divine) vessel and hence not yet fit enough to receive Gods Grace.
Knowledge of Self Ego (I thought or notion) causes ignorance (Avidya) which leads to all the problems. Objects attract senses and the mind become attached, loses power of discrimination, deluded and loses the Knowledge of Atma (losing ones own Self). He, whose ego is consumed in the fire of Knowledge, manifold Universe (false or illusion) gets falsified, crosses the passions, lust, anger, greed, pride, delusion and jealousy, realizes Sat-Chit- Ananda (Absolute Existence, Knowledge and Divine Bliss). Epics Epics are called Itihasas. Itihasa means It happened like this (facts of history). They are mainly Ramayana (means journey of Lord Rama), Mahabharata (means the great tale of the Bharata Dynasty) and Mahakavyas (means the great literature). Ramayana, which was originally authored by Maharishi Valmiki about 1,80,00,000 or 18 Million years ago, was again reproduced by Bhagavan Veda Vyasa about 5,000 years ago. Mahabharata along with Srimad Bhagavad Gita was also composed/revealed by Bhagavan Veda Vyasa. They explain fundamental teachings of Hinduism, greatest Universal Truths and highly compressed Philosophy of the Vedanta-Sutras by using historical events and factual stories of many great Kings, Demons (represents evil), Rishis and Demi - Gods. 100
Ramayana Ramayana means journey of Lord Rama. Maharishi Valmiki, in the early part of his life, was a high - way robber without a name. He used to rob travellers to support his wife and children. One day the great Deva Rishi Narada was passing by and the robber attacked him. Deva Rishi Narada asked the robber why he was robbing him. The robber replied, To support and take care of my family. Deva Rishi Narada asked the robber, When you rob a person, you incur lot of sin. Would your family also share your sins? The robber replied, I am sure, they will. Then the Deva Rishi said, All right. Why dont you tie me up here to a tree, go home and ask everyone in your family whether they are willing to share your sins also, along with the money you are bringing home for them. The robber agreed, tied the Deva Rishi against a tree and ran to his home. There he accosted all the members of his family including his wife with the question, Will you share my sins also as you are all sharing the money I bring home? All the members of his family including his wife gave an emphatic reply No. For the first time in his life, the robber understood the Truth of Life. He ran to the Deva Rishi Narada and begged for his forgiveness. Because of his sins the robber should not utter the sacred word Rama. So Deva Rishi Narada taught the robber the word Rama in reverse order i.e., Ma-ra and told him to meditate as Ma-ra. On constant repetition of the word Ma-ra that word automatically becomes Rama. The robber got so engrossed in meditation of Lord Rama that ants built anthills surrounding him. After many years, a voice came from the sky asking the meditating robber to get up from the meditation. The voice named him Valmiki meaning born out of anthill. 101
Once Maharishi Valmiki was walking through a forest and saw two doves were romantically involved with each other. As the Maharishi was engrossed in that delightful sight, a cruel arrow passed by him and struck the male dove. The female dove went down in remorse and started chirping around the dead companion. Maharishi Valmiki saw the hunter and called him a wretch, but immediately realized that being a Saint he should not have said like that. Then a voice from the sky said, Oh Valmiki, your words are poetic. Dont be depressed. This is the right time for you to write the story of Lord Rama, who is the incarnation of Lord Vishnu. With the blessings of Lord Brahma, Maharishi Valmiki wrote Ramayana. Ramayana is (Itihasa or history) of Lord Rama and His wife Sita. It is a poem with about 24,000 couplets. Ramayana is struggle of virtue over evil and projects the Hindu ideals of life. Lord Rama is the perfect son, Purusottama (noblest man), King and a ruler who inspired all His subjects with the greatest Love. Lord Rama has been referred to as Veda Dharma (Ananda Swarupa and Dharma Swarupa) in human form and an embodiment of virtues and Ravana as evil. He established the proper execution of Karma (duties) prescribed by the Scriptures. Sita is a perfect, faithful and ideal wife and Shakti (Power, Energy) of Lord Rama. Bharata and Lakshmana are perfect brothers and Hanuman is a perfect Bhakta (devotee). Mahabharata Mahabharata means the great tale of the Bharata Dynasty. This Epic has been revealed by Bhagavan Veda Vyasa. It is the longest Epic containing about 1,10,000 couplets in 18 Parvas or sections. Mahabharata was composed in order that 102
women, Sudras, fallen Brahmanas, Ksatriyas and Vaisyas (who are debarred even from hearing Vedas and do not know how to perform acts that are conducive to good) too to attain blessedness through the Mahabharata (Bhagavata 1: 4: 25). Mahabharata deals with the struggle of Dharma (righteousness) over Adharma (unrighteousness). This includes Srimad Bhagavad Gita (song of God) also. It is considered as fifth Veda. Shanthi Parva: After the Mahabharata battle, Lord Krishna tells Yudhisthira to approach Bhisma (who is well versed in Dharma), who was lying on the bed of arrows at the bank of river Oghavati, with reverence and to request him to impart his Knowledge (various Dharmas means virtues) to you. Otherwise such Knowledge will die with him. When Yudhisthira approaches Bhisma and requests him to impart his Knowledge to him, Bhisma explains to Yudhisthira various Dharmas (duties) with due regard to Varna (social grade or caste), Ashramas (stages of Hindu way of life) and two fold Dharmas (a) Pravrtti Marg - The Dharma involving worldly activities for those who are full of worldly attachment and (b) Nivrtti Marg Marked by withdrawal from such worldly activities for those who are endowed with dispassion, Dharma relating to charitable gifts, the duties obligatory to Monarchs, the duties of women, the course of conduct that are intended to propitiate the God and the Purusardhas (four ends of human pursuit i.e., Dharma (religious merit), Artha (worldly riches), Kama (sensuous enjoyment) and Moksa (final beatitude) (Bhagavata 1: 9: 26 to 28). Few of them are as under: 103
In the fourth age (Kali Yuga) Dharma (virtue) becomes Adharma (no virtue) and Adharma becomes Dharma. If one fights with trickery, one should oppose him with trickery. If one fights lawfully, one should check him with Dharma. One should conquer evil with good. Death by Dharma is better than victory by evil deeds. Human endeavour is greater than the dependence on fate. Truthfulness and strait forward actions bring success. Do good to others by your thought, word and deed. Sacrifice your pleasures. Conquer your own Self. Avoid lust and anger. Follow the path of the duty. Treat others as you would like to be treated. Greed is the root cause of sin. Be self-controlled and destroy avarice. Passion, hatred, melancholy, anger, pride, delusion, laziness and envy constitute ignorance. Forbearance, bravery, non-injury, truthfulness, calmness, affection, steadiness of mind and freedom from envy constitute Self control. Truth is the Eternal Brahman. Truthfulness is the Eternal Dharma. Happiness gained through the stilling of senses or
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renunciation of desires is 16 times greater than the happiness derived from fulfillment of desires. The secret meaning of the Vedas is Truth of the Truth, Self-control of Self-control and freedom from all bondages. This is the sum of all Scriptures.
Anusasana Parva: Alms giving is way to fame. Truthfulness is the way to Heaven. Right conduct is the way to happiness and contentment. Kindness and compassion are great virtues. Giving up of vanity, anger and greed leads to happiness. Do not harm thy neighbour. Worship God with devotion. Freedom from anger, malice, avarice and evil thought leads to happiness. Conduct yourself with pure thought, speech and actions. (Note: Attainment of absolute perfection of all the above qualities is very difficult at initial stage. But one should make efforts for step by step improvement of grading and after a certain stage they themselves pull up, like a magnet, towards absolute perfection). Srimad Bhagavad Gita Srimad Bhagavad Gita means song of God. Bhagavad Gita is the essence of the Vedas and summation of Upanishads, explaining Brahma Vidya giving it the status close to that of Upanishads. Some place Bhagavad Gita in the category of Shruti 105
(Revealed Truths). It contains 700 verses in 18 chapters. Lord Krishna, incarnation of Lord Vishnu, is considered as Supreme God with unlimited and ultimate virtues. Hindu Scriptures extol Lord Krishna as an ultimate Brahman (supreme to Saguna Brahman) in human form (Bhagavata 1: 3: 28). He is the King of Yogas and gives excellent divine spiritual teachings to Arjuna at the onset of the Mahabharata war. It deals, in depth, with all the Yogas or ways of God-realization. Its aim is to dispel and destroy Moha (Delusion, Passion) which causes Vishada (Sorrow, Dejection) born out of Ajnana (Ignorance) and to gain Jnana (True Knowledge) and overcome Vishada (Bhagavad Gita 18: 72 and 73). Bhagavad Gita has an answer for every problem one may face in their life. It gives the pros and cons of every issue and the final decision is left to the individual (18: 63). In Bhagavad Gita, Lord Krishna explains way for Liberation (Moksa) for all in various couplets (11: 54 and 55; 12: 3, 4 and 8; 13: 30 and 34; 16: 22; 18: 53, 55, 56, 65 and 68). Every one whether one believes in God or not, is destined to attain Liberation one day or the other. But only the time factor differs for the best and the worst. Bhagavad Gita says, The Truth shall set you free. It advocates/teaches selfless actions, importance of the annihilation or sublimation of desires, falsified ego and different ways to control the mind and senses. It describes oneness with God with lines such as Realize Me, Attain Me, I am the way, Abide in Me, Come to Me, and Merge into Me etc. (Note: Here the word Me is not the person Lord Krishna but Tattva (reality) existing in the person). Lord Krishna says, All senses (Indriyas) love the sense objects. Just like tortoise withdraws its limbs into its shell when it perceives danger, so too wise men withdraw their senses from sense objects when they feel that the senses are losing themselves in the sense objects (2: 58 to 68). He (Lord Krishna), 106
who is seated in the heart of all living beings as the inner controller; source of memory, knowledge and reason; is the only object worth knowing through the Vedas, who is the knower of the Vedas and the father of the Vedanta (15: 15). Without proper control of senses, nobody can realise the Absolute Truth. Gita finally teaches the secret of devotion (Bhakti) (18: 64 and 65) that selfless devotion to God by fixing the mind on God, devotedly worshiping Him, sacrificing to Him is the only way to realize God (Bhagavad Gita 8: 7, 8 and 9: 34). In other words it is Sarva Sanga Parityaga (detachment from all attachments) and by Gods Grace leads to God-realization. The Yoga of Knowledge (Jnana Yoga) (Chapter 2) The wise grieve neither for the living, nor for the dead. I, you and all exist forever. Never shall we cease. The dweller (Soul) in this body (at death) passes into another body. Body dies, but that which posses the body is eternal (2: 11 to 13). Embodied Atma (Soul), has no beginning, unborn, undying, indestructible, imperishable, unchanging, perpetual, eternal, unmanifest, constant and immutable. Weapons do not wound, fire do not burn, water does not wet, wind does not wither and all pervading. It is eternal ever and forever (2: 20 to 25). If you avoid your own duty (inaction) you shall incur sin. If you do your duty with equanimity and treating alike success or failure, gain or loss, pleasure and pain, not hoping for the fruits of your actions, you shall not incur sin (2: 33, 38 and 47). Yoga is evenness of mind and skill in action (2: 48 & 50). The wise, renounces craving, abandons fruits of actions, leaves behind all desires emerging from the mind, is 107
content in the Self by the Self, restrains and controls senses, withdraws senses from the sense objects and frees himself from desire, fear, anger, passion, greed, ego and bonds of flesh (2: 51, 55 to 59). From sense objects attachment is born, from attachment springs desire, from unfulfilled desires originates anger, from anger arises delusion, from delusion confusion of memory, from which grows loss of discrimination and from loss of discrimination paves the way for self - destruction. Uncontrolled mind, cannot feel the presence of Atma, turns better judgement, loses discrimination, cannot meditate, will have no peace and happiness (2: 62 and 63). Recollected and stable mind, is awakened, knows Atma, melts ignorance, abandons all desires, acts free from longing, is indifferent to possessions, is free from ego and pride, feels Brahman and Soul as one and attains enlightenment and Divine Bliss (2: 64, 65, 68, 71 and 72). The Yoga of Action (Karma Yoga) (Chapter 3) Two-fold path is (a) Yoga of Knowledge (who ceases to identify himself (i.e., Soul) with his body) and (b) Yoga of Action (who overcomes the sense of possession, attachment and desire for fruits for his actions). He, who controls his senses by the mind and who engages the organs of action without attachment, is superior in the Yoga of Action. Perform your duty for action is superior to inaction (3: 3, 7 and 8). He, whose delight is only in the Self, whose satisfaction is in the Self, who is content only in the Self, for him the need to act, does not arise (3: 17). Actions, in all cases, are performed by the qualities 108
(Gunas) of material nature (Prakrti). Those who, are deluded by egotism (the quality of material nature), and attached to the actions of the qualities thinks, I am the doer). Dedicating all actions in Me (allowing God to initiate all actions), having become free from desire and selfishness, meditate on the Supreme Spirit (3:27 to 30). Passion (attraction, attachment) and hatred (aversion) are seated in the senses in relation to their objects. These forces are desire and anger (element of Rajo Guna). One should not come under the influence of these two. Know that these are your enemies (3: 34 and 37). Intellect is obscured by passion. Knowledge is obscured by desire (which is insatiable like fire). Desires, seated in senses, the mind and the intellect, delude embodied Atma (Soul) obscuring and destroying ones Knowledge and discrimination. Controlling the senses kills the evil and sinful demons (desire, anger and passion) (3: 38 to 41). Senses are superior to gross body. Mind is superior to senses. The intellect is superior to mind. Greater than the intellect is Self. Kill this enemy, in the form of desire, (which subdues the Self) which is a tough enemy and hard to conquer. (3: 42 and 43). The Yoga of Renunciation of Action in Knowledge (Chapter - 4)
Whenever there is decline in righteousness (Dharma) and upsurge in unrighteousness (Adharma) then I (God) manifest Myself, for the protection of the virtuous and expiration of wicked and evil doers, for the sake of establishing righteousness (Dharma) (4: 7 and 8). I serve the devotee according to the sentiments with 109
which he worships Me and to the degree of his surrender to Me (4: 11). Fourfold social grade (Varna or caste system) (refer Page Nos. 53 to 55) has been classified by Me according to the distribution of qualities (Gunas) and their actions (4: 13). Those, who have no desire for the fruits of their actions, are not bound by their actions (4: 14). He, who perceives inaction in action and action in inaction, who knows what to do and what not, who remains free from impurities and who is poised in the tranquility of the Atma, is wise. He is Yogi and performs all actions (4: 18). He, who has excluded desire and motive, who acts without scheming and not for the rewards (fruits), who breaks the chain of Karma, who melts in the flame of Knowledge and who consumes his Karmas (actions) in the fire of wisdom, is a Sage (4: 19). He, who performs necessary actions for maintenance of his body, having no desire, with his mind and body fully subdued, giving up all attachments and possessions (is Karma Yogi), incurs no sin (4: 21). He, who is content in mind with whatever ever comes to him (without desiring for it), who transcends and indifferent to the dualities (i.e., pleasure or pain; gain or loss; success or failure) and who is free from envy and jealousy, is not bound by his actions (4: 22). All actions of a person, who is devoid of attachment, whose thought is established in Knowledge of the Self, are destroyed (4: 23). All his actions, whose bonds are broken, whose actions are worship, whose heart beats in Brahman and who sees 110
Brahman in every action finds Brahman. The sacrifice is Brahman, the sacrificer himself is Brahman, the utensils are Brahman, the fire in which the sacrifice is offered is Brahman and the entire act consist of Brahman because Brahman is everything and everywhere (4: 24 and 25). Wisdom (Knowledge) sacrifice is superior to material sacrifice. Know this through humble submission, enquiry and service to Guru. Then you will perceive Truth and Knowledge. Knowing this you shall not fall into delusion and you shall see all beings and Brahman in yourself. The fire of Knowledge reduces all actions and sins to ashes. No purifier is equal to Knowledge. He, who possesses faith, attains Knowledge. Devoted to that Knowledge, who restrains his senses, in time, attains Peace (God- realization) (4: 33 to 39). Perform actions with senses, mind, intellect and the body, abandon doer-ship notion, attachment and fruits of actions. Perform actions towards Self-purification (5: 11). Knowledge is enveloped by ignorance. Ignorance of Self is destroyed by True Knowledge (5: 15 and 16).
The Yoga of Meditation (Self - Control) (Chapter 6)
He (Soul), who has conquered his Self (Mind, Senses and Body), his own Self is a friend. But to him who has not conquered his Self, his own Self acts as his foe (6: 6). He, who conquered his Self, is perfectly calm (in mind) in the midst of antithetical pairs i.e., cold and heat; favourable and unfavourable; joy and sorrow: honour and dishonour, is in constant communication with the Supreme Spirit (6: 7). 111
Practice of Yoga for Self-purification is concentrating the mind, controlling mind and the senses (6: 12). He, who controls his mind and constantly meditates on Me, attains everlasting peace (Supreme Bliss) (6: 15). Yoga is not successful for him who eats too much or too less and who sleeps too much or too less (6: 16). He, who perfectly controlled his mind and fixes on the Self (Atma) alone, free from desires for enjoyment, is said to be established in Yoga (i.e., Yogi) (6: 18). When the mind, disciplined by practice of Yoga becomes tranquil, the Yogi, realizing God by his Self (Atma), rejoices only in God (6: 20). He, who sees Me (the universal Self) present in all creatures, who sees all beings existing in Me, I am never out of sight for him nor is he out of My sight (6: 30). He, who established in union with Me, worships Me as abiding in all beings, though engaged in all forms of activities, dwells in Me (6: 31). The mind is restless, turbulent, obstinate, powerful and difficult to control, but by repeated practice (meditation) and by dispassion it can be done (6: 34 and 35). Even a little practice of this discipline saves one from the fear of birth and death (2: 40). He is born in the family of enlightened Yogis, regains his spiritual insight in his previous birth, and strives harder for perfection for God- realization (6: 42 and 43). The Yogi is superior to ascetics (not devoid of desires) and superior to Jnani (who has knowledge of Scriptures) and rituality (who perform elaborate rituals). Such Yogi, who devotedly worships Me (with his mind focused on Me), is most devout one (6: 46 and 47). 112
The Yoga of Renunciation (Chapter -- 18) He, whose own (natural) work or action is worship of God, attains perfection (18: 46). He, who has conquered the Self, who becomes free from desire, with his intellect unattached at all times, attains the supreme state of non - action and attains perfection (18: 49). He, who attains perfection, attains Brahman i.e., the highest state of Knowledge (18: 50). He, who is endowed with pure intellect; who controls the senses with firmness; who abandons objects of senses; who has casted off attractions and aversion; who dwells in solitude; who eats Sattvika diet; who controls mind, speech and body; who is constantly devoted to Yoga and meditation; who takes refuge in dispassion; who relinquishes egotism, violence, arrogance, lust, desire, anger and possession of property; who is devoid of the notion of mineness and tranquil in mind, is fit for oneness with Brahman (18: 51 to 53). He, who is absorbed in Brahman, whose Self is serene, who does not mourn, who has no desire, who sees Brahman among all beings, has supreme devotion for Me (18: 54). By devotion to Me, he comes to know that I am in Truth, having known Me in Truth; he merges unto Me (18: 55). Performing all duties (actions) he, whose reliance is always in Me, by My Grace, attains the eternal and imperishable abode (18: 56). He, who has mentally dedicated all his actions in Me, who is devoted to Me as the Supreme Goal, who constantly 113
thinks of Me, who takes refuge in the Yoga of discrimination, who fixes his mind on Me, through My Grace, shall pass all his obstacles (18: 57, 58). Thus the Knowledge (Brahma Jnan) that is more secret than all that is secret has been expounded to you by Me. Do as you please (18: 63). Fix your mind on Me, be devoted to Me, worship Me, prostrate yourself before Me, you shall come to Me. I promise you (18: 65). After surrendering to Me, one need not worry about the sins committed by them. From the moment one completely surrenders to Me, I (Lord Krishna) become his/her Governor or Protector and I will redeem all his/her sins and liberate him/her from Maya (18: 66). Having performed the highest devotion to Me, he who shall teach this Supreme Secret to My worshipers shall come to Me (18: 68). He, whosoever studies this sacred Gita, worships Me through Jnana Yajna (Wisdom Sacrifice) (18: 70).
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Darshana Shastras Darshana means to see. There are primarily six Darshana Shastras means systems of Hindu Religious Philosophies developed at different periods of time. All of them are based on the Vedas. The Vedic literature is so exhaustive that it very difficult even for the Vedic genius to comprehend the theme of Vedas. So many Rishis and Sages wrote Darshana Shastras to facilitate proper understanding of the Vedas and direct the Soul towards God - realization. Original treatises using very concise aphorisms called Sutras were written.
Sankhya Philosophy Sankhya Philosophy is the most ancient system of Hindu Philosophy, founded by Lord Kapila. This Philosophy explains the nature of fundamental principles, Divinity and Mayic Creation which leads to true knowledge. It is dualistic Philosophy in the sense between the Atma (Self) and Maya (Cosmic power). It sees the Universe with the forces of Purusa (Soul) and Prakrti (Maya). It explains that discarding the Mayic attributes is essential to attain Infinite Eternal Divine Bliss. (Bhagavata Book 3 Discourses 24 to 33).
Yoga Philosophy Yoga is derived from the root word Yuj means to yoke or to join or to connect. This Philosophy is founded by Maharishi Patanjali. It is similar to Sankhya system but more theistic. This philosophy explains about the practical process of mind and heart purification and practice of meditation which may qualify a person to experience the absolute Divinity.
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These ideas are based on dualism (seeing the Universe as two i.e., subject and object). To some extent this Philosophy talks about God as an inanimate object with the word It. Raja Yoga and Hatha Yoga are most important in this system of Philosophy.
Vaisheshika Philosophy Vaisheshika means Particularity. Maharishi Kanadas Vaisheshika Sutras describe the logical steps as to how to determine right or wrong in terms of finding what is good for a person. It refers God as THAT. It teaches that the Universe is made of nine elements i.e., Earth, Water, Fire, Air, Soul, Mind, Ether, Time and Space. Brahman is regarded as the fundamental force that causes consciousness in these elements.
Nyaya Philosophy Nyaya means Justice. It is similar to Vaisheshika Philosophy. Maharishi Aksapada Gautamas Nyaya Sutras primarily deals with the logical analysis of the world and its atheistic nature. It believes that obtaining valid Knowledge is the only way to gain release from suffering. This Philosophy identified valid sources of Knowledge as (a) Perception, (b) Inference, (c) Comparison and (d) Testimony and developed several criteria for validity of Knowledge obtained through these sources. Poorva Mimamsa Philosophy Maharishi Jaimini, who was the disciple of Bhagavan Veda Vyasa, wrote Sutras on Poorva Mimamsa to facilitate proper understanding and practice of Karma Kanda (section pertaining to actions for higher evolution of Jeevatma i.e., Soul) of the Vedas. Its aim is Abhyudaya (higher evolution of Jeevatma for better 116
enjoyment means for the purpose of attaining Swarga Loka (Heaven). Keeping in view the above aim of attaining Swarga Loka, this philosophy does not contradict with the Jnana Kanda (section pertaining to True Knowledge of the Self) of the Vedas. Uttara Mimamsa (Brahma Sutra) Uttara Mimamsa (Brahma Sutras) means later part of Vedas, is also known as Vedanta means essence of the Vedas. Bhagavan Veda Vyasas Brahma Sutras (Total of 555 Sutras in 4 Chapters) reveal Jnana Kanda of the Vedas that God (Brahman) is absolute Divinity, Bliss and Gracious. The ignorance of true nature of Atma results in the endless cycle of birth, death and rebirth. It explains that God has Infinite Divine Virtues. So lovingly surrender to God and with His Grace, realize His Absolute Divine Bliss eternally (1: 1: 7). His Grace would break the bondage of Maya (Cosmic power) and free the Soul. The Souls are unlimited in number and infinitesimal in form and are part (ansh) of God (Bhagavad Gita 15: 7). Here the meaning of Soul is part (ansh) of God is that Souls are God like, Divine by nature and not a fraction of God as God being absolute cannot be made fractions. It reveals the importance and greatness of absolute Devotion (Ananya, Nirantara Bhakti) and through devotion a devotee can easily realize God (3: 4: 38). Brahma Sutras reveals the total theme of the Upanishads which are the essence of the Vedic literature. The central doctrine is that God (Brahman) and the Soul is one and the same. Nothing exists except Brahman (God). The human problem is not sin but ignorance. The ignorance of true nature of Self results in the endless cycle of birth, death and rebirth. From the Vedanta Philosophy the following three Philosophies are formed based on different interpretations/stand points: 117
Advaita Philosophy Jagadguru Adi Sankaracharya was born in 788 C.E. at Kaladi in Kerala. By the age eight he had mastered all the four Vedas and by age twelve he was well versed in all Hindu Scriptures. He went to North India and became the disciple of Sri Govinda Bhagavad Pada, who was the disciple of Sri Gauda Pada. By the age sixteen he had completed writing many religious books which can be broadly categorised as under: Bhashyas: Copious commentaries and interpretations of Scriptural Texts on ten major Upanishads, Brahma Sutras and Bhagavad Gita. Prakaranas: These are Philosophical Treatise. They are Upadesa Sahasri, Viveka Choodamani, Atma Bodha, Tattva Bodha and Pancha Dasi etc. Stotras: These are devotional hymns. They are Shivananda Lahari, Soundarya Lahari, Bhaja Govindam and Kanaka Durga Stotram etc. He established four monasteries which are known as Sankara Mathas. They are at Sringeri (Karnataka), Badrinath (Himalayas), Dwaraka (Gujarat), and Puri (Orissa). Through his commentaries on Upanishads and Brahma Sutras he established Advaita Philosophy and its basic tenets are as under: Brahman (The Absolute) is non-dual, One without the second and alone is Truth and Real (Paramardhika Satya). Atma is same as Brahman (refer Maha Vaakyas Page Nos. 77 and 78). Atma being identical to Brahman and He (God) dwells in all beings. Moksa always exists to Atma. As long as Jeevatma (Soul) identifies itself with the body, mind, senses and material world, it is bonded to Maya, deluded by Avidya (ignorance), identity of Atma and Brahman is concealed and duality of Atma and Brahman is perceived. 118
Brahman is Sat-Chit-Ananda and not an object. It is Adrusya (invisible) and beyond the reach of Mayic senses, mind and intellect. Yogic practices of controlling Antahkarana (consisting of Senses, Mind, Intellect and Ego) dawns True Knowledge in Jeevatma resulting Citta-Suddhi (makes Antahkarana Divine). Then Avidya (ignorance) is dispelled and Jeevatma is freed from its bondage of Maya. With Gods Grace, Jeevatma realizes its Sat-Chit Ananda nature and merges itself in the ocean of Bliss. Realizing this identity leads Atma to Jeevan Mukti/Moksa. At the age of 32, (i.e., in 820 C.E.), Jagadguru Adi Sankaracharya departed from this world. He is considered as an incarnation of Lord Shiva. Jagadguru Adi Sankaracharya came to fill the Spiritual vacuum and restored its past glory in India when Buddhism was on the raise. Vishistadvaita Philosophy Jagadguru Ramanujacharya (1040 1137C.E.) is the founder of Vishistadvaita Philosophy and a devotee of Lord Vishnu. This Philosophy is based on both Paramarthika Satya as well as Vyavaharika Satya which combines Advaita (oneness of God) with Visesha (attributes). He is the foremost proponent of the concept of the Supreme Being having definite form, name and attributes (without Gunas Sattva, Rajo and Tamo). He saw this form as that of Lord Vishnu and taught that reality has three aspects i.e., (a) Lord Vishnu, (b) Soul and (c) Maya or Matter (Prakrti). Lord Vishnu is the only independent reality, while Souls and Maya (Matter) are internal distinctions and are dependent on Lord Vishnu for their existence. It is thus known as qualified non - dualism. It believes that all qualities or manifestations are real and permanent and under the control of 119
the Brahman. The Lord Vishnu (Narayana) has two inseparable modes (Prakaras), namely the world and the Souls. They are related to Him as the body is related to the Soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Maya (Matter) and Souls constitute the body of Lord. The Lord is their indweller. He is the controlling reality. Maya (Matter) and Souls are subordinate elements to Lord. He used a word Prapatti (complete surrender to God) to express the feelings of a devotee, who very humbly surrenders his heart, mind and the Soul at the lotus feet of his loving God and earnestly desires for His Divine Vision. Dvaita Philosophy Jagadguru Madhavacharya (1218 1317 C.E.) propagated Dvaita Philosophy based on Vyavaharika Satya of duality and devotion to God alone can lead for attainment of God and Liberation. He identified Brahman with Lord Vishnu, but his view of reality is pluralistic. According to Dvaita Philosophy there are three ultimate realities i.e., (a) Lord Vishnu, (b) Soul and (c) Maya or Matter. There are five distinctions i.e., (a) Lord Vishnu is distinct from the Souls, (b) Lord Vishnu is distinct from the Maya or Matter, (c) Souls are distinct from the Maya or Matter, (d) A Soul is distinct from another Soul and (e) Maya or Matter is distinct from another Maya or Matter. Souls are eternal and are dependent on the will of Lord Vishnu. The basic tenets of Dvaita Philosophy are: Supremacy of Lord Vishnu. Supremacy of Vayu (Air) among Jeevas (lives). The world is Real (Satya) and not illusory. Fivefold distinction (mentioned above). Bhakti (devotion) towards God is the sure route to God. 120
Yoga Yoga, derives from Sanskrit word Yuj (to unite), means getting something new (which was not there before). It also means method and techniques to unite or connect the Soul (Jeevatma) to God (Paramatma). Yoga is science that enables the Soul to its ultimate possibility. Yoga has originated from Lord Shiva. He is the Adi Yogi or first Yogi. There are three types of Yogas. They are (a) Karma (action) Yoga, (b) Jnana (Knowledge) Yoga, and (c) Upasana or Bhakti (devotion) Yoga (Bhagavata 11: 20: 06 to 09).
Laws of Karma and Reincarnation Hinduism believes in rebirth after death. Hindus also believe that whatever a person sowed, that shall he/she also reap. This is the basis of Karmic Law (Bhagavata 10:24:13). Every action has a reaction. Even every thought, speech and action is weighed on the scale of Eternal Justice or unwritten Karmic Law which is universal and nobody can get away from the claws of this Karmic Law. According to Hinduism, the body alone dies and the Soul is eternal. This body, constituted of the five elements (earth, water, fire, air and ether), is subjected to the control of Time, Karma- Phalas (fruits of actions) and three modes of Prakrti (Sattva, Rajas and Tamas) (Bhagavata 1:13:45). The path the Soul takes, after death, is decided upon by the past actions (Karmas) which are known as Prarabdha-Karma (process of yielding the fruits of actions). The Soul continues this journey with heavy load of Sancita-Karmas Phalas (stored fruits of actions) from one life to another until it exhausts all its Karmas Phalas by under - going pain or pleasure sensation in the body and mind. When this Karma Phalas exhaust Soul (Jeevatma) will merge with the 121
Absolute Soul (Paramatma) and this merging process is Moksa. God has given free will for the human beings to decide whatever they wanted to do. God never interferes in their decisions and actions. So individual is responsible for his actions, so he has to bear the results of his actions (Brhadaranyaka Upanishad 4 or 6: 4: 5; Bhagavata 11: 3: 20).
Doctrine of Karma The word Karma is derived from Sanskrit word Kri means to do. Here the meaning of Karma is work or action. Vikarma means sinful actions or actions which are condemnable (Bhagavad Gita 16: 19). Karma implies strict observance of ritualistic actions specified in the Scriptures. Not doing work also turns out to be work. God gave Chetana Shakti (power to perform action) to Soul (Jeevatma) (Kena Upanishad 1: 1 to 9). Because of this power, Soul always and at every moment does action. It cannot stop from doing actions. Everyone is compelled to act, by the modes born of Nature (Prakrti) (Bhagavad Gita 3: 5 & 33; 18: 59 & 60). But God leaves the decision making authority to the Soul. God never interferes in the decision making of the Soul. It is left to the Soul either to do good actions or bad actions (Svetasvatara Upanishad 4: 6 & 7). (Example when one has Nuclear energy and if one decides to use as bomb for military purpose it causes destruction and suffering for everyone and if one decides to use for civilian facilities it provides comforts to everyone. So it is the decision that matters). So the Soul (Jeevatma) has to get results or fruits for its decisions and actions as per eternal Cosmic Law (Prasna Upanishad 3: 7; Bhagavad Gita 3: 9). The Karmas (actions) we do dictate our 122
past, present and future. In Nyaya Darshana it is explained that we observe, that one person though puts lot of efforts but get little or less results, where as another person with little effort get great results (i.e., people are born with a particular talent). This is the result of Cosmic Law, which takes into account the Karmas Phalas of previous lives. We do Karmas (actions) to satisfy our desires. Desires originate in two ways. Firstly, by observing the world (material) and desiring for it. Secondly, by the subtle instincts, of the old Vasanas (unmanifest form of desires) of previous lives, those are stored in the mind. Such impressions are stored in a very subtle form in the unconscious section of the mind and then emerge into the conscious mind in the form of a desire. It is impossible to abstain from desires until one attains Divine Bliss (Khatha Upanishad 2: 3: 14; Bhagavata 7: 10: 7 to 9)). Compelled by these desires Jeevatma (Soul) performs actions. These actions generate Punya Phalas (for good actions) and Papa Phalas (for bad actions). Such Punya/Papa Phalas are called Agami Karma Phalas which will fructify in subsequent lives. Their accumulation is unaccountable. They cannot be destroyed by any means, except to enjoy their fruits. Sancita Karma Phalas of a person can be destroyed, only with the Grace of God, upon God - realization. It means that a person can get rid of worldly desires and attachments by constant practice of Yoga. When he devotedly surrenders to God, His Divine Grace destroys all his Sancita Karma Phalas. However, he has to undergo Prarabdha Karma Phalas in his present life. When his present life ends he is free from both Sancita and Prarabdha Karma Phalas. Then he breaks the bondage of Maya, crosses its effects and Brahman (God) is revealed to him (Brhadaranyaka Upanishad 4 or 6: 4: 6). According to Hinduism all duties 123
prescribed in Hindu Scriptures (DOs) are good Karmas (because they have holistic vision) popularly known as Swadharma. Nishkam Karma (unselfish actions) purifies a person. Selfish actions retard our goal. Unsefish actions take us towards our goal. Karma has the theory of conservation of energy. Karma- Vada is cause and effect of action. Karma-Phalas is fruits (results) of our actions. God is Karma-Phala-Pradata (giver of fruits of actions) and ultimate dispenser of justice. Good actions (Punyam) will give good results (Swarga Loka) and bad actions (Papam) bad results (Naraka Loka) (Brhadaranyaka Upanishad 4 or 6: 4: 5). God is always with the Soul and He resides in the Soul (Mundaka Upanishad 2: 2: 7 and 8; Svetasvatara Upanishad 6: 7; Bhagavad Gita 15: 15). He notes all the Karmas (actions) done by the Soul (as doer through the modes of Prakrti) and gives the fruits for those actions (Karmas) according to Cosmic Law (Svetasvatara Upanishad 4: 6, 7and Bhagavad Gita 18: 61). The Karmas one does have three phases: Agami Karma Phalas: Agami means arriving. In this life when one is enjoying the fruits of his Prarabdha Karma Phalas, he is earning fresh Agami Karma Phalas for his actions in this life. Some of such Agami Karma Phalas are fructified in this life itself. When those are enjoyed those Agami Karma Phalas get exhausted. The remaining unfructified Agami Karma Phalas will be converted into Sancita Karma Phalas (after death) and added to his already stored Sancita Karma Phalas. Sancita Karma Phalas: Sancita means stored. It is unfructified results of ones actions (Karmas) performed during past lives. These are stored in cosmic intelligence 124
and remain in potential state (like a term deposit). Prarabdha Karma Phalas: Prarabdha means which has begun to give results. When Sancita Karma Phalas mature, they become kinetic energy, which is called Prarabdha (destiny). Out of the above accumulated Sancita Karma Phalas, some portion of Sancita Karmas Phalas, which are due to bear fruits, are converted into Prarabdha Karma Phalas and give the present life. Prarabdha Karma Phalas alone determine the type of body, the type of parentage, the time and place of birth and death etc. No one can get rid of (even Saints are not exempted) from the process of the Prarabdha Karma Phalas. When one exhausts his Prarabdha Karma Phalas his Soul leaves his body and his body dies. Thus the cycle of fructification of Agami, Sancita and Prarabdha Karma Phalas goes on and on. A person can get rid of Sancita Karma Phalas with the Grace of God upon God - realization except Prarabdha Karma Phalas. One does not earn Agami Karma Phalas if one performs actions without expecting the fruits (Bhagavad Gita 4: 22, 23; 9: 27, 28; 18: 11 to 18). After doing any good deed, wholeheartedly surrender all its fruits to God (Ye tat phalas sarvam Sri Parameswara arpana mastu: means I surrender all the fruits of this action to God (Isa Upanishad 1). Thus he will not earn fresh Agami Karma Phalas also (provided he does not do any bad deeds). Karma Yoga Karma Yoga is the path of right action (Karma). It is the path for the one who is extremely attached to the world. It is a 125
very difficult path because there are many conditions, rules and restrictions for the performance of right action (Bhagavata 11: 27: 06). Any action done with the attachment to its fruits generates a kind of psychological bondage. The art and science of performing Nish - Kama Karma (without desire for fruits of actions) is Karma Yoga (Yoga of right action). Always one has to perform actions with proper attitude and method to please God. Keep your mind completely attached to Me and perform your Karma (actions). The attachment of the mind to God (with devotion) while the body is engaged in Karma is referred to as Karma Yoga (Bhagavad Gita 3: 7, 9 and 8: 7). Then the fruits of your actions will not be accumulated by you. It results in Liberation from material (Mayic) bondage and attainment of God - realization. Any Dharma Karma (religious or right action) without Bhakti (devotion) is no Dharma (Bhagavata 1: 2: 6), (Bhagavad Gita 11: 55). Any Dharma Karma with Bhakti (devotion) is the only Dharma (Bhagavata 11: 19: 27). According to Sankhya Philosophy Karmas are performed by three forces i.e., Sattva, Rajas and Tamas (also known as Gunas). Rajas represent activity, Tamas represents inactivity and Sattva is the equilibrium of the former two. Karma Yoga involves employing these three forces to do our work properly. Attaining freedom by unselfish work is known as Nish-Kama Karma. Selfish actions retard our goal and unselfish actions take us towards our goal i.e., Salvation or Liberation (Mukti or Moksa). He, who performs all actions, taking refuse in Me, by My Grace, attains the Eternal imperishable State (Bhagavad Gita 18: 56). If one does Dharma Karmas (Virtuous actions) with the qualities of Sattva Guna (pious) he/she gets Swarga Loka (Heaven) till the fruits of those actions are exhausted (means limited period). If one does 126
Karma with the qualities of Rajo Guna (passion/attachment) he/she gets Mrtyu Loka ( life on Earth) and if one does Karma with the qualities of Tamo Guna (evil) he/she gets Naraka Loka (Hell) (Bhagavata 2: 10: 41; Bhagavad Gita 14: 18; Prasna Upanishad 3: 7). It is the contact with these Gunas that is responsible for the Soul to take birth in good or bad wombs. If one does actions according to his Swadharma (duties according to his Varna and Ashrama) (refer Page Nos. 53 to 55) without expecting the fruits for those actions is called Karma Yoga. One who devotionally and exclusively surrenders to God can cross over the barrier of Maya (Bhagavad Gita 7: 14). One whose mind is not attached to any material object, motive, sense of mine and egotism (i.e., giving up of all desires) alone deserves to attain God - realization (Bhagavad Gita 2: 71). Whatever you do, whatever you eat, whatever you sacrifice, whatever you give in charity do it for Me alone. If your mind is attached to Me, then your actions will not bind you (Bhagavad Gita 9: 28). Karma Yoga is a system of attaining freedom through selfless actions. With selfless actions, mind gets purified and with devoid of sense of agency or doer-ship, fruits of their actions do not come back to them, then no new links will be created, continuity of birth, death and rebirth will be broken, becomes free and attains Liberation. Take refuse in Me and perform your duties (actions) for Me. Then the fruits of your actions (good or bad) will not come to you. (Means you will not accumulate fruits of your actions (Karmas) (Bhagavad Gita 4: 22, 23 and 9: 28). The practical form of Karma Yoga is to perform your duties with your senses and body while lovingly attach your mind to God. Refer Appendix H Cycle of BirthDeathRebirth (Page Nos. 183-187).
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Jnana Yoga Jnana means Knowledge. Jnana is of two types (a) Apara Vidya i.e., Vedas and Upa Vedas (b) Para Vidya i.e., Brahma Vidya with which one can realize Brahman (God) (Mundaka Upanishad 1: 1: 4, 5). The theoretical knowledge without practical the knowledge does not lead to the goal. Prajnanam Brahman means All knowing Pure Knowledge (Brahma Jnan) is God (Aitareya Upanishad 3: 1: 3). God is in the form of Knowledge and that Knowledge is the Vedas. There is no purifier equal to Jnana (True Knowledge) (Bhagavad Gita 4: 38). This is the path for the one who is totally detached from the world and feel Self and Brahman as one. First know yourself and True Self is Divine. Everything in this Universe is Divine. You are not your physical body. Question yourself Who am I? Who/What is mine Am I, my body or my body is owned by the I in me? I, means not the body, senses, mind or intellect, but it is the Soul, an eternal fragment of God (Bhagavad Gita 15: 7). Fool is he who looks upon the body as his Self and that connected with it as his (Bhagavata 11: 19: 42). Discard everything whatever you consider as My and Mine. Finally what is left is Me or I (i.e., Self or Atma). What is not My or Mine (i.e., body, mind, buddhi (intellect) and ego etc.) is Me. Where My or Mine ends what is left is Me. In Jnana Marg one ceases to identify himself (i.e., Soul) with his body. To follow Jnana Marg one has to have absolute control over mind (which is root for lust, anger, vanity, greed, sorrow, infatuation, fear and many other evils) with tranquillity and guilelessness which is very difficult (Bhagavata 5: 6: 3 to 5; 11: 16: 11; Maitri Upanishad 6: 34 Bhagavad Gita 6: 34, 35 and Mahopanishad 4: 5). Mind is a good servant, but a bad master. As long as one performs actions for himself, one has affinity for them, his mind 128
remains impure. But when one does not perform actions for himself, his mind is purified (Bhagavad Gita 6: 35). The mind is tainted by three kinds of defects(a) Sins, (b) Volatility of mind and (c) Ignorance. When one performs actions without any selfish motive, his first two defects i.e., sins and volatility of mind, come to an end. In order to get rid of the third defect i.e., ignorance, having renounced actions, one has to go to his Guru, so that he may impart Knowledge. At this stage, one does not aim his actions for material objects, but his aim is GodRealization. This is known as culmination of all actions and material objects, in Knowledge i.e., GodRealization through attainment of True Knowledge. In the Scriptures, there is Viragya Mukha Sadhana Chatustayam (i.e., four inward Spiritual means) to attain True Knowledge (Varaha Upanishad 2: 1; Brhadaranyaka Upanishad 4 or 6: 4: 23). These are as under: Nitya - Anitya Vastu Vivekah (Discrimination): Distinguishing the Eternal (Atma) from the Non-Eternal (Temporary Material World, including our body). Viragya (Dispassion): Total renunciations from the enjoyment of fruits of actions by winning over (Control forever) body, sense perceptions and the mind. Sama Adi Shatka Sampatti: Sama (Quietism): Control mind and detach the mind from worldly objects and direct towards Brahman (God). Dama (Win over or Control forever of Karma Indriyas): Not desiring to enjoy material world with Karma Indriyas (Organs of Actions). Uparama (Indifference): Total renunciation from the material world by Jnana Indriyas (Sense Perceptions), mind and Intellect. 129
Titiksha (Endurance): To endure all kinds of affliction i.e., forbearance in the pairs of opposites (pleasure or pain, happiness or sorrow, heat or cold, gain or loss etc). Sreddha (Piety): Faith and firm conviction towards teachings of Scriptures and Guru (Teacher). Samadhi (Composure): With calm and alert mind concentrate the intellect upon pure Brahman and surrender to Him. Mumukshuttva (Determined desire for Salvation): When this is aroused, the striver goes to a God - Realized preceptor (Guru), hears Vedantic Texts (Scriptures) from Him, which removes his doubts about God (Reality) and the World (unreality). Removal of this contrary conception is called meditation (Nididhyasana). With renounced affinity for all material objects, one gets established in the Self. It is called Tattvam Padardha Samsodhana (Self-Realization) and practice the following: Observe preparatory discipline of moral and ethical practices. Purify yourself through selfless work. Meditate on the Divinity of your True inner Self (there is God in you). The fundamental teaching of Vedas is Everything in this Universe is Divine and in dwelling Self is Brahman. After mind and ego falsified, infinite Divinity reveals.
Bhakti Yoga Bhakti comes from the root word Bhaj which means to be attached to. Bhakti means absorption of mind in God (Bhagavata 10: 29: 15). Bhakti Yoga is the path of devotion to connect to Personal form of God (Saguna Brahman). The path of Bhakti Yoga is Jnana (Spiritual enlightenment) and Viragya (dispassion) 130
worn out by the process of time (Bhagavata Mahatmya (Extract from Padma Purana) Discourse 1: 45). One of the greatest exponents of Bhakti Yoga is Deva Rishi Narada and the Philosophy of Bhakti is described in Narada Bhakti Sutras. Nishkama (desireless) and Nirantara (always) Bhakti (devotion) is serene and a direct relation of the Soul with Personal form of God (Bhagavata 1: 2: 6). It is above religion, nationality, caste, creed and sect etc. It can be adopted by anyone, at any place and at any time. There are no requirements, conditions, restrictions and any rituals. If selfish Love in human beings is directed towards God through Navada Bhakti (Nine fold Devotion) i.e., Smarana (thinking with mind), Sravana (hearing), Samkirtana (singing), Pada Seva (service to His feet), Archana (Pooja), Vandana (bow and Pray), Daasya (doing His service), Sakhya (friendly), and Atma-Nivedana (surrendering yourself with mind and not by mere physical actions) are effective means for God realization. In the initial stage of devotional practice, one should minimize the contact with the material world so that the mind should not get attracted and attached to any material object. Devotion eradicates elements of passion (Rajo Guna) and ignorance (Tamo Guna) (Bhagavata 1:5:28). In the highest aspect of Bhakti Yoga the devotee goes for total Self-surrender to God. By doing Dharma Karma only Pap (stored bad Sancita Karma Phalas) is destroyed, but heart is not purified. My Divine power (Maya), consisting of three Gunas (Sattva, Rajas and Tamas), can only be crossed by the one who surrenders to Me (Bhagavad Gita 7:14). God can only be captured through exclusive Devotion with reverence (Bhagavata 11:14:21). Lord Krishna said that neither My own divine personality (Lord Himself), nor My better half (Goddess Lakshmi), nor My own Self (Lord Shiva), nor My son (Lord Brahma God for Creation) nor 131
My brother (Balarama) is so dear to Me than My devotee. I even dog the footsteps of My devotee in order that I may be cleansed (absolved from the stigma of not being able to repay my debt to him) by the dust of his feet (Bhagavata 11: 14: 15, 16). God showers His Grace on His devotee, the devotee so blessed gives up Karmas (actions) (Bhagavata 4:29:46). Bhakti leads to the total dissolution of the feeling of I (ego) and desires which is the cause of all the problems. Free yourself from the delusion of I and Mine. In Bhagavad Gita, Lord Krishna explains Bhakti Yoga (Chapter 12) as under:- He, who is eternally steadfast, who worships fixing his mind on Me, who is endowed with supreme faith on Me, is most perfect Yogi (12: 2). Those, who worship (controlling senses and mind) on imaginary form devoid of all attributes (i.e., impersonal form of Brahman), also come to Me (12: 3 and 4). I take the responsibility of those who surrender all their actions to Me, regard Me as supreme goal and worship Me (personal form of Brahman) with devotion. I liberate them from the endless cycle of birth, death and rebirth (12: 6 and 7). Fix your mind and establish your intellect on Me alone. You shall dwell in Me entirely (12: 8). If you cannot fix your mind and intellect steadily on Me, then seek to attain Me by constant practice of chanting Divine name etc. (Yoga) (12: 9). If you cannot practice this, perform selfless actions for My sake. You will attain perfection (12: 10). If you cannot even do this, resorting to devotion towards Me, act with self - restraint (subduing your mind, senses and intellect) renouncing the fruits of your actions (12: 11). Knowledge is better than practice. 132
Meditation is superior to Knowledge. Renunciation of fruits of actions is even superior to meditation. Peace follows renunciation (12: 12). He, who hates no being, who is friendly and compassionate to all, who is free from attachment to possessions (sense of I and mine), who is free from egoism, who is indifferent to pain and pleasure (12: 13), who is forgiving, always contended and balanced in mind, who is self - controlled, whose conviction is firm, whose mind and intellect are fixed on Me, who is devoted to Me, is dear to Me (12: 14). A devotee, who is free from evils of attachment, aversion, rejoices and grief, is dear to Me (12: 17). He who, with faith, solely devoted to Me holds Me as his supreme goal, follows this nectar of wisdom (law or doctrine) is exceedingly dear to Me (12: 20).
Other Yogas: In Hinduism the other popular Yogas and practices are (a) Raja Yoga, (b) Kundalini Yoga and (c) Pranayama. Raja Yoga Raja means King. Raja Yoga provides perfect path to enlightenment if one has the right understanding and practices correctly. This is the path of mental concentration and suitable for meditative people. It is Kriya Yoga. It is stoppage of vibrations or modification of mind, to achieve a state above the mind to reach a mindless state for God-realization. This clears the mind of past thoughts in sub-conscious mind (Samskaras). In the course of practicing this Yoga one gets super human powers (Siddhis). (Refer Appendix J- Page Nos. 188 and 189). 133
One should ignore these powers and proceed in their Spiritual path. Then their inherent Divinity will manifest and will become free from human limitations. Then the mind and the ego melt in, and then Yogi enters Nirvikalpa Samadhi. According to Maharishi Patanjali, the following are the eight limbs of Yoga (Yoga Sutras 2: 29):- Yama (Self-control): Non-violence, truthfulness, non- thieving, continence, non-accumulation of worldly possessions (Bhagavata 2: 9: 39) (Yoga Sutras 2: 30). Niyama (Religious observance): Observe good habits i.e., purity of body and mind, contentment, austerity, study of Vedas, repetition of Divine name and meditation on God (Yoga Sutras 2: 32). Aasana: Learn proper posture for meditation (Yoga Sutras 2: 46). Pranayama: Practice proper controlling of breath (concentrating restless mind) (Yoga Sutras 2: 49). (Note: For details see Page Nos. 137 to 139). Pratyahara: Withdraw (win over) (control forever) senses from sense objects (Yoga Sutras 2: 54). Dharana: Fix the mind on chosen object(Yoga Sutras 3:1) Dhyana: Practice meditation (Yoga Sutras 3: 2). Samadhi: Practice mental concentration. Ego dissolves (suspends), the mind loses its identity, assumes formless state and realizes ultimate Truth (Yoga Sutras 3: 3).
Kundalini Yoga In Sanskrit Kundali means coil. Kundalini, (means one with ear rings) refers to Shakti (Goddess of Power), which is said to lie asleep like a coiled serpent in the base of ones spine. The 134
vital energy or nerve current of a person passes through two vertical channels (Ida channel and Pingala channel) which are on both sides of spinal cord. When Kundalini power is awakened, vital energy (power) rises from the base of the spine, passes through Sushumna channel (which is inside the spinal cord and normally closed) and through six Cosmic centers known as Cakras (wheels) to the final centre called Sahasrara, located under the top of the skull or at the crown of the head, envisaged as a thousand petalled lotus. Then Spiritual illumination takes place (Refer Appendix K Page No. 190). Ida Channel: It is on the left side of the spine. It meets Sushumna channel at Ajna Cakra (central point between eyebrows) and flows through left nostril. When exhales, if breathe is stronger through left nostril, means vital energy is passing through this channel. When resting, energy passes through this channel. Pingala Channel: It is on the right side of the spine. It meets Sushumna channel at Ajna Cakra and flows through right nostril. When exhales, if breathe is stronger in the right nostril, means vital energy is passing through this channel. When copious amount of physical activity is done, energy passes through this channel. Sushumna Channel: It runs through the centre of the spinal cord to the top most point of the brain under the skull. Pingala and Ida channels join this Sushumna channel at Ajna Cakra. Normally this channel is closed. It opens when Kundalini power is awakened and Kundalini power rises upward through this channel up to Sahasrara. Cakras (Cosmic Centers): There are six Cakras (Cosmic Centers). They are: 135
Muladhara (at the lower end of the spinal cord). Svadhishthana (at the base of the genital). Manipuraka (at the level of the navel). Anahata (at the level of the heart). Visuddhi (at the medulla oblongata in the throat). Ajna (at the middle of both the eyebrows). Solar Plexus, which is between the navel and the heart, activates the body. When Kundalini power passes through these Cakras, Spiritual level enhances as the level goes higher. Space: There are three types of Spaces: Maha Akasa or Pancha Bhuta Akasa: Outer Space i.e., Earth, Planets and the Stars etc. Citta Akasa or Dahara Akasa: Mental Space i.e., Dreams and the Imagination world. Cida Akasa or Para Akasa: Knowledge Space i.e., one gets access to this Space when Kundalini power awakens and enters Sushumna Channel.
Asamprajnata Samadhi: This is the goal of the Kundalini Yoga. When Kundalini power passes through Cakras (Cosmic Centers), Spiritual illumination enhances as the level goes higher. When Kundalini power enters Sahasrara, through Sushumna channel, Spiritual illumination takes place (unites with Purusa i.e., God). Leaving the body (dying) through this Yoga, the Self disciplined Yogi does the following (Bhagavata 2: 2: 18 to 21): Sits squat pressing anus with heels. Draws air located in the circle located within the navel (Manipuraka Cakra) upward into Anahata Cakra, located at the heart. Following the course of Udana air, takes to Visuddhi 136
Cakra, located at the medulla oblongata in the throat. With the help of reason gradually pushes it to the root of the palate (i.e., to the top of the Visuddhi Cakra). Closes the seven passages (2 eyes, 2 ears, 2 nostrils and mouth) takes air from the root of the palate to Ajna Cakra (the circle located at the middle of the eyebrows). If one has no desire to visit the higher worlds, he pauses at the Ajna Cakra for about half an hour with his gaze fixed on his goal and taking the air into the Sahasrara (at the crown of the head) attains union with God. Finally breaking upon the crown of the head, he abandons his body and the senses.
(Caution: Swami Vivekananda, master of this Yoga said This must be learned from competent Guru. There must be perfect chastity in thought, word and deed. Otherwise it may lead to insanity.)
Pranayama Prana means Life Energy. Some say it means vital current in the body. Ayama or Yama means expansion or extension (i.e., to bring forth to Nature). Some define Prana as the link between Absolute Consciousness, the mind and the body. Strivers should clear the passage of the breath, inhale the air to ones utmost capacity, and hold the breath and then finally exhaling it. Or by reversing the process i.e., by exhaling the air, then hold the breath outside and finally inhaling. Eradicate the disorders of three cardinal humours of the body (wind, bile and phlegm). Prana (vital airs) is of ten kinds. They are (a) Pancha Prana (i) Prana (the air which we inhale or exhale either through nostrils 137
or though mouth and has its seat in the lungs), (ii) Apana (the air which has downward course and has its seat in the anus), (iii) Samana (the air which is essential for digestion and has its seat in the navel), (iv) Udana (the air which has an upward course and has its seat in the throat, functions at the time of vomiting), (v) Vyana (the air which circulates in every direction and diffuses through the body) and (b) Pancha Upa Prana (i) Naga (the air which enables us to belch), (ii) Kurma (the air which helps us to open and close our eyes), (iii) Krkala (the air which excites our hunger), (iv) Devadatta (the air which enables us to yawn) and (v) Dhananjaya (the air which nourishes the body) (Bhagavata 3:6:7). These ten airs again manifest into three forms - vigour, willpower and bodily strength. Pranayama is combination of Puraka (means inhaling), Kumbhaka (means holding breath) and Rechaka (means exhaling). Maharishi Patanjali in his text of Yoga Sutras (2: 49) explained Pranayama as means for attaining higher state of Samadhi. It is the most scientific method of expansion of vital current in the body. It has been found that those animals which take longer duration of breath (i.e., time for one cycle) live longer lives and those which take shorter duration of breath live shorter lives. A persons character and health are a reflection of his/her breathe pattern. Generally people who take shorter breath are weak, nervous and unpredictable, where as those who take longer breath are usually stronger, trust worthy and happy people. The following types of Pranayama (while chanting mystic word OM (AUM)) are commonly practiced: Bhastrika: Take deep breath and then completely breathe out by pulling stomach inside (2 to 5 minutes). Kapala Bhati: Push air forcefully out by pulling stomach 138
inside (30 times or maximum 10 minutes). Baharya: Breathe air out, touch chin to chest, squeeze stomach inside completely, hold for a while, then raise the chin to normal position and breathe in slowly (10 minutes). Anuloma and Viloma: Close the right nasal with right hand thumb, breathe in from left nasal. Now open the right nasal and close the left nasal with right hand middle finger and breathe out from right nasal (Anuloma). Similarly opposite process is Viloma. Close the left nasal with right hand middle finger, breathe in from right nasal. Now open the left nasal and close the right nasal with right hand thumb and breathe out from left nasal and so on (10 minutes). Bhramri: Close both ears with thumbs, put both index fingers on forehead and rest the other three fingers at the base of the nose, breathe in. Now breathe out humming like a bee (10 minutes). Udgitha: Breathe in deeply. Chant AUM (OM) while breathing out (10 minutes). (Caution: Pranayama is to be learned from competent and learned Guru (teacher) and practiced properly. Otherwise it will have negative and dangerous effects). Character of Yoga The character of Yoga (meditation) gets the mind purified and takes to the path of God (Bhagavata 3: 28: 2 to 7): Do your allotted duty to the best of your ability. Shrink from prohibited acts. Remain contended with whatever you got as a dispensation of Providence. 139
Cease from duties connected with pursuit of religious merit, worldly possessions and sensuous enjoyment (ends of human pursuit except Moksa). Take delight in duties tending to final beatitude (Moksa). Take pure food in measured quantity. Practice non-violence (in thought, word and deed). Speak truth. Abstain from thieving. Limit your possessions to the barest needs. Abstain from sexual commerce. Practice austere penance and worship the Deity. Observe purity both body and mind. Control breathes by slow degree. Observe silence. Withdraw senses from their objects and direct towards the Soul (Self) with the help of the mind. Fix the mind as well as vital airs (Prana or life) and compose the mind. Curb the wicked mind addicted to evil ways, apply it to the contemplation (meditation) on God.
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Mantra Mantra (Man means repeating and Tra means protection) means something by repeating/reflecting on which a person is protected from the danger of the bondage of Maya (this world). Mantras contain power packed letter, word or a verse, a system of syllables made with particular frequencies of vibrations, is used to change ones vibrations and frequency of vibrations to a better state. According to expanding and contracting theory, the Universe is rhythmic more or less like a pulsating heart. Hinduism calls this great rhythm of the Universe by the name Spandana. Mantra is a method to accomplish to synchronize our rhythm and vibrations to the rhythm and vibrations of a particular Divine power. A Mantra has to be taught and given (revealed) by a realized Guru and learned and received by a competent disciple (student) and meditates it inside (secretly) repeatedly to gain its immense power. If there is any slightest error in the pronunciation, rhythm and sound vibrations of Vedic Mantra, it can have adverse effects than any benefit. - OM (Aum) OM (AUM) means that which protects. Its Sanskrit name is Udgitha or Pranava. Udgitha or Pranava (the mystic syllable of Aum (OM)) flowed from the cavity of Lord Brahmas heart. Mandukya Upanishad (Page Nos. 86, 87); Chandogya Upanishad (Page Nos. 90 to 92) and Taittiriya Upanishad (1: 8: 1) gives elaborate explanations to this Udgitha. It is the first sound (big bang) that came on Creation. It is the symbol of Brahman, Isvara and also Hinduism. It is the seed of the Veda (Bhagavata Mahatmya (extract from Padma Purana) Discourse 3: 34; Bhagavad Gita 9: 17). It is the ultimate essence of Vedas (True Knowledge). It represents Three in One: 141
Three Murties i.e., Lord Brahma (God for Creation), Lord Vishnu (God for Preservation) and Lord Shiva (God for Destruction). Three Vedas i.e., Rg Veda, Sama Veda and Yajur Veda. Three Gunas i.e., Sattva (serenity), Rajas (activity) and Tamas (destruction). Avasta (Consciousness or state) i.e., awakening (consciousness), dreaming (sub-consciousness) and deep sleep (unconsciousness). Material world i.e., Body, mind and intellect. Three Lokas (worlds) i.e., Patala (below the Earth), Earth and Heaven (above the Earth). Three levels i.e., Gross, Subtle and Causal. Three Universal processes i.e., Coming, Being and Going.
Gayatri Maha Mantra Maharishi Viswamitra, who is the Mantra Drasta (to whom Mantra reveals itself), has been associated with Gayatri Maha Mantra. Gayatri is the mother of Veda (Bhagavata Mahatmya (extract from Padma Purana) Discourse 3: 34). It is a prayer from Rg Veda. Gayatri has three names i.e., Gayatri (master of Senses), Saraswati (presiding deity of Speech i.e., Vaak) and Savitri (master of Prana i.e., life force and Truth). These three represent purity of thought, word and deed. Prime source of this Creation is Shakti (energy) which is the power of God. We all come from the same source and merge into the same source. That Shakti (energy) is Gayatri. It is addressed to Shakti (energy) of Surya (Sun) (i.e., Brahman (God) can be seen in the form of Sun), which is an imminen1t and transcendental Divinity. Gayatri Maha Mantra, with its proper pronunciation, rhythm and sound vibrations has the infinite potentiality, 142
vibrant formula and immense power. It purifies the subtle Karmas, helps in Spiritual awakening and Self - realization. It is the supreme method for gaining the Spiritual enlightenment. It activates Kundalini Shakti at all the seven major Cakras and connects them to seven great Spiritual realms of Existence. Gayatri (or Savitri), the sacred verse reads as under (Rig Veda 3: 57: 10) (refer Brhadaranyaka Upanishad 5 or 7: 14: 1): Aum Bhu Bhuvah Suvah Means: A is the ultimate essence of Bhu, U is the ultimate essence of Bhuvah and M is the ultimate essence of Suvah. Bhu (essence of Rg Veda) which means Earth. Bhuvah (essence of Yajur Veda) which means Sky and Suvah (essence of Sama Veda) which means Heaven. Tat Savitur Varenyam, Bhargo Devasya Dhimahi, Dhiyo Yo Nah Pracodayat. Many eminent people derived and translated the meaning of Gayatri Maha Mantra. Some of them are as under: We meditate on the adorable glory of the radiant Sun; may He inspire our intelligence. OM, we meditate upon the Spiritual effulgence of THAT adorable supreme Divine reality, the source of the Physical, Astral and the Heavenly spheres of existence. May THAT Supreme Being enlighten our intellect (so that we may realize the supreme Truth). I invoke the Earthly plane, the Astral plane, the Celestial plane, the plane of human Spiritual Knowledge, the plane of Spiritual austerities and the plane of ultimate Truth. Oh, the great Spiritual light, which is the brilliance of all
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Divinity, we meditate upon You. Please illumine our minds. OM, the absolute reality and its planes, on THAT finest Spiritual light, we meditate, as remover of all obstacles that, IT may inspire and enlighten us. OM, we meditate on the effulgence of that adorable Divine Being, who is the source and protector of three Worlds i.e., The Earthly plane (Bhur Loka), the subtle Ethereal plane (Bhuvar Loka) and The Heavenly plane (Swarga Loka). May that supreme Divine Being stimulate our intelligence in order that we may realize the supreme Truth. May we meditate on the effulgent light of Him, who is worshipful and who has given birth to all the Worlds. May He direct the rays of our intelligence towards the path of God. May the almighty God, illuminate our intellect to lead us along the right path. Oh God ! Thou art the giver of life, Remover of pain and sorrow, The Bestower of happiness, Oh, Creator of the Universe, May we receive Thy supreme sin destroying light, May Thou guide our intellect in the right direction. Maha Mrtyumjaya or Rudra or Trayambaka Mantra: Mrtyumjaya means conquering death. This Mantra is in Rg Veda and Shiva Purana which reads as under: AUM, Tryambakam yajamahe -- means: OM, We worship all knowledgeable, all knowing 144
Isvara (Lord Shiva who has three eyes) Sugandhim pushti varadanam -- means: Who spreads sweet fragrance of knowledge, which nourishes, grows and provides life to all beings Urvarukam iva bandhana -- means: May He liberate us from decease, attachment and death for the sake of immortality Mrtyor mrksheeya mamrtat -- means: Be pleased and bless us to be liberated into Your deathless state. Beeja Mantras (Powers in seed form): Beeja Akshara (seed letter that does not deteriorate or destroy) consists of a single letter, sometimes constitutes several syllables or compound letters. Their meaning is subtle, mystical and it is a very power packed Mantra. In Sanskrit language there are 51 Aksharas (letters) (i.e., 16 letters from to then 25 letters from to then 10 letters from to (that makes total of 51). In Akshamala, each bead represents one letter and Mantra pertaining to that letter is to be repeated in mind. 50 small beads represent to and one big bead represents (all the beads should be either Rudraksha or Spatika or Tulasi beads) and not mixed. Every Devata (Goddess or God) has her/his own Beeja Mantra representing their Divine power which is very sacred. This topic is not discussed in detail in this book because they have to be taught by a competent Guru and received, known and meditated upon by deserving Sishya (student). Some of the Beeja Mantras are as under: The greatest of all the Beeja Mantras is OM (Aum). 145
q (Sree Vidya) represents Tripura Sundari or Bhuvaneswari or Maha-Maya). | (Hreem) represents to Maha- Maya or Bhuvaneswari.
(Haum or Hoom) represents to Shiva. 4| (Klim) represents to Krishna. or I
(Gam or Glaum) represents to Ganesha. (Ham)
represents Ether. (Yam) represents to Air. (Ram) represents to Fire. (Vam) represents to Water. (Lam) represents to Earth etc.
Pancha - Dasi (means Fifteen) Maha Mantra (Sree Lalita Maata) (Tripura Upanishad 3): Pancha - Dasi Maha Mantra leads to transcend the dualities. This Mantra cannot be truly translated, being the most secret and a very powerful Mantra. However, this Mantra can be divided into three parts of five seed letters each and the broad meaning is as under: Vak Bhava Kuta (Source of Speech): 1. Ka (Kamah) (to shine) Lord Shiva as Creator Lord Brahma. 2. Ye (Yoni) (to study, pure consciousness) Goddess Saraswati (Goddess of Jnana Knowledge). 3. Ee (Kama Kalhaa) Pervades desire to create the Cosmos. Goddess Lakshmi bestows wealth and prosperity. 4. La (Vajra Paanhi) (Stithi) God Indra (represents Victory). 5. Hreem (Guhaa) Creation merger of Shiva and Shakti thus Lord Brahma and Goddess Saraswati enjoying the dance and music of Creation. Kama Raja Kuta (King of Desire which protects and gives all desired material and Spiritual power): 6. Ha (Ha) (to 146
injure passion) Sustainer of life and cause of vanquishing the enemy. 7. Sa (Saa) (to enjoy or procreate) Feeling of ecstasy and depression alternating in cycles, language of gestures, wealth and aid to enjoyment. 8. Ka (Maata Risvaa) (Kama desire) Agitations of heart and mind due to thinking about the world. 9. Ha (Abhram) Hamsa i.e., Swan. Discriminating between love, power, lust, fear and life sustaining breath refers to achievement of valour, wealth and desires etc. 10. La (Indrah) God of pleasure, enjoyment and controller of all other Deities (power). Shakti Kuta (Peak of Power): 11. (Hreem (Guhaa) Shiva and Shakti in union protecting and nourishing the world. 12. Sa (Sa) (Para) Transcendent Goddess who manifests as this world the source of Cosmos and this world. 13. Ka (Ka) (Desire) Brings forth this world out of Shiva with the help of Para Shakti. 14. La (Laa) (Hara) Shivas, existence without awareness is like a corpse without any movement. 15. Hreem (Mayaa) (to remain) Shiva Shakti fulfillment of desires of desires, divine union and liberation from desires.
Note: If seed letter Sreem (Maha-Lakshmi) is added after the above 15 seed letters then it becomes Sho - Dasi (16 letters) Mantra. Whatever may be the form they all lead to the same Ultimate Reality.
Panchakshari (means five syllables) Maha Mantra: Namah Shivaya. If OM (AUM) is prefixed to this it becomes six syllables. There are many spiritual meanings referring to Pancha Kosa, Pancha Bhutas etc. But simple general meaning of this Mantra is I offer my prostrations (salutations) to the most auspicious one who eliminates all inauspiciousness. 147
Ashtakshari (means eight syllables) Maha Mantra: OM (AUM) Namo Narayanaya. There are many spiritual meanings. Naara (means water, Jeevas) and Ayana (means resting place). Simple general meaning of this Mantra is I offer my prostrations (salutations) to the most auspicious one who is the resting place to all living beings.
Prayers: Asato ma Sad gamaya -- means: Lead me from unreal to real Tamaso ma Jyotir gamaya -- means: Lead me from darkness to light Mrtyor ma Amrtam gamaya -- means: Lead me from death to immortality Aum Shanti, Shanti, Shanti -- means: Protect me with Peace, Peace and Peace (Brhadaranyaka Upanishad 1 or 3: 3: 28)
Aum, Purnam adah, Purnam idam -- means: That (God) is Full, this (Soul) is full, Purnat Purnam udacyate -- means: From the Full, full is created, Purnasya Purnam adaya -- means: If the full is taken out from the Full, Purnam eva avasisyate -- means: The Full itself remains. Aum Shanti, Shanti, Shanti -- means: Protect me with Peace, Peace and Peace. Note: In this Sloka (verse) God and the Soul are compared to 148
complete, full or totality. Full, being without the beginning and an end, so also God and the Soul, being eternal, are without a beginning and an end (Invocation of Isa Upanishad). Aum, Sa ha nav avatu, saha nau bhunaktu -- means: May He Protect us, be pleased with us both Saha viryam kara vavahai: -- means: May we work together with vigour Tejasvi nav adhitam astu: -- means: May our study make us illumined Ma Vidvisavahai -- means: May we not envy among ourselves Aum Shanti, Shanti, Shanti -- means: Provide us Peace, Peace and Peace (Invocation of Katha Upanishad and Taittiriya Upanishad) Stotrams Stotram means prayer to Goddess/God by their various forms/names/attributes, which are power packed Mantras (letters/words) so that they are pleased and bless the devotee. The following are important Stotrams: Lalita Sahasra Nama Stotram: Goddess Lalita Devi is Divine Mother and Gods feminine power. Goddess Lalita Devi is Cit- Shakti (Maha-Maya) (Supreme personal Power of Brahman) with which Creation started. Saraswati Devi Vasinis i.e., 8 Vaag Devis have first composed Sri Lalita Devi Sahasra Nama Valli (Prayer with Mantras of 1000 Forms/Names/Attributes of Sri Lalita Devi). These are organised as a hymn in the form of Stotram. This Stotram was revealed by Bhagavan Hayagriva (an 149
incarnation of Lord Vishnu) to Maharishi Agasya which is in Brahmanda Purana. Shiva Sahasra Nama Stotram: Lord Shiva Sahasra Nama Stotram has two versions. They are as under: Shiva Sahasra Nama Stotram was taught by Lord Krishna to Sage Markandeya which is in Linga Purana. Shiva Sahasra Nama Stotram is in Anusasana Parva of Mahabharata. After Mahabharata war Yudhisthira after hearing Vishnu Sahasra Nama Stotram from Bhisma, requests Bhisma also to teach him Shiva Sahasra Nama Stotram. But Bhisma expresses his inability to the same and requests Lord Krishna to teach it to Yudhisthira. Then Lord Krishna teaches Shiva Sahasra Nama Stotram to Yudhisthira. Vishnu Sahasra Nama Stotram: Lord Vishnu Sahasra Nama Stotram is in Anusasana Parva of Mahabharata. Vishnu Sahasra Nama Stotram was first composed by Sanaka (one of the Manasa Putra i.e., mind born sons of Lord Brahma). Later it was transmitted to Bhisma. After Mahabharata war when Yudhisthira approaches Bhisma to impart his knowledge to him, Bhisma first chanted Vishnu Sahasra Nama Stotram.
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Tantra Tantra means weave denoting continuity. Tantras are associated during medieval period having been written between 500 and 1,800 C.E (Common Era). There are 92 Tantras (64 Bhairava Tantras, 18 Rudra Tantras, and 10 Shiva Tantras). These are parallel set of disciplines to Mantra/Veda discipline. Tantrism is marked by rejection of the Vedic notions and points that the precepts of the Vedas are too difficult for our age and an easier cult or doctrine has been revealed to them. Tantric texts are classified as Shaiva Agamas, Vaishnava Pancaratra Samhitas and Shakti (Divine Mother) Tantras. In the process of evolution, Maya conceals reality and separates into opposites i.e., consciousness and unconsciousness, pleasant and unpleasant etc. Evolution or the Out-going Current is only one half of the functioning of Maya. Involution or the Return Current takes the Jeeva back towards the source or root of the reality, revealing the Infinite. Tantra is understood to teach the method of changing the Out-going Current into the Return Current, transforming the fetters created by Maya into that which Releases or Liberates. The following Tantric Pujas, to please and gain Kshudra Shaktis (Divine Power for destructive purposes), became popular during medieval period (which were conducted at midnight at burial ground). Akarshana Tantra Puja: To attract other people. Vikarshana Tantra Puja: To reject other people. Bhuta, Preta and Pisacha Tantra Puja: To remove negative forces. Marana Tantra Puja: To kill other persons. 151
Vaseekarana Tantra Puja: To subjugate other people by occult power. God is looked upon as both male and female principle called Lord Shiva and Goddess Shakti. Lord Shiva can be compared to potential energy and Goddess Shakti, who is creative power of Lord Shiva, is kinetic energy (when potential energy becomes active it becomes kinetic energy). When Lord Shiva becomes active, He is called Goddess Shakti. When Goddess Shakti becomes inactive she is called Lord Shiva. According to Tantras the creative principle of the world is union of Goddess Shakti (Divine Mother) with Lord Shiva. Goddess Shakti is not indistinct from Lord Shiva, the Absolute of the Upanishads, but is the power of the Absolute. Their relationship is inseparable, like fire and burning power. Goddess Shakti has many other names; one of them is Goddess Parvati. The texts in the Tantras are generally in the form of dialogues between Lord Shiva and Goddess Parvati. When Lord Shiva is giving Spiritual teachings and Goddess Parvati is listener they are called Agamas. When Goddess Parvati plays the role of teacher and Lord Shiva listener, the texts are called Nigamas. Tantra Spiritual discipline is suitable for people from the highest to the lowest cultural levels. Some of the popular Tantra texts are as under: Mahanirvana Kularnava Kulsara Prapanchasara Rudra Yamala Vishnu Yamala Brahma Yamala Tantra Raja 152
The essence of all Tantra discipline is contained in Swatantra Tantra. Tantra discipline gained importance in the 5 th
Century C.E. When images of deities are installed in temples, geometric drawings (Mandalas) representing Deities, the Cosmos are drawn on the floor for the people to meditate and perform rituals. By Tantric discipline we come to know the nature of Brahman (Sat-Chit-Ananda) i.e., Absolute Existence, Consciousness and Bliss. Then we are freed from desire, live detached life from objects of senses, break the chain of Karmas and finally from the repeated cycle of birth, death and rebirth, no longer return to this world and enter the ocean of Immortal Bliss. Mahanirvana Tantra Aum (OM) TAT SAT By uttering this sacred text whatever action a house - holder or a Sage begins, with it he gets the desired fruits (14: 154 and 155). There are two paths i.e., Pravrtti Marg for family man (house - holder) and Nivrtti Marg for renouncing monks. Duties of family man (Gruhasta Ashram or house - holder) as per Pravrtti Marg are as under: Surrender the fruits of your actions to God. You should earn your livelihood through honest means (struggle to become rich through honest means). Life is meant for the service of God, poor and helpless. You must look after your parents, Guru and guests as tangible representatives of God. You must look after your wife well (do not scold, hurt and show anger) and maintain with complete fidelity. Please her with love, faithfulness, sweet words, gifts, cloths and money. Do not use foul language and brag about yourself i.e., 153
fame, wealth, power, position or poverty. You should maintain with pure heart and clean body. Do not pay excessive attention to food, clothes and appearance. You should be enthusiastic, active and brave and fight for the right. You must lovingly bring up your children, educate and marry them. You should take care of your brothers, sisters, relatives (if poor) and servants. Carefully judge and select good friends. Always speak truth and earn good name. Do social service and plant trees.
(Note: Please refer Page Nos. 47 to 49 and also 57 to 59) Kularnava Tantra Human birth, the highest step in the ladder to liberation, is difficult to obtain. Pity on him who gets this birth and yet does not save himself. One who bears the body; it is not possible for him to give up all his activities. He, who abandons the fruits of his actions, truly renounces. Ananda (Bliss) is the form of Brahman and that Ananda is installed in this body. The body is temple, Jeevatma (Soul) is God and Sadashiva is Brahman. There is no mantra higher than the meditation, no God higher than the Self and no worship higher than the pursuit of Inner-Self. 154
Moksa (Liberation) Samsaara (Mayic and Material world) means repeated passing of Soul through different worlds of gross, subtle and causal (repeated cycle of birth, death and rebirth) in other words everything in the Universe other than God. Moksa, Mukti, Salvation or Liberation of Soul from Samsaara can be obtained only through God - realization. Due to Avidya (ignorance), Soul is bonded to Maya which is the barrier in between God and the Soul. Foremost requirement for God - realization of the Soul and Liberation from Samsaara is to break the bondage and cross over the barrier of Maya. Whoever may be, he/she cannot cross over the bondage of Maya without devotion (Bhakti) towards God. Whoever devotionally surrenders to God, He would bestow His Grace to His devotee and then only the devotee is freed from the bondage of Maya (Bhagavata 2: 7: 42). The greatest quality of Brahman (God) is that He resides in every Soul (Svetasvatara Upanishad 4: 17). He is so kind, gracious, ever ready and always resides within the Soul (omnipresent), hoping and awaiting that at any moment the Soul may realize Him so that He can bless and Grace the Soul with Infinite Eternal Divine Bliss (Ananda). God cannot be understood by hearing and reading (Mayic senses) without His Grace (Katha Upanishad 1: 2: 23), (Mundaka Upanishad 3: 2: 3) and (Bhagavata 10: 14: 38). When a devotee has infallible love and devotion to God, totally dedicated and surrenders to Him, only then that Soul, with the Grace of God, crosses the barrier of the bondage of Maya and then with Divine senses understand, perceive, conceive and becomes God realized (Svetasvatara Upanishad 1: 10; 6: 23; Bhagavad Gita 7: 14). God realization (Brahma Jnan) can never be obtained without devotion (Bhakti) and Gods Grace (Brahma Sutra 2: 3: 41). He, 155
who understands the Self and controls the reins of his mind, reaches the end of his journey i.e., the Supreme Abode of the All- Pervading (Katha Upanishad 1: 3: 9). When the Soul attains union with Brahman, it loses its identity and merges in Brahman (Mundaka Upanishad 3: 2: 8). Manu Swayambhuva (first Manu of this Kalpa) told his grandson Bhakta Dhruv (greatest devotee) that It is through forbearance (towards our elders); compassion (towards our inferiors); friendliness (towards our equals) and even-mindedness towards all living beings that the Lord is thoroughly pleased (with us). On being thoroughly pleased by Lord, a man is rid of three modes of Prakrti (Gunas and their evolutes i.e., the subtle body) and becomes one with the all blissful Brahman (Bhagavata 4: 11: 13 and 14). Qualification for Moksa (Liberation) People who realize God are (a) Who is free from desires and worships the Supreme Person, pass beyond the seed of rebirth (Mundaka Upanishad 3: 2: 1); (b) Whose all desires (along with their subtle form) are totally destroyed and eliminated from their mind attain Brahman (Katha Upanishad 2: 3: 14) and (c) Who whole heartedly worships and adores the personal form of God and Spiritual (Divine) Guru (teacher) , through whom he receives the Divine Knowledge, Vision and Love of God (Svetasvatara Upanishad 6: 23). Human body/birth is a rare boon to embodied Soul (Bhagavata 11: 2: 29 & 30) through which one can easily attain Liberation. Hinduism suggests the following approach to attain Liberation (Varaha Upanishad 2: 1; Brhadaranyaka Upanishad 4 or 6: 4: 23):
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Nitya - Anitya Vastu Vivekah (Discrimination): Distinguishing the Eternal (Atma) from the Non-Eternal (Temporary Material World, including our body). Viragya (Dispassion): Total renunciations from the enjoyment of fruits of actions by winning over (Control forever) body, sense perceptions and the mind. Sama Adi Shatka Sampatti: Sama (Quietism): Control mind and detach the mind from worldly objects and direct towards Brahman (God). Dama (Win over or Control forever of Karma Indriyas): Not desiring to enjoy material world with Karma Indriyas (Organs of Actions). Uparama (Indifference): Total renunciation from the material world by Jnana Indriyas (Sense Perceptions), mind and Intellect. Titiksha (Endurance): To endure all kinds of affliction i.e., forbearance in the pairs of opposites (pleasure or pain, happiness or sorrow, heat or cold, gain or loss etc). Sreddha (Piety): Faith and firm conviction towards teachings of Scriptures and Guru (Teacher). Samadhi (Composure): With calm and alert mind concentrate the intellect upon pure Brahman and surrender to Him. Mumukshuttva: Desire for Moksa. Free yourself from Avidya (ignorance- i.e., ego, intellect, mind, senses etc.) through realization of ones True Self. In Bhagavata (2: 2: 15 to 18) it has been explained that an enlightened Soul at the time of leaving the body (death) observes the following: Detaches mind from time and place (space). 157
Controls breathe and restrain senses with mind. Merges intellect (along with mind) in Ksetrajna (the conscious principle in the body) and Ksetrajna in the Absolute Self. Then merges the Self in the Supreme Spirit. Abstains from all the activities. There is neither Sattva nor Rajas nor Tamas (i.e., Gunas) in that state, much less the Ahamkara (Ego) or Mahat (the principle of Cosmic Intelligence) or Pradhana (Primordial Matter). Gives-up false identification with the body, embrace with heart (every moment) the adorable form of Lord Vishnu (Brahman). In Bhagavad Gita, Lord Krishna explains Soul, God and ways for Liberation as follows: Soul: Soul is unborn; eternal; constant; primeval; imperishable; free from decay; cannot be cut by weapons, burn by fire, wet by water and dried by wind; unmanifest; inscrutable and immutable (Bhagavad Gita 2: 18 to 25). Tat Tvam Asi (That art thou). Tat (THAT) refers to Brahman and Tvam (you) refers to Soul. Means What He (God) is, that am I (Atma) (Chandogya Upanishad 6: 8: 7). The greatest secret is that if any Soul (Jeevatma) desires to come to Me and be with Me forever, the easiest path is that he/she should fix his/her mind on Me, be devoted to Me, worship Me, prostrate before Me, love Me, remember Me all the time and dedicate his/her life for Me. Then surely he/she will come to Me. It is My promise (Bhagavad Gita 18: 64 and 65). Brahman: Brahman is immutable, independent of any 158
cause but Itself, unborn, origin unknown, eternal, pure consciousness, omniscient, omnipresent, all pervading and seated in the heart of all beings. The creative energy of Brahman is that which causes all existence to come into being. Brahman is Satyam (Truth), Jnanam (Knowledge), Anantam (Infinite) is Brahman (Bliss).
Ways to Moksa (Liberation):
There are many schools of thoughts describing Moksa. They are as follows: Jeevan Mukti according to Advaita Philosophy As per this Philosophy one can attain Moksa from Samsaara even when alive (Jeevan Mukti). Brahma Vidya is the only way for Jeevan Mukti in whom (a) Prajna (Jnana) is attained, (b) Who is not confined, concerned and influenced with the body/world, (c) Who liberates himself from all bondages and (d) Who is established in Eternal Bliss (Ananda). One has to go through various religious, ethical and moral practices and worship (Upasana) God. This purifies the mind. After that intense meditation enables him/her to acquire Atma-Jnan (Knowledge of his/her inner Divine Self) through Sad Guru by Sravana (Hearing), Manana (Dispelling doubts) and Nidhidhyasana (Contemplation). It destroys Avidya (ignorance) that covers the Knowledge of reality. Then he/she attains Jeevan Mukti. To him/her the body, like rest of the world, appears illusory. The illusory body exists as long as his/her Prarabdha Karma Phalas last. When his/her Prarabdha Karma Phalas exhaust, his/her illusory body dies. Then he/she attains Atyentika Moksa (Ultimate Moksa).
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Moksa According to Sankhya School of Philosophy The Soul or Atma is Purusa. Purusa is pure consciousness. The mind body complex is an evolved form of unconscious primordial matter i.e., Prakrti (Maya). Prakrti, inherently unconscious, functions borrowing consciousness from Purusa. The bondage of Purusa with Maya is caused due to Avidya or Aviveka or ignorance and its evolved products are mind and body. While in bondage Purusa suffers mental and physical pain because of its false identification with mind body complex. Purusa has to acquire Knowledge (Viveka Jnana). In this Philosophy Moksa (also called Kaivalya) means complete cessation of suffering and pain. It is Viveka Jnana which causes disconnection of Purusa from Prakrti and connecting to God, there by Purusa attains Moksa.
Moksa According to Dvaita School of Philosophy This Philosophy believes in post-mortem Moksa. A person who goes through religious, ethical and moral discipline followed by right Knowledge, action, devotion and meditation lead to Moksa. There are five gradations or levels of Moksa (which are finite and for a limited period), which a true devotee does not accept in exchange for Gods service. (Bhagavata 3: 29: 13 and 14). They are as under: Salokya (residence in His Divine realm): It is the lowest level of Moksa. Atma goes to Ista Loka (desired world) and enjoys His presence blissfully. Sarsti (Atma enjoys His powers except Creation, Preservation and Destruction of the Universe): It is next higher level of Moksa. 160
Samipya or Saanidhya (living in His presence): It is the next higher level of Moksa. Atma enjoys bliss of His extreme proximity. Sarupya (possessing a form similar to His): It is next higher level of Moksa. Atma acquires the form of personal God and enjoys His intense Bliss. Sayujya (absorption into Him): Sayujya or Kaivalya is the next higher level of Moksa. Atma blissfully absorbed in Brahman (Mundaka Upanishad 3: 1: 3). Bhakti Yoga: It has been described that Bhakti Yoga is the highest (final) goal, for transcending the realm of three Gunas (modes of Maya or Prakrti) the devotee thereby becomes qualified for My (Gods) state and attains Premanand (Bliss).
Moksa According to Vishistadvaita School of Philosophy This Philosophy does not believe in Jeevan Mukti. As per this Philosophy, a person can attain Moksa only after death. Karma Yoga and Jnana Yoga are the only aids to Bhakti Yoga. One can attain Moksa only through Bhakti Yoga with Gods Grace (Brahma Sutra 2: 3: 41). A person who attains Moksa lives blissfully in Vaikunta in a Spiritual body in the presence of God. Krama Mukti A person who has intensely meditated upon Saguna Brahman (Personal form of God) using sacred Mantra Aum (OM) goes to Brahma Loka after death. There he/she attains the Knowledge of Para Brahman through Lord Brahma 161
(Hiranyagarbha). When the entire Universe is dissolved, after Kalpa, his/her Atma becomes one with Brahman. Moksa from Holy Places and Rivers Puranas and Epics extol the sanctity of many holy places and rivers. To live at or to undertake pilgrimage to those places and bathe in those rivers is enough to destroy ones sins (Karma Phalas) and assist in the attainment of Moksa. Moksa from any form God liberates the Soul and gives Moksa, if the mind is fixed on God even one does Karma (actions) with any form i.e., devotion, love, affection, passion, anger, fear, enmity and hatred (Bhagavata 7: 1: 25, 29 & 39 to 46 and 10: 29: 13 to 16).
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Conclusion Idol Worship Hindus use Fire (dispeller of darkness, symbol of purity, giver of warmth) as symbol of God. Hindus worship the Supreme Being in temples in the form of Vigraha (idol) rendered as incarnation, embodiment or form. During the consecration ritual called Prana Pratishta (establishment of life) as per Agama Shastras an idol ceases to be a gross matter and becomes an actual presence or incarnation of Divinity on earth. The Divine Spirit is believed to remain in the idol as long as the devotee wishes. The temples and shrines are dedicated to many Deities, but consider only one as the supreme or may consider all Gods and Goddesses as equal, but worship the one who is their favourite. Most Hindus view all Divinities to be the manifestations of a single Godhead (Bhagavad Gita 7: 6 to 12 and 9: 15 to 19). Hinduism has a unique characteristic of tolerance. Hindus believe that God is one and He has many names and forms as per Rg Veda. Ekam Sad Vipra Bahudh Vadanti means He is one but wise call Him by many names. Note: Salagrama (smooth stone) is considered as natural form of Lord Vishnu. Religion Over the years, due to increased usage of different local vernacular languages and also due to lack of knowledge of Sanskrit language, diminished the status of Sanskrit works of Vedas, Upanishads, Puranas and Epics as Scriptures and challenged the orthodox claim that Sanskrit is the exclusive vehicle for revelation and theological communication. It is not
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that vernacular language is different with the message of the Vedas and Upanishads. It is a belief that holy people, who composed in the living tongues, gathered the Truths from incomprehensible Vedas and Upanishads and made them accessible to everyone (including Sudras and out-castes). They were held up as ideal followers of the God and Goddesses they revered. Hindus started identifying themselves with reference to their caste, community, region and regional language and thus created internal divisions. Local traditions, culture, customs, language and pattern of rituals played important role than the Spiritual aspect of Hinduism. Holy texts of all religions provide with Spiritual paths to Liberation from the repeated cycle of birth, death and rebirth. More meaningful terms in Hindu context are Dharma and Moksa. Dharma is to sustain Truth, Righteousness, Duty, Law and Justice in this world. Moksa is Liberation of the Soul from the cycle of birth, death and rebirth until to attain a state of Bliss (Ananda). Present day Hindu life and rituals do not directly lead to such transformation, but enhance quality of life on the earth. While few people have always learned and kept alive Sanskrit Vedic traditions, others may only know few Sanskrit hymns and heard some stories from Puranas and Epics (as they are not able to read or understand Spiritual interpretations of Sanskrit versions of Vedas and Upanishads) and gradually shifted to devotional Bhajans, Sankirtanas and songs written in their regional languages by various Hindu Saints. Gautama Buddha (founder of Buddhism) and other religions do not accept Vedas as Divine Revelations, Pramanika (valid means of Knowledge) and questioned the structure of traditional Hindu religion such as religious leadership of priestly caste Brahmins and the Varna (caste
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system) itself. They said that paths of Liberation are open to all and not just to higher Varnas (castes) (these days those people only knew Sanskrit language) of the society. There are many Hindus Saints, who wrote devotional verses, poems, songs in local vernacular languages and offered hope, inspired and consoled the masses. Some of them are as under: Jagadguru Adi Sankaracharya (788 820 C.E): Advaita Philosophy. Jagadguru Ramanujacharya (1040 1137 C.E): Vishistadvaita Philosophy. Jagadguru Madhavacharya (1218 1317 C.E): Dvaita Philosophy. Sri Kabir (1440 1518 C.E): Blend of Hinduism and Islam. Sri Surdas (1483 1563 C.E): Lord Krishna devotee. Sri Chaitanya Mahaprabhu (1485 1533 C.E): Lord Krishna devotee. Sri Tulasi Das (1543 1623 C.E): Lord Rama devotee. Smt. Mira Bai (1547 1614 C.E): Lord Krishna devotee. Sri Bhakta Tukaram (1598 - 1650 C.E): Lord Krishna devotee. Sri Tyagaraja (1757 1847 C.E): Lord Rama devotee. Sri Raja Ram Mohan Roy (1772 1833 C.E): Reformer and founder of Brahmo Samaj. Swami Dayananda Saraswati (1824 1883 C.E): Reformer and founder of Arya Samaj. Sri Ramakrishna Paramahansa (1836 1886 C.E): Witnessed Divine Light. Helena Petrovna Blavatsky, Col Henry Steel Olcott and William Q. Judge (1875): Founders of Theosophical Society (Universal Brother - hood, Religion, Philosophy and Nature). 165
Swami Vivekananda (1863 1902 C.E): Founder of Ramakrishna Math and Mission. Bhagawan Ramana Maharishi (1879 1950): Silent teacher (Guru) of Pure non-dual Essence. Sri A.C. Bhaktivedanta Swami Prabhupada (1896 1977 C.E): In 1966 established International Society for Krishna Consciousness (ISKCON) in New York. Maharishi Mahesh Yogi (1911 2008 C.E): Founder of Transcendental Meditation movement. Jagadguru Sri Kripalu Maharaj Ji (1922 - ): Known as Bhaktiyogarasavatara (Dissension of Divine Love and Bliss). Established Jagadguru Kripalu Parishat. Devotee of Radha Krishna. Sri Satya Sai Baba (1926 - 2011): Charismatic Religious Leader.
Ye tat phala sarvam Sri Paramesvara arpana mastu: I surrender all this fruit to Brahman (God)
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Appendix A (Refers to Introduction, Page No. 6)
1. 197,12,21,110 (Human years ago as in 2008): Present Kalpa, known as Sveta Varaha Kalpa, started (1 St day of the 51 st year of Lord Brahma). 2. First Manvantara, known as Swayambhuva Manvantara (30,672 Crore human years): Period of Manu Swayambhuva and his wife Satarupa. Manu Swayambhuva assisted Lord Brahma in the process of Creation during this period. He had two sons (Priyavrata and Uttanapada) and three daughters. Bhakta Prahrada (son of demon Hiranya Kasipu) was in the family succession of his first son Priyavrata. Bhakta Dhruv (who became Pole Star, with the Grace of Lord Vishnu) was from his second son Uttanapada. Earth rotates along the axis of the center point of Earth and Pole star, means Bhakta Dhruv is the guiding personality for human beings. 3. Manu Swayambhuva ruled the entire Earth during the Swayambhuva Manvantara. Swayambhuvas son Priyavrata had ten sons and two daughters. Last three of his sons Medha, Agnibhahu and Mitrulu became Yogis and did not become Kings. Priyavrata divided his kingdom (then entire Earth) into seven parts (Dweepams) and gave one Dweepam each to his remaining seven sons. Eldest son Agnidra was made the king of Jambu Dweepam. (Medhatidhi - Plaksha Dweepam; Vapushman Salmili
167 Indian History
Dweepam; Jyotishman Kusa Dweepam; Dyutiman Crowncha Dweepam; Bhawya Saka Dweepam; Savana Pushkara Dweepam). Agnidras eldest son was Nabhi. Nabhis son was Rushabha. Rushabhas son was Bharata. Rushabha gave Hima (Dakshin Varsha means Southern part of Jambu Dweepam i.e., Great Indian Peninsula) to his son Bharata. Since Bharata ruled the present Indian peninsula, it is named as Bharata Varsha (ancient India) which is the land of Karma (action) and Dharma (Virtue). 4. Second Manvantara known as Swarocisa Manvantara: The period of Manu Swarocisa started 166,27,73,110 human years ago. 5. Third Manvantara known as Uttama Manvantara: The period of Manu Uttama started 135,43,25,110 human years ago. 6. Fourth Manvantara known as Tamasa Manvantara: The period of Manu Tamasa started 104,58,77,110 human years ago. 7. Fifth Manvantara known as Raivata Manvantara: The period of Manu Raivata started 73,74,29,110 human years ago. 8. Sixth Manvantara known as Caksusa Manvantara: The period of Manu Caksusa started 42,89,81,110 human years ago. 9. Seventh (present) Manvantara known as Vaivaswata Manvantara: The period of Manu Vaivaswata (son of Vivaswan) started 12,05,33,110 human years ago. Manu Vaivaswata had ten sons and one daughter. Surya (Sun) Vansha (family) started from his elder son Ikswaku and Chandra (Moon) Vansha (family) started from his daughter Ela. 168
10. Parashurama (incarnation (Avatar), of Lord Vishnu): To annihilate the then Kings, who used to obstruct the Rishis to pursue their Spiritual progress, during Kali Yuga period of 19 th Maha Yuga of the Vaivaswata Manvantara i.e., between 3,88,85,110 to 3,84,53,110 human years ago. 11. Lord Rama (incarnation (Avatar), of Lord Vishnu): During Treta Yuga period of 24 th Maha Yuga of the Vaivaswata Manvantara i.e., between 1,94,45,110 to 1,81,49,110 human years ago. He remained on the Earth planet for about 11,000 years. 12. 27 Maha Yugas of the Vaivaswata Manvantara: The period of 27 Maha Yugas of the Vaivaswata Manvantara i.e., 11,66,40,000 have already lapsed. 13. 28 th Maha Yuga (present Maha Yuga) of the Vaivaswata Manvantara (present Manvantara): The period of present 28 th Maha Yuga started 38,93,110 human years ago. 14. Lord Krishna (incarnation (Avatar), of Lord Vishnu): During Dwapara Yuga period of the 28 th Maha Yuga of the Vaivaswata Manvantara i.e., 3228 3102 B.C.E. He remained on the Earth planet for 125 years and 7 months. 15. Mahabharata War: It lasted for 18 days in 3139 B.C.E. 16. First three Yugas of the present 28 th Maha Yuga (i.e., Krta or Satya, Treta and Dwapara Yugas): The period of the first three Yugas of the present 28 th Maha Yuga i.e., 38,88,000 human years have already lapsed. 17. Ascension of Lord Krishna and start of Kali Yuga (present Yuga) of the present 28 th Maha Yuga: Kali Yuga (present Yuga) started in 3102 B.C.E (i.e., 5,110 years ago as in 2008) (Bhagavata 12: 2: 29 and 33). 18. Indus Valley Civilization (Harappa Culture): 3300 1300 B.C.E. 169
(a) Early Harappan Period: 3300 2600 B.C.E. (b) Mature Harappan Period: 2600 1900 B.C.E. (c) Late Harappan Period: 1900 1300 B.C.E. 19. Magadha Dynasties: 3128 1994 B.C.E. (a) Brihadratha Dynasty (24 Kings): 3128 2118 B.C.E. (b) Pradyota Dynasty (5 Kings): 2122 1994 B.C.E. 20. The 16 Maha Jana Padas or Avanti: 700 300 B.C.E. 16 Kingdoms are Anga, Kosala, Kasi, Megadha, Videha, Malla, Chedi, Vatsa, Kuru, Panchala, Machcha, Surasena, Assaka, Avanti, Gandhara and Kamboja. 21. Gautama Buddha: Founder of Buddhism 563 483 B.C.E. 22. Nanda Dynasty (10 Kings): 424 321 B.C.E. 23. Shishunaga Dynasty (3 Kings): 413 345 B.C.E. 24. Alexander invasion of India: 327 325 B.C.E. 25. Mauryan Empire (9 Kings): 322 185 B.C.E. Important and most popular Rulers are as under: (a) Chandra Gupta Maurya: 322 298 B.C.E. (b) Bindusara: 298 to 272 B.C.E. (c) Ashokavardhan Maurya (Ashoka The great): 273 232 B.C.E. 26. Chola (Tamil) Dynasty (29 Kings): 300 B.C.E. 1279 C.E. 27. Pandyan (Tamil) Dynasty (46 Kings): 300 B.C.E.1345 C.E. 28. Satavahana (Andhra) Empire (30 Kings): 230 B.C.E. 220 C.E. Satakarni (son of Gautami), also known as Shalivahana, was 23 rd ruler of Satavahana Empire during 78 C.E. 102 C.E. He established Shalivahana Era or Saka Calendar in 78 C.E. 29. Shunga Empire (10 Kings): 185 B.C.E. 75 B.C.E. 30. Vikramaditya Emperor of Ujjain: 102 B.C.E. - 15 C.E. 31. Kanva Dynasty (4 Kings): 75 B.C.E. 26 B.C.E. 32. Kushan Empire (15 Kings): 30 C.E. 375 C.E. 170
33. Gupta Empire (17 Kings): 320 C.E. 600 C.E. 34. Rajput Princely States: 6 th Century 20 th Century C.E. 35. Pala Empire (18 Kings): 750 C.E. 1174 C.E. 36. Hoysala (Kannadiga) Empire (12 Kings): 1026 1343 C.E. 37. Kakatiya Dynasty (9 Kings): 1083 1323 C.E. 38. Islamic Sultanates: 1192 1757 C.E (565 Years). Delhi Sultanates (27 Sultans) 1206 1526 C.E.; Mughal Empire (23 Sultans) 1526 1757 C.E. and Deccan Sultanates (45 Sultans) 1527 1686 C.E. 39. Vijayanagara Empire (28 Kings): 1336 1646 C.E. 40. Colonial Era: East India Company arrived to India in 1619 C.E. and established its regime in Bengal in 1757. In 1857 British rule was established all over India and ruled up to 15 Aug 1947 for a total period of 190 years. 41. Independent India: 1947 C.E onwards. 42. Balance period of the present Kali Yuga of the present(28 th ) Maha Yuga: The remaining period of the present Kali Yuga of the present (28 th ) Maha Yuga is 4,26,890 human years (as in 2008). Note: In Puranas there are many more details of important rulers and Divine personalities from Surya (Sun) Vansha (family) between Ikswaku and Lord Rama like Harischandra and Bhagirathi etc. In Chandra (Moon) Vansha (family) important personalities are Maharishi Bharadwaja, King Hasti (who established Hastinapura Kuru Kingdom) and King Dushyanta (of Mahabharata) etc. Other than Bharata Varsha (ancient India), no other country (or even any other place) on the earth planet has such an ancient history and such an eternal religion as Sanatana Dharma (Hinduism). 171
Appendix B (Refers to Page No.10)
( Page No. 172 Hindu Scriptures Vedas
Smritis Darshanas Tantras (Oral citation which is heard)
Rg Veda Yajur Veda Sama Veda Atharva Veda (To be remembered) (Philosophies) Vedanta Sutras Bhairava (64) Rudra (18) Shiva (10) Samhitas (Hymns) Brahmanas (Explanations) Aranyakas (Interpretations) Dharma Sutras (18) (Law Books) Manu-Smriti Parasara-Smriti
(Intellect, analyzer) Subtle Elements Gross Elements
Sound Ether Touch Air Colour Fire Taste Water Smell Earth Sense Perceptions Organs of Actions
Auditory Vocal Apparatus Tactile Hands Sight Legs Taste Genitals Olfactory Anus
Appendix D (Refers to Sankhya Philosophy, Page No. 36)
175 Process of Pancikarana
Appendix E (Refers to Maha Yuga, Page No.37)
(Page No. 176) (Continued in Next Page) Cosmic Day and Cosmic Night COSMIC NIGHT (Period of one Kalpa - 432 Crore Human years) Pralaya (Destruction) (Chaos) LORD BRAHMA (Life span - 100 Cosmic Years) (31,104 Crore Human Years) (Now 1 st day of 51 st Year is running) Creation Laya Creation
Dusk
Pralaya (Destruction) Starts
Dawn Sristi (Creation) Starts COSMIC DAY (Period of one Kalpa 432 Crore Human Years) (Present Kalpa Sveta Varaha Kalpa)
(Continued from Previous Page)
177 COSMIC DAY (Period of one Kalpa 432 Crore Human Years) (Present Kalpa Sveta Varaha Kalpa)
S A N D H Y A K A L A S
SANDHYA KALA (15 th ) M A N V A N T A R A S (14)
(15)
INDRA SAVARNI (14 th ) SANDHYA KALA (8 th ) VAIVASWATA (7 th ) (Present Manvantara) SANDHYA KALA (2 nd ) Swayambhuva (1 st ) 30.672 Crore Human Years SANDHYA KALA (1 st ) Maha Yugas (71) (Present Maha Yuga is 28 th ) (43,20,000 Human years) Present Yuga is Kali Yuga (Started on 17 Feb 3102 B.C.E.)
Krta or Satya Yuga (17,28,000 Human years) Treta Yuga (12,96,000 Human years) Dwapara Yuga (8,64,000 Human years) Kali Yuga (4,32,000 Human years)
Y U G A S (4)
Appendix F (Refers to Dharma, Page No. 50)
178 Levels of Dharma
Appendix G (Refer Gruhasta Ashram Page No. 57)
Everything in the Universe is in its place because of balance. A harmonious balance between the two complementary forces is an integral part of Creation and Nature. As the half female and half male symbol of Ardhanarisvara of Goddess Parvati and Lord Shiva (known as Adi Dampatulu means the foremost couple for the Creation of this Universe) represents the union of Goddess Parvati as Prakrti, the potential energy or power of God, and Lord Shiva as Purusa (Atma or Self) - the two manifested aspects of Cosmic Consciousness i.e., Brahman (God). Both Prakrti (represents female) and Purusa (represents male) are two different entities of Creation and they come together (means marriage) to form a perfect and harmonious balance between the two complimentary forces for Creation. There is no Creation in the absence of any one of these two forces. The institution of marriage between a female and a male is a sacred and divine relationship between these two complimentary forces for the fulfillment of three (Dharma, Artha and Kama) of the four Purusardhas (ends of human pursuit) (refer Page No. 74) except the fourth one i.e., Moksa, which is the individual Atmas or Selfs (either females or males) ultimate goal, has to be pursued individually. This is the reason that during the marriage, the couple takes a vow in witness of all relatives, friends and also Agni (God of fire who is present at everywhere and at all times) by reciting a Mantra which reads as Dharmecha, Arthecha, Kamecha Na-aticharitavya ----- Na-aticharami (means we both together will purse Dharma 179 Divine Aspect of Marriage
(means Religious merit as laid down in Scriptures), Artha (means acquire wealth through honest means and share or enjoy the same equally) and Kama (means satisfy our desires of senses through right means)) i.e., only the first three Purusardhas (Dharma, Artha and Kama) are recited by the couple and the fourth Purusardha (i.e., Moksa) is not included in the Mantra. At Muhurta Kala (exact time of the marriage) while the priest is reciting Mantra, the Bride and the Bridegroom are supposed to sit face to face, both place mixture of Jagri (gud) and Jeera on each others head (at the place of Brahma Randhra i.e., opening at the top of the skull). They are supposed to see at each others Ajna Chakra (between the eye brows). Then each ones Kundalini Shakti (highest level of energy) goes through their eyes to others Ajna Chakra, then to their Sahasrara, then through their Brahma Randhra goes to others Brahma Randhra, then to their Sahasrara and finally to their Ajna Chakra, thus complete the circuit. This circuit (due to the power of Muhurta Kala and Mantra) keeps their marriage bond at Ajna Chakra for the rest of their life time and become inseparable like mixture of Jagri and Jeera (like Ardhanarisvara) This is the concept of marriage in Vedic Philosophy. Vivah (marriage) means a special vehicle for the journey of life. The marriage of female and the male is intended to create a harmonious balance, very similar to that of the Ardhanarisvara. They come together to form a union, becoming an inseparable part in each others lives, subsuming their individual identities (Ego falsely indentifying the Soul with the physical body) for a holistic and divine relationship that is based on mutual give and take. Both the partners take care of each others needs for the rest of their lives with mutual love, devotion, dignity and respect. The relationship (attachment) might extend further to include 180
children, the rest of the family (parents, brothers and sisters etc.) and other relations. Wife is considered as the Shakti (power or force) in a husbands life. How better a marital relationship between a wife and husband would depend upon the evolution of that relationship higher the purpose the more meaningful would be the relationship or union of a wife and husband. The bonds are established between a wife and husband at the level of Chakras (energy centers) (Refer Kundalini Yoga Page Nos. 134 to 137 and 190). There are certain characteristics pertaining to each Cakra, and the relationship or union between the couple would happen at that level of that particular Cakra with those characteristics. They are as follows: Muladhara Cakra: This is the lowest level of the relationship which is based on satisfying the grosser needs of life like sharing of wealth and belongings which are the basic worldly or earthly desires. (Purusardhas Artha and Kama). Svadhishthana Cakra: This is the next higher level of relationship which is based on satisfying sexual desires at the level of physical creation (procreation). (Purusardha Kama). Manipuraka Cakra: This is the next higher level of relationship which is based on sharing of power Social. Economic or Political etc. (Purusardhas Artha and Kama). Anahata Cakra: Rare is the next higher level of relationship which is based on unconditional Pure Love which has no ties. This Chakra is the seat of selfless pure love which does not have any attachments like emotions, conditions, situations and stages of life etc. The love that sets one free because one is happy in the happiness of the 181
other person (Purusardha Dharma). Visuddhi Cakra: Even rarer is the next higher level of relationship which is based on higher level of creativity when the couple (means both) have risen above their own individual selfish needs and can think of beyond themselves. (Purusardha Dharma). Ajna Cakra: This is the highest energy centre in a human body, the seat of Ardhanarisvara. If a couple (means both) can reach to this level the relation between them at this level would be so subtle, divine and similar to that of Goddess Parvati (Prakrti or Shakti energy or power of God) and Lord Shiva (Purusa) and complete in every aspect and become one (means one cannot be separated from the other and also cannot live without the other). This is the reason in Hindu society a respectable old couple is compared to Parvati Paramesvara (i.e., Goddess Parvati and Lord Shiva) (Note: In the current flow of circumstances it might be very difficult to find such a relationship). (Purusardha Dharma). Sahasrara: The journey from Ajna Cakra upwards up to Sahasrara (on reaching where a Soul attains Moksa means becomes part of Cosmic Consciousness Brahman or God) has to be pursued individually. Hence the fourth Purusardha - Moksa is not included in the Mantra (vow taken by the couple) during their marriage ceremony.
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Appendix H (Refers to Jnana Yoga Page No. 127)
There are three types of bodies. They are as under:
1. Sthula Sareera (Physical or Gross Body): Represents: A (in AUM), Lord Brahma (God of Creation). Guna: Rajo Guna (Represents activity). Atma: Jeevatma (Soul). Place: In Eyes. State: Jagruti (Awaken State). Kosa (Sheath): Annamaya Kosa (Sheath of food or Physical sheath). Development: Development in the womb during pregnancy is as under (Gharbho Upanishad 13 to 20, 26, 30, 43 and 44; and Garuda Purana Chapter 6): 1 st Month: Fertilized egg in the womb hardens and Head is formed. 2 nd Month: Shoulders, Hands, Legs, Feet and other limbs take shape. 3 rd Month: Nails, Hair, Skin, Genitals and Anus develop. 4 th Month: Development is as under: Stomach and back. Sapta Dhatus (Seven essential ingredients for the body) Asti (bones), Maams (flesh), Medha (fat), Rudhira (blood), Sanyu (nerves), Charma (inner skin) and Tvak (outer skin) develop. 183 Cycle of Birth Death - Rebirth
Subtle Elements: Sense of Sound for Ears; Sense of Colour for Eyes; Sense of Touch for Skin; Sense of Taste for Mouth and Sense of Smell for Nose develop. 5 th Month: Backbone develops and Hunger and Thirst are felt. 6 th Month: Nose, Eyes, Ears and mouth develop. Embryo is covered by Mavi (amnion). 7 th Month: Jeevatma (Soul) enters the body. Gains Consciousness, Wisdom and Knowledge of previous lives. Starts movements in the faeces and urine in the womb. (Note: Immediately after delivery loses Knowledge and Kaarana Sareera (Causal Body - ignorance) envelops. 8 th onwards: All body parts and all qualities develop fully and baby moves. 2. Sukshma (Linga) Sareera (Subtle Body): Represents: U (in AUM), Lord Vishnu (God of Sustenance). Guna: Sattva Guna (Represents Knowledge). Atma: Antaratma (Inner Consciousness). Place: In Throat. State: Swapna (Dream State). Kosa (Sheath): (a) Pranamaya Kosa (Vital Sheath), (b) Manomaya Kosa (Mental Sheath) and Vijnanamaya Kosa (Intellectual Sheath). Development: Sukshma Sareera (Subtle Body) enters the body of the baby (in the womb) during 7 th month of pregnancy. Sukshma Sareera enables a link between the Jeevatma (Soul) and the matter (Body). The following development takes place: Antahkarana (Subtle Senses): Ahamkara (Ego) (at 184
Heart), Citta (Reasoning) (at Navel), Buddhi (Intellect) (in the Eyes) and Manas (Mind) (in the Throat) subtle senses develop. Prana Indriyas (Vital Airs perceptions): Prana (Air for inhale and exhale through nostrils. Place: In the Lungs), Apana (Air which has its downward course. Place: At Anus), Samana (Air which is essential for digestion. Place: Navel), Udana (Air which has an upward course. Place: Throat) and Vyana (Air which circulates in every direction and diffuses through the body. Place: Complete Body) perceptions develop. Jnana Indriyas (Sense Perceptions): Auditory (in Ears), Tactile (in Skin), Sight (in Eyes), Taste (in Tongue) and Olfactory (in Nose) perceptions develop. Karma Indriyas (Action Perceptions): Vaak (Vocal Apparatus), Paani (Hands), Paada (Legs), Upasta (Genitals) and Paayu (Anus) perceptions develop. 3. Kaarana Sareera (Causal Body): Represents: M (in AUM), Lord Shiva (God of Destruction). Guna: Tamo Guna (Avidya or Ignorance). Atma: Paramatma (God). Place: In Heart. State: Shushupti (Deep sleep). Kosa (Sheath): Anandamaya Kosa (Sheath of bliss or happiness). Development: Enters the body during the first inhale of air immediately after delivery (Birth). Maya (Illusion), like a magician, covers the Satya (Truth or Reality or True Knowledge) and makes us to believe Asatya (False or Unreality or illusion) as Satya (Truth or Reality). Under its (Mayas) spell, due to Avidya (ignorance), false notion 185
of I ness or Mine - ness develops. Due to the attraction of Maya (Illusion), Jeevatma (Soul) loses its wisdom and knowledge and reduces to a state of falsely or incorrectly identifying itself with Maya and its bye products (i.e., this body and the world) and feels This is my body. This is my house/money. He/she is my relative etc. and thus Jeevatma (Soul) voluntarily accepts for the embodiment of Maya. It is called Vasana (desire to satisfy Antahkarana by possessing and Jnana Indriyas by seeing, hearing, tasting, touching and smelling). It causes both gross and subtle bodies to co-exist. Note: Sthula Sareera (Gross Body) and Sukshma Sareera (Subtle Body), both products of Maya, make the psycho-physical organisation. When this organism function as a whole it is known as birth and when this organism ceases to function as a whole it is known as death (Bhagavad Gita 15: 7 and 8; Brhadaranyaka Upanishad 4 or 6: 4: 1 and 2). At death Sukshma Sareera (Subtle Body) and Karana Sareera (Causal Body) both leave the Sthula Sareera (Physical Body), together during the last exhale of air through Nose or through Eyes, Ears, Mouth or Anus and goes to Pitru Loka and awaits there as Manes for the right time, right place and the right circumstances (for an unknown period) for the fructification of its (i.e., Jeevatma or Soul) next batch of Prarabdha Karma Phalas (Kaushitaki Brahmana Upanishad 3: 4). Then only Sthula Sareera (Physical Body), which is also a product of Maya, remains here which we call it as dead body and it is disposed off. When it is right time, right place and right circumstances for the fructification of its next batch of Prarabdha Karma Phalas, God (Karma Phala Pradata i.e., giver of the fruits of actions) places Jeevatma (Soul) in the next Sthula 186
Sareera (Physical Body), to enjoy its next batch of Prarabdha Karma Phalas as per Eternal Cosmic Law, which we call it as next birth (i.e., rebirth) (Brhadaranyaka Upanishad 4 or 6: 4: 6; Bhagavad Gita 9: 8) and the above cycle continues. Atma (Self), i.e., Jeevatma (Soul) less Sukshma Sareera and less Kaarana Sareera, is I or Me (i.e., Atma or Self) who is beyond the above three bodies or five-fold sheath, witnesses our experiences neither as thinker nor as a doer. By virtue of Jeevatmas (Souls) Swayam Prakash i.e., Jeevatmas independent power to glow or act by itself, activates the body in which it enters) on Buddhi (Intellectual Sheath) and with that activation Buddhi acts by itself as knower or doer. But this reflection on Buddhi cannot function independently without its source i.e., Jeevatma (Soul). Paramatma (God) is mine (source) of Jeevatma (Soul) which is Satya (Truth or Reality). When Jeevatma (Soul) dispels its Avidya (ignorance) of its false or incorrect identification with body (Mayic) then automatically Satya (Truth or Reality or True Knowledge) reveals to Jeevatma (Soul) like Sun rays reach Earth when clouds are cleared. Then Jeevatma (Soul) disconnects with Kaarana Sareera (Causal Body) and Sukshma Sareera (Subtle Body) and then Atma (Self), which is Same as or Reflection of or Ansh (part of) of Paramatma truly and correctly identifies itself with Paramatma (God), which is its source, and merges in Paramatma (God) and thus Atma (Self), with Gods Grace, gets Moksa (Liberation) from Samsaara i.e., repeated cycle of Birth Death - Rebirth. (References: Bhagavata 3: 31: 1 to 24 and Garuda Purana Chapter 6) (Page No. 187)
Appendix J (Refers to Yoga, Page No. 133)
Siddhis Super Human Powers 1. Anima: Ability to become as minute as an Anu (atom) (can penetrate into any solid object). 2. Mahima: Huge or bulky (can become huge material objects and appears as real). 3. Garima: Exceptionally heavy (weight). 4. Laghima: Extreme lightness of the body or ability to levitate. 5. Prapti: Attaining anything (ex. Moon). 6. Prakamya: Acquisition of free and irresistible will. 7. Isita: Supreme domination. 8. Vasita: Subjugating others by occult power. (Bhagavata 2: 2: 22) Additional Super Human Powers are as under: 1. Kamavasayita: Suppressing (Controlling) all desires. 2. Kecari Vidya: Knowledge of ability to fly. 3. Mrtyumjaya Vidya: Knowledge of ability to conquer death 4. Patala Siddhi: Ability to acquire hidden treasures. 5. Kaya Siddhi: Ability to enter into another body. 6. Trikala Jnana: Knowledge of past, present and future. 7. Ichha Mrtyu: Power to die at will. 188 Raja Yoga
8. Antardhana: To become invisible. 9. Kshuptipasa Nivrtti: Going beyond hunger and thirst 10. Sarva Bhutanuta Jnana: Power to understand all animal languages.
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190 Appendix K (Refers to Yoga, Page No. 135)
The Cakras (Cosmic Centres)
Kundalini Yoga Pingala Channel Sushumna Channel (Inside backbone- Spinal Cord) Ida Channel (Left nostril) Sahasrara (At the top most point of the skull) One thousand petals: Here yogi attains cosmic consciousness Visuddhi Cakra (At the medulla oblongata in the throat) 16 petals, controls hearing
Muladhara Cakra (At the lower end of the spinal cord) 4 petals, controls smell Solar Plexus (Between the heart and the navel) Activates the body Anahata Cakra (At the level of the heart) 12 petals, controls touch
Ajna Cakra (Between the eye brows) 2 petals, controls mind Svadhishthana Cakra (At the base of the genital) 6 petals, controls taste
Manipuraka Cakra (At the level of the navel) 10 petals, controls sight
Sanatana Dharma (Hindu Religion) 1. Sanatana Dharma (Hinduism) eternally exists in God and revealed by Him. 2. Vedas are Revealed Eternal Divine Truths (True Knowledge). 3. Hinduism and Hindu culture have eternal values and ancient heritage for humanity is Universal Religion. 4. Love, peace, prosperity, dignity, happiness and humanity are universal religion. 5. The world of Spiritual Knowledge begins where the Material Knowledge (which is limited by the boundaries of intellect and reason) ends. 6. Hindu Scriptures contain Divine Science. 7. Follow Scriptures. They are Revealed Eternal Divine Truths and lead to True (Divine) Knowledge. 8. Sanskrit is a Divine language. 9. Aum (OM) is the mother of the Vedas and start of Creation. 10. History of Bharata Varsha (ancient India) dates back to about 197 Crore human years (start of present Kalpa i.e., Sveta Varaha Kalpa). 11. About 5,000 years ago Bhagavan Veda Vyasa reproduced Vedas, Upanishads, Puranas, Ramayana, Mahabharata and Srimad Bhagavad Gita. Brahman (God) 12. There are three eternal entities God, Souls and Maya (material world). 13. God is governor of both Souls and Maya. 14. Brahman (God) is Sat Chit - Ananda (embodiment of Truth Knowledge Bliss). 191 Essentials of Hinduism
15. Brahman (God) is Divine with infinite absolute Divine virtues. 16. God lives within the Soul. 17. God dislikes the proud and is pleased with the humble. 18. God is omnipresent. See God in everyone, everything and everywhere. 19. Regard all living beings as Gods own manifestation. God is nearer than the nearest (for those who realize) and farther than the farthest (for those who are attached to Maya (material world). 20. One need not ask anything from God. He knows what to give, how much to give and when to give. Ananda (Divine Bliss) 21. There are two types of happiness Ananda (Bliss) (a) Brahmananda (Infinite Eternal Divine Bliss through God realization) when one is detached from worldly happiness and (b) Mayananda (Worldly happiness (Mayic) - limited and temporary happiness by attachment to this world. 22. Everyone at every moment does action either to get happiness or to end unhappiness. 23. If one does not feel unhappy it does not mean that he/she is happy. But if one is happy it definitely means that he/she is not unhappy. 24. All beings are different, but everyone and at every moment wants only the same thing i.e., Happiness. 25. Happiness (God) is inside every being, but everyone seeks happiness from outside i.e., Maya (material world). 26. To get happiness (Ananda Divine Bliss) we had spent innumerable lives, but did not get eternal, true and infinite happiness, because we looked towards material world for temporary and limited happiness all along. 192
27. To attain Infinite Eternal Divine Bliss detach from material world (Mayic) and attach to God. 28. We live in Gods Ananda (this world). But still we do not have Ananda (Bliss) due to our Avidya (ignorance). Atma (Self) or Jeevatma (Soul) 29. Soul or Jeevatma (Atma or Self) is same as or reflection or part (ansh) of God. 30. Soul is the central point of the Universe. 31. The consciousness that animates this mind body complex is the Self. 32. Everyone knows their body, a product of Maya. But many dont know about I or Me (i.e., Atma) or Mine (i.e., God). 33. Soul is part of God (Bliss) and everyone knowingly or unknowingly always seeks Bliss (God) as it is natural for a part to seek its source. 34. Every Soul at every moment is Spiritual and seeks happiness, love and peace (these are virtues and attributes of God as per Vedas). 35. Souls, due to Avidya (ignorance), lose sight of their identity (as a reflection or part of God or same as God) and associate themselves on their own (accept bondage) with Maya (body, material world) attracted by its charm. 36. Souls, attracted by and associated with Maya, have turned outward from God. Turn about towards God. 37. When one realizes God, Maya (material world) disappears like Sun light dispels darkness. 38. If you avoid God you get worldly attachment, which gives you temporary happiness only but ultimately ends in sorrows. Detach from worldly attachment and attach to God to get Infinite Eternal Divine Bliss. 39. Everyone (Souls) love their body (which has evolved from 193
Maya and the Souls are embodied to it) which ultimate gives only sorrows. Everyone neglect to love God, who lives within the Souls and ever ready and gracious to liberate the Soul, from the bondage of Maya (which ultimately leads to sorrows), and blesses with Infinite Eternal Divine Bliss. 40. When Soul breaks the barrier of Maya, becomes free from the bondage of Maya and attains God realization. 41. Soul, being same as or reflection or part of God and Divine by nature, can never be satisfied with material happiness. 42. God gave Shakti (power) to Soul to perform actions. Decision as to what to do is left to the Soul. So Soul gets the fruits (results) for its decisions and actions. 43. Soul is bound (gets results) by its own actions except when they are performed for the sake of God (sacrifice). Maya (Cosmic Power) 44. Maya (Prakrti, Cosmic power, Material world) is eternal power of God. 45. Maya is the barrier between God and the Souls. 46. Maya (material world) turns the Soul away from God. 47. Universe has evolved from of Maya. 48. Sattva Guna (pious), Rajo Guna (passion), Tamo Guna (ignorance, violence) are the modes (evolutes) of Maya. 49. Every individual has a mixture of Sattva Guna, Rajo Guna and Tamo Guna qualities. 50. Indriyas (5 sense perceptions and 5 organs of actions); mind and intellect are evolutes of Maya. It is easy to get attracted and attached to Maya (worldly/material happiness) to satisfy senses and the mind (desires). 51. Desire is the root cause for attachment to Maya (material world). 52. Desire is the root cause of this world of sorrows. 194
53. Desire originates in mind to satisfy sense organs. 54. Anger erupts when desire is not fulfilled. 55. Ego, greed and attachment grow when desire is fulfilled. 56. One loses discrimination when anger, ego, greed and attachment grow. 57. Sorrow is because of desire and ignorance. 58. Dana (sacrifice or donation), not for fame or name, is the method to subdue desire, anger, ego, greed and attachment. 59. Any amount of material offering to God has no meaning. All material world (Maya) or matter is Gods own creation and given by Him to you. Offer your own Self (Atma), which is the only thing you possess, by absolutely surrendering to Him. 60. Material association is the cause of desire, lust, anger, confusion, forgetfulness, loss of intelligence and total calamity. 61. There are five forms of Avidya (ignorance) caused by Maya (a) Tamas (ignorance about ones own Self), (b) Moha (Self identification with the body etc.), (c) Mahamoha (the craving for bodily enjoyment), (d) Tamisra (anger) and (e) Andhatamisra (looking upon death as ones own end). 62. To overcome Avidya (ignorance), which is the cause of birth- death-rebirth, one should gain true knowledge (about God) (Brahma Jnana) who is Ananda (Bliss). 63. Ego (Identification of Soul with body) is bye product of Maya. 64. Falsification or annihilation of ego opens the inner Spiritual realm. 65. Once we get rid of our ego, our true nature emerges. 66. Maya creates consistent mirage and coerce the senses into believing the appearance (material world which is unreal). Manas (Mind) 67. Manas (Mind), which is a bye product of Maya, is the root and 195
desire, anger and greed are the causes for all evils. 68. Mind always wavers, unsteady, uncontrollable, unbelievable and undependable. Mind is a good servant, but a bad master. 69. Jnana Yoga (self control and meditation through Knowledge) and Bhakti Yoga (devotion) are the means to control mind. 70. He, who controls mind, becomes Saint. 71. One, who wins over (controls forever) the Ego, Mind and Senses, attains God realization. 72. Attach mind to God and do your duties without expecting any results (fruits). 73. Empty the mind of ego, thoughts and desires that makes the space for God to establish. 74. One should put aside false pride, hypocrisy, and other vices and cultivate good qualities such as truthfulness, nonviolence, compassion, faith and cleanliness. 75. Pillars of Virtues (a) Vidya (purity acquired through knowledge of God), (b) Dana (charity prompted by compassion), (c) Tapas (austerity), (d) Satya (truthfulness). 76. Love, compassion, humility, truthfulness, self-control, sacrifice and forgiveness are highest virtues. Yoga (Meditation) 77. By Yoga (meditation connecting link to God) mind gets purified and takes to the path of God. 78. Manifest your Divine power, hidden in your Soul, through Karma, Jnana and Bhakti Yogas. 79. Karma Yoga (Yoga of right action) means perform worldly duties with senses and body, while mind is attached and devoted to God. 80. Karma Yoga (Yoga of right action) leads to Jnana Yoga (Yoga of Knowledge), Jnana Yoga leads to Bhakti Yoga (Yoga of Devotion) and Bhakti Yoga leads to Moksa (Liberation from 196
repeated cycle of birth, death and rebirth). 81. Bhakti is the fruit of all endeavors and Bhakti is its own fruit. 82. Bhakti is the embodiment of peace and supreme ecstasy. 83. Bhakti (devotion) eradicates the elements of Rajo Guna (passion) and Tamo Guna (ignorance and violence). 84. Without Bhakti (devotion) there is no Mukti (Moksa). 85. Bhakti consists of offering ones every act to the Supreme Lord and feeling extreme distress in forgetting Him. 86. True devotion to God is the only means to attain Gods Grace. 87. Gods Grace can be obtained only by totally surrendering to Him. 88. God is ever ready to Grace when one totally surrenders to Him. 89. Our heart is restless until it finds rest in God. 90. If God is not understood in this human life, it is irrevocable loss. Hence wise men see and seek God in all beings and become immortal on departing this world. 91. Devotional service manifests as the most elevated, pure love for God. 92. The true nature of pure love of God is beyond description. 93. Pure love of God manifests at the most subtle consciousness, devoid of material qualities and material desires, increasing at every moment. 94. Having obtained pure love of God, one looks only at God, hears only about Him, speaks only of Him and thinks only of Him. 95. Love God repeat only God, not repeat not the world, which has evolved from Maya (illusion). 96. There are no distinctions among pure devotees in terms of social class, education, bodily beauty, family status, wealth, occupation, status, power and so on. 197
97. He truly knows God, who knows Him as beyond knowledge. 98. When the Spiritual eye opens, bodily eyes close, and it sees nothing but God. 99. Spirituality is Souls evolution from the pleasure of the senses to the realization of the Self (Atma Jnana). 100. At the stage of Brahma Jnana (God - realization) Avidya (ignorance) disappears and Soul dwells in Bliss. 101. Moksa is not any elusive destination, but the sacred journey of life itself. 102. Aum (OM), Im, Hreem, Sreem Sree Maatreya Namah. 103. Aum (OM) Namah Shivaya. 104. AUM (OM) Namo Narayanaya. 105. AUM (OM) Namo Bhagavate Vasudevaya. 106. Aum (OM) Shivaya Vishnu Roopaya Vishnuve Shiva Roopinhe; Shivasya Hrudayam Vishnu; Vishnoscha Hrudayam Shivah (Padma Purana). 107. Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare Hare. 108. Sree Rama Rama Rameti Rame Raame Mano Rame. Sahasra Nama Tattulyam Rama Nama Varanane
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Glossary
1. Adviata: Philosophy of non dualism (Page Nos. 118, 119). 2. Agami Karma Phalas: Actions for which fruits (results) are being acquired in this life (Page No. 124). 3. Aim of Creation: (Page Nos. 25, 26). 4. Ardhangini: Wife is half of her husbands body (Page No. 59). 5. Arishad Vargas: Enemies in subtle form in the body (50, 51). 6. Ashtakshari (Eight Syllables) Maha Mantra: (Page No. 148). 7. Atma: Self, Soul, Jeevatma. Same as or reflection of or ansh (part) of God (Page Nos. 20 to 24). 8. Aum: OM is sacred syllable that which protects (Page Nos. 86 to 87, 90, and 141 to 142). 9. Avidya or Pancha Klesas: Nescience, ignorance, source of pain or suffering (Page No. 52). 10. Beeja Mantra: Power in seed form (Page Nos. 145, 146). 11. Bhagavan Veda Vyasa: (Page Nos. 9, 10). 12. Bhakti (Devotion) Yoga: (Page Nos. 130 to 133). 13. Brahman (God): One and the only One (1 to 3, 11 to 15). 14. Dharma: Righteousness (Page Nos. Preface, 6, 45 to 50). 15. Doctrine of Karma: (Page Nos. 122 to 125). 16. Dvaita: Dualistic Philosophy (Page No. 120). 17. Gayatri Maha Mantra: Prayer from Rg Veda. Mother of the Vedas (Page Nos. 142 to 144). 18. Girls: (Page No. 57). 19. Gruhasta Ashram (Family Holder): (Page Nos. 57 to 59). 20. Gunas: Qualities evolved from Maya (Page Nos. 17 to 19). 21. Guru: Expeller of darkness i.e., ignorance (Page Nos. 56, 57). 22. Hindu Festivals: (Page Nos. 65 to 67). 23. Hindu Food: (Page Nos. 68 to 70). 24. Hindu Rituals: (Page No. 63). 199
25. Hindu Scriptures: (Page Nos. 10 and 172). 26. Ignorance: (Page No. 52). 27. Jeevan Mukti: Moksa or Liberation during this Life (159). 28. Jnana (Knowledge) Yoga: (Page Nos. 128 to 130). 29. Joint Family System: (Page No. 68). 30. Kaarana Sareera (Causal Body): (Page Nos. 185 and 186). 31. Kama (Desire): (Page No. 51). 32. Karma (Action) Yoga: (Page Nos. 125 to 127). 33. Kundalini Yoga: (Page Nos. 134 to 137 and 190). 34. Lalita Sahasra Nama Stotram: (Page Nos. 149, 150). 35. Maha Mrtyumjaya Mantra: Prayer for conquering death (Page Nos. 144, 145). 36. Maha Vaakyas: Great sentences in the Vedas (77, 78) 37. Maha Yuga: A set of four Yugas consisting a period of 43,20,000 human years (Page Nos. 36 and 39). 38. Maya (Prakrti): Cosmic power of God (Page Nos. 16 to 19). 39. Niyama: Religious observance (Page No. 134). 40. Ousha Puranas: (Page No. 99). 41. Pancha-Dasi (fifteen syllables) Maha Mantra: (146, 147). 42. Pancha Kosas: Five sheaths of the body (Page No. 51). 43. Panchakshari (five syllables) Maha Mantra: (Page No. 147). 44. Pancha Runas: Five debts of human beings (Page Nos. 70, 71). 45. Pancikarana: Process of evolution of gross elements from subtle elements (Page Nos. 36 and 175). 46. Parasara Smriti: Code of Conduct applicable during Kali Yuga (Present Period) (Page Nos. 96, 97). 47. Pillars of Virtue: Pillars of Dharma (Page No. 52). 48. Prajapathies: Fathers of human race (Page No. 34). 49. Prana: Vital air (breathe) (Page Nos. 137, 138). 50. Pranayama: Control of breath (Page Nos. 137 to 139). 51. Prarabdha Karma Phalas: Actions for which fruits i.e., results 200
started yielding during this life (Page No. 125). 52. Prayers: Prayers in Upanishads (Page Nos. 148 to 149). 53. Purusardhas: Ends of human pursuit (Page No. 74). 54. Raja Yoga: (Page Nos. 133, 134, 188 and 189). 55. Rajo Guna: Passion (quality of Maya) (Page No. 18). 56. Saha-dharma-charini: Partner for Spiritual progress (59). 57. Samskaras: (Page No. 62). 58. Sanatana Dharma: Eternal Truth (Preface Page One). 59. Sancita Karma Phalas: Actions for which fruits (results) have not yet yielded and stored in subtle form with the Soul (124). 60. Sapta Maharishis: Seven great Sages (Page No. 34). 61. Sattva Guna: Pious (quality of Maya) (Page Nos. 17 and 18). 62. Shiva Sahasra Nama Stotram: (Page No. 150). 63. Shodasa (means sixteen) Puja: (Page Nos. 63, 64). 64. Sraddha: Death anniversary (Page No. 63). 65. Sthuala Sareera: Physical Body (Page Nos. 183, 184). 66. Sukshma Sareera: Subtle Body (Page Nos. 184, 185). 67. Tamo Guna: Laziness, ignorance (quality of Maya) (18). 68. Upa Puranas: (Page No: 98). 69. Upa Vedas: Subsidiary knowledge (Vedas) (Page No. 79). 70. Varna: Order of the society (Caste system) (53 to 55). 71. Vasanas: Unmanifest form of desires (Page No. 123). 72. Vedangas: Technical subjects related to Vedas (78, 79). 73. Vishistadvaita: Philosophy that combines oneness of God with attributes (Page Nos. 119, 120). 74. Vishnu Sahasra Nama Stotram: (Page No. 150). 75. Vyragya Mukha Sadhana Chatustayam (Four Inward Spiritual Means): (Page Nos. 129, 130). 76. Ways to Moksa (Liberation): (Page Nos. 159 to 162). 77. Woman as per Hinduism: (Page Nos. 60, 61). 78. Yama: Self control (Page No. 134). 201