Swami Sivananda - All About Hinduism by gnosisclassics

ALL ABOUT HINDUISM

By SRI SWAMI SIVANANDA Sri Swami Sivananda Founder of The Divine Life Society

SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE

So Says

Sri Swami Sivananda

A DIVINE LIFE SOCIETY PUBLICATION

First Edition:1947

Second Edition:1961

Third Edition:1977

Fourth Edition: 1988

Fifth Edition:1993

Sixth Edition:1997 (Copies 5,000)

World Wide Web (WWW) Edition: 1999

WWW site: http://www.rsl.ukans.edu/~pkanagar/divine/

This WWW reprint is for free distribution

ISBN 81-7052-047-9

THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR 249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India.

Published By

DEDICATED TO ALL THOSE WHO LOVE HINDUISM AND ITS SUBLIME PHILOSOPHY AND PRACTISE ITS TEACHINGS

PUBLISHERS’ NOTE

Hinduismisveritablythefountain-headofallreligions.Itcontainswithinitselftheseedsof all religions. It includes all religions and excludes none.

Itisbutnaturalthatpeopleallovertheworldshouldshowincreasinginterestinareligion with so universal an appeal.

“ALLABOUTHINDUISM”isintendedtomeettheneedsofthosewhowanttobe introducedtothevariousfacetsofthecrystalthatisHinduism.Thebook,whichwasfirstpublished in1947,hasnowbeenrearrangedinamoreconvenientform,withusefuladditionshereandthere, and is now released in its fifth edition.

WedohopethatallseriousstudentsofHinduReligionandPhilosophywillfindthebook useful and interesting.

—THE DIVINE LIFE SOCIETY.

THE UNIVERSAL PRAYERS I

O Adorable Lord of Mercy and Love! Salutations and prostrations unto Thee.

Thou art Existence-Consciousness-Bliss Absolute.

Thou art Omnipresent, Omnipotent and Omniscient.

Thou art the Indweller of all beings.

Grant us an understanding heart, Equal vision, balanced mind, Faith, devotion and wisdom.

Grant us inner spiritual strength

To resist temptations and to control the mind.

Free us from egoism, lust, greed, hatred, anger and jealousy.

Fill our hearts with divine virtues.

Let us behold Thee in till these names and forms.

Let us serve Thee in all these names and forms.

Let us ever remember Thee.

Let us ever sing Thy glories.

Let Thy Name be ever on our lips.

Let us abide in Thee for ever and ever.

—Swami Sivananda

II

OThouInvisibleOne!OAdorableOne!OSupreme!Thoupermeatestandpenetratestthis vastuniversefromtheunlimitedspacedowntothetinybladeofgrassatmyfeet.Thouartthebasis forallthesenamesandforms.Thouarttheappleofmyeye,thePremaofmyheart,theveryLifeof mylife,theverySoulofmysoul,theIlluminatorofmyintellectandsenses,thesweetAnahata music of my heart, and the substance of my physical, mental and causal frames.

IrecogniseTheealoneasthemightyRulerofthisuniverseandtheInnerController (Antaryamin)ofmythreebodies.IprostrateagainandagainbeforeThee,myLord!Thouartmy solerefuge!ItrustTheealone,Ooceanofmercyandlove!Elevate,enlighten,guideandprotect me.Removeobstaclesfrommyspiritualpath.Lifttheveilofignorance.OThouJagadguru!I cannotbearanylonger,evenforasecond,themiseriesofthisbody,thislifeandthisSamsara.Give Darsanaquickly.OPrabho!Iampining.Iammelting.Listen,listentomyfervent,Antarikaprayer. Donotbecruel,myLord.ThouartDinabandhu.ThouartAdhama-Uddharaka.Thouart Patita-Pavana (Purifier of the fallen).

Om Santi Santi Santih!

Sarvesham Svasti Bhavatu

Sarvesham Santir Bhavatu

Sarvesham Purnam Bhavatu

Sarvesham Mangalam Bhavatu

May auspiciousness be unto all; May peace be unto all; May fullness be unto all; May prosperity be unto all.

Sarve Bhavantu Sukhinah

Sarve Santu Niramayah

Sarve Bhadrani Pasyantu

Ma Kaschid-Duhkha-Bhag-Bhavet

May all be happy; May all be free from disabilities; May all behold what is auspicious; May none suffer from sorrow.

Asato Ma Sadgamaya

Tamaso Ma Jyotir-Gamaya

Mrityor-Ma Amritam Gamaya Om Santi Santi Santih!

Lead me from the unreal to the Real; Lead me from darkness to the Light; Lead me from mortality to Immortality. Om Peace! Peace! Peace!

III

CONTENTS PUBLISHERS’ NOTE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iv THE UNIVERSAL PRAYERS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .v HINDU RELIGION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1 Purpose Of Religion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1 Distinguishing Features Of Hinduism. . . . . . . . . . . . . . . . . . . . . . . . . . . .1 The Glory Of Vedanta And Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2 Emphasis On Practice. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3 Who Is A Hindu. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3 Origin And Significance Of The Term. . . . . . . . . . . . . . . . . . . . . . . . . . . .4 The Spiritual Soil Of India. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 The Facts Of History. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6 Reasons For Survival Of The Hindu Religion. . . . . . . . . . . . . . . . . . . . . . . .6 Its Future. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6 HINDU SCRIPTURES. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7 Sanskrit Literature. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7 The Scriptures. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7 The Secular Writings. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .21 Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .22 HINDU DHARMA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23 Definition Of Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23 The Sole Authority Of The Vedas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .24 The Changing Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .24 Dharma In Other Religions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .25 Benefits Of The Practice Of Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . .25 Kinds Of Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 Sanatana Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 Samanya Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .27 Varnasrama Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .30 Yuga Dharma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .37 Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .38 HINDU ETHICS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .38 Conduct And Character. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .38 Ethics Or The Science Of Conduct. . . . . . . . . . . . . . . . . . . . . . . . . . . . .38 Ethics, Spirituality And Religion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .39 Benefits Of The Practice Of Ethics. . . . . . . . . . . . . . . . . . . . . . . . . . . . .39 Ethical Codes In Hinduism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .39 The Foundational Principles Of Hindu Ethics. . . . . . . . . . . . . . . . . . . . . . . .40 Service As Worship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40 Ethical Culture Or The Process Of Purification. . . . . . . . . . . . . . . . . . . . . . .41 Philosophy Of Right And Wrong. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .42 Yogic Gardening. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .44 Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .44 vii

HINDU TENETS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .45 The Law Of Karma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .45 The Doctrine Of Reincarnation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .49 The Concept Of Avatara. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .51 HINDU RITUALS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52 Sandhyopasana. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52 The Ten Scriptural Samskaras. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .56 The Pancha Mahayajnas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .58 Sraaddha And Tarpana. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .60 Pitripaksha And Mahalaya Amavasya. . . . . . . . . . . . . . . . . . . . . . . . . . . .61 Navaratri Or The Nine-Day Worship Of Devi. . . . . . . . . . . . . . . . . . . . . . .63 HINDU WORSHIP. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .65 Worship Or Upasana. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65 Benefits Of Worship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .65 Saguna-Upasana And Nirguna-Upasana. . . . . . . . . . . . . . . . . . . . . . . . . .66 The Bhavas In Bhakti Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .67 Puja And Ishta-Devata. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68 The Philosophy And Significance Of Idol-Worship. . . . . . . . . . . . . . . . . . . .69 From Ritualistic Bhakti To Para-Bhakti. . . . . . . . . . . . . . . . . . . . . . . . . . .74 The Glory Of Hindu Philosophy And Hindu Mode Of Worship. . . . . . . . . . . . . .75 Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .76 HINDU YOGA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .77 The Four Paths. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .77 Karma Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .77 Bhakti Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .78 Raja Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .79 Jnana Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .81 The Yoga Of Synthesis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .82 HINDU THEOLOGY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .83 Theological Classifications. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .83 The Vaishnavas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .84 The Saivas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .87 The Saktas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .88 Miscellaneous. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .88 The Arya Samajists And The Brahma Samajists. . . . . . . . . . . . . . . . . . . . . .88 Sadhus And Sannyasins. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .89 HINDU MYTHOLOGY AND SYMBOLS. . . . . . . . . . . . . . . . . . . . . . . . . . .92 Hindu Mythology. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92 Hindu Symbols. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .93 Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .99 HINDU PHILOSOPHY—I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .99 Philosophy—Its Origin And Its Limitations. . . . . . . . . . . . . . . . . . . . . . . . .99 The Orthodox And The Heterodox Systems Of Indian Philosophy. . . . . . . . . . . .101 The Shad-Darsanas Or The Six Orthodox Schools. . . . . . . . . . . . . . . . . . . .101 The Nyaya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .103 The Vaiseshika. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .107 viii

The Sankhya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .111 The Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .120 The Purva Mimamsa. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .125 The Vedanta Philosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .128 HINDU PHILOSOPHY—II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .131 Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .131 The Advaita Philosophy Of Sri Sankara. . . . . . . . . . . . . . . . . . . . . . . . . .133 The Visishtadvaita Philosophy Of Sri Ramanuja. . . . . . . . . . . . . . . . . . . . .136 The Dvaita Philosophy Of Sri Madhvacharya. . . . . . . . . . . . . . . . . . . . . . .139 The Dvaitadvaita Philosophy Of Sri Nimbarka. . . . . . . . . . . . . . . . . . . . . .143 The Suddhadvaita Philosophy Of Sri Vallabha. . . . . . . . . . . . . . . . . . . . . .147 The Achintya Bhedabheda Philosophy Of Sri Chaitanya. . . . . . . . . . . . . . . . .151 HINDU PHILOSOPHY—III. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .155 The Saiva Siddhanta Philosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .155 The Sakti Yoga Philosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .158 EPILOGUE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .164 Unity—The Need Of The Hour. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .164 Who Is Qualified To Serve Religion Efficiently. . . . . . . . . . . . . . . . . . . . . .164 Education And Nation-Building. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .165 Call For Consolidation Of The Nation. . . . . . . . . . . . . . . . . . . . . . . . . . .167 APPENDIX. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .168 I. The Siva-Linga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .168 II.Indian Culture Based On The Bhagavad-Gita. . . . . . . . . . . . . . . . . . . . .170 ix

CHAPTER 1 HINDU RELIGION

Silentadorationsto SatchidanandaPara-Brahman, WhoisthesilentWitnessofallminds, WhoistheIndwellerinallbeings,WhohasprojectedthisworldforHisown Lila orsport,Whois thesupportforthisworld,bodyandmindandallmovements,andWhoisthefoundationforall societies and their activities.

PURPOSE OF RELIGION

ThewordReligioncomesfromtheLatinword religio whichconsistsoftwowords,viz., re (back)and ligare (tobringorbind).ThatwhichbindsthesoulbacktoGodisreligion.Religion shows the way for the attainment of God-realisation.

Religionsatisfiesthedeepinwardcravinginmanwhoisnotalwayscontentwithleading merelyananimalexistenceandwantsspiritualconsolation,solaceandpeace.Mancannotliveby breadalone.Atimecomesinthelifeofmanyofuswhenmereworldlyprosperitydoesnotsatisfy usandwehankeraftersomethingmore.Inthecaseofmanymore,trialsandtribulationsoflifeturn their attention to spiritual solace.

DISTINGUISHING FEATURES OF HINDUISM

A REVEALED RELIGION

HinduismisthereligionoftheHindus,anamegiventotheUniversalReligionwhichhailed supremeinIndia.Itistheoldestofalllivingreligions.Thisisnotfoundedbyanyprophet. Buddhism,ChristianityandMohammedanismowetheirorigintotheprophets.Theirdatesare fixed.ButnosuchdatecanbefixedforHinduism.Hinduismisnotbornoftheteachingsof particularprophets.Itisnotbasedonasetofdogmaspreachedbyaparticularsetofteachers.Itis free from religious fanaticism.

Hinduism is also known by the names Sanatana-Dharma and Vaidika-Dharma.

Sanatana-Dharmameanseternalreligion.Hinduismisasoldastheworlditself.Hinduism isthemotherofallreligions.Hinduscripturesaretheoldestintheworld,Sanatana-Dharmaisso called,notonlybecauseitiseternal,butalsobecauseitisprotectedbyGodandbecauseitcanmake us eternal.

Vaidika-DharmameansthereligionoftheVedas.TheVedasarethefoundationalscriptures ofHinduism.TheancientRishisandsagesofIndiahaveexpressedtheirintuitivespiritual experiences (Aparoksha-Anubhuti) intheUpanishads.Theseexperiencesaredirectandinfallible. HinduismregardsthespiritualexperiencesoftheRishisofyoreasitsauthority.Thepricelesstruths thathavebeendiscoveredbytheHinduRishisandsagesthroughmillenniaconstitutethegloryof Hinduism. Therefore, Hinduism is a revealed religion.

A RELIGION OF FREEDOM

Hinduism,unlikeotherreligions,doesnotdogmaticallyassertthatthefinalemancipationis possibleonlythroughitsmeansandnotthroughanyother.Itisonlyameanstoanendandallmeans which will ultimately lead to the end are equally approved.

Hinduismallowsabsolutefreedomtotherationalmindofman.Hinduismneverdemands anyunduerestraintuponthefreedomofhumanreason,thefreedomofthought,feelingandwillof man.Itallowsthewidestfreedominmattersoffaithandworship.Hinduismisareligionof freedom.Itallowsabsolutefreedomtothehumanreasonandheartwithregardtoquestionssuchas natureofGod,soul,creation,formofworshipandthegoaloflife.Hinduismdoesnotlieinthe acceptanceofanyparticulardoctrine,norintheobservanceofsomeparticularritualsorformof worship.Itdoesnotforceanybodytoacceptparticulardogmasorformsofworship.Itallows everybodytoreflect,investigate,enquireandcogitate.Hence,allsortsofreligiousfaiths,various formsofworshiporSadhana,anddiversekindsofritualsandcustoms,havefoundtheirhonourable placessidebysidewithinHinduismandareculturedanddevelopedinharmoniousrelationship with one another.

HinduismdoesnotcondemnthosewhodenyGodasthecreatorandruleroftheworld,who donotaccepttheexistenceofaneternalsoulandthestateofMokshaorstateofliberation. Hinduismdoesnotrendertheupholdersofsuchviewsunfittoberecognisedaspiousand honourable members of the Hindu religious society.

ThereligioushospitalityofHinduismisproverbial.Hinduismisextremelycatholicand liberal.ThisisthefundamentalfeatureofHinduism.Hinduismpaysrespectstoallreligions.Itdoes notrevileanyotherreligion.Itacceptsandhonourstruth—whereveritmaycomefromand whatever garb it may put on.

ThereareconsiderablenumbersofthefollowersofotherreligionsinIndia.Andyet,the Hindusliveinperfectharmony,peaceandfriendshipwithallofthem.Theirtoleranceand fellow-feeling towards the followers of other religions is remarkable.

Despiteallthedifferencesofmetaphysicaldoctrines,modesofreligiousdisciplineand formsofritualisticpracticesandsocialhabitsprevalentintheHindusociety,thereisanessential uniformityintheconceptionofreligionandintheoutlookonlifeandtheworld,amongallsections of Hindus.

THE GLORY OF VEDANTA AND YOGA

Vedanta,orthephilosophyoftheUpanishads,islofty,sublimeandunique.TheWestern philosophershavepaidtheirtributetotheancientseersoftheUpanishads.Theyhavebeenamazed attheloftyheightsscaledbythem.SchopenhauerstudiedtheUpanishadsandmeditatedonthe thoughtsoftheUpanishadsjustbeforegoingtobed.Hesaid:“TheUpanishadsarethesolaceofmy life and they will be solace to me after my death also.”

ALL ABOUT HINDUISM

TheRaja-YogasystemofHinduismisalsosplendidandunique.Thelessonsareimmensely practicalandhighlyinstructive.Nosystemofphysicalexerciseonthesurfaceoftheearthcan competewithHatha-Yoga.Kundalini-Yogaiswonderful.HencetheAmericansandEuropeansare insearchofHinduSannyasinsandYogins.TheyvisittheHimalayasfrequentlyinquestofYoga teachers.SomearelivingunderHinduYoginsasdisciplesandarepractisingYoga.Many EuropeansandAmericansareevennowHindusbyfaithandpractice,thoughtheyareborn Christians. They practise Raja-Yoga and Vedanta.

EMPHASIS ON PRACTICE

HinduismprovidesspiritualfoodandYogaSadhanaforallsortsofpeopletosuittheir temperaments,capacities,tastes,stagesofspiritualdevelopmentandconditionsoflife.It prescribesYogaSadhanaevenforascavengeroracobblertoattainGod-realisation,whiledoing hisordinaryavocationintheworld.HinduYogaandVedantateacherslaygreatstresson self-restraint,Tapas,renunciationandpracticalSadhanawhichisbestcalculatedtocontrolthe mindandthesensesandunfoldthedivinityorattainSelf-realisation.Hinduismisnotareligionof meretheories.Itiseminentlypractical.InnoreligionyouwillfindsuchavarietyofpracticalYoga practisedandsuchsublimeuniquephilosophyexpounded.ThatisthereasonwhyIndiaistheonly glorious land of sages, Rishis, Yogins and saints.

Religionispracticalaspectofphilosophy.Philosophyisrationalaspectofreligion.The philosophyofHinduismisnotarm-chairphilosophy.Itisnotmeantforintellectualcuriosityand vaindiscussion.Hinduphilosophyisawayoflife.ThephilosopherofHinduismseriouslyreflects afterhearingtheSrutis,doesAtma-Vichara,constantlymeditates,andthenattainsSelf-realisation or Atma-Sakshatkara. Moksha is his goal. He attempts to attain Jivanmukti now and here.

ReligionisspiritualisationofhumanlifeforaHindu.Religiouscultureisreallytheculture offreedomforhim.ReligiongovernsallthedepartmentsofHindulife.Hemustrealisethefreedom ofthesoulineverydepartmentoflife.Religionaffordsthegreatestscopeforhimforthecultureof true freedom. Religion is the only way to him for the realisation of perfect freedom in life.

ItisinIndiaalonethateverymanknowssomethingofphilosophy.Thecowherdwhotends thecattle,thepeasantwhoploughsthefields,theboat-manwhopullsathisoar,singsongsreplete withphilosophicaltruths.EventhebarberrepeatsOMNAMAHSIVAYA,SIVOHAMbeforehe takesuptherazor.TheParamahamsaSannyasins,theitinerantmonksofHinduism,have disseminatedthehighestofVedantafromdoortodoor.Inexchangeforahandfulofrice,theyhave distributedfromdoortodoor,throughreligioussongs,thepricelessgemsofHindureligionand philosophy.

WHO IS A HINDU

InameetingoftheSanatanaDharmaSabha,LokamanyaTilaksaid:“AHinduishewho believes that the Vedas contain self-evident and axiomatic truths.”

TheHinduMahaSabhahasgivenanotherdefinition:“AHinduisonewhobelievesina religion which has originated in India.”

3 HINDU RELIGION

“Those who burn the dead are Hindus.” This is another definition given by some.

“HewhoprotectsthecowsandtheBrahminsisaHindu.”Thisisanotherdefinitiongivenby some.

Somedefine:“AHinduisonewhoregardsIndiaashismotherlandandthemostsacredspot on earth.”

Some others define: “He who calls and considers himself a Hindu is a Hindu.”

Somedefine:“HewhoacceptstheVedas,theSmritis,thePuranasandtheTantrasasthe basisofreligionandoftheruleofconduct,andbelievesinoneSupremeGod(Brahman),intheLaw of Karma or retributive justice, and in reincarnation (Punarjanma), is a Hindu.”

“HewhofollowstheVedicorSanatana-DharmaisaHindu.”Thisisthedefinitionbysome.

“HewhoisafolloweroftheVedantaisaHindu.”Thisisanotherdefinitiongivenbysome others.

“HewhohasperfectfaithintheLawofKarma,thelawofreincarnation Avatara, ancestor worship, VarnashramaDharma,Vedas andexistenceofGod,hewhopractisestheinstructions givenintheVedaswithfaithandearnestness,hewhodoes Sandhya,Sraaddha,Pitri-Tarpana and the Pancha-Maha-Yajnas, hewhofollowstheVarnashramaDharmas,hewhoworshipsthe AvatarasandstudiestheVedas,isaHindu.”Thisisthedefinitiongivenbysomehighlycultured men. This is the only correct and complete definition.

ORIGIN AND SIGNIFICANCE OF THE TERM

ThatpartofthegreatAryanracewhichmigratedfromCentralAsia,throughthemountain passesintoIndia,settledfirstinthedistrictsneartheriverSindhu,nowcalledtheIndus,ontheother sideoftheriver.ThePersianspronouncedthewordSindhuasHindu,andnamedtheirAryan brethren Hindus. Hindu is only a corrupt form of Sindhu.

TheHinduAryansspreadthemselvesovertheplainsoftheGanga.ThenthePersiansgave thenameHindusthan,orabodeoftheHindus,tothewholeofthosedistrictsbetweenPunjaband Benaras. *

TheclassicalnameforIndiawhichisusedinSanskritliteratureis Bharata-Varsha or Bharata-Khanda, afterthenameofBharatawhoruledoveralargeextentofterritoryindaysof yore.Manu’snameforthewholecentralregionbetweentheHimalayasandtheVindhyamountains is Aryavarta, AbodeoftheAryans.AnothernameforthewholeofIndiais Jambu-Dvipa.The

*LatesthistoricalresearcheshavenowprovedthattheAryansdidnotcomefromoutsideIndia,butwerethe original inhabitants of India.

4 ALL ABOUT HINDUISM

GreeksgavethenameIndutothewholeofthiscountry.Itwasonaccountofthis India became popular as the name of this country throughout Europe.

Hindu isnotamerename.Thisname Hindu isnotonlyofgeographical,butalsoofnational andracialimportance.Thewholehistoryofournationfromtheverybeginningisboundupwithit. Allourideasandidealsaresointimatelyconnectedwithitthatitisdifficulttogiveasimple definitionofit.Poets,prophetsandAvatarascametosingthepraisesandgloryofthisname.Rishis, sagesandsaintstooktheirbirthtocompilethe Sastras and Darsanas forthisnation.Heroesand warriorshavefoughtforitshonourandlaiddowntheirverylivesforit.Piety,nobility,generosity, philosophy,religiousbentofmind,Yoga,religioustolerance,wisdom,devotion,renunciation, Self-realisation. Ahimsa, Satya and purity are associated with the name ‘Hindu’.

THE SPIRITUAL SOIL OF INDIA

Indiaisthesacredlandwhichhasgivenbirthtocountlesssages,Rishis,Yogins,saintsand prophets.IndiaisthelandthathasproducedmanyAcharyasorspiritualpreceptorslikeSriSankara andSriRamanuja;manysaintslikeKabir,Ramdas,TukaramandGaurangaMahaprabhu;many YoginslikeJnanaDev,DattatreyaandSadasivaBrahman;andmanyprophetslikeBuddhaand Nanak. Buddha is our flesh and blood.

IndiaisproudofGuruGovindSinghandSivaji.IndiaisproudofkingBhojaand Vikramaditya.IndiaisproudofSankaraandKabir.IndiaisproudofValmikiandKalidasa. Krishna,RamaandallAvataraswereborninIndia.HowsacredisIndia!HowsublimeisIndia!The dustofBrindavanandAyodhya,thelandtroddenbythesacredfeetofKrishnaandRama,still purifiestheheartofcountlesspeople.EvenJesus,duringthemissingperiodofHislife,livedin Kashmir and learnt Yoga from the Indian Yogins. Glory to Mother India!

Indiaisaspiritualcountry.Indianeverconqueredterritoriesorannexeddominions. Militaryconquestisnotherambition.Shewantsherchildrentohave Atma-Svarajya orAbsolute Independence.Shedoesnotcalluponthemtoruleoverothers.Shewantsthemtohaveconquest overinternalandexternalnature.Shewantsthemtopossessbrilliantdivinevirtues,moralstamina andinnerspiritualstrengthbornofwisdomofthesoul.Ahimsaisherweapontohavethespiritual conquest and the conquest of the minds of others.

PeopleofIndiahaveSelf-realisationastheirgoal.Theydonot,generally,bestowtoomuch attentiononmaterialprosperityandadvancement.TheywantYogaorcommunionwiththe SupremeBeing.TheypractiseAhimsa,SatyaandBrahmacharya.Theywishtoenjoytheeternal blissoftheAbsolute.Theyarealwaysreadytorenounceworldlypossessionsinordertopossessor realisetheinnerAtmanorBrahman.Theywillsacrificeanythingandeverythinginordertoattain the immortal Atman. They are always spiritual-minded.

Indiaisthesacredlandwithseveralholyriversandpowerfulspiritualvibrations.Thehoary Himalayasattractthepeopleofthewholeworld.Itisalandpeculiarlysuitablefordivine contemplationandYogicpractices.Everycountryhasitsownspecialattractivefeatures.Indiais thelandofYoginsandsages.ThisisthespecialattractivefeatureofIndia.Thisisthereasonwhy people from America, England and all parts of the world come to India for the practice of Yoga.

5 HINDU RELIGION

THE FACTS OF HISTORY

Indiaisthemosttolerantcountryintheworld.Shehasaveryexpansiveheart.Sheincludes all nations in the embrace of her love.

TheWesternnationsarethedescendentsoftheoriginalHindusorAryans.Theymighthave forgottentheiroldconnectionswiththeAryansandHinduculture.Theymighthaveforgottenall abouttheirancestors.Butthiscannotbeeffacedfromtheannalsofhistory.MotherIndia,the repositoryofHinduculture,cannotforgetherchildrenbeyondtheseas.Theyarealwaysdeartoher.

HinducultureandHinducivilisationwereattheirzenithinthedaysofyore.Greeksand RomansimitatedtheHindusandabsorbedHinduthoughts.EvennowHinducultureandHindu civilisationstandforemostintheworld.Noreligionhasproducedsomanygreatsaints,sages, Yogins,Rishis,Maharshis,prophets,Acharyas,benefactors,heroes,poets,statesmenandkingsas Hinduism.Eachandeveryprovinceofthecountryhasproducedintellectualgiants,poetsand saints.EvennowIndiaaboundsinRishis,philosophers,saintsandhighintellectuals.Evennowshe abounds in sages and great souls.

TheHindushadtoundergoseverehardshipsandtortures.Theyhadtofacefiercebattlesand crueltiesandyettheylivetoday.Somemysteriouspowerhaspreservedthem.Someinvisibleforce has protected them. That power will protect them for ever.

REASONS FOR SURVIVAL OF THE HINDU RELIGION

Hinduismisneitherasceticismnorillusionism,neitherpolytheismnorpantheism.Itisthe synthesisofalltypesofreligiousexperiences.Itisawholeandcompleteviewoflife.Itis characterisedbywidetoleration,deephumanityandhighspiritualpurpose.Itisfreefrom fanaticism.Thatisthereasonwhyithassurvivedtheattacksofthefollowersofsomeoftheother great religions of the world.

NoreligionissoveryelasticandtolerantlikeHinduism.Hinduismisverysternandrigid regardingthefundamentals.Itisveryelasticinreadjustingtotheexternalsandnon-essentials.That is the reason why it has succeeded in living through millennia.

ThefoundationofHinduismhasbeenlaidonthebedrockofspiritualtruths.Theentire structureofHindulifeisbuiltoneternaltruths,thefindingsoftheHinduRishisorseers.Thatisthe reason why this structure has lasted through scores of centuries.

ITS FUTURE

ThegloryofHinduismisineffable.Ithaswithinitallthefeaturesofauniversalreligion.Its Dharmasareuniversal.Itsdoctrinesaresublime.Itsphilosophyisgrand.Itsethicsis soul-elevating.Itsscripturesarewonderful.ItsSadhanasorYoga-Vedanticpracticesareunique. Glorioushasbeenthepastofthisreligion;stillmoregloriousisitsfuture.Ithasamessagetogiveto aworldrentasunderbyhatred,dissensionandwar—themessageofcosmiclove,truthand non-violence, the gospel of unity of Self or Upanishadic oneness.

6 ALL ABOUT HINDUISM

ThemoreyouknowofIndiaandHinduism,themorewillyoucometoregardandloveit andthemoregratefultotheLordwillyoubeinthatyouhavegotatasteforpractisingYogaandthat you are imbibing the teachings and spirit of Hinduism.

GlorytoIndia!GlorytoHinduism!Glory,glorytotheRishisandtheseerswhohavekept burning the flame of Hinduism with its extreme effulgence and splendour!

CHAPTER 2 HINDU SCRIPTURES

SANSKRIT LITERATURE

Sanskritliteraturecanbeclassifiedundersixorthodoxheadsandfoursecularheads.Thesix orthodoxsectionsformtheauthoritativescripturesoftheHindus.Thefoursecularsectionsembody the later developments in classical Sanskrit literature.

Thesixscripturesare:(i)Srutis,(ii)Smritis,(iii)Itihasas,(iv)Puranas,(v)Agamasand(vi) Darsanas.

Thefoursecularwritingsare:(i)Subhashitas,(ii)Kavyas,(iii)Natakasand(iv)Alankaras.

THE SCRIPTURES

THE SRUTIS

The Srutis arecalledthe Vedas, orthe Amnaya. TheHindushavereceivedtheirreligion throughrevelation,theVedas.Thesearedirectintuitionalrevelationsandareheldtobe Apaurusheya orentirelysuperhuman,withoutanyauthorinparticular.TheVedaistheglorious pride of the Hindus, nay, of the whole world!

Theterm Veda comesfromtheroot Vid, toknow.Theword Veda meansknowledge.When itisappliedtoscripture,itsignifiesabookofknowledge.TheVedasarethefoundationalscriptures oftheHindus.TheVedaisthesourceoftheotherfivesetsofscriptures,why,evenofthesecular andthematerialistic.TheVedaisthestorehouseofIndianwisdomandisamemorableglorywhich man can never forget till eternity.

Revealed Truths Without Beginning or End

TheVedasaretheeternaltruthsrevealedbyGodtothegreatancientRishisofIndia.The word Rishi meansaseerfrom dris, tosee.Heisthe Mantra-Drashta, aseerofMantraorthought. Thethoughtwasnothisown.TheRishissawthetruthsorheardthem.Therefore,theVedasare whatareheard(Sruti).TheRishididnotwrite.Hedidnotcreateitoutofhismind.Hewastheseer

7 HINDU RELIGION

ofthoughtwhichexistedalready.Hewasonlythespiritualdiscovererofthethought.Heisnotthe inventor of the Veda.

TheVedasrepresentthespiritualexperiencesoftheRishisofyore.TheRishiisonlya mediumoranagenttotransmittopeopletheintuitionalexperienceswhichhereceived.Thetruths oftheVedasarerevelations.Alltheotherreligionsoftheworldclaimtheirauthorityasbeing deliveredbyspecialmessengersofGodtocertainpersons,buttheVedasdonotowetheirauthority toanyone.Theyarethemselvestheauthorityastheyareeternal,astheyaretheKnowledgeofthe Lord.

LordBrahma,theCreator,impartedthedivineknowledgetotheRishisorseers.TheRishis disseminatedtheknowledge.TheVedicRishisweregreatrealisedpersonswhohaddirectintuitive perceptionofBrahmanortheTruth.Theywereinspiredwriters.Theybuiltasimple,grandand perfectsystemofreligionandphilosophyfromwhichthefoundersandteachersofallother religions have drawn their inspiration.

TheVedasaretheoldestbooksinthelibraryofman.Thetruthscontainedinallreligionsare derivedfromtheVedasandareultimatelytraceabletotheVedas.TheVedasarethefountain-head ofreligion.TheVedasaretheultimatesourcetowhichallreligiousknowledgecanbetraced. Religionisofdivineorigin.ItwasrevealedbyGodtomanintheearliesttimes.Itisembodiedinthe Vedas.

TheVedasareeternal.Theyarewithoutbeginningandend.Anignorantmanmaysayhow a book can be without

beginningorend.BytheVedas,nobooksaremeant.Vedascameoutofthebreathofthe Lord.TheyarethewordsofGod.TheVedasarenottheutterancesofpersons.Theyarenotthe compositionofanyhumanmind.Theywereneverwritten,nevercreated.Theyareeternaland impersonal.ThedateoftheVedashasneverbeenfixed.Itcanneverbefixed.Vedasareeternal spiritualtruths.Vedasareanembodimentofdivineknowledge.Thebooksmaybedestroyed,but the knowledge cannot be destroyed. Knowledge is eternal. In that sense, the Vedas are eternal.

The Four Vedas and Their Sub Divisions

TheVedaisdividedintofourgreatbooks:theRig-Veda,theYajur-Veda,theSama-Veda andtheAtharva-Veda.TheYajur-Vedaisagaindividedintotwoparts,theSuklaandtheKrishna. TheKrishnaortheTaittiriyaistheolderbookandtheSuklaortheVajasaneyaisalaterrevelation to sage Yajnavalkya from the resplendent Sun-God.

TheRig-Vedaisdividedintotwenty-onesections,theYajur-Vedaintoonehundredand ninesections,theSama-VedaintoonethousandsectionsandtheAtharva-Vedaintofiftysections. In all, the whole Veda is thus divided into one thousand one hundred and eighty recensions.

EachVedaconsistsoffourparts:theMantra-Samhitasorhymns,theBrahmanasor explanationsofMantrasorrituals,theAranyakasandtheUpanishads.ThedivisionoftheVedas into four parts is to suit the four stages in a man’s life.

ABOUT HINDUISM

ALL

TheMantra-SamhitasarehymnsinpraiseoftheVedicGodforattainingmaterialprosperity hereandhappinesshereafter.Theyaremetricalpoemscomprisingprayers,hymnsandincantations addressedtovariousdeities,bothsubjectiveandobjective.TheMantraportionoftheVedasis useful for the Brahmacharins.

TheBrahmanaportionsguidepeopletoperformsacrificialrites.Theyareprose explanationsofthemethodofusingtheMantrasintheYajnaorthesacrifice.TheBrahmana portion is suitable for the householders.

TheAranyakasaretheforestbooks,themysticalsylvantextswhichgivephilosophical interpretationsoftherituals.TheAranyakasareintendedfortheVanaprasthasorhermitswho prepare themselves for taking Sannyasa.

TheUpanishadsarethemostimportantportionoftheVedas.TheUpanishadscontainthe essenceortheknowledgeportionoftheVedas.ThephilosophyoftheUpanishadsissublime, profound,loftyandsoul-stirring.TheUpanishadsspeakoftheidentityoftheindividualsouland theSupremeSoul.Theyrevealthemostsubtleanddeepspiritualtruths.TheUpanishadsareuseful for the Sannyasins.

ThesubjectmatterofthewholeVedaisdividedinto Karma-Kanda,Upasana-Kanda and Jnana-Kanda. TheKarma-KandaorRitualisticSectiondealswithvarioussacrificesandrituals. TheUpasana-KandaorWorship-Sectiondealswithvariouskindsofworshipormeditation.The Jnana-KandaorKnowledge-SectiondealswiththehighestknowledgeofNirgunaBrahman.The MantrasandtheBrahmanasconstituteKarma-Kanda;theAranyakasUpasana-Kanda;andthe Upanishads Jnana-Kanda.

TheRig-VedaSamhitaisthegrandestbookoftheHindus,theoldestandthebest.Itisthe GreatIndianBible,whichnoHinduwouldforgettoadorefromthecoreofhisheart.Itsstyle,the languageandthetonearemostbeautifulandmysterious.ItsimmortalMantrasembodythegreatest truthsofexistence,anditisperhapsthegreatesttreasureinallthescripturalliteratureoftheworld. Its priest is called the Hotri.

TheYajur-VedaSamhitaismostlyinproseandismeanttobeusedbytheAdhvaryu,the Yajur-Vedicpriest,forsuperfluousexplanationsoftheritesinsacrifices,supplementingthe Rig-Vedic Mantras.

TheSama-VedaSamhitaismostlyborrowedfromtheRig-VedicSamhitaandismeantto be sung by the Udgatri, the Sama-Vedic priest, in sacrifices.

TheAtharva-VedaSamhitaismeanttobeusedbytheBrahma,theAtharva-Vedicpriest,to correctthemispronunciationsandwrongperformancesthatmayaccidentallybecommittedbythe other three priests of the sacrifice.

The Mantra-Samhitas

9 HINDU SCRIPTURES

The Brahmanas and the Aranyakas

TherearetwoBrahmanastotheRig-Veda—theAitareyaandtheSankhayana.“The Rig-Veda,”saysMaxMuller,“isthemostancientbookoftheworld.Thesacredhymnsofthe Brahmanasstandunparalleledintheliteratureofthewholeworld;andtheirpreservationmightwell be called miraculous.” (HISTORY OF ANCIENT SANSKRIT

LITERATURE)

TheSatapathaBrahmanabelongstotheSuklaYajur-Veda.TheKrishna-Yajur-Vedahas theTaittiriyaandtheMaitrayanaBrahmanas.TheTandyaorPanchavimsa,theShadvimsa,the Chhandogya,theAdbhuta,theArsheyaandtheUpanishadBrahmanasbelongtotheSama-Veda. TheBrahmanaoftheAtharva-VedaiscalledtheGopatha.EachoftheBrahmanashasgotan Aranyaka.

The Upanishads

TheUpanishadsaretheconcludingportionsoftheVedasortheendoftheVedas.The teachingbasedonthemiscalledVedanta.TheUpanishadsarethegistandthegoaloftheVedas. They form the very foundation of Hinduism.

ThereareasmanyUpanishadstoeachVedaasthereareSakhas,branchesorrecensions, i.e.,21,109,1000and50respectivelytothefourVedas,theRig-Veda,theYajur-Veda,the Sama-Veda and the Atharva-Veda.

ThedifferentphilosophersofIndiabelongingtodifferentschools,suchasMonism, QualifiedMonism,Dualism,PureMonism,Difference-cum-non-difference,etc.,have acknowledgedthesupremeauthorityoftheUpanishads.Theyhavegiventheirowninterpretations, buttheyhaveobeyedtheauthority.Theyhavebuilttheirphilosophyonthefoundationofthe Upanishads.

EventheWesternscholarshavepaidtheirtributetotheseersoftheUpanishads.Atatime whentheWesternerswerecladinbarksandweresunkindeepignorance,theUpanishadicseers were enjoying the eternal bliss of the Absolute, and had the highest culture and civilisation.

ThemostimportantUpanishadsareIsa,Kena,Katha,Prasna,Mundaka,Mandukya, Aitareya,Taittiriya,Chhandogya,Brihadaranyaka,KaushitakiandSvetasvataraandMaitrayani. These are supremely authoritative.

MaythefundamentaltruthsoftheVedasberevealeduntoyouall,liketheAmalakafruitin thepalmofyourhand.MayGayatri,theblessedMotheroftheVedas,imparttoyouthemilkof Knowledge, the ancient wisdom of the Upanishads.

The Upa-Vedas

Therearefour Upa-Vedas orsubsidiaryVedas,viz.,theAyurveda,theDhanurveda,the GandharvaVedaandtheArthasastra,formingauxiliariestothefourVedas,whichmean, respectively,thescienceofhealth,thescienceofwar,thescienceofmusicandthescienceofpolity.

10 ALL ABOUT HINDUISM

The Vedangas

Therearesix Angas orexplanatorylimbs,totheVedas:the Siksha and Vyakarana ofPanini, the Chhandas ofPingalacharya,the Nirukta ofYaska,the Jyotisha ofGarga,andthe Kalpas (Srauta, Grihya, Dharma and Sulba) belonging to the authorship of various Rishis.

Sikshaisaknowledgeofphonetics.Sikshadealswithpronunciationandaccent.Thetextof theVedasisarrangedinvariousformsor Pathas. ThePada-pathagiveseachworditsseparate form. The Krama-patha connects the word in pairs.

VyakaranaisSanskritgrammar.Panini’sbooksaremostfamous.Withoutknowledgeof Vyakarana, you cannot understand the Vedas.

Chhandas is metre dealing with prosody.

Nirukta is philology or etymology.

Jyotishaisastronomyandastrology.Itdealswiththemovementsoftheheavenlybodies, planets, etc., and their influence in human affairs.

Kalpaisthemethodofritual.TheSrautaSutraswhichexplaintheritualofsacrificesbelong toKalpa.ThesulbaSutras,whichtreatofthemeasurementswhicharenecessaryforlayingoutthe sacrificialareas,alsobelongtoKalpa.TheGrihyaSutraswhichconcerndomesticlife,andthe Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa.

ThePratishakhyas,Padapathas,Kramapathas,Upalekhas,Anukramanis,Daivatsamhitas, Parishishtas,Prayogas,Paddhatis,Karikas,KhilasandVyuhasarefurtherelaborationsintherituals of the Kalpa Sutras.

AmongtheKalpaSutras,theAsvalayana,SankhyanaandtheSambhavyabelongtothe Rig-Veda.TheMashaka,Latyayana,Drahyayana,GobhilaandKhadirabelongtotheSama-Veda. TheKatyayanaandParaskarabelongtotheSuklaYajur-Veda.TheApastamba,Hiranyakesi, Bodhayana,Bharadvaja,Manava,VaikhanasaandtheKathakabelongtotheKrishnaYajur-Veda. The Vaitana and the Kaushika belong to the Atharva-Veda.

THE SMRITIS

NextinimportancetotheSrutiaretheSmritisorsecondaryscriptures.Thesearetheancient sacredlaw-codesoftheHindusdealingwiththeSanatana-Varnasrama-Dharma.Theysupplement andexplaintheritualisticinjunctionscalled Vidhis intheVedas.TheSmritiSastraisfoundedonthe Sruti.TheSmritisarebasedontheteachingsoftheVedas.TheSmritistandsnextinauthoritytothe Sruti.ItexplainsanddevelopsDharma.ItlaysdownthelawswhichregulateHindunational,social, family and individual obligations.

TheworkswhichareexpresslycalledSmritisarethelawbooks,DharmaSastras.Smriti,in a broader sense, covers all Hindu Sastras save the Vedas.

11 HINDU SCRIPTURES

ThelawsforregulatingHindusocietyfromtimetotimearecodifiedintheSmritis.The Smritishavelaiddowndefiniterulesandlawstoguidetheindividualsandcommunitiesintheir dailyconductandtoregulatetheirmannersandcustoms.TheSmritishavegivendetailed instructions,accordingtotheconditionsofthetime,toallclassesofmenregardingtheirdutiesin life.

TheHindulearnshowhehastospendhiswholelifefromtheseSmritis.Thedutiesof Varnasramaandallceremoniesareclearlygiveninthesebooks.TheSmritisprescribecertainacts andprohibitsomeothersforaHindu,accordingtohisbirthandstageoflife.Theobjectofthe Smritisistopurifytheheartofmanandtakehimgraduallytothesupremeabodeofimmortalityand make him perfect and free.

TheseSmritishavevariedfromtimetotime.TheinjunctionsandprohibitionsoftheSmritis arerelatedtotheparticularsocialsurroundings.Asthesesurroundingsandessentialconditionsof theHindusocietychangedfromtimetotime,newSmritishadtobecompiledbythesagesof different ages and different parts of India.

The Celebrated Hindu Law-Givers

Fromtimetotime,agreatlaw-giverwouldtakehisbirth.Hewouldcodifytheexistinglaws andremovethosewhichhadbecomeobsolete.Hewouldmakesomealterations,adaptations, readjustments,additionsandsubtractions,tosuittheneedsofthetimeandseethatthewayofliving ofthepeoplewouldbeinaccordancewiththeteachingsoftheVeda.Ofsuchlaw-givers,Manu, YajnavalkyaandParasaraarethemostcelebratedpersons.Hindusocietyisfoundedon,and governedby,thelawsmadebythesethreegreatsages.TheSmritisarenamedafterthem.Wehave ManuSmritiorManavaDharma-Sastra(theLawsofManuortheInstitutesofManu),Yajnavalkya SmritiandParasaraSmriti.Manuisthegreatestlaw-giveroftherace.Heistheoldestlaw-giveras well.TheYajnavalkyaSmritifollowsthesamegenerallinesastheManuSmritiandisnextin importancetoit.ManuSmritiandYajnavalkyaSmritiareuniversallyacceptedatthepresenttime asauthoritativeworksalloverIndia.YajnavalkyaSmritiischieflyconsultedinallmattersofHindu Law. Even the Government of India are applying some of these laws.

ThereareeighteenmainSmritisorDharmaSastras.ThemostimportantarethoseofManu, YajnavalkyaandParasara.TheotherfifteenarethoseofVishnu,Daksha,Samvarta,Vyasa,Harita, Satatapa,Vasishtha,Yama,Apastamba,Gautama,Devala,Sankha-Likhita,Usana,Atriand Saunaka.

ThelawsofManuareintendedfortheSatyaYuga,thoseofYajnavalkyaarefortheTreta Yuga;thoseofSankhaandLikhitaarefortheDvaparaYuga;andthoseofParasaraarefortheKali Yuga.

Thelawsandruleswhicharebasedentirelyuponoursocialpositions,timeandclime,must changewiththechangesinsocietyandchangingconditionsoftimeandclime.Thenonlythe progress of the Hindu society can be ensured.

ALL ABOUT HINDUISM

Need for a New Law-Code

ItisnotpossibletofollowsomeofthelawsofManuatthepresenttime.Wecanfollowtheir spiritandnottheletter.Societyisadvancing.Whenitadvances,itoutgrowscertainlawswhich werevalidandhelpfulataparticularstageofitsgrowth.Manynewthingswhichwerenotthought outbytheoldlaw-givershavecomeintoexistencenow.Itisnouseinsistingpeopletofollownow those old laws which have become obsolete.

Ourpresentsocietyhasconsiderablychanged.AnewSmrititosuittherequirementsofthis ageisverynecessary.AnothersagewillplacebeforetheHindusofourdaysanewsuitablecodeof laws. Time is ripe for a new Smriti. Cordial greetings to this age.

The Inner Voice of Dharma

HewhoisendowedwithapureheartthroughprotractedTapas,Japa,Kirtana,meditation andserviceofGuruandwhohasaveryclearconscience,canbeguidedbytheinnervoicein mattersofDharmaordutyormoralaction.Theinnervoicethatproceedsfromacleanheartfilled withSattvais,indeed,thevoiceofGodorSoulorAntaryaminorInnerRuler.Thisvoiceismore thanSmriti.ItisSmritiofSmritis.Purifyyourheartandtrainyourselftohearthisinnervoice.Keep your ear in tune with the ‘voice’.

The Sruti and the Smriti

TheSrutiandtheSmritiarethetwoauthoritativesourcesofHinduism. Sruti literallymeans whatisheard,and Smriti meanswhatisremembered.SrutiisrevelationandSmritiistradition.

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

Srutiisdirectexperience.GreatRishisheardtheeternaltruthsofreligionandleftarecordof themforthebenefitofposterity.TheserecordsconstitutetheVedas.Hence,Srutiisprimary authority.Smritiisarecollectionofthatexperience.Hence,itissecondaryauthority.TheSmritisor DharmaSastrasalsoarebookswrittenbysages,buttheyarenotthefinalauthority.Ifthereis anything in a Smriti which contradicts the Sruti, the Smriti is to be rejected.

THE ITIHASAS

The Friendly Treatises and the Commanding Treatises

Therearefourbooksunderthisheading:TheValmiki-Ramayana,theYogavasishtha,The MahabharataandtheHarivamsa.TheseembodyallthatisintheVedas,butonlyinasimpler manner.ThesearecalledtheSuhrit-SamhitasortheFriendlyTreatises,whiletheVedasarecalled thePrabhu-SamhitasortheCommandingTreatiseswithgreatauthority.Theseworksexplainthe greatuniversaltruthsintheformofhistoricalnarratives,storiesanddialogues.Thesearevery interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar.

TheItihasasgiveusbeautifulstoriesofabsorbinginterestandimportance,throughwhich allthefundamentalteachingsofHinduismareindeliblyimpressedonone’smind.Thelawsof

13 HINDU SCRIPTURES

SmritisandtheprinciplesoftheVedasarestampedfirmlyonthemindsoftheHindusthroughthe nobleandmarvellousdeedsoftheirgreatnationalheroes.WegetaclearideaofHinduismfrom these sublime stories.

ThecommonmancannotcomprehendthehighabstractphilosophyoftheUpanishadsand theBrahmaSutras.Hence,thecompassionatesagesValmikiandVyasawrotetheItihasasforthe benefitofcommonpeople.Thesamephilosophyispresentedwithanalogiesandparablesina tasteful form to the common run of mankind.

Thetwowell-knownItihasas(histories)aretheepics(Mahakavyas), Ramayana and Mahabharata.TheyaretwoverypopularandusefulSastrasoftheHindus.TheRamayanawas written by the sage Valmiki, and the Mahabharata by Vyasa.

The Ramayana

TheRamayana,theAdi-Kavyaorthefirstepicpoem,relatesthestoryofSriRama,theideal man.ItisthehistoryofthefamilyofthesolarracedescendedfromIkshvaku,inwhichwasbornSri Ramachandra,theAvataraofLordVishnu,andhisthreebrothers.TheidealcharacterslikeRama, Sita,Lakshmana,BharataandSriHanumanthatwefindinRamayanafirmlyestablishHindu Dharmainourminds.ThestoryofthebirthofRamaandhisbrothers,theireducationand marriages,theexileofSriRama,thecarryingoffandrecoveryofSita,hiswife,thedestructionof Ravana,theRakshasaKingofLanka,andthereignofSriRama,aredescribedindetailin Ramayana.Howamanshouldbehavetowardshissuperiors,equalsandinferiors,howakingought torulehiskingdom,howamanshouldleadhislifeinthisworld,howhecanobtainhisrelease, freedomandperfection,maybelearntfromthisexcellentepic.TheRamayanagivesavividpicture ofIndianlife.Eventodayourdomestic,socialandnationalidealsarecopiedfromthenoble charactersintheRamayanaandtheMahabharata.Thegreatnationalheroesstandeventodayas beacon-lightstoguideandinspirethepeopleofthewholeworld.ThelivesofRama,Bharataand Lakshmanaprovideamodeloffraternalaffectionandmutualservice.SriHanumanstandsasan idealuniqueKarmaYogin.ThelifeofSitaisregardedasthemostperfectexampleofwomanly fidelity,chastityandsweetness.TheRamayanaiswrittenintwenty-fourthousandversesbySri Valmiki.

The Mahabharata

TheMahabharataisthehistoryofthePandavasandtheKauravas.Itgivesadescriptionof thegreatwar,theBattleofKurukshetra,whichbrokeoutbetweentheKauravasandthePandavas whowerecousinsanddescendantsofthelunarrace.TheMahabharataisanencyclopaediaof HinduDharma.ItisrightlycalledthefifthVeda.Thereisreallynothemeinreligion,philosophy, mysticismandpolitywhichthisgreatepicdoesnottouchandexpound.Itcontainsverynoblemoral teachings,usefullessonsofallkinds,manybeautifulstoriesandepisodes,discourses,sermons, parablesanddialogueswhichsetforththeprinciplesofmoralsandmetaphysics.ThePandavas obtainedvictorythroughthegraceofLordKrishna.TheMahabharataiswritteninonehundred thousand verses by Sri Krishnadvaipayana Vyasa.

14 ALL ABOUT HINDUISM

The Bhagavad-Gita

ThemostimportantpartoftheMahabharataisthe Bhagavad-Gita. Itisamarvellous dialoguebetweenLordKrishnaandArjunaonthebattle-field,beforethecommencementofthe greatwar.BhagavanSriKrishnabecamethecharioteerofArjuna.SriKrishnaexplainedthe essentialsofHindureligiontoArjuna.JustastheUpanishadscontainthecreamoftheVedas,so doestheGitacontainthecreamoftheUpanishads.TheUpanishadsarethecows.LordKrishnais thecowherd.Arjunaisthecalf.TheGitaisthemilk.Thewisemenarethosewhodrinkthemilkof the Gita.

TheGitaisthemostpreciousjewelofHinduliterature.Itisauniversalgospel.TheGita teaches the Yoga of Synthesis. It ranks high in the religious literature of the world.

Arjunasawbeforehimhisdearrelativesandteachersinthebattle-field.Hefaintedand refusedtofightagainstthem.ThenLordKrishnaimpartedknowledgeoftheSelftoArjunaand convincedhimthatitwashisdutytofightregardlessofconsequences.AfterwardsArjunagaveup his Moha, ordelusion.Allhisdoubtswerecleared.HefoughtagainsttheKauravasandachieved victory.

Knowledge of Ancient Indian History and Culture

TheMahabharatacontainsalsotheimmortaldiscourseofBhishmaonDharma,whichhe gavetoYudhishthira,whenhewaslyingonthebedofarrows.ThewholeMahabharataformsan encyclopaedia of history, morals and religion unsurpassed by any other epic in the world.

TheRamayanaandtheMahabharataspeaktousclearlyabouttheancientIndia,abouther people,hercustoms,herwaysofliving,herarts,hercivilisationandculture,hermanufactures,etc. Ifyoureadthesetwobooks,youwillcometoknowhowgreatIndiaoncewas,andyouwillbe inspiredtomakehergreatoncemore.Noothercountryhasproducedsomanygreatmen,great teachers,greatYogins,greatRishis,greatprophets,greatAcharyas,greatkings,greatheroes,great statesmen,greatpatriotsandgreatbenefactors,asIndia.ThemoreyouknowofIndiaand Hinduism,themoreyouwillhonourandloveitandthemorethankfultotheLordyouwillbethat youwereborninIndiaasaHindu.GlorytoIndia!GlorytoHinduism!Glorytotheseersofthe Upanishads! Glory, glory to Lord Krishna, the author of the Song Divine!

THE PURANAS

ThePuranasareofthesameclassastheItihasas.Theyhavefivecharacteristics (Pancha-Lakshana) viz.,history,cosmology(withvarioussymbolicalillustrationsof philosophicalprinciples),secondarycreation,genealogyofkingsandofManvantaras.Allthe Puranas belong to the class of Suhrit-Samhitas.

VyasaisthecompilerofthePuranasfromagetoage;andforthisage,heis Krishnadvaipayana, the son of Parasara.

15 HINDU SCRIPTURES

ThePuranaswerewrittentopopularisethereligionoftheVedas.Theycontaintheessence oftheVedas.TheaimofthePuranasistoimpressonthemindsofthemassestheteachingsofthe VedasandtogenerateinthemdevotiontoGod,throughconcreteexamples,myths,stories,legends, livesofsaints,kingsandgreatmen,allegoriesandchroniclesofgreathistoricalevents.Thesages madeuseofthesethingstoillustratetheeternalprinciplesofreligion.ThePuranasweremeant,not forthescholars,butfortheordinarypeoplewhocouldnotunderstandhighphilosophyandwho could not study the Vedas.

TheDarsanasareverystiff.Theyaremeantonlyforthelearnedfew.ThePuranasaremeant forthemasseswithinferiorintellect.Religionistaughtinaveryeasyandinterestingwaythrough thesePuranas.Eventothisday,thePuranasarepopular.ThePuranascontainthehistoryofremote times.Theyalsogiveadescriptionoftheregionsoftheuniversenotvisibletotheordinaryphysical eye.Theyareveryinterestingtoreadandarefullofinformationofallkinds.Childrenhearthe storiesfromtheirgrandmothers.PunditsandPurohitsholdKathasintemples,onbanksofrivers and in other important places. Agriculturists, labourers and bazaar people hear the stories.

The Eighteen Puranas

ThereareeighteenmainPuranasandanequalnumberofsubsidiaryPuranasor Upa-Puranas.ThemainPuranasare:VishnuPurana,NaradiyaPurana,SrimadBhagavataPurana, Garuda(Suparna)Purana,PadmaPurana,VarahaPurana,BrahmaPurana,BrahmandaPurana, BrahmaVaivartaPurana,MarkandeyaPurana,BhavishyaPurana,VamanaPurana,MatsyaPurana, KurmaPurana,LingaPurana,SivaPurana,SkandaPuranaandAgniPurana.Ofthese,sixare SattvicPuranasandglorifyVishnu;sixareRajasicandglorifyBrahma;sixareTamasicandthey glorify Siva.

NeophytesorbeginnersinthespiritualPatharepuzzledwhentheygothroughSivaPurana andVishnuPurana.InSivaPurana,LordSivaishighlyeulogisedandaninferiorpositionisgiven toLordVishnu.SometimesVishnuisbelittled.InVishnuPurana,LordHariishighlyeulogisedand aninferiorstatusisgiventoLordSiva.SometimesLordSivaisbelittled.Thisisonlytoincreasethe faith of the devotees in their particular Ishta-Devata. Lord Siva and Lord Vishnu are one.

ThebestamongthePuranasaretheSrimadBhagavataandtheVishnuPurana.Themost popularistheSrimadBhagavataPurana.NextcomesVishnuPurana.AportionoftheMarkandeya PuranaiswellknowntoallHindusas Chandi, orDevimahatmya.WorshipofGodastheDivine Motherisitstheme.ChandiisreadwidelybytheHindusonsacreddaysandNavaratri(DurgaPuja) days.

The Srimad Bhagavata Purana and the Ten Avataras

TheSrimadBhagavataPuranaisachronicleofthevariousAvatarasofLordVishnu.There aretenAvatarasofVishnu.TheaimofeveryAvataraistosavetheworldfromsomegreatdanger, todestroythewickedandprotectthevirtuous.ThetenAvatarasare:Matsya(TheFish),Kurma (TheTortoise),Varaha(TheBoar),Narasimha(TheMan-Lion),Vamana(TheDwarf),Parasurama (Ramawiththeaxe,thedestroyeroftheKshatriyarace),Ramachandra(Theheroof Ramayana—thesonofDasaratha),whodestroyedRavana,SriKrishna,TheteacheroftheGita,

ALL ABOUT HINDUISM

Buddha(Theprince-ascetic,founderofBuddhism)andKalki(Theheroridingonawhite horse, who is to come at the end of the Kali-Yuga).

TheobjectoftheMatsyaAvatarawastosaveVaivasvataManufromdestructionbya deluge.TheobjectofKurmaAvatarawastoenabletheworldtorecoversomepreciousthings whichwerelostinthedeluge.TheKurmagaveitsbackforkeepingthechurningrodwhentheGods andtheAsuraschurnedtheoceanofmilk.ThepurposeofVarahaAvatarawastorescue,fromthe waters,theearthwhichhadbeendraggeddownbyademonnamedHiranyaksha.Thepurposeof NarasimhaAvatara,half-lionandhalf-man,wastofreetheworldfromtheoppressionof Hiranyakasipu,ademon,thefatherofBhaktaPrahlada.TheobjectofVamanaAvatarawasto restorethepowerofthegodswhichhadbeeneclipsedbythepenanceanddevotionofKingBali. TheobjectofParasuramaAvatarawastodeliverthecountryfromtheoppressionoftheKshatriya rulers.ParasuramadestroyedtheKshatriyaracetwenty-onetimes.TheobjectofRamawasto destroythewickedRavana.TheobjectofSriKrishnaAvatarawastodestroyKamsaandother demons,todeliverHiswonderfulmessageoftheGitaintheMahabharatawar,andtobecomethe centreoftheBhaktischoolsofIndia.TheobjectofBuddhaAvatarawastoprohibitanimal sacrificesandteachpiety.TheobjectoftheKalkiAvataraisthedestructionofthewickedandthe re-establishment of virtue.

The Tamil Puranas

LordSivaincarnatedhimselfintheformofDakshinamurtitoimpartknowledgetothefour Kumaras.HetookhumanformtoinitiateSambandhar,Manikkavasagar,Pattinathar.Heappeared infleshandbloodtohelphisdevoteesandrelievetheirsufferings.ThedivineLilasofLordSivaare recordedintheTamilPuranaslikeSivaPurana,PeriyaPurana,SivaParakramamandTiruvilayadal Purana.

The Upa-Puranas

TheeighteenUpa-Puranasare:Sanatkumara,Narasimha,Brihannaradiya,Sivarahasya, Durvasa,Kapila,Vamana,Bhargava,Varuna,Kalika,Samba,Nandi,Surya,Parasara,Vasishtha, Devi-Bhagavata, Ganesa and Hamsa.

Utility of the Puranas

StudyofthePuranas,listeningtosacredrecitalsofscriptures,describingandexpoundingof thetranscendentLilasoftheBlessedLord—theseformanimportantpartofSadhanaoftheLord’s devotees.ItismostpleasingtotheLord. Sravana isapartof Navavidha-Bhakti.Kathas and Upanyasas openthespringsofdevotionintheheartsofhearersanddevelop Prema-Bhakti which confers immortality on the Jiva.

ThelanguageoftheVedasisarchaic,andthesubtlephilosophyofVedantaandthe Upanishadsisextremelydifficulttograspandassimilate.Hence,thePuranasareofspecialvalueas theypresentphilosophicaltruthsandpreciousteachingsinaneasiermanner.Theygiveready accesstothemysteriesoflifeandthekeytobliss.Imbibetheirteachings.Startanewlifeof Dharma-Nishtha and Adhyatmic Sadhana from this very day.

17 HINDU SCRIPTURES

THE AGAMAS

AnotherclassofpopularscripturesaretheAgamas.TheAgamasaretheologicaltreatises andpracticalmanualsofdivineworship.TheAgamasincludetheTantras,MantrasandYantras. ThesearetreatisesexplainingtheexternalworshipofGod,inidols,temples,etc.AlltheAgamas treatof(i) Jnana orKnowledge,(ii) Yoga orConcentration,(iii) Kriya orEsotericRitualand(iv) Charya orExotericWorship.Theyalsogiveelaboratedetailsaboutontologyandcosmology, liberation,devotion,meditation,philosophyof Mantras, mysticdiagrams,charmsandspells, temple-building, image-making, domestic observances, social rules, public festivals, etc.

TheAgamasaredividedintothreesections:The Vaishnava, the Saiva andthe Sakta. The threechiefsectsofHinduism,viz.,Vaishnavism,SaivismandSaktism,basetheirdoctrinesand dogmasontheirrespectiveAgamas.TheVaishnavaAgamasorPancharatraAgamasglorifyGodas Vishnu.TheSaivaAgamasglorifyGodasSivaandhavegivenrisetoanimportantschoolof philosophyknownasSaiva-Siddhanta,whichprevailsinSouthIndia,particularlyinthedistrictsof TirunelveliandMadurai.TheSaktaAgamasorTantrasglorifyGodastheMotheroftheUniverse, under one of the many names of Devi.

TheAgamasdonotderivetheirauthorityfromtheVedas,butarenotantagonistictothem. TheyareallVedicinspiritandcharacter.Thatisthereasonwhytheyareregardedasauthoritative.

The Vaishnava Agamas

TheVaishnavaAgamasareoffourkinds:theVaikhanasa,Pancharatra,Pratishthasaraand Vijnanalalita.TheBrahma,SaivaKaumara,Vasishtha,Kapila,GautamiyaandtheNaradiyaarethe sevengroupsofthePancharatras.TheNaradiyasectionoftheSanti-ParvaoftheMahabharataisthe earliest source of information about the Pancharatras.

VishnuistheSupremeLordinthePancharatraAgamas.TheVaishnavasregardthe PancharatraAgamastobethemostauthoritative.TheybelievethattheseAgamaswererevealedby LordVishnuHimself.Narada-Pancharatrasays:“EverythingfromBrahmatoabladeofgrassis LordKrishna.”ThiscorrespondstotheUpanishadicdeclaration:“Allthisis,verily, Brahman—Sarvam Khalvidam Brahma.”

TherearetwohundredandfifteenoftheseVaishnavatexts.Isvara,Ahirbudhnya, Paushkara,Parama,Sattvata,Brihad-BrahmaandJnanamritasaraSamhitasaretheimportantones.

The Saiva Agamas

TheSaivasrecognisetwenty-eightAgamas,ofwhichthechiefisKamika.TheAgamasare alsothebasisofKashmirSaivismwhichiscalledthePratyabhijnasystem.Thelatterworksof PratyabhijnasystemshowadistinctleaningtoAdvaitism.TheSouthernSaivism,i.e.,Saiva SiddhantaandtheKashmirSaivism,regardtheseAgamasastheirauthority,besidestheVedas. EachAgamahasUpa-Agamas.Ofthese,onlyfragmentarytextsoftwentyareextant.LordSivais thecentralGodintheSaivaAgamas.Theyaresuitabletothisage,KaliYoga.Theyareopentoall castes and both the sexes.

18 ALL ABOUT HINDUISM

The Sakta Agamas

Thereisanothergroupofscripturesknownasthe Tantras. TheybelongtotheSaktacult. TheyglorifySaktiastheWorld-Mother.TheydwellontheSakti(energy)aspectofGodand prescribenumerouscoursesofritualisticworshipoftheDivineMotherinvariousforms.Thereare seventy-sevenAgamas.TheseareverymuchlikethePuranasinsomerespects.Thetextsare usuallyintheformofdialoguesbetweenSivaandParvati.Insomeofthese,Sivaanswersthe questionsputbyParvati,andinothers,Parvatianswers,Sivaquestioning.Mahanirvana, Kularnava,Kulasara,Prapanchasara,Tantraraja,Rudra-Yamala,Brahma-Yamala,Vishnu-Yamala andTodalaTantraaretheimportantworks.TheAgamasteachseveraloccultpracticessomeof whichconferpowers,whiletheothersbestowknowledgeandfreedom.Saktiisthecreativepower of Lord Siva. Saktism is really a supplement to Saivism.

AmongtheexistingbooksontheAgamas,themostfamousaretheIsvara-Samhita, Ahirbudhnya-Samhita,Sanatkumara-Samhita,Narada-Pancharatra,Spanda-Pradipikaandthe Mahanirvana-Tantra.

THE SIX DARSANAS

ThesearetheintellectualsectionoftheHinduwritings,whilethefirstfourareintuitional, andthefifthinspirationalandemotional.DarsanasareschoolsofphilosophybasedontheVedas. TheAgamasaretheological.TheDarsanaliteratureisphilosophical.TheDarsanasaremeantfor theeruditescholarswhoareendowedwithacuteacumen,goodunderstanding,powerofreasoning andsubtleintellect.TheItihasas,PuranasandAgamasaremeantforthemasses.TheDarsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart.

Philosophyhassixdivisions—Shad-darsana—thesixDarsanasorwaysofseeingthings, usuallycalledthesixsystemsorsixdifferentschoolsofthought.Thesixschoolsofphilosophyare thesixinstrumentsoftrueteachingorthesixdemonstrationsofTruth.Eachschoolhasdeveloped, systematisedandcorrelatedthevariouspartsoftheVedainitsownway.Eachsystemhasits Sutrakara,i.e.,theonegreatRishiwhosystematisedthedoctrinesoftheschoolandputthemin short aphorisms or Sutras.

TheSutrasareterseandlaconic.TheRishishavecondensedtheirthoughtsinthe aphorisms.Itisverydifficulttounderstandthemwithoutthehelpofcommentariesbygreatsages orRishis.Hence,therearosemanycommentatorsor Bhashyakaras.Thereareglosses,notesand, later, commentaries on the original commentaries.

TheShad-Darsanas(thesixschoolsofphilosophy)ortheShat-Sastrasare:theNYAYA, foundedbyGautamaRishi,theVAISESHIKAbyKanadaRishi,theSANKHYAbyKapilaMuni, theYOGAbyPatanjaliMaharshi,thePURVAMIMAMSAbyJaimini,andtheUTTARA MIMAMSAorVEDANTAbyBadarayanaorVyasa.TheDarsanasaredividedintothreepairsof aphoristiccompositionswhichexplainthephilosophyoftheVedasinarationalisticmethodof approach.Theyare:theNyayaandtheVaiseshika,theSankhyaandtheYoga,andtheMimamsa andtheVedanta.EachsetofSutrashasgotits Bhashya,Vritti,Varttika,Vyakhyana

or Tika and Tippani.

HINDU SCRIPTURES

Sutra

Svalpaksharam-asandigdham

Saravad-visvatomukham

Astobham-anavadyam cha

Sutram sutravido viduh

ASutraoranaphorismisashortformulawiththeleastpossiblenumberofletters,without anyambiguityordoubtfulassertion,containingtheveryessence,embracingallmeanings,without any stop or obstruction and absolutely faultless in nature.

TheSutrakaraorthecomposeroftheaphorismsissaidtobeashappyasonewouldbewhile gettingthefirstmalechild,ifheisbutabletoreduceoneletterinhisabstruseSutraoffar-fetched wordsandideas.Thebestexampleofthegreatest,thetersestandthemostperfectofSutraliterature istheseriesofaphorismscalledthe Ashtadhyayi composedbyPanini.Paniniisthefatherofall Sutrakarasfromwhomallothersseemtohaveborrowedthemethodofcomposition.TheSutrasare meanttoexplainabigvolumeofknowledgeinshortassertionssuitabletobekeptinmemoryatall times.ThesixVedangasandthesixsystemsofHinduphilosophyformthetwelvesetsofSutra literatureoftheworld.Inadditiontothese,therearelatercompositionsliketheNarada-Bhakti Sutras,theSandilya-BhaktiSutras,etc.,whichalsowishtoassumeanequalformwiththefamous Sutras mentioned above.

Bhashya

Sutrartho varnyate yatra

Padaih sutranusaribhih

Svapadani cha varnyante

Bhashyam bhashyavido viduh

ABhashyaisanelaborateexposition,acommentaryontheSutras,withwordbyword meaningoftheaphoristicprecepts,theirrunningtranslation,togetherwiththeindividualviewsof thecommentatorortheBhashyakara.ThebestandtheexemplaryBhashyainSanskritliteratureis theonewrittenbyPatanjaliontheVyakaranaSutrasofPanini.ThisBhashyaissoveryfamousand importantthatitiscalledtheMAHABHASHYAanditscelebratedauthorisspeciallycalledthe BHASHYAKARA.PatanjaliisthefatherofBhashyakaras.ThenextimportantBhashyaistheone ontheMimamsaSutraswrittenbySabara-SwaminwholearnttheartfromPatanjali’scommentary. ThethirdimportantBhashyawaswrittenbySankaraontheBrahmaSutras,inclosefollowingwith theSabara-Bhashya.TheBhashyasonthesixsetsofaphorismsdealingwithIndianphilosophy werewrittenbyVatsyayana,Prasastapada,Vijnanabhikshu,Vyasa,SabaraandSankara.Onthe VedantaorBrahmaSutras,thereareaboutsixteenBhashyas,likethoseofRamanuja,Madhva, Vallabha, Nimbarka, etc.

Vritti

Sadvrittih sannibandhana

AVrittiisashortglossexplainingtheaphorismsinamoreelaborateway,butnotas extensively as a Bhashya. An example is Bodhayana’s Vritti on the Brahma Sutras.

20 ALL ABOUT HINDUISM

Varttika

Uktanuktaduruktanam

Chinta yatra pravartate

Tam grantham varttikam prahuh

Varttikajnavichakshanah

AVarttikaisaworkwhereacriticalstudyismadeofthatwhichissaidandleftunsaidor imperfectlysaidinaBhashya,andthewaysofmakingitperfectbysupplyingtheomissions therein,aregiven.ExamplesaretheVarttikasofKatyayanaonPanini’sSutras,ofSuresvaraon Sankara’sUpanishad-Bhashyas,andofKumarilaBhattaontheSabara-Bhashyaonthe Karma-Mimamsa.

Vyakhyana or Tika

AVyakhyanaisarunningexplanationinaneasierlanguageofwhatissaidintheoriginal, withlittleelucidationshereandthere.AVyakhyana,particularlyofaKavya,dealswitheight differentmodesofdissectionoftheSloka,likePada-Chheda,Vigraha,Sandhi,Alankara,Anuvada, etc.ThisformsanimportantaspectinthestudyofSanskritSahityaSastra.An Anu-Vyakhyana—liketheonewrittenbySriMadhva—isarepetitionofwhatisalreadywritten, butingreaterdetail.AnAnuvadaismerelyarunningtranslationorstatementofanabstrusetextof theoriginal.TikaisonlyanothernameforVyakhyana.ThebestVyakhyanasareofVachaspati Misra on the Darsanas, especially on Sankara’s Brahmasutra-Bhashya.

Tippani

TippaniisjustlikeaVritti,butislessorthodoxthantheVritti.Itisanexplanationof difficultwordsorphrasesoccurringintheoriginal.ExamplesareKaiyata’sglossonthe MahabhashyaofPatanjali,Nagojibhatta’sglossonKaiyata’sgloss,orAppayya’sglosson Amalananda’s gloss on the Bhamati of Vachaspati Misra.

OTHER SCRIPTURES

TheTevaramandtheTiruvachakamwhicharethehymnsoftheSaivasaintsofSouthIndia, theDivya-PrabandhamoftheAlvarsaintsofSouthIndia,thesongsofKabir,theAbhangasof TukaramandtheRamayanaofTulasiDas—allofwhicharetheoutpouringsofgreatrealised souls—are wonderful scriptures. They contain the essence of the Vedas.

THE SECULAR WRITINGS

The Subhashitas

TheSubhashitasarewisesayings,instructionsandstories,eitherinpoetryorinprose. ExamplesareBhartrihari’sthreecenturiesofverses,theSubhashita-Ratna-Bhandagaraand SomadevaBhatta’sKatha-Sarit-SagaraorKshemendra’sBrihat-Katha-Manjari.ThePanchatantra and the Hitopadesa also belong to this category.

HINDU SCRIPTURES

The Kavyas

Thesearehighlyscholarlycompositionsinpoetry,proseorboth.Thegreatestofpoetical KavyasarethoseofKalidas (TheRaghuvamsa and Kumarasambhava), Bharavi (The Kiratarjuniya), Magha (TheSisupalavadha), SriHarsha (TheNaishadha). ThebestproseKavyas inthewholeofSanskritliteraturewerewrittenbyBhattabana (TheKadambari and Harshacharita), thegreatgeniusinclassicalSanskrit.Amongthosecontainingbothpoetryand prose,theChampu-RamayanaandtheChampu-Bharataaremostfamous.Theseareallwonderful masterpieces which will ever remain to glorify India’s literary calibre.

The Natakas

Thesearemarvellouslyscholasticdramasembodyingthe Rasas ofSringara,Vira,Karuna, Adbhuta,Hasya,Bhayanaka,BibhatsaandRaudra.ItistoldthatnonecanwriteontheninthRasa, viz.,Santi.ItisattainableonlyonfinalLiberation.ThebestdramasarewrittenbyKalidasa (Sakuntala), Bhavabhuti (Uttara-Rama-Charita), and Visakhadatta (Mudrarakshasa).

The Alankaras

Thesearegrandrhetoricaltexts,treatingofthescienceofperfectionandbeautyof ornamentallanguageandofeffectivecompositionwitheleganceandforce,bothinpoetryandin prose.ThesearethefundamentalsofSanskritSahitya,evensuperiortotheKavyasandtheNatakas. ThebestAlankara-GranthasarethoseofMammata (Kavyaprakasa) andJagannatha (Rasagangadhara).

CONCLUSION

TheseconstitutetheentiretyofSanskritliterature—sacredandsecular.TheSrutiistheroot; theSmritis,ItihasasandPuranasarethetrunk;theAgamasandDarsanasarethebranches;andthe Subhashitas, Kavyas, Natakas and Alankaras are the flowers of the tree of India’s Culture.

TheSmritis,theItihasas,thePuranas,theAgamasandtheDarsanasareonlydevelopments oftheVeda.TheirultimatesourceistheVeda.Theironecommonaimistoenablemantoannihilate hisignoranceandattainperfection,freedom,immortalityandeternalblissthroughknowledgeof God or the Eternal. Their purpose is to make man like God and one with Him.

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CHAPTER 3 HINDU DHARMA

SilentadorationstotheLord,theEmbodimentofDharma,theControllerandProtectorof Dharma and the Fountain-head of Dharma.

WhatisDharma?Dharmaissocalled,becauseit holds; Dharmaaloneholdsthepeople,etc. Theword Dharma isderivedfromtheroot Dhr—tohold—anditsetymologicalmeaningis‘that whichholds’thisworld,orthepeopleoftheworld,orthewholecreationfromthemicrocosmtothe macrocosm.ItistheeternalDivineLawoftheLord.Theentirecreationisheldtogetherand sustainedbytheAll-powerfulLawofGod.PracticeofDharma,therefore,meansrecognitionofthis Law and abidance by it.

Thatwhichbringswell-beingtomanisDharma.Dharmasupportsthisworld.Thepeople areupheldbyDharma.ThatwhichsecurespreservationofbeingsisDharma.Dharmaleadsto eternal happiness and immortality.

ThatwhichisDharmaisverilytheTruth.Therefore,whosoeverspeaksthetruthissaidto speakDharma,andwhosoeverspeaksDharmaissaidtospeakthetruth.Oneandthesamething becomes both.

Dharmaincludesallexternaldeeds,aswellasthoughtsandothermentalpracticeswhich tend to elevate the character of man. Dharma comes from the Divine and leads you to the Divine.

DEFINITION OF DHARMA

Nolanguageisperfect.ThereisnoproperequivalentwordinEnglishfortheSanskritterm Dharma. It is very difficult to define Dharma.

Dharmaisgenerallydefinedas‘righteousness’or‘duty.’Dharmaistheprincipleof righteousness.Itistheprincipleofholiness.Itisalsotheprincipleofunity.Bhishmasaysinhis instructionstoYudhishthirathatwhatevercreatesconflictisAdharma,andwhateverputsanendto conflictandbringsaboutunityandharmonyisDharma.Anythingthathelpstouniteallanddevelop puredivineloveanduniversalbrotherhood,isDharma.Anythingthatcreatesdiscord,splitand disharmonyandfomentshatred,isAdharma.Dharmaisthecementerandsustainerofsociallife. TherulesofDharmahavebeenlaiddownforregulatingtheworldlyaffairsofmen.Dharmabrings asitsconsequencehappiness,bothinthisworldandinthenext.Dharmaisthemeansofpreserving one’sself.Ifyoutransgressit,itwillkillyou.Ifyouprotectit,itwillprotectyou.Itisyoursole companion after death. It is the sole refuge of humanity.

ThatwhichelevatesoneisDharma.Thisisanotherdefinition.Dharmaisthatwhichleads youtothepathofperfectionandglory.Dharmaisthatwhichhelpsyoutohavedirectcommunion withtheLord.Dharmaisthatwhichmakesyoudivine.DharmaistheascendingstairwayuntoGod.

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Self-realisationisthehighestDharma.DharmaistheheartofHinduethics.Godisthecentreof Dharma.

Dharmameans Achara ortheregulationofdailylife.AcharaisthesupremeDharma.Itis thebasisofTapasorausterity.Itleadstowealth,beauty,longevityandcontinuityoflineage.Evil conductandimmoralitywillleadtoill-fame,sorrow,diseaseandprematuredeath.Dharmahasits root in morality and the controller of Dharma is God Himself.

MaharshiJaiminidefinesDharmaasthatwhichisenjoinedbytheVedasandisnot ultimately productive of suffering.

RishiKanada,founderoftheVaiseshikasystemofphilosophy,hasgiventhebestdefinition ofDharma,inhisVaiseshikaSutras: “Yato-bhyudayanihsreyasa-siddhihsadharmah.” “That whichleadstotheattainmentof Abhyudaya (prosperityinthisworld)and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.”

THE SOLE AUTHORITY OF THE VEDAS

ThefourVedas,theSmrititexts,thebehaviourofthosewhohaveenteredintotheirspirit andactaccordingtotheirinjunctions,theconductofholymenandsatisfactionofone’sown self—these are the bases of Dharma, according to Manu.

InthematterofDharma,theVedasaretheultimateauthority.Youcannotknowthetruth aboutDharmathroughanysourceofknowledgeotherthantheVedas.Reasoncannotbethe authorityinthematterofDharma.Amongthescripturesoftheworld,theVedasaretheoldest.This issupportedbyallleadingscholarsandantiquariansoftheentirecivilisedworld.Theyalldeclare withonevoice,thatofallbookssofarwritteninanyhumanlanguage,theRig-VedaSamhitais undoubtedlytheoldest.NoantiquarianhasbeenabletofixthedatewhentheRig-VedaSamhita was composed or came to light.

THE CHANGING DHARMA

Justasadoctorprescribesdifferentmedicinesfordifferentpeopleaccordingtotheir constitutionandthenatureoftheirdisease,soalsoHinduismprescribesdifferentdutiesfor differentpeople.Rulesforwomenaredifferentfromtherulesformen.Therulesfordifferent VarnasandAsramasvary.But,non-violence,truth,non-stealing,cleanlinessandcontrolofthe senses, are the duties common to all men.

Dharmadependsupontime,circumstances,age,degreeofevolutionandthecommunityto which one belongs. The Dharma of this century is different from that of the tenth century.

ThereareconditionsunderwhichDharmamaychangeitsusualcourse.Apad-Dharmais suchadeviationfromtheusualpractice.Thisisallowedonlyintimesofextremedistressor calamity.

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WhatisDharmainonesetofcircumstancesbecomesAdharmainanothersetof circumstances.ThatisthereasonwhyitissaidthatthesecretofDharmaisextremelyprofoundand subtle.LordKrishnasaysintheGita:“Letthescripturesbetheauthorityindeterminingwhatought tobedoneandwhatoughtnottobedone”(Ch.XVI,24).ThetruthofDharmalieshidden.Srutis andSmritisaremany.ThewayofDharmaopentoallisthatwhichagreatrealisedsoulhas traversed.

DHARMA IN OTHER RELIGIONS

AllotherreligionsalsolaystressonDharma.Buddhism,Jainism,Christianity,Sikhism, Zoroastrianism,Islamareallremarkablyalivetoitsvalue.Plato,Socrates,Aristotle,Kant, SwedenborgandSpinozaareallstrikingexamplesintheinterestinghistoryofWesternphilosophy forthehighpedestalonwhichtheyhaveplacedmorality,dutyandrighteousness,andadoredthem allastheonlymeanstotheattainmentofthegoaloflife.Eachreligionlaysgreaterstressoncertain aspects of Dharma.

BENEFITS OF THE PRACTICE OF DHARMA

Ofthefourgrandobjectsofhumanaspiration—Purusharthas—viz.,Dharma,Artha,Kama andMoksha, Dharma isgiventheforemostrankinthescriptures.Dharmaaloneisthegatewayto Moksha,toimmortality,infinitebliss,supremepeaceandhighestknowledge.Dharmaaloneisthe primaryPurushartha.DharmaisthefirstandforemostPurushartha.Throughthepracticeof Dharmaalonecanyoueverhopetoachievethecrowninggloryofallhumanendeavours,viz., Moksha which is the best and the highest of all desirable things.

PracticeofDharmaleadstotheperfectrealisationofessentialunityorthefinalend,the highestgood,namely,Moksha.Thepractitionerexperiencespeace,joy,strengthandtranquillity withinhimself.Hislifebecomesthoroughlydisciplined.Hispowersandcapacitiesareexceedingly intensified.Herealisesthatthereisoneunderlyinghomogeneousessence,alivingtruth,behind thesenamesandforms.Heistransmutedintodivinity.Hiswholenaturegetstransformed.He becomesonewiththeEternal.HebeholdsBrahmanabove,Brahmanbelow,Brahmantotheright, Brahmantotheleft,Brahmaninfront,Brahmanattheback,Brahmanwithin,Brahmanwithoutand Brahman pervading the whole world.

KINDS OF DHARMA

Dharmacanbeclassifiedundertwoheads:(i) Samanya orthegeneral,universalDharma and(ii) Visesha orthespecific,personalDharma.Contentment,forgiveness,self-restraint, non-stealing,purity,controlofsenses,discriminationbetweenrightandwrong,betweenthereal andtheunreal,spiritualknowledge,truthfulnessandabsenceofangercomeunderthegeneralor universalDharma.TherulesofthecastesandordersoflifearespecificDharmas.Thesearethe tenfold characteristics of Dharma according to Manu.

Dharmaassumesvariouskinds:SanatanaDharma(EternalLaw),SamanyaDharma (generalduty),ViseshaDharma(specialduty),VarnasramaDharma(dutiesofCasteandOrder), Svadharma(one’sownduty),YugaDharma(dutyoftheAge),KulaDharma(dutyoffamily),

25 HINDU DHARMA

ManavaDharma(dutyofman),PurushaDharma(dutyofmale),StriDharma(dutyoffemale),Raja Dharma(dutyofking),PrajaDharma(dutyofsubjects),PravrittiDharma(dutyinworldlylife)and Nivritti Dharma (duty in spiritual life).

SANATANA DHARMA

SanatanaDharmameanstheEternalReligion,theAncientLaw.ThisisbasedontheVedas. Thisistheoldestoflivingreligions.HinduismisknownbythenameSanatanaDharma.Whatthe Vedasalonedeclaretobethemeansofattainingthe summumbonum orthefinalemancipation,is the Sanatana Dharma or Hindu Dharma.

ThefoundationofSanatanaDharmaisSruti;Smritisarethewalls;theItihasasandPurnas arethebuttressesorsupports.Inancienttimes,theSrutiswerelearntbyheart.Theteachersang themtohispupilsandthepupilssangthemafterhim.Theywerenotwritteninbookform.Allthe sects,allthephilosophicalsystems,appealtotheSrutiasthefinalauthority.TheSmritistandsnext in authority to the Sruti.

Hinduismstandsunrivalledinthedepthandgrandeurofitsphilosophy.Itsethicalteachings arelofty,uniqueandsublime.Itishighlyflexibleandadaptedtoeveryhumanneed.Itisaperfect religionbyitself.Itisnotinneedofanythingfromanyotherreligion.Nootherreligionhas producedsomanygreatsaints,greatpatriots,greatwarriorsandgreatPativratas.Themoreyou knowofit,themoreyouwillhonourandloveit.Themoreyoustudyit,themoreitwillenlighten you and satisfy your heart.

INDIA—THE HOME OF RELIGIONS

Thereligioushistoryoftheworldtellsusthatfromtimeimmemorial,Indiahasbeenthe homeofgreatsages,seersandRishis.Allthegrandreligiousidealsthathavemouldedthecharacter ofmen,theloftiestofethicsandmoralitythathaveraisedhumanbeingstomagnanimousheightsof divinesplendourandallthesublimetruthsofspiritualitythathavemademendivineandhave mouldedthespiritualidealsofnationsandsavioursofmankind,firstaroseinIndia.Thespiritual horizonofIndiahasalwaysbeenilluminedwiththegloryoftheself-effulgentsunofwisdomofthe Upanishads.Whenevertherewasanyupheavalinanypartoftheworld,theoriginofthiscouldbe tracedtothewaveofspiritualitycausedbythebirthofagreatsoul—aspecialmanifestationof Divinity—in some part of India.

Hindushavehadaculture,civilisationandreligionmillenniaolderthanthoseofanyother countryorpeople.GoddidspeaktotheworldthroughIndia’sRishis,Yogins,Mahatmas,Alvars, prophets,Acharyas,Sannyasinsandsaints.TheirteachingsandPuranasarereallyinspired.Godis the one Light and Truth from whom emanate the teachings of all faiths.

Indiaisthehomeandabodeofreligions.Itoccupiestheproudfirstplaceinreligious devotionandgodliness.ItisfamousforitsYoginsandsaints.ThegoalofIndiaisSelf-realisationor attainmentofGod-consciousness,throughrenunciation.ThehistoryofIndiaisahistoryofreligion. Itssocialcodeandregulationsarefoundeduponreligion.MinusitsYoga,religionandits regulations,Indiawillnotbewhatithasbeenformillennia.SomeHindusarestillnotawareofthe

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distinguishingfeaturesofSanatanaDharma.IfeveryHinduknewandunderstoodwhatHinduism is, the Hindus of today would all be gods on this earth.

MayyouallbeendowedwiththeknowledgeofSanatanaDharma!Mayyouallendeavour toprotecttheEternalDharma!MaythesecretsofSanatanaDharmaberevealeduntoyouall,likea fruitinthepalmofyourhand,throughtheGraceoftheLord!MaytheblessingsofRishisbeupon youall!GlorytotheVedasandSanatanaDharma!GlorytoBrahman,thesourceforallVedasand Sanatana Dharma!

SAMANYA DHARMA

Everyreligionhasagenericformor Samanya-Rupa andaspecificformor Visesha-Rupa. Thegeneralformremainseternallythesame.Itisneverchangedbyanycircumstancewhatsoever. Itisnotaffectedatallbychangesoftime,place,surroundingsandindividualdifferences.This aspectofreligioniscalledSanatanaoreternal.Thatwhichchangesaccordingtothechangeoftime, place and surrounding circumstances is the external aspect or ritual, of Dharma.

SamanyaDharmaisthegeneralDharmaorlawforallmen.VarnasramaDharmasare specialDharmaswhicharetobepractisedbyparticularcastesandbymeninparticularstagesof life.TheSamanyaDharmasmustbepractisedbyall,irrespectiveofdistinctionsofVarnaand Asrama,creedorcolour.Goodnessisnotthepropertyofanyoneclass,creed,sectorcommunity. Every man should possess this virtue.

FUNDAMENTALS OF DHARMA

THEVISHNUSAMHITAenumeratesforgiveness,truthfulness,controlofthemind, purity,practiceofcharity,controlofthesenses,non-violence,serviceoftheGuru,visitingplacesof pilgrimage,compassion,simplicity,absenceofgreed,worshipofthegodsandtheBrahmanas,and absence of malice as the ingredients of Samanya Dharma, the general law for all men.

THEMAHABHARATAenumeratestheperformanceofSraaddhaorofferingoblationsto theforefathers,religiousausterity,truth,restraintofanger,satisfactionwithone’sownwife,purity, learning,absenceofenvy,knowledgeoftheSelfandforbearanceasthefundamentalsofDharma.

ItissaidinPADMAPURANAthatDharmaproceedsfromcontinence,truthfulness, austerity,charity,self-control,forbearance,purity,non-violence,serenityandnon-thievingand thatoneshouldrecogniseDharmabythesetenfactors.AccordingtothisPurana,bestowinggiftson deservingpersons,fixingone’sthoughtsonLordKrishna,adorationofone’sparents,offeringa portionofthedailymealtoallcreaturesandgivingamorseloffoodtoacowarethecharacteristics of Dharma.

AccordingtoMATSYAPURANA,freedomfrommalice,absenceofcovetousness,control ofthesenses,austerity,celibacy,compassion,truthfulness,forbearanceandfortitudeconstitutethe fundamentals of Sanatana Dharma.

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PATANJALIMAHARSHI,theexponentofRajaYogaphilosophy,recommendsthatten virtuesshouldbepractisedbyallmen.Thefirstfiveare:Ahimsa(non-violence),Satya (truthfulness),Brahmacharya(celibacyinthought,wordanddeed),Asteya(non-stealing)and Aparigraha(non-covetousness).TheseconstituteYamaorself-restraint.Theotherfivevirtuesare: Saucha(internalandexternalpurity),Santosha(contentment),Tapas(austerity),Svadhyaya(study ofscripturesorrecitationofMantra)andIsvara-pranidhana(consecrationofthefruitsofallworks to the Lord). These constitute Niyama or religious observance.

THEGITAenumeratesthefollowingvirtuesasDaivi-Sampatordivinequalities: fearlessness,cleannessoflife,steadfastnessintheYogaofWisdom,alms-giving,self-restraint, sacrifice,studyofthescriptures,austerity,straightforwardness,harmlessness,truth,absenceof wrath,renunciation,peacefulness,absenceofcrookedness,compassiontolivingbeings, non-covetousness,mildness,modesty,absenceoffickleness,vigour,forgiveness,fortitude,purity andabsenceofenvyandpride.Allthesevirtuesaremanifestationsofthefourfundamentalvirtues: (i)non-violence,(ii)truth,(iii)purityand(iv)self-control.Alltheabovevirtuescomeunderthe abovefourcardinalvirtues.ThevirtuesthatareenumeratedundertheNobleEightfoldPathof BuddhismandthevirtuesprescribedbyLordJesusinhisSermonontheMount,alsocomeunder the above fundamental virtues.

Thedevelopmentofthedivinequalitiesisindispensablefortheattainmentof Self-realisation.BrahmanortheEternalispurity.TheEternalcannotbeattainedwithoutthe attainmentofpurity.Brahmanistruth.TheEternalcannotbeattainedwithoutpractisingtruth. Brahmanisfearlessness.TheEternalcannotbeattainedunlessyoubecomeabsolutelyfearless. AttachmenttothebodycausesfearandDehadhyasa.Ifonlyyoubecomefearless,thenthe identification with the body will vanish.

Youhaverenderedtheheartharderthanflint,steelordiamondthroughgreed,miserliness, harshnessandrudeness.Youcansoftenitonlythroughthepracticeofmercy,sympathy,charity, generosity,magnanimity,harmlessness,mildness,disinterestedactionanduntiringserviceofthe poor.Youhavemadetheheartcrookedandnarrowthroughhypocrisy,untruthfulness,backbiting andtalebearing.Youcanexpanditthroughthepracticeofstraightforwardness,truthfulness, cleannessoflife,alms-givingandnon-covetousness.Youhaverenderedtheheartimpurethrough lust. You can purify it through the practice of celibacy in thought, word and deed.

Non violence

Ahimsaornon-violenceisthemostimportantvirtue.ThatisthereasonwhyPatanjali MaharshihasplaceditfirstinYama.PracticeofAhimsamustbeinthought,wordanddeed. PracticeofAhimsaisnotimpotenceorcowardiceorweakness.Itisthehighesttypeofheroism. Thepracticedemandsimmensepatience,forbearanceandendurance,infiniteinnerspiritual strength and gigantic will-power.

Ahimsaisamodificationorexpressionoftruthonly.SatyamandAhimsaalwaysgo together.HewhoisestablishedinAhimsacanmovethewholeworld.Inhispresence,allhostilities vanish; lion and cow, cobra and mongoose, live together peacefully.

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Hinduism,BuddhismandJainismlaygreatstressonAhimsa.LordJesusalsohas emphasisedmuchonAhimsainhisSermonontheMount.Hesays:“Ifanyonebeatsyouonone cheek, show him the other cheek also.”

HewhoisfirmlyestablishedinAhimsacanhopetoattainSelf-realisation.Hewhopractises Ahimsadevelopscosmiclovetoamaximumdegree.PracticeofAhimsaeventuallyleadsto realisationofonenessorunityofSelf.Suchamanonlycanattainself-restraint.Retaliation—tooth fortooth,blowforblow—isthemaxim,doctrineorprincipleofanAsuraoramanofdiabolic nature.Thisbelongstothebeastlynature.Toreturngoodforevilisdivine.Constantvigilanceand alertnessareneededinthepracticeofAhimsa.Ifyouarecarelessevenabit,youwillbecarried awaybytheforceofpreviouswrongSamskarasandimpulsesandwillbecomeavictimofHimsa, despite your good intentions.

Truth

BrahmanisSatorExistence-Absolute.Truthmustbeobservedinthought,wordanddeed. Ifyouareestablishedintruth,allothervirtueswillclingtoyoubythemselves.Harischandra sacrificedeverythingforthesakeoftruth.Helivesstillinourhearts.Yudhishthirawasalsodevoted totruth.Thereisnovirtuehigherthantruth.PracticeoftruthandAhimsaconstitutethecrownand gloryofethicallife.IntheTaittiriyaUpanishad,thepreceptorsaysinhisconvocationaddresstothe students:“Satyamvada—Speakthetruth.”Theworldisrootedintruth.Dharmaisrootedintruth. Allreligionsarerootedintruth.Honesty,justice,straightforwardnessandsincerityareonly modifications or expressions of truth.

Purity

Puritycomprisesbothexternalpurityandinternalpurity.Purityimpliesbothpurityofbody and purity of mind. Purity of body is only the preliminary to purity of mind.

ThisbodyisthetempleofGod.Itshouldbekeptcleanbydailybathingandcleandress. Cleanliness is a part of godliness.

Therestrictionindietisbestcalculatedtomakethemindpure.Foodexercisesadirect influence on the mind.

Sattvicfoodmakesthemindpure.Purityoffoodleadstopurityofmind.Mindisonlymade up of the fine essence of food. As the food is, so is the mind.

Youmustbepureinthought,wordanddeed.Yourheartmustbeaspureascrystalorthe Himalayansnow.Thenonlythedivinelightwilldescend.Puritycomprisessuchvirtuesas frankness,innocence,straightforwardnessandabsenceofallevilthoughts.Hewhoisendowed with purity will find it easy to tread the spiritual path.

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Self-control

Youmusthaveperfectself-controlorself-mastery.Self-controlimpliesbothcontrolofthe bodyandcontrolofthemind.Self-controldoesnotmeanself-torture.Youmustleada well-regulatedanddisciplinedlife.Youmustkeepallthesensesunderyourperfectcontrol.The sensesareliketurbulentandwildhorses.Thisbodyislikeachariot.Mindisthereins.Intellectis thedriver.TheAtmanistheLordofthechariot.Ifthesensesarenotkeptunderpropercontrol,they willthrowthischariotintoadeepabyss.Youwillcometoruin.Hewhokeepsthereinsfirmand drivesthischariotintelligentlybycontrollingthehorses(senses),willreachthedestination (Moksha or the Abode of Eternal Bliss) safely.

Self-controlimpliesself-sacrifice,annihilationofegoism,patience,endurance,forbearance andhumility.OvercomeRagaorattachmentbyVairagyaordispassion.Dispassionwilldawnin yourmindifyoulookintothedefectsofsensuallifesuchasbirth,death,disease,oldage,pain, sorrow,etc.(Mithya-DrishtiandDosha-Drishti).OvercomeangerandhatredbyKshamaor forgiveness,loveandselflessservice.Overcomeevilbygood.Returngoodforevil.Overcomelust bythepracticeofBrahmacharyaandregularJapaandmeditation.Conquergreedbycharity, generosityanddisinterestedactions.Conquerpridebyhumilityanddelusionbydiscriminationand enquiry.Overcomejealousybymagnanimity,Atma-bhavaandnobility.Conqueregoismby self-sacrifice,self-surrender,self-abnegationandmeditationonthenon-dual,eternal, self-luminous Brahman, the innermost Self, the Inner Ruler, the Immortal.

Mayyouallattaineternalblissandimmortalitythroughthepracticeofthecardinalvirtues or the fundamental Dharma.

VARNASRAMA DHARMA

TheprincipleofVarnasramaDharmaisoneofthebasicprinciplesofHinduism.The VarnasramasystemispeculiartoHindus.ItisacharacteristicfeatureofHinduism.Itisalso prevalentthroughouttheworldaccordingtoGuna-Karma(aptitudeandconduct),thoughthereis no such distinct denomination of this kind, elsewhere.

ThedutiesofthecastesareVarnaDharma.ThefourcastesareBrahmana,Kshatriya, VaisyaandSudra.ThedutiesofthestagesinlifeareAsramaDharma.ThefourAsramasororders of life are Brahmacharya, Grihastha, Vanaprastha and Sannyasa.

THE PRINCIPLE

Humansocietyislikeahugemachine.Theindividualsandcommunitiesarelikeitsparts.If thepartsareweakandbroken,themachinewillnotwork.Amachineisnothingwithoutitsparts. Thehumanbodyalsocanworkefficientlyifitspartsandorgansareinsoundandstrongcondition. Ifthereispaininanypartofthebody,ifthereisdiseaseinanyorganorpartofthebody,thishuman machine will go out of order. It will not perform its usual function or work.

Soisthecasewiththehumansociety.Everyindividualshouldperformhisduties efficiently.TheHinduRishisandsagesformedanidealschemeofsocietyandanidealwayof

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individuallife,whichisknownbythenameVarnasramaDharma.HinduismisbuiltonVarnasrama Dharma.ThestructureoftheHindusocietyisbasedonVarnasramaDharma.Observanceof VarnasramaDharmahelpsone’sgrowthandself-evolution.Itisveryindispensable.Iftherulesare violated, the society will soon perish.

TheaimofVarnasramaDharmaistopromotethedevelopmentoftheuniversal,eternal Dharma.IfyoudefendDharma,itwilldefendyou.Ifyoudestroyit,itwilldestroyyou.Therefore, neverdestroyyourDharma.Thisprincipleholdstrueoftheindividualasmuchasofthenation.Itis Dharmaalonewhichkeepsanationalive.Dharmaistheverysoulofman.Dharmaistheverysoul of a nation also.

IntheWestandinthewholeworldalso,thereisVarnasrama,thoughitisnotrigidly observedthere.SomeWesternphilosophershavemadeadivisionofthreeclasses,viz., philosophers,warriorsandmasses.ThephilosopherscorrespondtotheBrahmanas,warriorsto KshatriyasandthemassestoVaisyasandSudras.Thissystemisindispensabletokeepthesociety in a state of perfect harmony and order.

THE FOUR CASTES

InPurusha-SuktaoftheRig-Veda,thereisreferencetothedivisionofHindusocietyinto fourclasses.ItisdescribedtherethattheBrahmanascameoutofthefaceoftheLord,theCreator, Kshatriyas from His arms, Vaisyas from His thighs, and the Sudras from His feet.

ThisdivisionisaccordingtotheGunaandKarma.Guna(quality)andKarma(kindofwork) determinethecasteofaman.ThisissupportedbyLordKrishnaintheGita,also.Hesaysinthe Gita:“ThefourcasteswereemanatedbyMe,bythedifferentdistributionofqualitiesandactions. Know Me to be the author of them, though the actionless and inexhaustible” (Ch. IV-13).

TherearethreequalitiesorGunas,viz., Sattva (purity), Rajas (passion)and Tamas (inertia). Sattvaiswhite,RajasisredandTamasisblack.Thesethreequalitiesarefoundinmaninvarying proportions.Sattvapreponderatesinsomepersons.TheyareBrahmanas.Theyarewisepersonsor thinkers.Theyarethepriests,ministersorphilosopherswhoguidekingsorrulers.Insome,Rajasis predominant.TheyareKshatriyas.Theyarewarriorsormenofaction.Theyfightwiththeenemies orinvadersanddefendthecountry.Insome,Tamasispredominant.TheyareVaisyasortraders. Theydobusinessandagricultureandamasswealth.Sudrasaretheservants.Noneofthesequalities is highly developed in them. They serve the other three castes.

Inabroadsense,aSattvicman,whoispiousandvirtuousandleadsthedivinelife,isa Brahmana,aRajasicmanwithheroicqualityisaKshatriya,aRajasicmanwithbusinesstendencies isaVaisyaandaTamasicmanisaSudra.HitlerandMussoliniwereKshatriyas.FordwasaVaisya.

Serenity,self-restraint,austerity,purity,forgiveness,andalso,uprightness,knowledge, RealisationandbeliefinGodarethedutiesoftheBrahmanas,bornof(theirown)nature.Prowess, splendour,firmness,dexterity,andalso,notflyingfrombattle,generosityandlordlinessarethe dutiesoftheKshatriyas,bornof(theirown)nature.Agriculture,cattle-rearingandtradearethe

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dutiesoftheVaisyas,bornof(theirown)nature.Andactionconsistingofserviceisthedutyofthe Sudras, born of (their own) nature.

The Law of Spiritual Economics

TheunderlyingprincipleincastesystemorVarnaDharma,isdivisionoflabour.Rishis studiedhumannaturecarefully.Theycametotheconclusionthatallmenwerenotequallyfitforall kindsofwork.Hence,theyfounditnecessarytoallocatedifferentkindsofdutiestodifferent classesofpeople,accordingtotheiraptitude,capacityorquality.TheBrahmanaswereinchargeof spiritualandintellectualaffairs.Theworkofpoliticaladministrationanddefencewasgiventothe Kshatriyas.TheVaisyaswereentrustedwiththedutyofsupplyingfoodforthenationand administeringitseconomicwelfare.TheSudrasdidmenialwork.TheRishisfeltalltheseneedsof the Hindu nation and started the system of Varnas and Asramas.

ThisdivisionoflabourbeganinVedictimes.TheVedastaughtthattheBrahmanawasthe brain of the society, the Kshatriya its arms, the Vaisya its stomach, and the Sudra its feet.

Therewasaquarrelbetweenthesenses,themindandthePranaastowhowassuperior. Therewasaquarrelamongstthedifferentorgansandthestomach.Ifthehandsquarrelwiththe stomach;theentirebodywillsuffer.WhenPranadepartedfromthebody,alltheorganssuffered. Theheadorstomachcannotclaimitssuperiorityoverthefeetandhands.Thehandsandfeetareas muchimportantasthestomachorhead.Ifthereisquarrelbetweenthedifferentcastesastowhichis superior,thentheentiresocialfabricwillsuffer.Therewillbedisharmony,ruptureanddiscord.A scavengerandabarberareasmuchimportantasaministerfortherunningofthesociety.Thesocial edificeisbuiltonthelawofspiritualeconomics.Ithasnothingtodowithsuperiorityorinferiority. Eachclasscontributesitsbesttothecommonwealorworld-solidarity.Thereisnoquestionof higher and lower here.

Character Determines Caste

ABrahmanaisnoBrahmanaifheisnotendowedwithpurityandgoodcharacter,andifhe leadsalifeofdissipationandimmorality.ASudraisaBrahmanaifheleadsavirtuousandpious life.WhatagreatsoulwasVidura!Whatanoble,candid,straightforwardstudentwasSatyakama JabalaofChhandogyaUpanishad!Casteisaquestionofcharacter.Varnaisnomorethecolourof theskin,butthecolourofone’scharacterorquality.Conductandcharactercountandnotlineage alone.IfoneisBrahmanabybirthand,atthesametime,ifhepossessesthevirtuesofaBrahmana,it isextremelygood,becausecertainvirtuousqualificationsonlydeterminethebirthofaBrahmana.

Use and Abuse of the Caste System

TheHindushavesurvivedmanyaforeignconquestonaccountoftheircastesystem.But theyhavedevelopedclassjealousiesandhatredinthenameofthecastesystem.Theyhavenotgot thespiritofco-operation.Thatisthereasonwhytheyareweakanddisunitedtoday.Theyhave become sectarians in the name of the caste system. Hence there is degradation in India.

32 ALL ABOUT HINDUISM

Thecastesystemis,indeed,asplendidthing.Itisquiteflawless.Butthedefectcamein fromsomewhereelse.Theclassesgraduallyneglectedtheirduties.Thetestofabilityandcharacter slowlyvanished.Birthbecamethechiefconsiderationindeterminingcastes.Allcastesfellfrom theiridealsandforgotallabouttheirduties.Brahmanasbecameselfishandclaimedsuperiority overothersbymerebirth,withoutpossessingduequalifications.TheKshatriyaslosttheirchivalry andspiritofsacrifice.TheVaisyasbecameverygreedy.Theydidnotearnwealthbyhonestmeans. Theydidnotlookaftertheeconomicwelfareofthepeople.Theydidnotgivecharity.Theyalsolost thespiritofsacrifice.Sudrasgaveupservice.Theybecameofficers.Theywishedthatothersshould serve them. The greed and pride of man have created discord and disharmony.

ThereisnothingwronginVarnasrama.Itisarroganceandhaughtinessinmenthathave broughttroubles.ManorthelittleJivaisimperfect.Heisfullofdefects.Heissimplywaitingfor claimingsuperiorityoverothers.TheBrahmanathinksthattheotherthreecastesareinferiorto him.TheKshatriyathinksthattheVaisyaandSudraareinferiortohim.ArichSudrathinksthathe is superior to a poor Brahmana or a poor Kshatriya or Vaisya.

Atthepresentmoment,theVarnasramasystemexistsinnameonly.Ithastoberebuilt properly.Brahmanas,Kshatriyas,VaisyasandSudras,whohavefallenfromtheiridealsandwho arenotdoingtheirrespectiveduties,mustdotheirrespectivedutiesproperly.Theymustbe educatedonrightlines.Theymustraisethemselvestotheiroriginalloftylevel.Thesectarianspirit mustdie.Theyshoulddevelopanewunderstandingheartofloveanddevotion,withaspiritof co-operation, sacrifice and service.

THE FOUR ASRAMAS

TherearefourAsramasorstagesinlife, viz., Brahmacharyaortheperiodofstudentship, Grihasthaorthestageofthehouseholder,Vanaprasthaorthestageoftheforest-dwellerorhermit, andSannyasaorthelifeofrenunciationorasceticism.Eachstagehasitsownduties.Thesestages helptheevolutionofman.ThefourAsramastakemantoperfectionbysuccessivestages.The practiceofthefourAsramasregulatesthelifefromthebeginningtotheend.ThefirsttwoAsramas pertaintoPravrittiMargaorthepathofworkandthetwolaterstages—thelifeofVanaprasthaand thatofSannyasa—arethestagesofwithdrawalfromtheworld.TheypertaintoNivrittiMargaor the path of renunciation.

Towards Orderly Spiritual Evolution

LifeisverysystematicallyandorderlyarrangedinSanatanaDharma.Thereisopportunity forthedevelopmentofthedifferentsidesofhumanactivity.Dueoccupationsandtrainingare assignedtoeachperiodoflife.Lifeisagreatschoolinwhichthepowers,capacitiesandfacultiesof man are to be evolved gradually.

EverymanshouldpassthroughthedifferentAsramasregularly.Heshouldnotenterany stageoflifeprematurely.Hecanenterthenextstage,onlywheneachhasbeencompleted.In nature, evolution is gradual. It is not revolutionary.

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LordManusaysinhisSmriti:“HavingstudiedtheVedasortwoVedasorevenoneVedain dueorderwithoutbreakingcelibacy,lethimdwellinthehouseholderorder.Whenthehouseholder seeswrinklesinhisskinandwhitenessinhishairandthesonofhisson,thenlethimretiretothe forest.Havingpassedthethirdportionoflifeintheforests,lethim,havingabandonedattachments, wander as an ascetic in the fourth portion of life.”

Inextraordinarycases,however,someofthestagesmaybeomitted.Sukawasaborn Sannyasin.SankaratookSannyasawithoutenteringthestageofahouseholder.Inrareand exceptionalcases,astudentisallowedtobecomeaSannyasin,hisdebtstotheworldhavingbeen fullypaidinapreviousbirth.Nowadays,youngSannyasinswithoutqualificationarefoundin abundance. This is contrary to the ancient rules and causes much trouble.

Thefirststage,Brahmacharya,istheperiodofstudyanddiscipline.Thestudentshouldnot indulgeinanypleasures.HestaysinthehouseofhispreceptorandstudiestheVedasandthe sciences.Thisistheperiodofprobation.TheteachersinancientIndiausuallylivedinforest hermitages.ThesehermitagesweretheGurukulasorforestuniversities.Thestudentbeggedhis food.Thechildrenoftherichandpoorlivedtogether.Thestudentregardedhisteacherashis spiritual father and served him with faith, devotion and reverence.

ThelifeofthestudentbeginswiththeUpanayanaceremony,hissecondbirth.Hemustbe hardyandsimpleinhishabits.Herisesearly,bathesanddoesSandhyaandGayatriJapa.Hestudies scriptures.Hetakessimplefoodinmoderationandtakesplentyofexercise.Hesleepsonahardmat anddoesnotusesoftbedsandpillows.Heishumbleandobedient.Heservesandrespectselders. He attempts to be chaste in thought, word and deed.

Heeverengageshimselfindoingservicestohispreceptor.Herefrainsfromwine,meat, perfumes,garlands,tastyandsavourydishes,women,acids,spicesandinjurytosentientcreatures; fromlust,anger,greed;dancing,singingandplayingonmusicalinstruments;fromdice-playing, gossip, slander and untruth. He sleeps alone.

Aftertheendofhisstudentcareer,hegivesapresenttohispreceptoraccordingtohisability andreturnshometoenterthehouseholdlife.Thepreceptorgivesthefinalinstructionandsendsthe studenthome.Theteacherdeliversaconvocationaddresstothestudentsattheconclusionoftheir studentship:

“Speakthetruth.Doyourduty.NeverswervefromthestudyoftheVeda.Donotcutoffthe lineofprogeny(aftergivingthepreceptorthefeehedesires).Neverswerveawayfromtruth.Never swervefromduty.Neverneglectyourwelfare.Neverneglectyourprosperity.Neverneglectthe study and the teaching of the Vedas.

“Neverswervefromthedutiestothegodsandtheforefathers.Regardyourmotherasagod (MatridevoBhava). Regardyourfatherasagod (PitridevoBhava). Regardyourteacherasagod (AcharyadevoBhava). Regardyourguestasgod (AtithidevoBhava). Letonlythoseactionsthatare

The Brahmacharin or the Celibate Student

ALL ABOUT HINDUISM

freefromblemishesbedoneandnotothers.Onlythosethataregoodactstousshouldbeperformed by you and not others.

“YoushouldremovethefatigueofBrahmanaswhoaresuperiortoyoubyservingthem withseats,etc.Giftshouldbegivenwithfaith,inplenty,withmodestyandsympathy.Iftherebe anydoubtregardingritesorconduct,thenlookuptothelivesofgreatmenandfollowtheir examples.Thisistheinjunction.Thisistheteaching.ThisisthesecretoftheVedas.ThisisGod’s word of command. This should be observed. Thus is this to be meditated upon.”

The Grihastha or the Householder

ThesecondstageisthatoftheGrihasthaorhouseholder.Thehouseholdstageisenteredat marriage,whenthestudenthascompletedhisstudentshipandisreadytotakeupthedutiesand responsibilitiesofhouseholderlife.OfalltheAsramas,thisisthemostimportant,becauseit supportsalltheothers.Asallcreatureslivesupportedbytheair,sotheotherOrdersexistsupported bythehouseholder.Asallstreamsandriversflowtorestintheocean,soalltheAsramasflowto restinthehouseholder.TheGrihasthaistheveryheartofAryanlife.Everythingdependsonhim.

MarriageisasacramentforaHindu.Thewifeishispartnerinlife.SheishisArdhangini. Hecannotdoanyreligiousritualwithouther.Shestandsbyhisleftsidewhenheperformsany religious performance. Husband and wife keep Rama and Sita as their ideal.

Ahouseholdershouldearnmoneybyhonestmeansanddistributeitinthepropermanner. Heshouldspendone-tenthofhisincomeincharity.Heshouldenjoysensualpleasureswithinthe limitsofthemorallaw.Ahouseholderispermittedtoenjoyconjugalhappinessononenightina month.

The householder should perform the Pancha Maha Yajnas. The five Yajnas are:

DEVA-YAJNA—offering oblations unto Devas, with recitation of Vedic Mantras.

RISHI-YAJNA—studyofVedasandteachingofVedastostudents,andofferingof oblations to Rishis.

PITRI-YAJNA—TarpanaorablutionstodepartedsoulsandSraaddhaorannualreligious rites performed for departed souls.

BHUTA-YAJNA—distribution of food to cows, crows and animals in general.

ATITHI-YAJNA—giving food to guests and honouring them.

Hospitalityisoneofthehouseholder’schiefduties.Hemusteverfeedfirsthisguests, Brahmanas and his relatives, and then he and his wife should eat.

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Whenthehouseholderseesthathissonsareabletobeartheburdenofhisduties,whenhis grandsonsarearoundhim,heshouldknowthatthetimehascomeforhimandhiswifetoretirefrom the world and spend their time in study and meditation.

The Vanaprastha or the Recluse

ThenextstageisthatoftheVarnaprastha.Brahmacharyaisapreparationforthelifeofthe householder.Evenso,VanaprasthaisapreparationforthefinalstageofSannyasa.After dischargingallthedutiesofahouseholder,heshouldretiretotheforestorasolitarycountryplace andbegintomeditateinsolitudeonhigherspiritualthings.Heisnowfreefromsocialbondsandthe responsibilitiesoflife.Hehasampletimeforstudyofscriptures.Hiswifemaygowithhimor remain with her sons.

The Sannyasin or the Renunciate

ThenextstageisthatofaSannyasin.WhenamanbecomesaSannyasin,herenouncesall possessions,alldistinctionsofcaste,allritesandceremoniesandallattachmentstoanyparticular country,nation,orreligion.Helivesaloneandspendshistimeinmeditation.Helivesonalms. WhenheattainsthesublimestateofdeepmeditationherejoicesinhisownSelf.Heisquite indifferenttosensualpleasures.Heisfreefromlikesanddislikes,desires,egoism,lust,anger, greedandpride.Hehasequalvisionandbalancedmind.Helovesall.Heroamsabouthappilyand disseminatesBrahmaJnanaorKnowledgeoftheSelf.Heisthesameinhonouranddishonour, praiseandcensure,successandfailure.Heisnow Ativarnasrami, i.e.,aboveVarnaandAsrama.He is quite a free man. He is not bound by any social customs and conventions.

SuchaSannyasinisanidealman.Hehasattainedperfectionandfreedom.HeisBrahman Himself.HeisaJivanmuktaoraliberatedsage.Glorytosuchexaltedpersonageswhoareliving Gods on earth!

ASRAMA DHARMA UNDER MODERN CONDITIONS

Atthepresentmoment,theAsramascannotbeexactlylivedaccordingtothedetailsofthe ancientrules,astheconditionshavechangedverymuch;but,theymayberevivedintheirspirit,to thegreatimprovementofmodernlife.Inthesestages,nooneshoulddothedutyofanother.The studentorBrahmacharishouldnotdothedutiesofahouseholder,arecluseoraSannyasin.The householdermustnotperformthedutiesofaBrahmacharin,VanaprasthaoraSannyasin.A Sannyasin should not seek again the joys of the householder.

Peaceandorderwillprevailinsociety,onlyifandwhenallpeopledotheirrespectiveduties efficiently.TheabolitionofVarnasandAsramaswillcutattheveryrootofsocialduties.Howcan the nation hope to live when Varnasrama Dharma is not rigidly practised?

Thestudentsofschools,andcollegesshouldleadalifeofpurityandsimpleliving.The householdershouldleadthelifeofanidealGrihastha.Heshouldpractiseself-restraint,mercy, tolerance,non-injury,truthfulnessandmoderationineverything.Thosewhofinditdifficulttolead thelifeofthethirdandthefourthAsramasshould,remainingineitheroftheothertwoAsramas,

36 ALL ABOUT HINDUISM

graduallywithdrawthemselvesfromworldlylifeandpractiseselflessservice,studyand meditation.

THE HIGHEST STATE

Varnasramapertainstobodyalone,butnottothepure,all-pervading,immortalsoulor Atman.AttainKnowledgeoftheSelfandbecomeanAtivarnasramilikeLordDattatreya.Hear what he says:—

Mahadadi jagat sarvam

Na kinchit pratibhati me

Brahmaiva kevalam sarvam

Katham varnasramasthitih

“Thewholeworld,fromMahatdownwards,doesnotshineinMe.EverythingisBrahman only. Where then is Varnasrama?”

MayyouallhavecomprehensiveunderstandingofVarnasramaDharma!Mayyouall developuniversalloveandbrotherhood!Mayallbarrierswhicharemadebymanforhisown self-aggrandisementandself-assertionandwhichcreatediscordanddisunion,bebrokenasunder!

YUGA DHARMA

InSatya-YugaorthegoldenagetherewasadifferentsetofDharmasorlaws;inTreta,they changedintoanotherform;inDvapara,theDharmasweredifferentfromtheDharmasofother Yugas;andinKali-Yuga,theyassumedstillanotherform.TheDharmachangesaccordingtothe changesofthecycles.Manisundergoingchange.Hisnaturegetstransformedthroughexperiences. Hence, his external form of Dharmas also should change.

ThatwhichisachievedthroughcontemplationinSatyaYuga,throughsacrificesinTreta Yuga,andthroughtheworshipofLordHariinDvaparaYuga,maybeattainedthroughKirtanaor loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age.

IntheSatyaYuga,themindofmenwasgenerallypure.Theyhadnodistractionofthemind. Therewereneithercinemas,norhotels,nordancinghallsandsimilarotherdistractions.Hence, meditationwaseasyandnaturalforthem.Thatisthereasonwhycontemplationhasbeen prescribedformenofSatyaYuga.IntheTretaYuga,materialsfortheperformanceofYajnasor sacrificeswereeasilyavailable.Thepeoplehadactivetendencies.Thereforeitwaseasyforthemto performAgnihotra,Jyotistoma,Darsa-PaurnimasandotherYajnas.ThatisthereasonwhyYajna hasbeendescribedastheexternalformofSanatanaDharmainthatage.IntheDvaparaYuga,there wasthemanifestationofAvatarasandmencouldeasilyhavedirectworshipofGod.Hence, worshipwasprescribedastheprincipalformofSadhanainthatage.IntheKaliYuga,thereare manydistractionsforthemind.PeoplelackinBrahmacharya,strengthofwillandpowerofenquiry orrationalinvestigation.Itisverydifficulttoprocurematerialsfortheperformanceofsacrifices. Therefore,HariKirtanaorloudchantingoftheDivineNameandselflessserviceofhumanityhave been recommended as the principal forms of Sadhana.

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CONCLUSION

FollowyourDharmawithzealandenthusiasm.Dischargeyourdutiesfaithfully.Develop allthevirtueswhichconstituteDharma.Neverdeviateaninchfromthepathofrighteousness.Stick toDharmawithallyourheart,withallyourmindandwithallyoursoul.Performanceofone’s dutiesbringshappiness,quickevolutionandfreedom.Youwillsoonattainimmortality,eternal bliss,supremepeace,perennialjoy,absolutefreedomandperfection.GlorytoDharma,the supreme light that leads you to the kingdom of eternal bliss and everlasting peace.

MaytheeternalDharmaofHinduismbepreservedforever!MayallHindusbeconsolidated by the bond of true love!!

CHAPTER 4 HINDU ETHICS

Themarkof Dharma is Achara orgoodconduct.Acharaisthemarkofthegood.From AcharaisDharmaborn.Dharmaenhanceslife.Manattainsprosperityandfame,hereandhereafter, through the practice of Dharma.

GoodconductisthehighestDharma.ItistherootofallTapasorausterities.Righteousness, truth and good works, power and prosperity—all originate from conduct.

CONDUCT AND CHARACTER

Manwillstoobtainhisobjectsofdesires.Willingresultsinaction.Thisiscalledconduct. Conduct is behaviour. The will that is expressed becomes conduct.

Manhasvarioussortsofdesires.Sometimes,thereisconflictofdesires.Thatdesirewhich obtainsvictoryistermed‘will’.Theinnerdispositionwhichmakesthewillpossibleiscalled character. Character is the aggregate of peculiar qualities which constitute personal individuality.

External behaviour is not always a sure guide in judging the character of a man.

ETHICS OR THE SCIENCE OF CONDUCT

Moralityorethicsisthescienceofconduct.Ethicsisthestudyofwhatisrightorgoodin conduct.Ethicalscienceshowsthewayinwhichhumanbeingsshouldbehavetowardsoneanother, aswellastowardsothercreatures.Itcontainssystematisedprinciplesonwhichamanshouldact. Ethics is right conduct or Sadachara.

Wehavehumanmorality,familymorality,socialmorality,nationalmorality,professional morality,etc.Adoctorhashisprofessionalethics.Heshouldnotdivulgetoothersthesecretsofhis

38 ALL ABOUT HINDUISM

patients.Itishisdutytotakeallprecautionaryhygienicmeasurestostopthespreadofanepidemic disease and direct his earnest attention towards public health and hygiene.

Ethicsisarelativescience.Whatisgoodforonemanmaynotbegoodforanotherman. Whatisgoodatonetimeandatoneplacemaynotbegoodatanothertimeandatanotherplace. Ethics is relative to the man himself and to his surroundings.

ETHICS, SPIRITUALITY AND RELIGION

Withoutethics,youcannothaveprogressinthespiritualpath.Ethicsisthefoundationof Yoga.Ethicsisthecorner-stoneofVedanta.Ethicsisthestrongpillaronwhichtheedificeof Bhakti Yoga rests. Ethics is the gateway to God-realisation.

Withoutethicalperfection,nospiritualprogressorrealisationispossible.AYogicstudent oraspirantmustbestrictlyethical.Hemustbetruthfulandpureinthought,wordanddeed.Hemust possessexcellentconduct.Hemustnotinjureanylivingbeinginthought,wordanddeed.Hemust practise rigidly right thought, right speech and right action.

Everyreligionhasitsethics.TheSermonontheMountofJesusandtheTen Commandmentscontainethicalteachingsfortheupliftofman.TheNobleEightfoldPathofthe Buddhaistheessenceofethics.TheYamasandNiyamasofPatanjaliMaharshiconstitutethe highestethics.ManuSmriti,YajnavalkyaSmritiandParasaraSmriticontainthecodeofconduct for man. The three kinds of austerity of the Gita are nothing but ethics in an intensified form.

BENEFITS OF THE PRACTICE OF ETHICS

Moralityisthegatewaytoreligion.Hewholeadsamoralorvirtuouslifeattainsfreedom, perfection or Moksha.

Practiceofethicswillhelpyoutoliveinharmonywithyourneighbours,friends,yourown familymembers,fellow-beingsandotherpeople.Itwillconferonyoulastinghappinessand Moksha.Itwillpurifyyourheart.Itwillkeepyourconscienceeverclean.Amoralmanwhofollows strictlytheprinciplesofethicswillnotdeviateevenafractionofaninchfromthepathofDharmaor righteousness.Yudhishthirahadearnedanundyingreputationforhispracticeofethics.Hewasan embodiment of Dharma. Hence he still lives in our hearts.

Goodconductistherootofmaterialandspiritualprosperity.Conductincreasesfame.Itis goodconductwhichprolongslifeanddestroysallcalamitiesandevilsandbringseternalhappiness. It is good conduct that begets virtue. Therefore develop good conduct.

ETHICAL CODES IN HINDUISM

Hinduethicsissuperb.Hinduismlaysgreatemphasisonethicaldiscipline.Yama (self-restraint)andNiyama(religiousobservancesorcanons)arethefoundationsofYogaand Vedanta.

39 HINDU ETHICS

Undevelopedpersonscannotthinkforthemselves.Hencerulesofconducthavebeenlaid down by great sages or seers like Manu and Sage Yajnavalkya.

LordKrishnasaysintheGita:“Letthescripturesbethyauthorityindeterminingwhat oughttobedoneorwhatoughtnottobedone.Knowingwhathathbeendeclaredbytheordinances ofthescriptures,thououghtesttoworkinthisworld”(Ch.XVI-24).TheSmritiswrittenby Yajnavalkya,Manuandothersagesdistinctlyprescribetherulesofconduct.Asyouhavenotgot thepowernorthetimetothinkofthemoralprinciplesandrulesgiveninthescriptures,youcanget them from the sages and saints and follow them to the very letter.

THE FOUNDATIONAL PRINCIPLES OF HINDU ETHICS

TheethicsoftheHindusissubtle,sublimeandprofound.Allreligionshavetaughtethical preceptssuchas:“Donotkill,donotinjureothers,loveyourneighbourasyourself,”buttheyhave notgiventhereason.ThebasisofHinduethicsisthis:“Thereisoneall-pervadingAtman.Itisthe innermostsoulofallbeings.Thisisthecommon,pureconsciousness.Ifyouinjureyourneighbour, youreallyinjureyourself.Ifyouinjureanyothercreature,youreallyinjureyourself,becausethe wholeworldisnothingbutyourownSelf.”ThisisHinduethics.Thisisthebasicmetaphysical truth that underlies all Hindu ethical codes.

TheAtmanorSelfisone.Onelifevibratesinallbeings.Lifeiscommoninanimals,birds andhumanbeings.Existenceiscommon.ThisistheemphaticdeclarationoftheUpanishadsor Srutis.Thisprimarytruthofreligionisthefoundationofethicsormoralityorscienceofright conduct.

Morality has Vedanta as its basis.

Thefirstthingyoulearnfromreligionistheunityofallselves.TheUpanishadssays:“The neighbouris,intruth,theverySelfandwhatseparatesyoufromhimismereillusion.”OneAtman orSelfabidesinallbeings.Universalloveistheexpressionoftheunity.Universalbrotherhoodhas itsbasisintheunityofSelf.Allhumanrelationsexistbecauseofthisunity.Yajnavalkyasaidtohis wifeMaitreyi:“Behold,mydear,notindeedfortheloveofthehusbandisthehusbanddear,forthe loveoftheSelfisthehusbanddear.”Andsowithwife,sons,property,friends,worldsandeventhe Devasthemselves.Allaredear,becausetheoneSelfisinall.Ifyouinjureanotherman,youinjure yourself.Ifyouhelpanotherperson,youhelpyourself.Thereisonelife,onecommon consciousnessinallbeings.Thisisthefoundationofrightconduct.Thisisthefoundationofethics.

SERVICE AS WORSHIP

Aphilanthropistdonatesbigsumstosocialinstitutions.Heregardsthisassomekindof socialserviceonly.Thatisall.Hehasnotgotthe Bhava ormentalattitude,thatthewholeworldisa manifestationoftheLordandthatheisservingtheLord.Hehasnotgotthe Bhava thattheLordis workingthroughhisinstrumentsorsenses,thateveryactisanofferinguntotheLord,andthatevery deed is a Yogic activity.

InIndia,dinnerispreparedforfivehundredpersonsevenwhentwohundredpersonsare invited.FeedingisworshipofNarayanaortheLord,foraHindu.Itis Atithi-Yajna orsacred sacrifice. A Hindu regards every creature as the Lord.

40 ALL ABOUT HINDUISM

TheHindusareverygenerous,noble,large-hearted,charitable,God-fearing,sympathetic, mercifulandhospitable.Iftheyseeahungrymaninthestreet,theywilltakehimtotheirhouse, treathimas Atithi-Narayana (Godintheformofguest),feedhimfirstandthentaketheirfood. Nowhereintheworldyouwillhearofsuchatreatment.Youcannotgetevenamorseloffoodfree in other countries.

AHindubelievesthatifhefeedsasinglesageoraMahatma,heisfeedingthewholeworld, becausehehasrealisedthatarealisedsageisidenticalwiththewholeViratorBrahmanandisone withallbeingsoftheentireuniverse.HinduethicsisbasedonthesublimephilosophyofVedanta whichpropoundsthedoctrineofonenessoflifeandunityofconsciousness.Ethicsormoralityand doinggoodtoothers,isthemanifestationofthisoneness.AHindudistributesfoodtothecrows, dogs,cowsandfishfirstbeforehetakeshisfood.HetriestorecognisetheoneAtmanthatishidden inalltheseforms.HeendeavourstobecomeonewiththeUniversalBeing.Heknowsthatinloving othersheloveshimselfandininjuringothersheinjureshimself.Throughthepracticeofcosmic lovehefeelsthatallbodiesarehis,allhandsarehis,allfeetarehisandthatthewholeworldishis home (VasudhaivaKutumbakam). Graduallyhebecomesonewiththesouloftheuniverseandone withtheOversoulalso.HinduethicsleadseventuallytoSelf-realisation.EthicsisameanstoYoga.

ETHICAL CULTURE OR THE PROCESS OF PURIFICATION

Theveryrootandcoreofallmoraldisciplineismentalpurificationthroughrefrainingfrom allevilactionandtheactivepracticeofvirtue.Dogoodatalltimes. Ahimsa,Satya and Brahmacharya symbolisethethreeprocessesofavoidingsin,stickingtovirtueand Self-purification.

Allharmarisesoutofman’segoism.Theegomanifestsitselfasambition,desireandlust. Undertheirinfluencemanindulgesinhatred,love,flattery,pride,unscrupulousness,hypocrisyand delusion.

Toeradicateegoismarisingoutof Deha-Abhimana (body-idea),thinkconstantlyonthe foulnessandperishabilityofthebodyandthepainsarisingoutofthesenses.Rejectthemaseviland mentally rise above them. Dwell upon that which is desirable, elevating and divine.

Improperaction—thoughtlessactionwithoutdiscrimination—givesrisetoallmisery.To getfreedomfrommisery,thenoblepathofvirtue—Sadachara—istobefollowed.Rigidlyobserve truthandpurityinyourthoughts,speech,actions,innermotiveandgeneralconduct.Beloving, tolerant and charitable in your opinion of men and things and in your dealings with others.

Ineverysphere,theindividualshouldstrivetoadheretothesequalitiesandtomanifest them.Thus,thisidealistobepractisedbetweenparentsandchildren,eldersandyoungsters, teacherandpupil,friendandfriend,Guruanddisciple,leaderandfollower,subjectandruler,and nation and nation.

Youmustproceedalongthepathofvirtue.Bedeterminednevertoswerveevenaninch fromDharma.Themindhastobecarefullytrainedandthewillshouldbedevelopedand strengthened.ThereforemuchimportancehasbeenlaidbytheancientsuponYama,Niyamaand

ETHICS

HINDU

Shat-Sampat(sixtreasuresofvirtue).Themindandwillmustbeexercisedanddisciplinedthrough deliberateactsofself-denialandself-sacrificeineverydaylife.Ethicalculture,therefore,demands moralvigilanceandrightexertion.Thedevelopmentofasensitiveconscienceandpositive admiration for goodness and nobility plays a great part in ethical culture.

PHILOSOPHY OF RIGHT AND WRONG

Everybodyspeaks:“Thisisright,thatiswrong;youareright,heiswrong;”buthecannot tell you exactly what he means by ‘right’ and ‘wrong’.

Whatisthecriterionbywhichwejudgeanactiontoberightorwrong,andgoodorbad? “Rightandwrong”and“goodandbad”arerelativeterms.Rightandwrongrefertothemoral standard,as law.Goodandbadrefertoit,as end. Youwillhavetoadjustyourconductaccordingto thismoralstandard.Thatwhichisinaccordancewitharuleisright.Thatwhichisworthyof achievementisgood.Religiongivesustheultimatedatauponwhichethicalsciencemaybebuilt.

RELATIVE NATURE OF RIGHT AND WRONG

Rightandwrong—Dharma and Adharma—arerelativeterms.Itisverydifficulttodefine thesetermsprecisely.Evensagesarebewilderedsometimesinfindingoutwhatisrightandwhatis wronginsomespecialcircumstances.ThatisthereasonwhyLordKrishnasaysintheGita:“What isaction?Whatisinaction?Eventhewisearehereinperplexed.ThereforeIwilldeclaretotheethe actionbyknowingwhichthoushaltbeliberatedfromevil.Itisneedfultodiscriminateaction,to discriminateunlawfulaction,andtodiscriminateinaction;mysteriousisthepathofaction.Hewho seethinactioninactionandactionininaction,heiswiseamongmen;heisharmonious,evenwhile performing all actions” (Ch. IV-16, 17, 18).

ILLUSTRATIONS OF RIGHT AND WRONG

Rightandwrongarealwaysrelativetothesurroundingcircumstances.Whatisrightinone situationisnotrightinanother.Rightandwrongvaryaccordingtotime,specialcircumstances, Varna (statusorclassinsociety)and Asrama (orderorstageoflife).Moralityisachangingand relativeterm.Thatpassionatemanwhomolestshislegallymarriedwifefrequentlytogratifyhis passionismoreimmoralthanamanwhovisitsthehouseofhissisterofill-fameonceinsixmonths. Thatmanwhodwellsconstantlyonimmoralthoughtsisthemostimmoralman.Doyouclearlynote thesubtledifferencenow?TokillanenemyisrightforaKshatriyaking.ABrahminorSannyasin shouldnotkillanybodyevenforprotectinghimselfduringtimesofdanger.Theyshouldpractise strictforbearanceandforgiveness.TospeakanuntruthtosavethelifeofaMahatmaorone’sGuru, whohasbeenunjustlychargedbytheunjustofficerofastate,isright.Untruthhasbecomeatruthin thisparticularcase.Tospeakatruthwhichbringsharmtomanyisuntruthonly.Tokilladacoitwho murdersthewayfarersdailyisAhimsaonly.HimsabecomesAhimsaundercertaincircumstances.

Forgivenessor Kshama befitsanasceticorSannyasinwholeadsthelifeofNivrittiMargaor renunciation.Itcannotbefitaruler.Therulermayforgiveonewhohasinjuredhim,buthecannot forgive one who has done the greatest harm to the public.

42 ALL ABOUT HINDUISM

TherearespecialDharmasduringcritical,dangerouscircumstances.Theyarecalled Apad-Dharma.RishiVisvamitratookforbiddenmeatfromaChandalaoroutcastewhentherewas aseverefamine,andofferedthisinhissacrificetotheDevas.Ushasti,alearnedsage,tookthe pollutedbeansfromthehandsofanelephant-driverwhentheformerwassufferingfromacute hunger and when he was not able to get food from anyone else.

INDICATORS OF RIGHT AND WRONG

RishiKanada,authoroftheVaiseshikasystemofphilosophy,saysintheopeningSutra: “ThatwhichelevatesyouandbringsyounearertoGod,isright.Thatwhichbringsyoudownand takesyouawayfromGod,iswrong.Thatwhichisdoneinstrictaccordancewiththeinjunctionsof thescripturesisrightandthatwhichisdoneagainsttheirinjunctionsiswrong.”Thisisonewayof definingtheterms‘right’and‘wrong’.ToworkinaccordanceWiththeDivineWillisrightandto work in opposition to the Divine Will is wrong.

ItisverydifficultforthemaninthestreettofindoutwhatexactlytheDivineWillis,in certainactions.ThatisthereasonwhywisesagesdeclarethatpeopleshouldresorttoSastras, learnedPunditsandrealisedpersons,forconsultation.ApuremanwhohasdoneNishkama Karma-YogaforseveralyearsandwhoisdoingworshipofIsvaraforalongtime,canreadilyfind outtheDivineWillwhenhewantstodocertainactions.Hecanheartheinner,shrill,silentvoice. OrdinarilypeopleshouldnotattempttohearthisDivineVoice,theVoiceoftheSilence.Theymay mistakethevoiceoftheimpuremindfortheVoiceofGod.Thelowerinstinctivemindwilldelude them.

Selfishnesscloudsunderstanding.Therefore,ifamanhasgotevenatingeofselfishness,he cannotdetectwhatisrightandwrong.Averypure,subtleandsharpintellectisneededforthis purpose.TheBhagavad-GitadescribesthenatureofSattvicreason,RajasicreasonandTamasic reasonasfollows:“Thatwhichknowethenergyandabstinence,whatoughttobedoneandwhat oughtnottobedone,fearandfearlessness,bondageandliberation,thatreasonispure,OPartha. Thatbywhichonewronglyunderstandethrightandwrong,andalsowhatoughttobedoneand whatoughtnottobedone,thatreason,OPartha,ispassionate.Thatwhichisenwrappedin darkness,thinkethwrongtoberightandseethallthingssubverted,thatreason,OPartha,isof darkness” (Ch. XVIII-30, 31, 32).

Variousotherdefinitionsaregivenbywisementohelpthestudentsinthepathof righteousness.IntheBibleitissaid:“Dountoothersasyouwouldbedoneby.”Thisisaverygood maxim.ThewholegistofSadacharaorrightconductishere.Ifonepractisesthisverycarefully,he willnotcommitanywrongact.Donotdotoanotherwhatisnotgoodforyourself.Donotdoanyact whichdoesnotbringgoodtoanotherorwhichinjuresanotherandmakesyoufeelashamedforit.

Dothatactwhichbringsgoodtoothersandwhichispraiseworthy.Doasyouwouldbedoneby.Do untoothersasyouwishothersshoulddountoyou.ThisisthesecretofDharma.Thisisthesecret essenceofKarmaYoga.Thisisabriefdescriptionofwhatrightconductis.Thiswillleadyoutothe attainment of eternal bliss.

“AhimsaParamoDharmah—non-injuringinthought,wordanddeedisthehighestofall virtues.”IfoneiswellestablishedinAhimsainthought,wordanddeed,hecanneverdoanywrong

43 HINDU ETHICS

action.ThatisthereasonwhyPatanjaliMaharshihasgivenAhimsagreatprominenceinhisRaja Yogaphilosophy.AhimsacomesfirstinthepracticeofYamaorself-restraint.Togivehappinessto othersisright;tospreadmiseryandpaintoothersiswrong.Onecanfollowthisinhisdailyconduct towardsothersandcanevolveinhisspiritualpath.Donotperformanyactthatbringstoyoushame andfear.Youwillbequitesafeifyoufollowthisrule.Sticktoanyrulethatappealstoyourreason andconscienceandfollowitwithfaithandattention.Youwillevolveandreachtheabodeofeternal happiness.

Thatworkwhichgiveselevation,joyandpeacetothemindisrightandthatwhichbrings depression,painandrestlessnesstothemindiswrong.Thisisaneasywaytofindoutrightand wrong.

Thatwhichhelpsyouinyourspiritualevolutionisrightandthatwhichobstructsand hindersyourspiritualevolutioniswrong.Thatwhichleadstounityofselfisrightandthatwhich leadstoseparationiswrong.Thatwhichisinaccordancewiththeinjunctionsoftheholyscriptures isrightandthatwhichisnotinaccordancewiththesacredloreiswrong.Toworkinaccordance withtheDivineWillisrightandtoworkindisharmonywiththeDivineWilliswrong.Todogood toothers,toserveandhelpothers,togivejoytoothers,isrightandtogivepaintoothers,toinjure othersiswrong.Allthatwhichisfreefromanymotiveofinjurytoanybeingissurelymorality. Moral precepts have been made to free creatures from all injuries.

Whyischarityright?Becauseitisinconformitywiththelaw:“Docharity.”Whyisstealing wrong?Becauseitisagainstthelaw:“Thoushaltnotsteal.”Whyisitgoodtohelpamanwhenheis introubleanddifficulties?Becauseitwillrefineandennobleyourcharacter.Itwillinstilmercyin yourheart.ThecultivationofvirtueswillhelpyoutorealisetheSupremeSelf.Whyisitbadtokill anybeing?Theendisunworthy.Itwillcorruptyourcharacter.Itwillreduceyoutothelevelofa brute.

YOGIC GARDENING

Bydoingwrongactions,youtaintyourcharacter.Bydoingvirtuousactions,youdevelopa noblecharacter.Withoutcharacter,manfallsdowntothelevelofabrute.Amanofcharacteris honoured,trustedandadoredeverywhere.Therefore,developagoodcharacterwhenyouare young.Learnhowtoeradicatevicesandhowtocultivatevirtuesinthegardenofyourheart.Vices andevilhabitsaretheweeds.Virtuesarepricelessfruitsandflowers.LearntheYogicmethodof PratipakshaBhavanaorcultivationoftheopposites.Purityorcelibacy,forgiveness,generosity, humilityandselflessnessaretheoppositesoflust,anger,greed,prideandselfishness.Becomea skilfulYogicgardener.PlantgoodflowersinthegardenofyourheartandenthronetheLordinthe centre of the heart-garden and meditate on Him. You will enjoy eternal bliss and immortality.

CONCLUSION

Youmustobeythelawsorrulesofconduct.Therulesaregivenforyoubythelaw-givers foryourownbettermentandspiritualuplift.Thelaw-giversaregreatsageswhohaddirect God-realisation.

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TosticktoSadacharaisdifficult,nodoubt.Mockery,misunderstandingandpersecution willhavetobefaced.Therefore,thecultivationofforbearance,meeknessofspirit,calmendurance andspiritofforgivenessareofgreatimportance.Upholdvirtueatanycost.Foritssake,bearany calumny. Return good for evil.

Donotleavethepathofmoralityevenifyourlifeisindanger.Donotleaverighteousness forthesakeofsomematerialgain.ConsulttheSastrasandMahatmaswheneveryouareindoubt. Buildupyourcharacter.Grow.Evolve.Keepupyouridealalwaysbeforeyourmind.Stickto Sadachara or right conduct. Practise it. You will soon attain eternal bliss and immortality.

CHAPTER 5 HINDU TENETS

THE LAW OF KARMA

WHAT IS KARMA?

Karmameansnotonlyaction,butalsotheresultofanaction.Theconsequenceofanaction isreallynotaseparatething.Itisapartoftheaction,andcannotbedividedfromit.Breathing, thinking,talking,seeing,hearing,eating,etc.,areKarmas.ThinkingismentalKarma.Karmaisthe sum total of our acts both in the present life and in the preceding births.

Anydeed,anythoughtthatcausesaneffect,iscalledaKarma.TheLawofKarmameans thelawofcausation.Whereverthereisacause,thereaneffectmustbeproduced.Aseedisacause for the tree which is the effect. The tree produces seeds and becomes the cause for the seeds.

HOW KARMA IS FASHIONED

Manisthreefoldinhisnature.HeconsistsofIchha(desire,feeling),Jnana(knowing)and Kriya(willing).ThesethreefashionhisKarma.Heknowsobjectslikechair,tree,etc.Hefeelsjoy and sorrow. He wills to do this, or not to do that.

Behindtheaction,therearedesireandthought.Adesireforanobjectarisesinthemind. Thenyouthinkhowtogetit.Thenyouexerttopossessit.Desire,thoughtandactionalwaysgo together. They are the three threads, as it were, that are twisted into the cord of Karma.

DesireproducesKarma.Youworkandexerttoacquiretheobjectsofyourdesire.Karma producesitsfruitsaspainorpleasure.Youwillhavetotakebirthsafterbirthstoreapthefruitsof your Karmas. This is the Law of Karma.

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THE WORKING OF THE LAW

TheLawofKarmaisoneofthefundamentaldoctrinesnotonlyinHinduism,butalsoin Buddhism,andinJainism.Asamansows,soheshallreap.ThisistheLawofKarma.Ifyoudoan evilaction,youmustsufferforit.Ifyoudoagoodaction,youmustgethappiness.Thereisno poweronthisearthwhichcanstoptheactionsfromyieldingtheirfruits.Everythought,everyword, everydeedis,asitwere,weighedinthescalesofeternal,divineJustice.TheLawofKarmais inexorable.

Thingsdonothappeninthisuniversebyaccidentorchanceinadisorderlymanner.They happeninregularsuccession.Theyfollowoneanotherinaregularorder.Thereisacertaindefinite connection between what is being done now by you, and what will happen in the future.

Everyactionproducesathreefoldeffect.Itgivesyouanappropriaterewardorfruit.Italso affectsyourcharacter.Itleavesbehindanimpressioninyourmind.Thisimpressionwillurgeyou torepeattheactagain.Theimpressionwillassumetheformofathought-waveinthemindon account of a stimulus, either external or internal. An action produces an effect in the world also.

As You Sow, So You Reap

Ifyouputaseedintheearth,itsendsupalittlestem.Thenleavescomeoutofthestem. Thencomeflowersandfruits.Thereareseedsagaininthefruits.Mangoseedonlyproducesmango tree.Ifyousowrice,youcannotexpectacropofwheat.Thesamesortofseedproducesthesame kindofplant.Ahumanbeingaloneisbornfromthewombofawoman,ahorsefromahorseanda dogfromadog.Similarly,ifyousowtheseedofanevilaction,youwillreapaharvestofpainand suffering.Ifyousowtheseedofavirtuousaction,youwillreapaharvestofpleasure.Thisisthe Law of Karma.

Whateveryousowbyyouractionscomebacktoyou.Ifyoumakeothershappythrough service,charityandkindacts,yousowhappinesslikeaseed;anditwillgiveyouthefruitof happiness.Ifyoumakeothersunhappythroughharshwords,insult,ill-treatment,cruelacts, oppression,etc.,yousowunhappinesslikeaseed;anditwillgiveyouthefruitofpain,suffering, misery and unhappiness. This is the immutable Law of Karma.

Youractionsinthepastareresponsibleforyourpresentcondition.Yourpresentactionswill shapeormouldyourfuture.Thereisnothingchaoticorcapriciousinthisworld.Youbecomegood by your good actions, and bad by your evil actions.

Ifyouentertainevilthoughts,youmustsuffertheconsequences.Youwillbeindifficulties. Youwillbesurroundedbyunfavourablecircumstances.Youwillblameyoursurroundingsand circumstances.Understandthelawandlivewisely.Entertainnoblethoughts.Youwillbehappy always.

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Thoughtmouldsyourcharacter.Ifyouentertainnoblethoughts,youwilldevelopanoble character;andifyouentertainevilthoughts,youwilldevelopabasecharacter.Thisisthe immutableLawofNature.Therefore,youcandeliberatelyshapeyourcharacterbycultivating sublimethoughts.Thoughtmaterialisesandbecomesanaction.Ifyouallowthemindtodwellon good, elevating thoughts, you will do naturally good and laudable actions.

Conductorbehaviourrevealsyourcharacter.ConductalsomouldsyourCharacter. Cultivationofgoodconductneedsrigorousdisciplineandconstantvigilance.Youwillhaveto watcheverythought,wordandaction.Youmustbeextremelycarefulwhenyouconductyourself withothers.Withallyourgoodintentions,youwillbecarriedawaybytheforceofyourprevious wrongimpressions,instinctsandimpulses.Evenhighlyeducatedpeoplelackinbehaviour.Good behaviourindicatesthatyouhavearefinedorpolished,disciplinedmindandreal,goodspiritual culture.ThepracticeofJapa,PranayamaandMauna(orvowofsilence)willhelpyoutocontrolthe impulses etc.

Yousowanactionandreapahabit.Yousowahabitandreapacharacter.Yousowa characterandreapyourdestiny.Hence,destinyisyourownmake-up.Youhavebuiltit.Youcan undoitbyentertainingnoblethoughts,anddoingvirtuousactions,andchangingyourmodeof thinking.Nowyouarethinkingthatyouarethebody,Mr.Soandso.Now,starttheanti-currentof thought.Thinkthatyouareall-pervading,immortalBrahman.Brahmanyouwillbecome.Thisis an immutable Law.

THE THREE KINDS OF KARMA

Sanchita, Prarabdha and Agami

Karmaisofthreekinds,viz.,Sanchita(accumulatedworks),Prarabdha(fructifyingworks) andKriyamanaorAgami(currentworks).SanchitaisalltheaccumulatedKarmasofthepast.Part ofitisseeninthecharacterofman,inhistendenciesandaptitudes,capacities,inclinationsand desires,etc.Tendenciescomefromthis.PrarabdhaisthatportionofthepastKarmawhichis responsibleforthepresentbody.ThatportionoftheSanchitaKarmawhichinfluenceshumanlife inthepresentincarnationiscalledPrarabdha.Itisripeforreaping.Itcannotbeavoidedorchanged. Itisonlyexhaustedbybeingexperienced.Youpayyourpastdebts.PrarabdhaKarmaisthatwhich hasbegunandisactuallybearingfruit.ItisselectedoutofthemassoftheSanchitaKarma. KriyamanaisthatKarmawhichisnowbeingmadeforthefuture.ItisalsocalledAgamior Vartamana.

InVedanticliterature,thereisabeautifulanalogy.Thebowmanhasalreadysentanarrow andithaslefthishands.Hecannotrecallit.Heisabouttoshootanotherarrow.Thebundleof arrowsinthequiveronhisbackistheSanchita;thearrowhehasshotisPrarabdha;andthearrow whichheisabouttoshootfromhisbowisAgami.Ofthese,hehasperfectcontrolovertheSanchita andtheAgami,buthemustsurelyworkouthisPrarabdha.Thepastwhichhasbeguntotakeeffect he has to experience.

Action—Habit—Character—Destiny

47 HINDU TENETS

Thereisanotherbeautifulanalogyalso.ThegranaryrepresentstheSanchitaKarma;that portiontakenfromthegranaryandputintheshopforfuturedailysalecorrespondstoAgami;that which is sold daily represents Prarabdha.

ThewholelotofSanchitaKarmaisdestroyedbyattainingKnowledgeofBrahmanorthe Eternal.Itcanbegreatlymodifiedbyentertaininglofty,divinethoughts,anddoingvirtuous actions.AgamiKarmacanbedestroyedbyexpiatoryritesorPrayaschitta;andbyremovingthe ideaofagencythrough NimittaBhava (attitudethatoneisaninstrumentinthehandsofGod)and Sakshi Bhava (attitude that one is silent witness of the actions of the senses and of the mind).

THE SUPREMACY OF FREE-WILL

Youarethemasterofyourownfate.Youarethearchitectofyourownfortune.Youare responsibleforwhatyousuffer.Youareresponsibleforyourpresentstate.Ifyouarehappy,ithas beenyourownmaking.Ifyouaremiserable,ithasalsobeenyourownmaking.Everyactionbearsa fruit sooner or later. A virtuous action produces pleasure as its effect. An evil deed causes pain.

Youhaveno Bhoga-Svatantrya (freedomtodeterminetheresultofaction),butyouhave Karma-Svatantrya (freedomtodeterminethecourseofaction).ThatisthereasonwhytheLord Krishnasays:“KarmanyevaAdhikarasteMaPhaleshuKadachana—Thybusinessiswiththe actiononly,neverwithitsfruits.”Janakaandothersattainedtoperfectionbyaction.Youcan changeyourcharacter,yourthoughtsanddesires.Man’swilliseverfree.Throughselfishnesshis willhasbecomeimpure.Hecanrenderhiswillpure,stronganddynamicbygettingridofhisbase desires,andlikesanddislikes.Everysoulislikeahusbandmanwhohasgotaplotofland.The acreage,thenatureofthesoil,theconditionsofweatherareallpredetermined.Butthehusbandman isquiteatlibertytotilltheearth,manureitandgetgoodcrops,ortoallowittoremainasawaste land.

Whatyouarenowatpresentistheresultofwhatyouthoughtanddidinthepast.Whatyou shallbeinthefuturewillbetheresultofwhatyouthinkanddonow.Youfindanenvironment whichisbestsuitedtothetendenciesyouacquiredinaformerlife.Youcancreatebetterconditions forthefuture.YoucanmakeyourKarmawhatyouchoose.Youcanrisetoaveryhighstateof perfection.YoucanbecomeanIndraoryoumaybecomeaperfectYogin.Youcanchangeyour character,thoughtsandactions.ThereforeBhishmaandVasishthahaveplacedPurusharthaor exertion, above destiny.

Aboatmanwithoutoars,rudderandsailsiscarriedawayhelplesslybythewindsand currents;butacleverboatmanwithoars,sailsandrudder,ablydirectstheboatinanydirectionhe likesandreachestheothershoresafely.Evenso,hewhoknowstheLawsofNature—thelawof thought,thelawofKarma,thelawofcauseandeffect—cansailfearlesslyinthisoceanofSamsara andreachtheothershoreoffearlessnessandimmortalityquitesafely.Hewillutilisethehelping forcestohisbestadvantageandneutralisetheopposingforcesskilfully,withthehelpofthe knowledgeoftheLaws.Knowledgeisatorch-light.Hence,knowledgeisabsolutelyindispensable.

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Ignorance is the greatest sin. An ignorant man becomes a victim or a slave of nature.

SelfishKarmaleadsyoutorebirthandrebirthgeneratesnewKarmawhileworkingoffthe old.GetridofKarmaifyouwishtogetridofthemiseriesofrebirth.Selflessworkwillnotbind you.Itwillpurifyyourheartandleadtothedescentofthedivinelightandgrace.Understandthe LawofKarmaandthelawofcauseandeffect.Thinkrightly.Actnobly.Meditateregularlyand attain eternal bliss and immortality.

THE DOCTRINE OF REINCARNATION

ThedoctrineofreincarnationortransmigrationofsoulsisafundamentaltenetofHinduism. Theword reincarnation literallymeansembodimentagain,comingagainintoaphysicalbody.The individualsoultakesagainafleshycovering.Theword transmigration meanspassingfromone place to another—passing into a new body.

TheSanskritterm Samsara isderivedfromtheSanskritroot Sr,whichmeans‘topass’.The prefix Sam means‘intensely’.Theindividualsoulpassesrepeatedlythroughthisworldandother subtlehigherworlds.Thisrepeatedpassingofsouls—Samsriti—iswhatisreallymeantbytheterm Samsara.

Samsara exists in order that the individual soul may learn to realise itself.

Mancontainswithinhimselfinfinitepossibilities.Themagazineofpowerandwisdomis within him. He has to unfold the divinity within. This is the object of living and dying.

ENUNCIATION OF THE DOCTRINE IN THE HINDU SCRIPTURES

Youwillnotceasetoexistafterdeath.Beforethisbirth,youhavepassedthroughcountless lives.TheLordKrishnasaysintheGita:“OArjuna,bothyouandIhavehadmanybirthsbefore this;onlyIknowthemall,whileyoudonot.Birthisinevitablyfollowedbydeath,anddeathby rebirth.Asamancastingoffworn-outgarmentstakethnewones,sothedwellerinthebody,casting off worn-out bodies, entereth into others that are new.”

TheUpanishadsalsodeclare:“Justasacaterpillarwhichhascometothetopofabladeof grass,drawsitselfovertoanewblade,soalsodoesthesouldrawitselfovertoanewbody,afterit hasputasideitsoldbody”(BrihadaranyakaUpanishad).“Justasagoldsmith,havingtakenapiece ofgold,makesanotherform,newandmorebeautiful,soalso,verilytheAtmanhavingcastoffthis bodyandhavingputawayAvidyaorignorance,makesanothernewandmorebeautifulform” (BrihadaranyakaUpanishad).“Likecorn,doesamortalripen;likecorn,doeshespringtolife again” (Kathopanishad).

KARMA AND REBIRTH

ThedoctrineofrebirthisacorollarytotheLawofKarma.Thedifferencesofdisposition thatarefoundbetweenoneindividualandanothermustbeduetotheirrespectivepastactions.Past actionimpliespastbirth.Further,allyourKarmascannotcertainlybearfruitinthislife.Therefore,

THE GLORY OF SELFLESS WORK

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theremustbeanotherbirthforenjoyingtheremainingactions.Eachsoulhasaseriesofbirthsand deaths. Births and deaths will continue till you attain Knowledge of the Imperishable.

GoodKarmasleadtoincarnationintohigherspheresandbadKarmasintolower.Byvirtue isobtainedascenttohigherplanesandbyvice,descenttothelower.Fromwisdomresults beatitude,andbondagefromthereverse.SolongasKarmas—whethergoodorbad—arenot exhausted,mendonotattainMokshaorthefinalemancipationeveninhundredsofKalpas.Both goodandbadKarmasbindtighttheJivaintheirchains.Oneisachainofgoldandtheotheristhatof iron. Moksha cannot be attained by man, so long as Knowledge of the Eternal is not attained.

PROOFS FOR THE EXISTENCE OF PREVIOUS BIRTHS

Anew-bornchildmanifestsmarksofjoy,fearandgrief.Thisisinexplicableunlesswe supposethatthechild,perceivingcertainthingsinthislife,remembersthecorrespondingthingsof thepastlife.Thethingswhichusedtoexcitejoy,fearandgriefinthepastlife,continuetodosoin this life. The memory of the past proves the previous birth, as well as the existence of the soul.

Achild,justborn,drinksthebreastofitsmotherthroughtheremembrancethatitdidsoin thepreviouslife,asameansofsatisfyinghunger.Thechild’sdesireformilkinthislifeiscausedby theremembranceofitsexperienceinthepreviouslife.Thisprovesthatthechild’ssoul,thoughit hasabandonedapreviousbodyandhastakenonanewone,rememberstheexperiencesofthe previous body.

Youdonotcomeintotheworldintotalforgetfulnessandinutterdarkness.Youareborn withcertainmemoriesandhabitsacquiredinthepreviousbirth.Desirestaketheiroriginfrom previousexperiences.Wefindthatnoneisbornwithoutdesire.Everybeingisbornwithsome desireswhichareassociatedwiththethingsenjoyedbyhiminthepastlife.Thedesiresprovethe existence of his soul in previous lives.

PASSAGE OF THE SOUL BETWEEN DEATH AND REBIRTH

Thesoulmigrateswiththeastralbody,or Sukshma-Sarira or Linga-Deha. Thisastralbody ismadeupofnineteen Tattvas orprinciples,viz.,fiveorgansofaction,fiveorgansofknowledge, fivePranas,mind,intellect, Chitta (thesubconscious),and Ahankara oregoism.Thissubtlebody carrieswithitallsortsof Samskaras orimpressions,and Vasanas ortendencies,oftheindividual soul.Thesubtlebodymovestowardsheaven.WhenthefruitsofgoodKarmashavebeen exhausted, it gathers for itself a new physical body and reincarnates on this earth plane.

Thosewhoseconducthasbeengoodattaingoodbirthsandthosewhoseconducthasbeen evil are thrown into sinful wombs or lower births.

THE DEVAYANA AND THE PITRIYANA

Whenamanwhohaspractisedmeditationandworshipdies,hefirstgoestolight,thenfrom lighttoday,fromdaytothebrighthalfofthemoon,fromthebrighthalfofthemoontothesix monthswhenthesungoestothenorth,fromthattotheyear,fromtheyeartothesun,fromthesun

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tothemoon,fromthemoontothelightning.Whenhecomestothesphereoflightning,hemeetsa personwhoisnothuman.ThatpersonleadshimtotheKaryaBrahmanorHiranyagarbha.Thisis the Way of the Devas or Devayana.

Hewhohasdoneworksofpublicutilityandalms,firstgoestothesmokewhenhedies, fromsmoketonight,fromnighttothedarkhalfofthemoon,fromthedarkhalfofthemoontothe sixmonthswhenthesungoestothesouth;andfromthat,hegoestotheregionoftheforefathers, fromtheworldoftheforefatherstotheether,fromtheethertothemoon.Helivestheresolongas hisgoodworkswillallow.Whentheeffectofthegoodworksisexhausted,hecomesbacktothis earthbythesameroute.Hefirstbecomesether,andthenair,andthensmoke,andthenmist,then cloud,andthenfallsupontheearthasrain-drops.Thenhegetsintofoodwhichiseatenupbyman, and finally becomes his child.

Hepassesthroughthevariousexistencesofthemineralkingdom,oftheplantandofthe animalrealms—theUdbhijja(bornofseed),theSvedaja(bornofsweat)andtheAndaja(bornof eggs), before coming into the Jarayuja (viviparous or of placental origin).

HOW TO BREAK THE BOND OF SAMSARA

Thechainsthattieyoutothiswheelof Samsara or Bhava-Chakra orroundofbirthsand deaths,areyourdesires.Solongasyoudesireobjectsofthisworld,youmustcomebacktothis worldinordertopossessandenjoythem.But,whenallyourdesiresforthemundaneobjectscease, thenthechainsarebrokenandyouarefree.Youneednottakeanymorebirths.YouattainMoksha or the final emancipation.

YouwanderinthisSamsaraasyouthinkthatyouaredifferentfromtheLord.Ifyouunite yourselfwithHimthroughmeditationandYoga,youwillobtainimmortalityandeternalbliss.Cut thebondsofKarmathroughKnowledgeoftheEternalandenjoytheSupremePeaceoftheAtman, thyinnermostSelfandInnerRuler.Youwillbefreedfromtheroundofbirthsanddeaths.Freed fromsin,freedfrompassion,youwillbecomeaJivanmuktaorliberatedsage.YouwillseetheSelf in the self and see the Self as all.

THE CONCEPT OF AVATARA

Avatara isthedecentofGodonearthfortheascentofman.TheLordKrishnasays: “Thoughunborn,theImperishableSelfandalsotheLordofallbeings,yetbroodingovernature whichisMineown,IambornthroughMyOwnPower.Wheneverthereisdeclineofrighteousness, thenIMyselfcomeforth.Fortheprotectionofthegood,forthedestructionoftheevil-doers,forthe sake of firmly establishing righteousness, I am born from age to age” (Ch. IV-6, 7, 8).

THE DOCTRINE OF GRACE

TheBhagavatashadtheirownscripturescalledthePancharatraAgamaswhichexpounded thecultofVasudevaandwhichwere,therefore,lookeduponbythemasbeingequaltothe Upanishads.TheirreligionwasbasedonGod’sGracetoerringhumanity.It,therefore,greatly emphasisedthedoctrineofAvataraorincarnationandpopularisedtheimmortalstorieswhichwere

51 HINDU TENETS

afterwardscollectedtogetherintheHarivamsa,VishnuPuranaandtheBhagavataPurana.Ifyou study these books, you will clearly know about the glory of Lord Krishna.

YoucanattainGod-realisationthroughworshipofAvataraslikeKrishnaandRama.Many havealreadyattainedGod-realisation.Tukaram,Ramdas,Surdas,MiraBai,Tulsidasandseveral othershaveseenGodfacetoface.Theirpowerfulwritingsbespeakoftheirhighspiritual attainments.

DEGREE OF GOD’S MANIFESTATION

TherearePurna-Avataras(fullincarnations),Amsa-Avataras(partialincarnations), Avesa-Avataras(inspirationalincarnations),etc.TheLordKrishnahassixteenrays.Heisa Purna-Avatara. He still exists. There are His Nitya-Lilas in Go-Loka or Celestial Vrindavana.

Itisonlyignorant,deludedsoulswhospeakagainstthedoctrineofAvatara,whosaythat theLordKrishnawasahumanbeingonly.Theyhavenotstudiedproperlytheholyscriptures.They areTamasicpersonswithlittleunderstanding.Theycavilandcarp.TheLordKrishnasays:“The evil-doing,thedeluded,thevilestmen,theycomenottoMe,theywhosewisdomisdestroyedby illusion, who have embraced the nature of demons. Such is their fate.”

Friends!WorshipRamaorKrishnaatalltimeswithallyourheartandwithallyourmind. GlorifyHiminyourheart.HewillsoonrevealHimselftoyouandyouwillfeelHisPresence.You willattainimmortalityandeternalbliss.GlorytoAvataras.GlorytotheLords,KrishnaandRama, the Avataras of Lord Vishnu! May their blessings be upon you all.

CHAPTER 6 HINDU RITUALS SANDHYOPASANA

Sandhyopasanaliterallymeans‘worshipatthejunctionsoftime.’Itisaprayerandworship offeredtotheLordatthejunction (Sandhi) ofnightandmorning,forenoonandafternoonandatthe junctionofeveningandnight.TheArghyapradanatothesunandthemeditationonandrecitationof Gayatri,formtheheartoftheworship.Properlyunderstood,thewholeSandhyaisanearnestprayer addressedtotheLordtoforgiveallone’ssinscommittedduringone’sroutine,dailyactivitiesand to bestow illumination and grace.

SandhyopasanamustbeperformedattheproperSandhyas.Thenonlytheperformercan derivemuchmerit.ThereisaspecialmanifestationofforceatSandhyas.Thisforcedisappears when the Sandhya is past.

52 ALL ABOUT HINDUISM

SandhyopasanaisthedailyreligiouspracticeoftheHinduswhoseinvestiturewiththeholy threadhasbeenperformed.SandhyaisaNityaKarmaoranactionthatistobedonedaily.Sandhya is an obligatory duty to be performed daily for self-purification and self-improvement.

SandhyashouldbeperformedbyallfollowersoftheSanatanaDharma.EveryBrahmachari andeveryhouseholdermustperformiteveryday.Ifhefailstoperformit,thereisPratyavayaDosha or the sin of omission. He loses his Brahma-Tejas.

AccordingtotheHinduSastras,aBrahmana,aKshatriyaandaVaisyawillgethell,ifthey donotperformthreetimesSandhyopasana(TraikalikaSandhya)daily.Itisforthepurposeof Sandhyaonly,thelawofYajnopavita-SamskaraislaiddownintheYajnavalkyaSmritiwhichsays: “TheBrahmanainhiseighthyear,theKshatriyainhiseleventhyearandtheVaisyainhistwelfth yeararefittobegivenYajnopavita.”Because,onlyafterthisparticularSamskara,theyare supposedtobeworthytoworshipSandhyaandtaketoVedicrites.Theyshouldkeepthemselves pure internally and externally. They can nicely understand the sacred glory of this divine science.

BENEFITS OF SANDHYOPASANA

Sandhyaisacombinationof Japa,Upasana,Svadhyaya, meditation,concentration, Asana, Pranayama, etc.HewhodoesSandhyadailyhas Brahma-Tejas orspirituallustre,inhisface.A manwhoperformshisdailySandhya,accordingtotheprescribedrules,attheappointedtimeas laiddowninthescriptures,attainspurityandsuccessinhiseveryeffort.Hebecomespowerfulas wellascalm.RegularSandhyacutsthechainofoldSamskarasandchangeseverybody’sold situation entirely. It brings purity, Atma-Bhava, devotion and sincerity.

THE CEREMONY

Theimportantfeaturesofthisceremonyare:(i) Achamana orsippingofwaterwith recitationofMantras(viz.,AchyutayaNamah,AnantayaNamah,GovindayaNamah,etc.), Marjana orsprinklingofwateronthebodywhichpurifiesthemindandthebody, Aghamarshana orexpiationforthesinsofmanybirths,and SuryaArghya oroblationsofwatertotheSun-god,(ii) Pranayama orcontrolofbreathwhichsteadiesthewanderingmind,andsilentrecitationofGayatri, (iii) Upasthana or religious obeisance.

Arghya

Thefirstpartupto Arghya consistsofhymnsaddressedtowateranditsbenefits.The sprinklingofwateronthefaceandtheheadandthetouchingofthedifferentorgans(themouth, nose,eyes,ears,chest,shoulders,head,etc.)withwettedfingers,aremeanttopurifythosepartsof thebodyandinvoketherespectivepresidingdeitiesonthem.Theyalsostimulatethenerve-centres and wake up the dormant powers of the body.

TheArghyadrivesthedemonswhoobstructthepathoftherisingsun.Esoterically,lust, anger and greed are the demons who obstruct the intellect from rising up. The intellect is the sun.

AN OBLIGATORY DUTY

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Pranayama and Japa

The second part of Sandhya consists of Pranayama and Japa of Gayatri.

Suryopasthana

ThethirdpartofSandhyaistheSuryopasthana.Itisaprayerforforgiveness,mercyand grace.Theprayeris:“Letmenotgodowntotheearthlyhouse.Havemercy,OLord!Mystrength wasveryweak,OLord!Ididwrongactions.Havemercy,OLord!”TheseareVedichymns addressedtothesuninthemorning,noonandevening.Thesunistheintellectinman.Ignoranceis thenight.Knowledgeisthelight.Whenyouriseupfromthedarknessofignorance,whentheeyeof intuitionisopenedthroughthegraceofGayatri,theBlessedMotheroftheVedas,youattaineternal bliss,supremepeaceandimmortality.Itisthatdivinelightwhichdispelsdelusionandthedarkness ofignorance.Itisthatadorablesplendourwithwhichtheworldisglowing.Itisthatholylustre whichgraciouslyfillstheheartofadevoteewitheternalbliss.ItisthissupremeLightwhichthe aspirantcravesfromGodthroughtheGayatriMantra.HebegsofGodthisKnowledgeforhis Realisation.

SANDHYOPASANA—AN EXACT SCIENCE

MannaturallywantstorealisetheTruth.HewantstoknowthesecretofCreation.Inthis connection,scripturesemphaticallydeclare:“Onlyatthemomentwhenalldoubtsarecleared, ignoranceisdestroyed,hypocrisyandcrueltyarerentasunder,andwhenamanseesHiminthe abode of his heart, the real and ultimate Truth is revealed.”

Sandhya-VijnanaortheScienceofSandhyaisanexactsciencetoattainsuccessintherealm ofTruth.Oneneednothaveanykindofsuperstitiontolearnthisdivinescience.Oneneednotprove itsgreatness.Itsgreatness,itsglory,isopentruth.Eventhematerialisticsocietyoftodayagrees withthetruthofSandhya-Vijnana.Inthescriptures,itislaid:“Brahmanhoodisthetree,Sandhyais itsroot,Vedasareitsbranches,religiousactsareitsleaves;thereforetakecareofitsroot,i.e., Sandhya.”NowthegloryofSandhyaisveryclear.Sandhyaisabsolutelynecessaryforamanwho istreadingthepathofTruth. AharahahSandhyamupasita, i.e.,aBrahminshouldperformregularly his daily Sandhya at any cost—is the injunction of the scriptures.

PREREQUISITES FOR THE PRACTICE OF SANDHYA Diet

Ifyouwanttolearnthisscience,youmustbecarefulaboutyourdiet.Takeregularandlight Sattvicfood.Manismuchinfluencedbyhisdiet.Seethedifferencebetweenasmalllionandabig elephant.Youwillbeabletoimproveyourselfbyadjustingyourdiet.Idlenessisduetoavarietyof rich diet only. Therefore, be strict in your daily diet. You will be ever active and strong.

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Sitting Pose

AmanwhoperformsSandhyadoesnotcareabouthissittingpose.Hesitsinanyposture. Thisisnotmuchbeneficial.Heshoulddailysitinaperfectposture,PadmasanaorSukhasana, facingtheparticulardirection.Asfaraspossible,hemustfinishhisSandhyainonesitting.Hemust have perfect mastery over Asana. Then he will have concentration in his Sandhya.

Faith and Devotion

YoumustdoyourSandhyawithfaithanddevotion.Mererepetitionwillnotbringmuch good. Pray from the core of your heart to the Lord to forgive your sins.

A WORD TO THE YOUNGER GENERATION

Ouryoungcollegestudents,whoareundertheinfluenceofwrongSamskarasandwrong educationandevilcompany,haveforgottenallaboutthegloryandhighefficacyofSandhya.They arenotdoingSandhya.Sandhyahasnomeaningforthem.TheyhavebecomeGodlessmen.They wantlaboratorytestsandscientificproofsfortheusefulnessofSandhya,beforetheybegintodo Sandhya.Itmustbesupportedbythestatementsofwesternscientists.ThewordsofancientRishis do not appeal to them. What a greatly degraded state!

Oyoungstudents!DonotruinyourselfbyneglectingSandhya.Regularperformanceof Sandhyawillgiveyousuccessinlifeandmaterialandspiritualprosperity,goodhealthandlong life,purityofheart,andhelpyoutoattainGod-realisation.Doitfromnowatleast.Yetthereishope for you. Wake up. Be sincere.

NowtakestrictresolvefromthisverymomenttoberegularinyourdailySandhya,even undermanydistractionsandobstacles.Beginitfromthisverymoment.Donotdelay.Reduceyour useless activities. Talk little. Do not mix much. You will get plenty of time for your Sandhya.

BestrictinyourSandhya.Letthereberainorwind.EvenifthePralayacomes,donotleave ithalf-done.ManypeoplesaythattheyhavenotgottimetoperformSandhya.Theyhavetoattend severalfunctions.ThisisduetotheirweaknessandlackofgoodSamskaras.Theydonotknowthe gloryofthisdivinescience.Iftheyseeoneoftheirfriendssittingonthebanksoftheriverand performingSandhya,theywillbegintoshoutortheywillplaysomesortofmischief.Butthesepoor creaturesdonotknowwhatsecretishiddenbehindtheSandhya.TheSecretofsecretsishiddenin thissacredperformance.ThisiswhyancientRishissay:“OnewhodoesnotperformdailySandhya is a real animal.”

MayGodgiveyouthemindtoperformdailySandhyaatanycost.Mayyoufollowtherules ofSandhya.MayyourealisethegloryofSandhya-Vijnanaandbefreefromalltribulationsand torments.MaythedivinesciencenamedSandhya-Vijnanabestowpurity,immensejoyand immortality on you!

55 HINDU RITUALS

THE TEN SCRIPTURAL SAMSKARAS

Theritesthatpertaintothestagesoflifeofmanarecalled Samskaras.TheSamskarasare purificatoryriteswhichsanctifythelifeoftheHindu.Theygiveaspiritualtouchtotheimportant eventsinthelifeoftheindividualfromconceptiontocremation.Theymarktheimportantstagesof aman’slife.Justastheoutlineofapictureislightedupslowlywiththefillinginofmanycolours, soalsoisBrahmanyawithscripturalSamskaras.TherearetheSamskarasofchildhood,of boyhood, of manhood and of old age and death.

TherearefiftytwoSamskaras.Amongthese,tenareimportant.Thetenprincipaland generallyrecognisedSamskarasare: Garbhadana,Pumsavana,Simantonnayana,Jatakarma, Namakarana,Annaprasana,Chudakarma,Upanayana,Samavartana and Vivaha.Oftheseten, onlysomearenowperformed.SomeoftheSamskaraspertaintoinfantilelifeandearlychildhood. Someareceremonieswhichmaybeperformeddailyoronspecialoccasions.Thewholelifeofthe Hindu is thus consecrated and protected from the cradle to the grave.

GARBHADANA

TheGarbhadanasanctifiesthecreativeact.Thehusbandpraysferventlyfromthecoreofhis heartthatachildmaybeconceived.HerepeatssacredMantrasduringRitu-Santiceremonyor nuptials.ThenewchildisconceivedamidstthevibrationofMantras.Goodimpressionsare impressedinthebrain-cellsoftheembryo.ForarealHinduwhoisendowedwithpureintellectand rightunderstanding,thesexualunionisnotforthesakeofmereenjoyment.Heutilisesthedivine, creative,vitalenergyfortheformationofahumanbody.Husbandandwifeshouldbecheerfuland piouswhentheyhaveintercourse.Whentheirmindsareperturbedoragitated,orwhenthereis angerorhatred,theyshouldavoidcopulation.Theyshouldstudyholyscriptures.Iftheyhavethe imageofArjuna,theywillhaveachivalrousandwiseson.IftheyhavetheimageofLordBuddha, theywillbringforthasonwithmercyandothergoodvirtues.IftheyhavetheimageOf Dhanvantari,theywillgetasonwhowillturnouttobeareputedAyurvedicdoctor.Iftheythinkof Surya or Sun-God, they will bring forth a lustrous son with splendour and effulgence.

PUMSAVANA

Inthethirdmonth,thePumsavanaisperformedwithMantras.Thefood-sheathandthe vital-sheath of the child are formed.

SIMANTONNAYANA

TheSimantonnayanaisperformedattheseventhmonthwithrecitationofVedaMantras. Thisprotectsthemotherfromevilinfluencesandbestowshealthonthechild.Theabovethree Samskarasprotectthemotherandthechild.Thebodyofthechilddevelopsnicely.Theharmonious vibrationssetupbytherecitationofMantrasandtheperformanceoftheceremonieshelpinshaping the body of the child beautifully.

56 ALL ABOUT HINDUISM

JATAKARMA

ThenextSamskara,theceremonyperformedimmediatelyafterthebirthofthechild,isthe Jatakarma.Thefatherwelcomeshisnew-bornchild.Hepraysforitslonglife,intelligenceand well-being, and feeds it with honey and butter.

NAMAKARANA

ThencomesNamakaranaorthenamingceremony.Thenew-bornchildisgivenanameon the tenth, eleventh or twelfth day with recitation of Mantras.

ANNAPRASANA

TheAnnaprasanacomesinthesixthmonthwhenthechildisgivensolidfoodforthefirst time. Mantras are recited and oblations are offered to the various deities.

CHUDAKARMA

TheChudakarma,thetonsureorshavingofthehead,isperformedinthefirstorthirdyear. TheKarnavedhaorear-boringceremonyisperformedinthefifthortheseventhyearorattheendof thefirstyearwiththeChudakarma.Thebodyofthechildisprotectedandharmonisedbythese ceremonies.Anyhereditarydefectthatarisesfromdefectofsemenandembryoisremoved. VidyarambhaalsoisanotherSamskara.Alphabetistaughttothechild.Thisisalsoknownbythe name Aksharabhyasa. These Samskaras pertain to the child stage of life.

UPANAYANA

Themostimportantceremonywhichmarksthebeginningofthenextstageoflife—the stageofyouth—isUpanayana.UpanayanaisaveryimportantSamskara.Itisalandmarkinthelife of the child. It is his second or spiritual birth. The word Upanayana means bringing near.

TheboyisbroughtnearhisGuru,spiritualteacher.Thepreceptorinvestshimwiththe sacredthread,Yajnopavita,andinitiateshimbygivinghimtheGayatriMantra,andgiveshima staff.ThisisthebeginningofBrahmacharyaAsrama,duringwhichBrahmacharya—perfector entirecelibacy—isenjoined.Heistobeginthelifeofstudy.TheinitiationmakeshimaDvija, twice-born.Thefatherandthemothergavebirthtohimfrommutualdesire.Thisishisphysical birth.InitiationintoGayatriMantraishisanother,truebirth.AccordingtoYajnavalkya,the UpanayanaceremonyisperformedattheeighthyearforaBrahmana,eleventhforaKshatriyaand twelfthforaVaisya.ManugivestheageatthefifthyearforaBrahmana,thesixthforaKshatriya and the eighth for a Vaisya.

Significance of the Sacred Thread and Other Symbols

ThesacredthreadorYajnopavitaconsistsofthreethreadsknottedtogether.Hewhowears thethreadshouldhaveatriplecontrol,overhismind,speechandbody—thought,wordanddeed.

Theholythreadsignifiesthevarioustriadswhichexistintheworld,viz.,Sat,ChitandAnanda;

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HINDU

creation,preservationanddestruction;thethreestatesofwaking,dreaminganddeepsleep;the three qualities of Sattva, Rajas and Tamas; the Trimurtis Brahma, Vishnu and Siva; etc.

Thestaffsignifiesthatthestudentshouldhavecontroloverhisthoughts,wordsandactions. Hewhopractisescontroloverhisthoughts,wordsandactions,andhewhopractisesBrahmacharya in thought, word and deed, attains perfection.

TheboywearsaKaupina,asmallyellowclothandagirdleofMunjagrass.TheAcharya putsonhimadeerskin.Thenewyellowclothrepresentsthenewbody.Yellowcolourisasymbolof spirituality.WearingofKaupinaindicatesthattheboyshouldleadapurelifeofperfectcelibacy. Thegirdleiswoundroundthrice.ThisindicatesthattheboyhastostudytheSamhitas,the Brahmanas and the Upanishads. The deer-skin represents the ascetic life he should lead.

SAMAVARTANA

Thencomestheendofthestudentstage,theSamavartana.Thestudent,havingcompleted theVedicstudiesandtheVratas,presentshispreceptorwithagiftandobtainspermissiontotake theformalbathwhichmarksthecloseofhisstudent-career.Hereturnshomeandperformsthe Samavartana,thereturningceremony.Heisnowreadytomarryandenterthesecondstageor Grihastha Asrama, the life of a householder.

VIVAHA

VivahaismarriageorentryintothesecondAsrama.Thelifeofthehouseholderbegins. Nowhetakesuphisdutiesasmanandpayshisspiritualdebtsbysacrifice,bystudyandby procreatingchildren.Thebridegroomtellsthebride:“Itakeyourhandforgoodfortune.”They walkroundthesacredfirehand-in-hand.Thebridesacrificesgrainsinthefireandprays:“Maymy husband live long. May my relations increase.”

THE LAST TWO STAGES OF LIFE

There are two more stages, viz., Vanaprastha and Sannyasa, with their rites.

Manwithdrawshimselffromallworldlyactivities,retiresintotheforestandprepares himself for taking Sannyasa. This is the life of a Vanaprastha.

ASannyasinrenouncestheworldandleadsalifeofstudyandmeditationbylivingonalms.

Pretakarmaisfuneralrite.Whenamandies,thefuneralceremoniesareperformedbyhis son and heir.

THE PANCHA MAHAYAJNAS

Therearefivegreatdailysacrificesthataretobeperformedbyeveryhouseholder.They are:(i)BrahmaYajna,calledalsoVedaYajna,sacrificetoBrahmanortheVedasorthesages;(ii)

58 ALL ABOUT HINDUISM

DevaYajna,sacrificetothecelestials;(iii)PitriYajna,sacrificetothemanes;(iv)BhutaYajna, sacrifice to all the creatures; and (v) Manushya Yajna, sacrifice to men.

TheperformanceofthesefiveYajnasisconducivetothespiritualevolutionorgrowthofa man.Hegraduallylearnsthatheisnotaseparateentityorisolatedcreatureorisolatedunit,butisa partofagreatwhole.Heobtainsknowledgebystudyingthesacredscriptureswrittenbygreat Rishis.Hegetshelpfromhisfriends,relativesandfellow-beings.Heparentsgavehisphysical body.Hisbodyisnourishedbythemilkofcows,grains,vegetablesandfruits.Thefiveelements helphim.Hecannotlivewithoutoxygenandwater.TheDevasandthePitrisblesshim.Therefore, heowesafivefolddebttoNature.Hemustpaybackhisdebtbyperformingthesefivesacrifices daily.Further,numerousinsectsarekilledbyhimunconsciouslyduringwalking,sweeping, grinding, cooking, etc. This sin is removed by performance of these sacrifices.

THE FIVE YAJNAS

TheRishis,theDevas,thePitris,theBhutasandtheguestsexpecthelpfromthe householders.Hence,theyshouldperformthesefivesacrificesdaily.Teachingandstudyof scripturesisBrahmaYajna;Tarpanaorofferingofwatertotheancestors,andSraaddha,formPitri Yajna:HomaoroblationsintothefireisDevaYajna;Baliorofferingoffoodtoallcreaturesis Bhuta Yajna; and hospitality to guests is Manushya Yajna or Atithi Yajna.

Brahma Yajna or Rishi Yajna

Everymanshouldstudydailythesacredscriptures.Heshouldsharetheknowledgewith others. This is Brahma Yajna or Rishi Yajna. By so doing, he pays the debt to Rishis.

Deva Yajna

LordKrishnasaysintheBhagavad-Gita:“Having,inancienttimes,emanatedmankind togetherwithsacrifice,theLordofCreationsaid,‘Bythisshallyepropagate;bethistoyouthe fulfillerofdesires.Withthis,nourishyetheshiningones;andmaytheshiningonesnourishye. Thusnourishingoneanother,yeshallreapthehighestgood.For,nourishedbysacrifice,theshining onesshallbestowonyoutheenjoymentsyoudesire.Athiefverilyishewhoenjoyethwhatisgiven bythemwithoutreturningthemanything.Therighteous,whoeattheremainsofthesacrifice,are freedfromallsins;buttheunpiouswhocookfortheirownsake,theyverilyeatsin,”(Ch.III-10,11, 12,13).Manusays:“LetamaneverengageinthestudyoftheVedasandintheritesoftheDevas; engagingintheritesoftheVedas,hesupportsthemovableandtheimmovablekingdoms.”These sacrificesturnthewheeloflifeinaccordancewiththedivinewillandthushelptheevolutionof man and the worlds.

Pitri Yajna

Offering libations, etc., to the forefathers, regularly, is Pitri Yajna.

59 HINDU RITUALS

Bhuta-Yajna

Distribution of food to cows, dogs, birds, fish, etc., is Bhuta Yajna.

Manushya Yajna

FeedingthepoorisManushyaYajna.Feedingthehungry,clothingthenaked,givingshelter tothehomeless,comfortingthedistressed,etc.,areallformsofManushyaYajna.Anykindof service to the suffering humanity is Manushya Yajna. Feeding a guest is Manushya Yajna.

BENEFITS OF THE PANCHA MAHAYAJNAS

Bydailydoingsuchactsofkindnessandsympathy,mandevelopsmercy.Hatredvanishes. Hishardegoisticheartisgraduallysoftened.Hecultivatescosmiclove.Hisheartexpands.Hehasa wideroutlookonlife.Hetriestofeelhisonenesswithallbeings.Hisoldfeelingofseparatenesson accountofselfishnessandegoismisgraduallythinnedandeventuallyeradicated.Helearnsthathe canbehappyonlybymakingothershappy,byservingothers,byhelpingothers,byremovingthe sufferingsofothersandbysharingwhathehaswithothers.Thefivegreatdailysacrificesteach man his relations with his superiors, his equals and his inferiors.

Manhasnoseparateindividualexistence.Heisconnectedwiththeworld.Heislikeabead intherosary.Hiswholelifemustbealifeofsacrificeandduties.Thenonlyhewillhaverapid evolution.ThenonlyhewillrealisethesupremeblissoftheEternal.Thenonlyhewillfreehimself from the round of births and deaths and attain immortality.

SRAADDHA AND TARPANA

SraaddhaisthenameoftheceremoniesperformedbyrelativestohelptheJivawhohascast offhisphysicalbodyindeath.AJivawhohascastoffhisphysicalsheathiscalledaPreta.Thepart of the Sraaddha performed to help him at this stage is called the Preta Kriya.

HOW SRAADDHA AND TARPANA BENEFIT THE DEPARTED SOULS

GiftstodeservingBrahmanasforthebenefitofthePitris,inthepropertimeandplaceand withfaith,areknownasSraaddha.SraaddhagivessatisfactiontothePitris.Bytheofferingofthe sixteenSraaddhas,thesonhelpshisfathertodwellinjoywiththePitris.Thesonshouldperform theSapindikaranaritesforhisfather.PerformanceofSraaddhaandTarpanarelievesthehungerand thirst of the departed soul during its journey to the Pitri Loka.

Thosewhogotohellareextremelyoppressedbyhungerandthirst.Performanceof Sraaddhaandofferingsofriceandoblationstothem,relievetheirsufferings.Hence,performance ofSraaddhaisindispensable.Thosewhodwellinheavenalsogetsatisfaction,strengthand nourishment.

ABOUT HINDUISM

ALL

THE ADVANTAGES OF CREMATION

Cremationisthebestwayofdestroyingadeadbody.Thisishighlybeneficialforthe departedsoul.Ifthebodyisnotburnt;theJivaislinkedtotheearth.Thesoulhoversroundorhangs aboutthedeadbodyonaccountofMohaorattachmenttothephysicalbody.Itsjourneytothe celestialregionsisinterferedwith.ThevibrationssetupbytherecitationofMantrasandthe offeringsandoblationsofwater,bringsolaceandcomforttothedepartedsoul.TheSapindikarana ceremonyhelpstheJivatopassfromthePretaLokatothePitriLoka.Heisthenenrolledamongthe Pitrisortheancestors.Thesonwalksthreetimesroundthedeadbodyofhisfatherbeforefireisset tothepyreandsprinkleswateronce,recitingtheMantra:“Goaway.Withdrawanddepartfrom here.”Thebonesarecollectedonthenextdayandthrownintoariver.Thosewhocanaffordtake themtoBenaresorHaridwarandthrowthemintotheGanga.Itisbelievedthatthesoulwhose mortalremainsareconsignedtothesacredGangaattainstothehigherregionsofspirituallightand splendour and, in the end, salvation.

THE TWO CLASSES OF PITRIS

Immediatelyafterdeath,theJivaobtainstheAtivahikabodywhichismadeupoffire,air andether.Lateron,itmayhaveaYatanaDehaforsufferingthetorturesofhellifithaddonegreat sinsontheearth-plane,oracelestialbodyforenjoyingthepleasuresofheavenifithaddone virtuousactionswhilelivingintheworld.IntheYatanaDeha,theair-elementpreponderates; while,inthecelestialbody,theelementoffireisdominant.IttakesoneyearfortheJivatoreachthe Pitri Loka.

TherearetwoclassesofPitris,viz.,the celestialPitris whoarethelordsofthePitriLoka, andthe humanPitris whogothereafterdeath.Brahmaisthepaternalgrandfatherofall.Kasyapa andtheotherPrajapatisarealsoPitris,astheyaretheoriginalprogenitors.PitriLokaortheAbode of the Pitris is also called by the name Bhuvar Loka.

Theword Pitris primarilymeanstheimmediateancestors,viz.,father,mother,etc. SraaddhaproperisperformedforthreegenerationsofPitris,ortoallPitris.Threecakesareoffered tothefather,thegrandfatherandthegreatgrandfather.TwoBrahminsarefedfirst.Seven generations can mutually influence one another by the giving and receiving of food.

PITRIPAKSHA AND MAHALAYA AMAVASYA

ThedarkfortnightofthemonthofAsvayujaisknownasthePitripakshaorthefortnightof themonthspeciallysanctifiedforofferingoblationstothedepartedancestors.Andthelastday,the dayofthenewmoon,isconsideredasthemostimportantdayintheyearforperformingobsequies and like rites.

Now,ordinarily,theorthodoxHindusofferoblationofwater—Tarpana-Arghya—tothe departedeverynew-moonday.Theprescribedritesarealsoperformedeveryyearonthe anniversaryofthedayofdeath.ThisistheSraaddhaceremony.What,then,isthespecialimportof theseobservancesparticularlyduringtheAsvayujaKrishnaPaksha?Thereasonisthatsuch ceremoniesdoneduringthisfortnighthaveaveryspecialeffect.TheofferingsreachthePitris

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HINDU

immediatelyanddirectly,duetoaboonfromLordYama.Theoccasionfortheboonaroseas follows:

ORIGIN OF THE PITRIPAKSHA

A Story from the Mahabharata

TherenownedherooftheMahabharata,DanaviraKarna,whenheleftthemortalcoil, ascendedtothehigherworldsandreachedtheregionoftheheroes.There,thefruitofhis extraordinarycharitywhileuponearthcametohimmultipliedthousandfold,butitcametohimin theformofimmensepilesofgoldandsilver.Karnahaddonelimitlesscharityofwealth,buthad neglectedtodoAnna-Dana.Thushefoundhimselfinthemidstofwealthandplenty,butwithno foodtoappeasehim.HeprayedtoLordYama.TheGreatRulerrespondedtoKarna’sprayerand grantedhimarespiteforfourteendaystoreturntotheearth-planeonceagainandmakeupforhis formerneglect.KarnacamedownfromtheMrityuLoka,andforfourteendays,hefedthe Brahminsandthepoor,andmadeofferingsofwater,etc.Heperformedtheprescribedritesalsoon thelastday.Onhisreturnonceagaintothehigherworld,theeffectofKarna’sobservancesduring thisfortnightremovedallhiswantsthere.Thetimeofthisoccurrencewasthedarkfortnightof Asvayuja.

DuetothegraceofLordYama,itcametobesoordainedthatsuchritesdoneatthis particularperiodacquiredthefollowinguniquemerits.Offeringsmadeatthistimereachedall departedsouls,whethertheywerekinsdirectlyinthelineoftheoffererornot.Eventhosewhodied withoutprogenyreceivedtheseoblationsgivenonthisPitripakshaAmavasyaday.Allthosewho hadfailedtododeedsofcharityandAnna-DanaandwerethusdeniedthesecomfortsinthePitri Loka,benefitedbytheseceremonies.Thosedeceasedwhosedateofdeathisnotknownandwhose annualSraaddhacannotbedone,theyalsogettheseoblationsofPitripaksha.Soulswhoselifewas cutoffbyviolent,accidentalorunnaturaldeathandtowhom,therefore,offeringscannotreachin theordinarycourse,tothem,too,thePitripakshaofferingsreachdirectly.AllthesetheboonofLord YamamadepossiblefromthetimethegreatKarnaperformedtheAsvayuja-Paksharites.The HindusnowobservethisPakshawithgreatfaith,withstrictregulation,takingbaththrice,with partialfasting,etc.Onthenewmoonday,SarvapitriAmavasya,thefullritesaredoneandplentyof charity given.

PROPITIATION OF DEPARTED SPIRITS

ThedayofMahalayaAmavasyaisadayofgreatsignificanceandimportancetoallHindus. Itistheannualfestivalforpropitiatingthespiritsofourancestors,withdevoutprayersforpeace. TheHinduItihasassay,thatontheMahalayaAmavasya,thereisaconjunctionofthesunandthe moonandthatthesunentersthesignVirgo(Kanya).Onthisday,thedepartedmanes,i.e.,our ancestors,leavetheirabodeintheworldofYamaandcomedowntotheworldofmortalsand occupy the houses of their descendants.

Thefortnightprecedingthenewmoonisspeciallyconsecratedforthepropitiationofsuch departedspirits.Theceremoniesperformedinhonourofthemanesorancestorsduringeachdayof thisfortnightareconsideredtobeequaltothoseperformedatGaya.Theprincipleinallsuchritesis

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theworshipofthedepartedsoulsandthesatisfactionoftheirwishessothattheymightbeinpeace during the rest of the year.

NAVARATRI OR THE NINE-DAY WORSHIP OF DEVI

Religiousobservances,traditionalworshipandVratashave,attimes,morethanone significance.ApartfrombeingtheadorationoftheDivine,theyarecommemorativeofstirring bygoneevents,allegoricwheninterpretedfromtheoccultstandpoint,andaresignificantpointers guiding the Jiva on his path to Realisation.

Outwardly,theninedays’worshipofDeviortheMother,knownasNavaratriPuja,isinthe natureofaVijaya-Utsava.Theninedays’triumphsareofferedtotheMotherforHersuccessful strugglewiththeformidabledemonsledbySumbhaandNisumbha.But,tothespiritualaspirantin hislifeofSadhana,theparticulardivisionoftheNavaratriintosetsofthreedaystoadoredifferent aspectsoftheSupremeGoddesshasgotaverysublime,yetthoroughlypractical,truthtoreveal.In itscosmicaspect,itepitomisesthestagesoftheevolutionofmanintoGod,fromJivahoodto Sivahood. In its individual import, it shows the course that his spiritual Sadhana should take.

Now,thecentralpurposeofexistenceistorecogniseyoureternalidentitywiththeSupreme Spirit.ItistogrowintotheimageoftheDivine.TheSupremeOneembodiesthehighestperfection. Itisspotlesspurity,Niranjana.TorecogniseyouridentitywithThat,toattainunionwithThat,is verilytogrowintotheverylikenessoftheDivine.TheSadhakahas,therefore,astheinitialstep,to getridofthecountlessimpuritiesandtheundivineelements,thathavecometoclingtohiminhis embodiedstate.Thenhehastoacquireloftyvirtuesandauspiciousdivinequalities.Thuspurified andrenderedfullofSattva,Knowledgeflashesuponhimlikethebrilliantraysofthesunuponthe crystal waters of a perfectly calm lake.

WORSHIP OF DURGA

The Eradication of Vices

ThisprocessofSadhanaimpliesresolutewill,determinedeffortandarduousstruggle.In otherwords,strength,infiniteSakti,istheprimenecessity.ItistheDivineMother,SupremeSakti ofBrahman,thathastooperatethroughtheaspirant.Onthefirstthreedays,Motherisadoredas Power,Force—Durga,theTerrible.YoupraytoMotherDurgatodestroyallyourimpurities,your vices,yourdefects.SheistofightwithandannihilatethebaseranimalqualitiesintheSadhaka,the lowerAsurainhisnature.Also,sheisthepowerthatprotectsyourSadhanafromitsmanydangers andpitfalls.Thus,thefirstthreedays,markingthefirststageofdestructionofMala(impurities)and determinedeffortandstruggletorootouttheevilVasanasinyourmind,aresetapartforthe worship of the Destructive Aspect of the Mother.

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WORSHIP OF LAKSHMI

The Cultivation Of Virtues

Onceyouhaveaccomplishedyourtaskonovercomingthenegativeside,thatofbreaking downtheimpureVasanas,propensitiesandoldhabits,thenextstepistobuildupasublimespiritual personality,toacquirepositivequalitiesinplaceoftheeliminatedAsuricqualities.Thedivine qualities—DaiviSampat—thatLordKrishnaenumeratesintheBhagavad-Gitahavetobe acquired.TheSadhakamustcultivateanddevelopalltheauspiciousqualities.Hehastopileup immensespiritualwealthtoenablehimtopaythepricefortheraregemofdivinewisdom(Jnana Ratna).Ifthisdevelopmentoftheoppositequalities(PratipakshaBhavana)isnotundertakenin rightearnest,theoldAsuricnaturewillraiseitsheadagainandagain.Hence,thisstageisas importantinanaspirant’scareerasthepreviousone.Theessentialdifferenceisthatwhilethe formerisaruthless,determinedannihilationofthefilthy,egoistic,lowerself,thelatterisan orderly,steady,calmandsereneefforttodeveloppurity.Thispleasantersideoftheaspirant’s SadhanaisdepictedbytheworshipofMotherLakshmi.ShebestowsonHerdevoteesthe inexhaustiblewealthorDaiviSampat.LakshmiistheSampat-DayiniaspectofBrahman.Sheis PurityItself.Thus,worshipofGoddessLakshmiisperformedduringthesecondsetofthreedays.

WORSHIP OF SARASVATI

The Dawn Of Supreme Wisdom

OncetheaspirantsucceedsinroutingouttheevilpropensitiesandindevelopingSattvic, pure,divinequalities,hebecomesanAdhikari.HeisreadynowtoreceivetheLightofSupreme Wisdom.HeisfittoobtainDivineKnowledge.AtthisstagecomesthedevoutworshipofSri Sarasvati,whoisDivineKnowledgepersonified,theembodimentofBrahmaJnana.Thesoundof HercelestialVinaawakensthenotesofthesublimeMahavakyasandthePranava.Shebestowsthe knowledgeoftheSupremeNadaandthengivesfullAtma-JnanaasrepresentedbyHerpure dazzlingsnow-whiteapparel.TopropitiateSriSarasvati,thegiverofJnana,istherefore,thethird stage.

Thetenthday—VijayaDasami—marksthetriumphantovationoftheJivaathaving attainedJivanmuktithroughthedescentofKnowledgebythegraceofGoddessSarasvati.TheJiva restsinitsownsupremeSelfofSat-Chit-Ananda(Existence-Knowledge-BlissAbsolute).Thisday celebratesthevictory,theachievementoftheGoal.Thebannerofvictoryfliesaloft.Lo!IamHe!I am He! Chidananda Rupah Sivoham, Sivoham; Chidananda Rupah Sivoham, Sivoham.

AN ARRANGEMENT THAT ENSURES SPIRITUAL SUCCESS

Thisarrangementhasalsoaspecialsignificanceintheaspirant’sspiritualevolution.It marksthestagesofevolutionwhichareindispensableforeverySadhaka,throughwhicheveryone shouldpass.Onenaturallyleadstotheother,andtoshort-circuitthiswouldinevitablyresultina miserablefailure.Nowadays,manyignorantSadhakasaimstraightattheappropriationof KnowledgewithoutthepreliminariesofpurificationandacquisitionofDaiviSampat,and

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complainthattheyarenotprogressinginthepath.Howcanthey?Knowledgewillnotdescendtill theimpuritiesarewashedoutandpurityisdeveloped.TheSattvicplantcangrowonnoimpuresoil.

Followthisarrangementandyoureffortswillbeattendedwithsuresuccess.Thisisyour path.Nootherpathisknownforsalvation.Destroyallevilqualitiesanddeveloptheiropposite virtues.Bythisprocessyouwouldsoonbringyourselfuptothatperfectionwhichwouldculminate intheidentitywithBrahman,whichisyourGoal.Thenallknowledgewillbeyours,youwillbe omniscientandomnipotent,andyouwillfeelyouromnipresence.Youwillseeyourselfinall.You willbeaJivanmukta.Youshallachieveeternalvictoryoverthewheelofbirthanddeath,overthe demonofSamsara.Nomoreofpain,nomoreofmisery,nomoreofbirth,nomoreofdeathforyou. Victory, victory be yours!

GloryuntotheDivineMother!LetHertakeyou,stepbystep,tothetopofthespiritual ladder and unite you with the Lord!!

CHAPTER 7 HINDU WORSHIP WORSHIP OR UPASANA

Worshipistheexpressionofdevotion,reverenceandlovetotheLord,ofkeenyearningto beunitedwithHimandofspiritualthirstingtoholdconsciouscommunionwithHim.Thedevotee praystotheLordforgrantinghimintensedevotionandremovingtheveilofignorance.Hepinesfor Hisbenigngrace.HeconstantlyremembersHisName.HerepeatsHisMantra.HesingsHispraise. HedoesKirtana.HehearsandrecitesHisLilas.HelivesinHisDhamainthecompanyofHis devotees.HemeditatesonHisform,Hisnature,HisattributesandHisLilas.Hevisualisestheform of the Lord with closed eyes and enjoys supreme peace and bliss.

WorshipistheeffortonthepartoftheUpasaka,i.e.,hewhodoesUpasanaorworship,to reachtheproximityorpresenceofGodortheSupremeSelf. Upasana literallymeans sittingnear God.Upasanaisapproachingthechosenidealorobjectofworshipbymeditatingonitin accordancewiththeteachingsoftheSastrasandtheGuruanddwellingsteadilyinthecurrentof thatonethought,likeathreadofoilpouredfromonevesseltoanother(Tailadharavat).Itconsistsof allthoseobservancesandpractices,physicalandmental,bywhichtheaspirantorJijnasumakesa steadyprogressintherealmofspiritualityandeventuallyrealisesinhimself—inhisown heart—the presence of Godhead.

BENEFITS OF WORSHIP

WorshipoftheLordpurifiestheheart,generatesharmoniousvibrations,steadiesthemind, purifiesandennoblestheemotions,harmonisesthefivesheaths,andeventuallyleadsto communion, fellowship or God-realisation.

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UpasanahelpsthedevoteetositneartheLordortocommunewithHim.Itfillsthemind withSuddhaBhavaandPremaorpurelovefortheLord.Itgraduallytransmutesmanintoadivine being.

Upasanachangesthementalsubstance,destroysRajasandTamasandfillsthemindwith Sattvaorpurity.UpasanadestroysVasanas,Trishnas,egoism,lust,hatred,anger,etc.Upasana turnsthemindinwardandinducesAntarmukhaVritti.Iteventuallybringsthedevoteefacetoface withtheLord,freesthedevoteefromthewheelofbirthsanddeaths,andconfersonhim immortality and freedom.

Themindbecomesthatonwhichitmeditatesinaccordancewiththeanalogyofthewasp andthecaterpillar(Bhramara-KitakaNyaya).Justasyouthink,soyoubecome.Thisisthe immutablepsychologicallaw.Thereisamysteriousorinscrutablepower(AchintyaSakti)in Upasana which makes the meditator and the meditated identical.

YouwillfindintheBhagavad-Gita:“ButbydevotiontoMealone,Imaythusbeperceived, O Arjuna; and known and seen in essence and entered, O Parantapa” (Ch. XI, 54).

PatanjaliMaharshiemphasisesinvariousplacesinhisRajaYogaSutras,ontheimportance ofUpasana.ForevenaRajaYogi,Upasanaisnecessary.HehashisownIshtaDevataorguiding Deity—YogesvaraKrishnaorLordSiva.Self-surrendertoGodisanAnga(limb)ofRajaYogaand Kriya Yoga. Patanjali says: “One can enter into Samadhi through Upasana.”

Ofallthosethingswhichareconducivetospiritualadvancement,Adhyatmicupliftandthe acquisitionofDharma,Upasanaisonewhichisnotonlyindispensablyrequisite,buteminently beneficial to all classes and grades of people. It is easy too.

Eating,drinking,sleeping,fear,copulation,etc.,arecommoninbrutesandhumanbeings, butthatwhichmakesonearealmanoraGod-manisthereligiousconsciousness.Hewholeadsa mereoutwardsensuallifewithoutdoinganyUpasanaisananimalonly,thoughhewearsoutwardly the form of a human being.

SAGUNA-UPASANA AND NIRGUNA-UPASANA

Upasanaisoftwokinds,viz.,Pratika-UpasanaandAhamgraha-Upasana. Pratika means a symbol.Pratika-UpasanaisSaguna-Upasana.Ahamgraha-UpasanaisNirguna-Upasanaor meditationontheformlessandattributelessAksharaortranscendentalBrahman.Meditationon idols,Saligrama,picturesofLordRama,LordKrishna,LordSiva,GayatriDevi,etc.,is Pratika-Upasana.Theblueexpansivesky,all-pervadingether,all-pervadinglightofthesun,etc., arealso Pratikas forabstractmeditation.Saguna-Upasanaisconcretemeditation. Nirguna-Upasana is abstract meditation.

HearingoftheLilasoftheLord,KirtanaorsingingHisNames,constantremembranceof theLord(Smarana),serviceofHisfeet,offeringflowers,prostration,prayer,chantingofMantra, self-surrender,serviceofBhagavatas,serviceofhumanityandcountrywithNarayana-Bhava,etc., constitute Saguna-Upasana.

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ChantingofOmwithAtma-Bhava,serviceofhumanityandcountrywithAtma-Bhava, mentalJapaofOmwithAtmaorBrahmaBhava,meditationonSohamorSivohamoronthe Mahavakyassuchas AhamBrahmaAsmi or TatTvamAsi aftersublatingtheillusoryvehicles through ‘Neti, Neti’ doctrine, constitute Ahamgraha-Upasana or Nirguna-Upasana.

Saguna-UpasanaisBhaktiYogaortheYogaofDevotion.Nirguna-UpasanaisJnanaYoga ortheYogaofKnowledge.WorshippersofSaguna(thequalified)BrahmanandofNirguna(the unqualified)Brahmanreachthesamegoal.But,thelatterpathisveryhard,becausetheaspiranthas togiveupattachmenttothebody(Dehabhimana)fromtheverybeginningofhisspiritualpractice. TheAksharaortheImperishableisveryhardtoreachforthosewhoareattachedtotheirbodies. Further,itisextremelydifficulttofixthemindontheformlessandattributelessBrahman. ContemplationontheAksharaorNirgunaBrahmandemandsaverysharp,one-pointedandsubtle intellect.

THE BHAVAS IN BHAKTI YOGA

TheYogaofBhaktiorDevotionismucheasierthanJnanaYogaorphilosophical meditations.InBhaktiYoga,thedevoteeestablishesanearanddearrelationshipwiththeLord.He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.

SantaBhava,DasyaBhava,SakhyaBhava,VatsalyaBhava,KantaBhavaandMadhurya BhavaarethesixkindsofattributesofdevoteesorBhavastowardsGod.TheBhavasdifferintype andintensityoffeeling.ThedifferentBhavasarearrangedinorderoftheirintensity.Dhruvaand Prahladahadthefeelingofachildtoitsparents.ThisisSantaBhava.InDasyaBhava,thedevotee behaveslikeaservant.HisLordishismaster.HanumanisanidealservantofGod.InSakhya Bhava,thereisasenseofequality.ArjunaandKuchelahadthisBhava.InVatsalyaBhava,the devoteelooksupontheLordashisownchild.YasodahadthisBhavaforSriKrishna.Kausalyahad thisBhavaforSriRama.KantaBhavaistheloveofthewifetowardsthehusband.SitaandRukmini hadthisBhava.TheculminationisreachedinMadhuryaBhava.TheloverandtheBelovedbecome one through the intensity of love. Radha and Mira had this type of love.

ThelastBhavaisthehighestculminationofBhakti.ItismergingorabsorptionintheLord. ThedevoteeadorestheLord.HeconstantlyremembersHim.HesingsHisName(Kirtana).He speaksofHisglories.HerepeatsHisName.HechantsHisMantra.Hepraysandprostrates.He hearsHisLilas.Hedoestotal,ungrudging,unconditionalsurrender,obtainsHisgrace,holds communion with Him and gets absorbed in Him eventually.

InMadhuryaBhava,thereistheclosestrelationshipbetweenthedevoteeandtheLord. ThereisnosensualityinKantaandMadhuryaBhavas.Thereisnotingeofcarnalityinthem. PassionatepeoplecannotunderstandthesetwoBhavasastheirmindsaresaturatedwithpassion andlowersexualappetite.SufisticsaintsalsohavetheBhavaofloverandtheBeloved,Madhurya Bhava.TheGitaGovindawrittenbyJayaDevaisfullofMadhuryaRasa.Thelanguageoflove whichthemysticusescannotbecomprehendedbyworldlypersons.OnlyGopis,Radha,Mira, Tukaram,Narada,HafizandsimilarothergreatdevoteesoftheLordcanunderstandthislanguage.

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PUJA AND ISHTA-DEVATA

Puja isthecommontermfor ritualworship,ofwhichtherearenumeroussynonymssuchas Archana,Vandana,Bhajana,etc.,thoughsomeofthesestresscertainaspectsofit.Theobjectof worshipistheIshtaDevataorguidingDeityortheparticularformoftheDeitywhomthedevotee worships—NarayanaorVishnuassuch,orHisformsasRamaandKrishnainthecaseof Vaishnavas, Siva in His eight forms in the case of Saivas and Devi in the case of Saktas.

ThedevoteeselectssometimeshisKuladevaorKuladevi,familyDevaorDevi,forhis worship.Sometimes,theDevataischosenforhimbyhisGuruorspiritualpreceptor.Sometimes, he himself chooses that Devata which most appeals to him. This form is his Ishta Devata.

AnobjectisusedintheouterPujasuchasanimage(Pratima),apicture,oranemblemsuch as Saligrama in the case of Vishnu worship or Linga in the case of worship of Siva.

Whilstallthingsmaybetheobjectsofworship,choiceisnaturallymadeofthoseobjects which,byreasonoftheireffectonthemind,aremorefittedforit.Animageoroneoftheuseful emblems,islikelytoraiseinthemindoftheworshipperthethoughtofaDevata.Saligramastone induceseasilyconcentrationofmind.Everybodyhasgotpredilectionforasymbol,emblemor image.IdolorMurti(Vigraha),sun,fire,water,Ganga,SaligramaandLingaareallsymbolsor PratikasofGodwhichhelptheaspirantstoattainone-pointednessofmindandpurityofheart. Theseareallpersonalinclinationsintheworshipperduetohisbeliefintheirspecialefficacyfor him.Psychologically,allthismeansthataparticularmindfindsthatitworksbestinthedirection desired by means of particular instruments or emblems or images.

Thevastbulkofhumanityareeitherofimpureorofweakmind.Therefore,theobjectof worshipmustbepureforthesepeople.Theobjectsthatarecapableofexcitinglustanddislikemust beavoided.But,ahigher,advancedSadhakawhohasapuremindandwhoseesthedivinepresence everywhere and in everything, can worship any kind of object.

InPuja,animageorpicturerepresentingsomedivineformisusedastheobjectofworship. Theimageisadored.Allimage,aSilaorVigrahaorMurti,representstheparticularLordwhois invokedinit.ALingarepresentsSiva.Itrepresentsthesecondless,formlessBrahman.TheSruti says: “EkamevadvitiyamBrahma—TheBrahmanisonealone,withoutasecond.”Thereisno dualityhere.ALingaisshiningandattractivetotheeyes.Ithelpsconcentration.Ravanapropitiated Siva and obtained boons by worshipping the Linga.

ASaligramaisanidolofVishnu.SaligramaisthesymbolofVishnu.Thereareimagesof SriRama,SriKrishna,Karttikeya,Ganesa,Hanuman,Dattatreya,Sita,Lakshmi,Parvati,Durga, Kali, Sarasvati, etc., according to the taste of the particular devotee.

TheimagesofVishnuandofHisAvataras,andtheimagesofSaktiandSiva,arethepopular idolsthatareworshippedbothintemplesandinthehouses.TheidolsinthetemplesofTirupati, Pandarpur,Palani,Katirgama,etc.,arepowerfulDeities.TheyarePratyakshaDevatas.Theygrant boonstothedevotees,curetheirailmentsandgiveDarsana.WonderfulLilasareassociatedwith

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theseDeities.ThereisnopolytheisminHinduism.Siva,Vishnu,BrahmaandSaktiare different aspects of one Lord.

GodrevealsHimselftoHisdevoteesinavarietyofways.Heassumestheveryformwhich thedevoteehaschosenforhisworship.IfyouworshipHimasLordHariwithfourhands,Hewill cometoyouasHari.IfyouadoreHimasSiva,HewillgiveyouDarsanaasSiva.Ifyouworship HimasMotherDurgaorKali,HewillcometoyouasDurgaorKali.IfyouworshipHimasLord Rama,LordKrishnaorLordDattatreya,HewillcometoyouasRama,KrishnaorDattatreya.If you worship Him as Christ or Allah, He will come to you as Christ or Allah.

YoumayworshipLordSivaorLordHari,LordGanesaorLordSubrahmanyaorLord Dattatreya,oranyoneoftheAvataras,LordRamaorLordKrishna,SarasvatiorLakshmi,Gayatri orKali,DurgaorChandi.AllareaspectsofoneIsvaraorLord.Underwhatevernameandform,itis Isvarawhoisadored.WorshipgoestotheIndweller,theLordintheform.Itisignorancetothink thatoneformissuperiortoanother.Allformsareoneandthesame.Siva,Vishnu,Gayatri,Rama, Krishna,DeviandBrahmanareone.AllareadoringthesameIsvara.Thedifferencesareonly differencesofnamesduetodifferencesintheworshippers,butnotintheobjectofadoration.Itis onlyoutofignorancethatdifferentreligionistsanddifferentsectsfightandquarrelamongst themselves.

THE PHILOSOPHY AND SIGNIFICANCE OF IDOL-WORSHIP

THE IDOL—A PROP FOR THE SPIRITUAL NEOPHYTE

Idolisasupportfortheneophyte.Itisapropofhisspiritualchildhood.Aformorimageis necessaryforworshipinthebeginning.ItisanexternalsymbolofGodforworship.Itisareminder ofGod.Thematerialimagecallsupthementalidea.Steadinessofmindisobtainedby image-worship.Theworshipperwillhavetoassociatetheideasofinfinity,omnipotence, omniscience,purity,perfection,freedom,holiness,truthandomnipresence.Itisnotpossibleforall tofixthemindontheAbsoluteortheInfinite.Aconcreteformisnecessaryforthevastmajorityfor practisingconcentration.TobeholdGodeverywhereandtopractisethepresenceofGodisnot possible for the ordinary man. Idol-worship is the easiest form of worship for the modern man.

Asymbolisabsolutelyindispensableforfixingthemind.Themindwantsaproptolean upon.ItcannothaveaconceptionoftheAbsoluteintheinitialstages.Withoutthehelpofsome externalaid,intheinitialstages,themindcannotbecentralised.Inthebeginning,concentrationor meditation is not possible without a symbol.

EVERYONE AN IDOL-WORSHIPPER

ThereisnoreferencetoworshipofidolsintheVedas.ThePuranasandtheAgamasgive descriptionsofidol-worshipbothinthehousesandinthetemples.Idol-worshipisnotpeculiarto Hinduism.ChristiansworshiptheCross.TheyhavetheimageoftheCrossintheirmind.The MohammedanskeeptheimageoftheKabastonewhentheykneelanddoprayers.Thepeopleofthe wholeworld,saveafewYogisandVedantins,areallworshippersofidols.Theykeepsomeimage or the other in the mind.

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Thementalimagealsoisaformofidol.Thedifferenceisnotoneofkind,butonlyoneof degree.Allworshippers,howeverintellectualtheymaybe,generateaforminthemindandmake the mind dwell on that image.

Everyoneisanidol-worshipper.Pictures,drawings,etc.,areonlyformsofPratimaorthe idol.AgrossmindneedsaconcretesymbolasaproporAlambanaandasubtlemindrequiresan abstractsymbol.EvenaVedantinhasthesymbolOMforfixingthewanderingmind.Itisnotonly thepicturesorimagesinstoneandinwood,thatareidolsbutdialecticsandleadersalsobecome idols. So, why condemn idolatry?

A MEDIUM FOR ESTABLISHING COMMUNION WITH GOD

Idolsarenottheidlefanciesofsculptors,butshiningchannelsthroughwhichtheheartof thedevoteeisattractedtoandflowstowardsGod.Thoughtheimageisworshipped,thedevotee feelsthepresenceoftheLordinitandpoursouthisdevotionuntoit.Itistheappallingignoranceof themodernsensualmanthatcloudshisvisionandpreventshimfromseeingDivinityinlovelyand enchantingidolsofHisform.Theveryscientificadvancesofthiscenturyoughttoconvinceyouof thegloryofidol-worship.Howarethesongstersandoratorsconfinedtoasmallbox-likethingtobe calledaradio?Itisamerepieceofamechanicallifelessstructurewhichbreaksintoathousand piecesifyouthrowitawayviolently;andyet,ifyouknowhowtohandleit,youcanhearthroughit, themusicthatisbeingplayedseveralthousandsofmilesawayandthediscoursethatisbeing deliveredintheremotestpartoftheglobe.Evenasyoucancatchthesound-wavesofpeopleall overtheworldthroughtheradioreceivingset,itispossibletocommunewiththeall-pervading Lordthroughthemediumofanidol.Thedivinityoftheall-pervadingGodisvibrantineveryatom ofcreation.ThereisnotaspeckofspacewhereHeisnot.WhydoyouthensaythatHeisnotinthe idols?

Thereareotherswhowouldgliblysay:“Oh,Godisall-pervadingformlessBeing.Howcan Hebeconfinedtothisidol?”ArethesepeopleeverconsciousofHisomnipresence?Dotheyalways seeHimandHimaloneineverything?No.Itistheiregothatpreventsthemfrombowingtothe idols of God and, with that motive, put this lame excuse forward!

Emptyvesselsonlymakemuchsound.Apracticalmanwhodoesmeditationandworship, whoisfullofknowledgeandrealdevotion,keepsalwayssilence.Heinfluencesandteachesothers throughsilence.HeonlyknowswhetheraMurtiisnecessaryinthebeginningforconcentrationor not.

Howeverintellectualonemaybe,hecannotconcentratewithoutthehelpofsomesymbolin thebeginning.Anintellectualandlearnedperson,onaccountofhisprideandvanityonlysays:“I donotlikeaMurti.Idonotwishtoconcentrateonaform.”Hecannotconcentrateontheformless one.Hethinksthatpeoplewilllaughathimwhentheycometoknowthatheismeditatingona form.Heneverdoesanymeditationontheformlessone.Hesimplytalksandarguesandposes.He wasteshislifeinunnecessarydiscussionsonly.Anounceofpracticeisbetterthantonsoftheories. Intellectisahindranceinthevastmajorityofintellectualpersons.Theysaythattheexistenceof Brahmanisaguess-work,SamadhiisabluffofthemindandSelf-realisationisanimaginationof theVedantins.Deludedsouls!Theyaresteepedinignorance.Theyarecarriedawaybytheir

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secularknowledgewhichismerehuskwhencomparedtotheKnowledgeoftheSelf.Thereisno hopeofsalvationforsuchpeople.First,theirwrongSamskarasshouldbeflushedbygood SamskarasthroughSatsanga.Thenonlytheywillrealisetheirmistakes.MaytheLordbestowon them clear understanding and thirsting for real knowledge!

A SYMBOL OF GOD

Pratima,theidol,isasubstituteorsymbol.Theimageinatemple,thoughitismadeof stone,woodormetal,ispreciousforadevoteeasitbearsthemarkofhisLord,asitstandsfor somethingwhichheholdsholyandeternal.Aflagisonlyasmallpieceofpaintedcloth,butit standsforasoldierforsomethingthatheholdsverydear.Heispreparedtogiveuphislifein defendinghisflag.Similarly,theimageisverydeartoadevotee.Itspeakstohiminitsown languageofdevotion.Justastheflagarousesmartialvalourinthesoldier,soalsotheimagearouses devotioninthedevotee.TheLordissuperimposedontheimageandtheimagegeneratesdivine thoughts in the worshipper.

Apieceofordinarywhitepaperorcolouredpaperhasnovalue.Youthrowitaway.But,if thereisthestampoftheGovernmentonthepaper(currencynote),youkeepitsafeinyour money-purseortrunk.Evenso,anordinarypieceofstonehasnovalueforyou.Youthrowitaway. But,ifyoubeholdthestoneMurtiofLordKrishnaatPandarpuroranyotherMurtiinshrines,you bowyourheadwithfoldedhands,becausethereisthestampoftheLordonthestone.Thedevotee superimposes on the stone Murti his own Beloved Lord and all His attributes.

Whenyouworshipanimage,youdonotsay:“ThisimagehascomefromJaipur.Itwas broughtbyPrabhuSingh.Itsweightis50lbs.Itismadeofwhitemarble.IthascostmeRs.500/-.”

YousuperimposealltheattributesoftheLordontheimageandpray:“OAntaryamin(InnerRuler)! Youareall-pervading.Youareomnipotent,omniscient,all-merciful.Youarethesourcefor everything.Youareself-existent.YouareSat-Chit-Ananda.Youareeternal,unchanging.Youare theLifeofmylife,Soulofmysoul!Givemelightandknowledge!LetmedwellinTheeforever.” Whenyourdevotionandmeditationbecomeintenseanddeep,youdonotseethestoneimage.You behold the Lord only who is Chaitanya. Image-worship is very necessary for beginners.

AN INTEGRAL PART OF VIRAT

Forabeginner,Pratimaisanabsolutenecessity.Byworshippinganidol,Isvaraispleased. ThePratimaismadeupoffiveelements.FiveelementsconstitutethebodyoftheLord.Theidol remains an idol, but the worship goes to the Lord.

Ifyoushakehandswithaman,heishighlypleased.Youhavetouchedonlyasmallpartof hisbodyandyetheishappy.Hesmilesandwelcomesyou.Evenso,theLordishighlypleased whenasmallportionofHisVirat(cosmic)bodyisworshipped.Anidolisapartofthebodyofthe Lord.ThewholeworldisHisbody,Viratform.ThedevotiongoestotheLord.Theworshipper superimposesontheimagetheLordandallHisattributes.HedoesShodasopacharafortheidol,the sixteenkindsofpayingrespectsorservicetotheLord.ThepresenceoftheDeityisinvoked (Avahana).Thenaseat(Asana)isoffered.Thenthefeetarewashed(Padya).Thenofferingofwater isgiven(Arghya).Arghyaisofferinghospitality.Thencomesbathing(Snana).Thentheimageis

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dressed(Vastra).Thencomestheinvestiturewiththesacredthread(Yajnopavita).Thensandal paste(Chandana)isoffered.Thencomesofferingofflowers(Pushpa).Theyarethesymbolsofthe heart-flowersofdevotion,loveandreverence.Thenincenseisburnt(Dhupa).Thenalampislitand wavedbeforetheDeity(Dipa).Thenfoodisoffered(Naivedya).Thenbetelisoffered(Tambula). Thencamphorisburnt(Nirajana).ThenSvarnapushpa(giftofgold)isoffered.Intheend,theDeity isbiddenfarewellto(Visarjana).Intheseexternalformsofworship,theinnerlovefinds expression.Thewanderingmindisfixednowinthisformofworship.Theaspirantgraduallyfeels the nearness of the Lord. He attains purity of heart and slowly annihilates his egoism.

Totheworshipperwhobelievesthesymbol,anykindofimageisthebodyoftheLordunder theformofstone,clay,brass,picture,Saligrama,etc.Suchworshipcanneverbeidolatry.All matterisamanifestationofGod.Godispresentineverythingwhichexists.Everythingisanobject ofworship,forallisamanifestationofGodwhoisthereinworshipped.Theveryactofworship impliesthattheobjectofworshipissuperiorandconscious.Thiswayoflookingatthingsmustbe attained by the devotee. The untutored mind must be trained to view things in the above manner.

IDOL-WORSHIP DEVELOPS DEVOTION

Idol-worshipmakesconcentrationofmansimplerandeasier.Youcanbringbeforeyour mind’seyethegreatLilastheLordhasplayedinHisparticularAvatarainwhichyouviewHim. This is one of the easiest modes of Self-realisation.

Justasthepictureofafamouswarriorevokesheroisminyourheart,soalsoalookatthe pictureofGodwillelevateyourmindtodivineheights.Justasthechilddevelopsthematernal Bhava(mother-feeling)ofthefuturecaressing,nursing,protectingmotherbyplayingwithits imaginarytoy-childmadeupofragsandsucklingthechildinanimaginarymanner,soalsothe devotee develops the feeling of devotion by worshipping the Pratima and concentrating on it.

REGULAR WORSHIP UNVEILS THE DIVINITY IN THE IDOL

Regularworship(Puja)andothermodesofdemonstratingourinnerfeelingofrecognition ofDivinityintheidolunveiltheDivinitylatentinit.Thisistrulyawonderandamiracle.The picturecomestolife.Theidolspeaks.Itwillansweryourquestionsandsolveyourproblems.The GodinyouhasthepowertoawakenthelatentDivinityintheidol.Itislikeapowerfullensthat focusesthesun’sraysontoabundleofcotton.Thelensisnotfireandthecottonisnotfireeithernor canthesun’srays,bythemselves,burnthecotton.Whenthethreearebroughttogetherina particularmanner,fireisgeneratedandthecottonisburnt.Similaristhecasewiththeidol,the Sadhakaandtheall-pervadingDivinity.Pujamakestheidolshinewiththedivineresplendence. Godisthenenshrinedintheidol.Fromhere,Hewillprotectyouinaspecialmanner.Theidolwill performmiracles.Theplacewhereitisinstalledisatoncetransformedintoatemple,nay,a VaikunthaorKailasainreality.Thosewholiveinsuchaplacearefreedfrommiseries,from diseases,fromfailuresandfromSamsaraitself.TheawakenedDivinityintheidolactsasa guardian angel blessing all, conferring the highest good on those who bow to it.

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THE

IMAGE, A MASS OF CHAITANYA

TheidolisonlyasymboloftheDivine.Adevoteedoesnotbeholdthereinablockofstone oramassofmetal.ItisanemblemofGodforhim.HevisualisestheIndwellingPresenceinthe Murtiorimage.AlltheSaivaNayanars,saintsofSouthIndia,attainedGod-realisationthrough worshipoftheLinga,theimageofLordSiva.Foradevotee,theimageisamassofChaitanyaor consciousness.Hedrawsinspirationfromtheimage.Theimageguideshim.Ittalkstohim.It assumeshumanformtohelphiminavarietyofways.TheimageofLordSivainthetempleat MaduraiinSouthIndiahelpedthefuel-cutterandtheoldwoman.Theimageinthetempleat TirupatiassumedhumanformandgavewitnessinthecourttohelpHisdevotees.Therearemarvels and mysteries. Only the devotees understand these.

WHEN IDOLS BECAME ALIVE

ForaBhaktaorasage,thereisnosuchthingas Jada orinsentientmatter.Everythingis VasudevaorChaitanya—VasudevahSarvamIti.ThedevoteebeholdsactuallytheLordintheidol. NarsiMehtawasputtothetestbyaking.Thekingsaid:“ONarsi,ifyouareasinceredevoteeof LordKrishna,ifasyousaytheidolisLordKrishnaHimself,letthisidolmove.”Accordingtothe prayerofNarsiMehta,theidolmoved.ThesacredbullNandibeforeSiva’sidoltookthefood offered by Tulsidas. The Murti played with Mira Bai. It was full of life and Chaitanya for her.

WhenAppayyaDikshitarwenttotheTirupatitempleinSouthIndia,theVaishnavas refusedhimadmission.ThenextmorningtheyfoundtheVishnuMurtiinthetemplechangedinto SivaMurti.TheMahantwasmuchastonishedandstartled,askedpardonandprayedtoAppayya Dikshitar to change the Murti again into Vishnu Murti.

KanakaDasawasagreatdevoteeofLordKrishnainUdipi,inthedistrictofSouthKanara, inSouthIndia.Hewasnotallowedtoenterthetempleonaccountofhislowbirth.KanakaDasa wentroundthetempleandsawasmallwindowatthebackofthetemple.Heseatedhimselfinfront ofthewindow.HewassoonlostinsingingsongsinpraiseofLordKrishna.Manypeoplegathered roundhim.Theywereverymuchattractedbythesweetmelodyofhismusicandthedepthofhis devotion.LordKrishnaturnedroundtoenableKanakaDasatogetHisDarsana.Thepriestswere struckwithwonder.Eventoday,pilgrimsareshownthewindowandtheplacewhereKanakaDasa sat and sang.

TheMurtiisthesameastheLord,foritisthevehicleoftheexpressionofthe Mantra-ChaitanyawhichistheDevata.Thesameattitudeshouldthedevoteehaveinregardtothe Murtiinthetemple,whichhewouldevinceiftheLordwouldappearbeforehiminpersonand speak to him in articulate sound.

VEDANTA AND IDOL-WORSHIP

Apseudo-Vedantinfeelshimselfashamedtoboworprostratehimselfbeforeanidolinthe temple.HefeelsthathisAdvaitawillevaporateifheprostrateshimself.Studythelivesofthe reputedTamilsaints,Appar,Sundarar,Sambandhar,etc.TheyhadthehighestAdvaiticrealisation.

TheysawLordSivaeverywhereandyettheyvisitedalltemplesofSiva,prostratedbeforetheidol

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andsanghymnswhichareonrecordnow.Thesixty-threeNayanarsaintspractised Charya and Kriya onlyandattainedGod-realisationthereby.Theysweptthefloorofthetemple,collected flowers,madegarlandsfortheLordandputonlightsinthetemple.Theywereilliterate,but attainedthehighestrealisation.TheywerepracticalYogisandtheirheartsweresaturatedwithpure devotion.TheywereembodimentsofKarmaYoga.AllpractisedtheYogaofSynthesis.Theidolin the temple was all Chaitanya or Consciousness for them. It was not a mere block of stone.

MadhusudanaSwami,whohadAdvaiticrealisation,whobeheldonenessoftheSelfand whohadAdvaiticBhava,wasintenselyattachedtotheformofLordKrishnawithfluteinHis hands.

Tulasidasrealisedtheall-pervadingessence.Hehadcosmicconsciousness.Hecommuned withtheall-pervading,formlessLord.Andyet,hispassionforLordRamawithbowinHishanddid notvanish.WhenhehadbeentoVrindavanaandsawtheMurtiofLordKrishnawithfluteinHis hands,hesaid:“Iwillnotbowmyheadtothisform.”AtonceLordKrishna’sformassumedthe formofLordRama.Thenonlyhebowedhishead.Tukaramalsohadthesamecosmicexperienceas thatofTulasidas.HesingsinhisAbhanga:“IseemyLordall-pervading,justassweetnesspervades thesugar-cane;”andyet,healwaysspeaksofhisLordVitthalaofPandarpurwithHishandsonthe hips.Miraalsorealisedheridentitywiththeall-pervadingKrishna,andyetshewasnottiredof repeating again and again: “My Giridhara Nagar.”

Fromtheabovefacts,wecanclearlyinferthatonecanrealiseGodthroughworshipofMurti oridol;thattheworshipoftheLordinSagunaformisagreataidfortherealisationoftheLordin Hisall-pervading,formlessaspectalso;thattheworshipoftheMurtiisveryessentialforthe purposeofconcentrationandmeditationinthebeginningandthatsuchaworshipisnotinanywaya hindrancetotheattainmentofGod-consciousness.ThosewhovehementlyattackMurtiPujaare gropinginextremedarknessandignorance,andtheyhavenorealknowledgeofPujaandworship. TheyenterintounnecessaryvaindebatesanddiscussionagainstMurtiPujatoshowthattheyare learnedpersons.TheyhavenotdoneanyrealSadhanaatall.Theyarepersonswhohavemadeidle talkingandtalltalktheirhabitandprofession.Theyhaveruinedthemselves.Theyhaveunsettled themindsofcountlesspersonsandruinedthemalso.Thewholeworldworshipssymbolsand Murtisonlyinsomeformortheother.Themindisdisciplinedinthebeginningbyfixingitona concreteobjectorsymbol.Whenitisrenderedsteadyandsubtle,itcanbefixedlateron,onan abstractideasuchas ‘AhamBrahmaAsmi.’ Whenoneadvancesinmeditation,theformmeltsinthe formlessandhebecomesonewiththeformlessessence.Imageworshipisnotcontrarytotheview of Vedanta. It is rather a help.

Thosewhohavenotunderstoodthephilosophyandsignificanceofidol-worshipwillhave, nowatleast,aclearunderstandingofthem.Theireyeswillbeopenednow.Ignorantpersonsonly, whohavenotstudiedSastrasandwhohavenotassociatedwithYogis,sagesandBhaktas,raise unnecessary arguments against idol-worship.

FROM RITUALISTIC BHAKTI TO PARA-BHAKTI

Bhaktiisoftwokinds,viz.,higherBhaktiorPara-Bhakti,andlowerBhaktiorritualistic Bhakti.RitualisticworshipisVaidhiorGauniBhakti.ItisformalBhakti.VaidhiBhaktiisthe

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lowertypeofdevotiondependingonexternalaids.Themindbecomespurerandpurer.Theaspirant graduallydevelopsloveforGodthroughritualisticworship.Hewhodoesritualisticworshiprings bells,adoresaPratika(symbol)orPratima(image),doesPujawithflowersandsandalpaste,burns incense, waves light before the image, offers Naivedya or food for God, etc.

MukhyaBhaktiorParaBhaktiisadvancedtypeofdevotion.ItishigherBhakti.It transcendsallconvention.Adevoteeofthistypeknowsnorule.Hedoesnotperformanyexternal worship.HebeholdshisLordeverywhere,ineveryobject.HisheartissaturatedwithloveforGod. ThewholeworldisVrindavanaforhim.Hisstateisineffable.Heattainstheacmeofbliss.He radiates love, purity and joy wherever he goes and inspires all who come in contact with him.

TheaspirantwhoworshipstheidolinthebeginningbeholdstheLordeverywhereand developsParaBhakti.FromVaidhiBhakti,hepassesontoRagatmikaBhaktiorPremaBhakti.He beholdsthewholeworldastheLord.Theideasofgoodandbad,rightandwrong,etc.,vanish.He seestheLordinarogue,dacoit,cobra,scorpion,ant,dog,tree,logofwood,blockofstone,sun, moon,stars,fire,water,earth,etc.Hisvisionorexperiencebafflesdescription.Glorytosuch exaltedBhaktaswhoareveritableGodsonearth,wholivetoliftothersfromthequagmireof Samsara and save them from the clutches of death!

Hinduismleadstheaspirantsgraduallyfrommaterialimagestomentalimages,fromthe diversemental-imagestotheonePersonalGod,andfromthePersonalGodtotheImpersonal Absolute or the Transcendental Nirguna Brahman.

THE GLORY OF HINDU PHILOSOPHY AND HINDU MODE OF WORSHIP

HowsublimeisHinduphilosophyandHindumodeofworship!Itdoesnotstoporendwith worshipofidolalone.TheSadhakaistaken,stepbystep,tohigherstagesofdevotionandSamadhi orcommunion,throughtheworshipoftheidol.Thoughheworshipstheidol,hehastokeepbefore hismentaleyetheall-pervadingLord.HehastofeelHispresenceinhisheartandinallobjectsalso. Eveninworshippingasmallidol,hehastorepeatthePurusha-SuktaandtothinkoftheVirat Purushawithcountlessheads,countlesseyes,countlesshands,etc.,whoextendsbeyondthe universe,theLordortheAtmanwhodwellsintheheartsofallbeings.Thesamemanwhoburns incense,scentedsticksandcamphorbeforetheidolsays:“Thesundoesnotshinetherenorthe moonnorthestarsnorthelightning.Howthencouldthelittlefireshinethere?AllshineafterHim. Hiseffulgencealoneilluminesthewholeworld.”Thewaysandrulesofworship—Puja Vidhi—andthesecretsofworshipthataredescribedintheHinduscriptures,arescientifically accurateandhighlyrational.Itisonlyignorantpeoplewhohavenotstudiedthescripturesandwho have not associated with the devotees and great souls, who vilify worship of idols or Murtis.

Everyotherreligionlayscertainfixeddogmasandattemptstoforcepeopletofollowthem. Ithasonlyonekindofdrugtotreatseveraldiseases.Itgivesonlyonekindoffoodforallandforall conditions.Itplacesbeforethefollowersonlyonecoat.ItmustfitAlbert,Atkinson,Ahluwalia, AntonyandAbdulRehman.TheHindusknowthattheimages,crossesandcrescentsaresimplyso manysymbolstofixthemindinthebeginningfordevelopingconcentration,somanyconcretepegs tohangtheirspiritualideasandconvictionson.Thesymbolisnotnecessaryforeveryone.Itisnot

WORSHIP

HINDU

compulsoryinHinduism.ItisnotneededforanadvancedYogiorsage.Symbolisliketheslate whichisusefulforaboyofthefirststandard.Thosewhoarenotinneedofithavenorighttosay that it is wrong. If they say that it is wrong, they only betray their ignorance.

CONCLUSION

Thereisnothingwronginworshippinganidolinthebeginning.Youmustsuperimpose GodandHisattributesontheidol.YoumustthinkoftheAntar-Atmanhiddenintheidol.The aspirantgraduallybeginstofeelthattheLordheworshipsisintheidol,intheheartsofallcreatures and in all the names and forms of this universe. He begins to feel His presence everywhere.

Idol-worshipisonlythebeginningofreligion.Certainlyitisnotitsend.ThesameHindu scriptures,whichprescribeidol-worshipforbeginners,speakofmeditationontheInfiniteorthe Absoluteandcontemplationofthesignificanceof TatTvamAsi Mahavakya,foradvanced aspirants.

Therearedifferentstagesofworship.Thefirstistheworshipofidols.Thenextisrecitation ofMantrasandofferingofprayers.Mentalworshipissuperiortoworshipwithflowers.Meditation on the Absolute or the attributeless Nirguna Brahman is the best of all.

ThesupremestateisSelf-realisationorBrahma-sakshatkara.Thesecondinrankis meditation.TheYogipractisesSadhanaorunceasingmeditationontheSupremeSelf.Thethirdis theworshipofsymbols.Thefourthistheperformanceofritualsandpilgrimagestoholyplaces.The SastrasandGurusarelikekindmothers.Theytakeholdofthehandsoftheaspirants,takethemstep bystep,stagebystage,tilltheyareestablishedinNirvikalpaSamadhiorsuperconsciousstate.They prescribegrossformsofSadhanaorspiritualpracticesfortheneophytesorbeginnerswithgross mindandgivelessonsonabstractmeditationfortheadvancedaspirantswhoareendowedwith pure, subtle and sharp intellect.

Eachmarksastageofprogress.Thehumansoulmakesdifferentkindsofattemptstograsp andrealisetheInfiniteortheAbsoluteaccordingtohisstrengthordegreeofevolution.Hesoars higherandhigher,gathersmoreandmorestrength,andeventuallymergeshimselfintheSupreme and attains oneness or identity.

GlorytotheHinduRishisandtheHinduscriptureswhotaketheaspirantsfromthelowerto thehigherformofworship,stagebystage,stepbystep,andultimatelyhelpthemtorestinthe attributeless,all-pervading,formless,timeless,spacelessBrahmanortheinfiniteand unconditioned Brahman of the Upanishads.

BelovedchildrenoftheLord!Shedyourignorantdisbeliefthismoment.Enshrinesupreme, unshakable,livingfaithinyourheartthisverymoment.Recalltoyourmindthegloriousexamples ofSriMira,SriRamakrishnaParamahamsaandtheSouthIndianAlvarsandNayanars.They believedandtheyreapedtherichspiritualharvests.Youtoocanenjoygreatpeace,happinessand prosperity here, and attain Him here and now, if you have this faith in idol-worship.

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Thoughyoumayperformexternalworshipatregularintervals,lettheinternalworshipof theLordinyourheartbeconstantandunbroken.Hereworshipattainscompleteness.Lifeisdivine worship.Mayyourealisethesignificanceoftheuniversalworshipofthe Virat indailylife,and performing it, attain the summum bonum of life. May the Lord bless you all.

CHAPTER 8 HINDU YOGA

THE FOUR PATHS

ThefourmainspiritualpathsforGod-realisationareKarmaYoga,BhaktiYoga,RajaYoga andJnanaYoga.KarmaYogaissuitableforamanofactivetemperament,BhaktiYogaforamanof devotionaltemperament,RajaYogaforamanofmystictemperament,andJnanaYogaforamanof rational and philosophical temperament, or a man of enquiry.

MantraYoga,LayaYogaorKundaliniYoga,LambikaYogaandHathaYoga,areother Yogas. Yoga, really,means unionwithGod.ThepracticeofYogaleadstocommunionwiththe Lord. Whatever may be the starting point, the end reached is the same.

KarmaYogaisthewayofselflessservice.TheselflessworkeriscalledtheKarma-Yogin. BhaktiYogaisthepathofexclusivedevotiontotheLord.Hewhoseeksunionthroughloveor devotioniscalledtheBhakti-Yogin.RajaYogaisthewayofself-restraint.Hewhoseekstohave unionwiththeLordthroughmysticismiscalledtheRaja-Yogin.JnanaYogaisthepathofwisdom. HewhoseekstounitehimselfwiththeSupremeSelfthroughphilosophyandenquiryiscalledthe Jnana-Yogin.

KARMA YOGA

(Duty for Duty’s Sake)

KarmaYogaisthepathofaction.Itisthepathofdisinterestedservice.Itisthewaythat leadstotheattainmentofGodthroughselflesswork.ItistheYogaofrenunciationofthefruitsof actions.

KarmaYogateachesushowtoworkforwork’ssake—unattached—andhowtoutiliseto thebestadvantagethegreaterpartofourenergies. ‘DutyforDuty’sSake’ isthemottoofa Karma-Yogin.WorkisworshipforthepractitionersofKarmaYoga.Everyworkisturnedintoan offeringuntotheLord.TheKarmaYoginisnotboundbytheKarmas,asheconsecratesthefruitsof his actions to the Lord. Yogah Karmasu Kausalam—Yoga is skill in action.

Generally,aworkbringsasitseffectorfruiteitherpleasureorpain.Eachworkaddsalink toourbondageofSamsaraandbringsrepeatedbirths.ThisistheinexorableLawofKarma.But,

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throughthepracticeofKarmaYoga,theeffectsofKarmascanbewipedout.Karmabecomes barren.Thesamework,whendonewiththerightmentalattitude,rightspiritandrightwillthrough Yoga,withoutattachmentandexpectationoffruits,withouttheideaofagencyordoership,witha mindbalancedinsuccessandfailure (SamatvamYogaUchyate), doesnotaddalinktoour bondage.Onthecontrary,itpurifiesourheartandhelpsustoattainsalvationthroughthedescentof divine light or dawn of wisdom.

ArigidmoraldisciplineandcontrolofsensesareindispensableforthepracticeofKarma Yoga.

Brahmacharyais,indeed,essential.Cultivationofvirtuessuchastolerance,adaptability, sympathy,mercy,equalvision,balanceofmind,cosmiclove,patience,perseverance,humility, generosity,nobility,self-restraint,controlofanger,non-violence,truthfulness,moderationin eating, drinking and sleeping, simple living and endurance, is very necessary.

EverymanshoulddohisdutiesinaccordancewithhisownVarnaandAsrama,casteand stationaswellasstageinlife.Thereisnobenefitinabandoningone’sownworkinpreferenceto another’s work.

SomepeoplethinkthatKarmaYogaisaninferiortypeofYoga.Theythinkthatcarrying water,cleansingplates,servingfoodtothepoorandsweepingtheflooraremenialworks.Thisisa sadmistake.TheyhavenotunderstoodthetechniqueandgloryofKarmaYoga.LordKrishna,the Lordofthethreeworlds,actedthepartofcharioteerofArjuna.Healsoactedthepartofacowherd.

BHAKTI YOGA (Love for Love’s Sake)

BhaktiisintenseloveofGod.BhaktiYogaisthepathofdevotion.Itappealstothemajority ofmankind. ‘LoveforLove’sSake’ isthemottoorformulaofaBhakti-Yogin.Godisan embodimentoflove.YouwillhavetoattainHimbylovingHim.Godcanberealisedonlybymeans ofaloveasardentandall-absorbingastheconjugalpassion.LoveforGodmustbegradually cultivated.

HewholovesGodhasneitherwantsnorsorrows.Hedoesnothateanybeingorobject.He never takes delight in sensual objects. He includes everyone in the warm embrace of his love.

Kama (worldlydesires)and Trishna (cravings)areenemiesofdevotion.Solongasthereis any trace of desire in your mind for sensual objects, you cannot have an intense longing for God.

Atma-Nivedanaistotal,ungrudging,absoluteself-surrendertotheLord.Atma-Nivedanais thehighestrungintheladderofNava-vidhaBhakti,orninemodesofdevotion.Atma-Nivedanais PrapattiorSaranagati.ThedevoteebecomesonewiththeLordthroughPrapatti.Heobtainsthe divine grace or Prasada.

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LoveofGodandtherapturousecstasyenjoyedbyfellowshipwithGod,cannotbe adequatelydescribedinwords.Itisasifadumbman,whohadtastedsomepalatablefood,could notspeakaboutit.Itcouldberevealedonlytothechosenfew.Hewhohasonceexperiencedlove willseethatalone,hearthataloneandspeakofthatalone,becauseheconstantlythinksofthat alone.

Bhaktiisoneofthechiefspiritualsciences.Heiswealthyindeed,whohaslovefortheLord. ThereisnosorrowotherthanlackofdevotiontotheLord.Thereisnorightcourseexceptloveof thedevoteefortheLord.TheName,qualitiesandLilasoftheLordarethechiefthingstobe remembered.Thelotus-feetoftheLordarethechiefobjectsofmeditation.Thedevoteedrinksthe nectar of Prema or divine love.

Therearenodistinctionsofcaste,creed,family,colourorraceamongthedevotees.God doesnotlookintothesethings.Helookstothepurityofheartofthedevotees.Anyonecanbecomea devoteeoftheLord.Nanda,anuntouchable;RaiDas,acobbler;Kannappa,ahunter;Sena,a barber;Kabir,aMoslemweaver;andSabari,aBhiliniwerealldevoteesoftheLord,andweregreat saints.Kannappa,anilliteratebarbarianwhopouredwaterfromhismouthontheLingaandwho offeredswine’sflesh,becamethebestamongtheBhaktas.TheVaishnavaAlvarsandtheSaiva Nayanars, of South India, were from different classes of society.

RAJA YOGA

(Discipline of the Mind)

RajaYogaisthepaththatleadstounionwiththeLordthroughself-restraintandcontrolof mind.RajaYogateacheshowtocontrolthesensesandthementalVrittisorthought-wavesthat arisefromthemind,howtodevelopconcentrationandhowtocommunewithGod.Thereis physical discipline in Hatha Yoga, whereas in Raja Yoga, there is discipline of the mind.

THE YOGA OF EIGHT LIMBS

Yama,Niyama,Asana,Pranayama,Pratyahara,Dharana,DhyanaandSamadhiarethe eight limbs of Raja Yoga.

YamaandNiyamaconstitutetheethicaldisciplinewhichpurifiestheheart.Yamaconsists ofAhimsa(non-injury),Satya(truthfulness),Brahmacharya(continence),Asteya(non-stealing) and Aparigraha (non-receiving of gifts conducive to luxury). All virtues are rooted in Ahimsa.

Niyamaisobservance.ItcomprisesSaucha(internalandexternalpurity),Santosha (contentment),Tapas(austerity),Svadhyaya(studyofscripturesandrepetitionofMantra)and Isvara-pranidhana(self-surrendertoGod).HewhoisestablishedinYamaandNiyamawillhave quick progress in the practice of Yoga.

Asana,PranayamaandPratyaharaarepreliminaryaccessoriestoYoga.Asanaissteady pose.Pranayamaisregulationofbreath.Thisproducesserenityandsteadinessofmindandgood

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health.Pratyaharaisabstractionorwithdrawalofthesensesfromtheirobjects.Youmustpractise Pratyahara. Then only you can look within and can have introversion.

Dharanaisconcentrationofthemindonanyobject,orinternalChakra,orIshta-Devataor tutelaryDeity.ThencomesDhyana,meditationoranunceasingflowofideasconnectedwithone object.ThisleadstoSamadhi,wherethemeditatorandthemeditatedbecomeone.AlltheVrittisor wavesofthemindsubside.Themindceasesfunctioning.AlltheSamskaras,impressionsand Vasanas(tendenciesandsubtledesires)areburnt intoto.TheYogiisfreedfrombirthsanddeaths. He attains Kaivalva or final Liberation (Absolute Independence).

CONCENTRATION—THE KEY TO SUCCESS

Howpowerfulisthesearchlight!Whenthesun’sraysareconcentratedthroughalens,they canburncotton.Evenso,whenthedissipatedraysofthemindarecollected,youcanworkwonders. You can know all the secrets of nature through the powerful searchlight of mind.

Ascientistsitsinhislaboratory,concentratesallthepowersofhismindandbringsthem intoonefocusandthrowsthemontheobjectsofhisresearchandinvestigation.Hegetsall knowledgeabouttheelements,etc.Thewholehiddenknowledgeofnatureisrevealeduntohim liketheAmalakafruitinthepalmofhishand.Theastronomerdoesthesamething.Heconcentrates onthestarsandplanetsthroughhistelescopeandattainsknowledgeofthestars.Radio,wireless telegraphy,television,gramophone,telephone,steamengine,etc.,areallthingsinventedthrough deep concentration.

Withoutconcentration,youcannothavesuccessinanywalkoflifeorspiritualpursuit.A cookcanpreparethingsefficientlyifhehasconcentration.Ifthereisnoconcentration,hespoilsthe preparations.Asurgeonintheoperationtheatreneedsperfectconcentration.Thecaptainofa steamermustpossessagreatdealofconcentration.Atailor,aprofessor,abarrister,astudent—all mustpossessconcentration.Thenonlytheycanhavesuccessintheirprofession.Allgreatsouls,all master-minds who have done great work in this world, had perfect concentration.

Inaworldlyman,theraysofthemindarescatteredinvariousdirections.Hismindis jumpinglikeamonkey.Itiseverrestless.Hethinksofmoney,wife,children,property,houses,etc. Hismindiseverengagedinearningmoneyandpossessingobjectsofhisdesires.Hehasnotabitof concentration. He cannot look within and introspect. His mind is full of outgoing tendencies.

TheYogiconcentratesontheChakras,mind,sun,stars,elements,etc.,andattain superhumanknowledge.Heobtainsmasteryovertheelements.Thepowerofconcentrationisthe only key to open the treasure-house of knowledge.

Concentrationcannotcomewithinaweekoramonth.Ittakessometime.Regularityinthe practiceofconcentrationisofparamountimportance.Brahmacharya,acoolandcongenialplace, company of saints and Sattvic diet are auxiliaries in concentration.

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ConcentrationandmeditationleadtoSamadhiorSuperconsciousExperience,whichhas severalstagesofascent,asattendedornotattendedwithdeliberation(Vitarka),analysis(Vichara), joy(Ananda)andself-awareness(Asmita).Kaivalya,orSupremeIndependence,is,thus,attained.

THE OBSTACLE OF SIDDHIS OR SUPERNATURAL POWERS

SiddhisorsupernaturalpowersmanifestthemselveswhentheYogiadvancesinhisYogic practices.TheseSiddhissuchasclairvoyance,clairaudience,etc.,areallobstaclesinhispath.He shouldshunthemruthlesslyandmarchforwarddirecttohisgoal,viz.,AsamprajnataorNirvikalpa Samadhi.Realspiritualityhasnothingtodowiththesepowers,whichareby-productsof concentration.HewhorunsaftertheseSiddhisisabigworldlymanorbighouseholder.Hemay have a downfall, if he is not cautious.

JNANA YOGA

(The Path of Spiritual Insight)

JnanaYogaisthepathofknowledge.MokshaisattainedthroughKnowledgeofBrahman. ReleaseisachievedthroughrealisationoftheidentityoftheindividualsoulwiththeSupremeSoul orBrahman.ThecauseforbondageandsufferingisAvidyaorignorance.ThelittleJivafoolishly imagines,onaccountofignorance,thatheisseparatefromBrahman.Avidyaactsasaveilorscreen andpreventstheJivafromknowinghisreal,divinenature.KnowledgeofBrahmanor Brahma-JnanaremovesthisveilandmakestheJivarestinhisownSat-Chit-AnandaSvarupa (Essential Nature as Existence-Consciousness-Bliss Absolute).

SPIRITUAL INSIGHT AND INTELLECTUAL KNOWLEDGE

TheJnana-YoginrealisesthatBrahmanistheLifeofhislife,theSoulofhissoul.Hefeels andknowsthatGodishisownSelf.HerealisesthatheisonewiththeEternalthroughspiritual insightorintuition,AparokshaAnubhutiordivineperception,butnotthroughmerestudyofbooks ordogmasortheories.Religionisrealisationforhimnow.Itisnotmeretalk.Heplungeshimselfin thedeeprecessesofhisheartthroughconstantandintensemeditation—Nididhyasana—andgets thewonderfulpearlofAtman,awonderfultreasuremuchmorevaluablethanallthewealthofthe world.

Jnanaisnotmereintellectualknowledge.Itisnothearingoracknowledging.Itisnotmere intellectualassent.ItisdirectrealisationofonenessorunitywiththeSupremeBeing.ItisPara Vidya.IntellectualconvictionalonewillnotleadyoutoBrahma-Jnana(Knowledgeofthe Absolute).

ThestudentofJnanaYogafirstequipshimselfwithfourmeans,viz.,discrimination (Viveka),dispassion(Vairagya),thesixfoldvirtues(Shat-Sampat)—viz.,tranquillity(Sama), restraint(Dama),satietyorrenunciation(Uparati),endurance(Titiksha),faith(Sraddha)and concentration(Samadhana)—andstrongyearningforliberation(Mumukshutva).Thenhehearsthe scripturesbysittingatthelotus-feetofaGuru,whoisnotonlylearnedinthesacredscriptures (Srotriya),butisalsoonewhoishimselfwell-establishedinBrahman(Brahma-Nishtha).

HINDU YOGA

Afterwards,thestudentpractisesreflection,whichcompletelydispelsalldoubts.Thenhepractises deepmeditationonBrahmanandattainsBrahma-Sakshatkara.HebecomesaJivanmuktaor liberated sage. He is released even while he is in this body.

TherearesevenstagesofJnanaorKnowledge:viz.;AspirationfortheRight(Subhechha), Philosophicalenquiry(Vicharana),Subtletyofmind(Tanumanasi),AttainmentofLight (Sattvapatti),InnerDetachment(Asamsakti),SpiritualVision(Padarthabhavana)andSupreme Freedom (Turiya).

THE ANALOGY OF THE TWO BIRDS

Therearetwobirdsonthesametree.Oneisperchedatthetopandtheotherbelow.Thebird whichissittingonthetopisperfectlyserene,silentandmajesticatalltimes.Itiseverblissful.The otherbird,whichisperchingonthelowerbranches,eatsthesweetandbitterfruitsbyturns.It dancesinjoysometimes.Itismiserableatothertimes.Itrejoicesnowandweepsaftersometime. Sometimesittastesanextremelybitterfruitandgetsdisgusted.Itlooksupandbeholdstheother wonderfulbirdwithgoldenplumagewhichiseverblissful.Italsowishestobecomelikethebird withgoldenplumage,butsoonforgetseverything.Againitbeginstoeatthesweetandbitterfruits. Iteatsanotherfruitthatisexceedinglybitterandfeelsverymiserable.Itagaintriestobecomelike theupperbird.Gradually,itabandonseatingthefruits,andbecomessereneandblissfullikethe upperbird.TheupperbirdisGodorBrahman.ThelowerbirdisJivaortheindividualsoulwho reapsthefruitsofhisKarmas,viz.,pleasureandpain.Hegetsknocksandblowsinthebattleoflife. Herisesupandagainfallsdownasthesensesdraghimdown.GraduallyhedevelopsVairagya (dispassion)anddiscrimination,turnshismindtowardsGod,practisesmeditation,attains Self-realisation and enjoys the eternal bliss of Brahman.

THE YOGA OF SYNTHESIS

SomemaintainthatthepracticeofKarmaYogaaloneistheonlymeansforsalvation.Some othersholdthatdevotiontotheLordistheonlywaytorelease.Somebelievethatthepathof wisdomisthesolewaytoattainthefinalbeatitude.Therearestillotherswhoholdthatallthethree paths are equally efficacious to bring about perfection and freedom.

Manisastrange,complexmixtureofwill,feelingandthought.Hewillstopossessthe objectsofhisdesires.Hehasemotionandsohefeels.Hehasreasonandsohethinksand ratiocinates.Insome,theemotionalelementmaypreponderate,whileinsomeothers,therational elementmaydominate.Justaswill,feelingandthoughtarenotdistinctandseparate,soalsowork, devotion and knowledge are not exclusive of one another.

TheYogaofSynthesisisthemostsuitableandpotentformofSadhana.Inthemindthereare threedefects,viz., Mala orimpurity, Vikshepa ortossingand Avarana orveil.Theimpurityshould beremovedbythepracticeofKarmaYoga.Thetossingshouldberemovedbyworshipor Upasana.TheveilshouldbetorndownbythepracticeofJnanaYoga.ThenonlyisSelf-realisation possible.Ifyouwanttoseeyourfaceclearlyinamirror,youmustremovethedirtinthemirror, keepitsteadyandremovethecoveringalso.Youcanseeyourfaceclearlyinthebottomofthelake

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onlyiftheturbidityisremoved,ifthewaterthatisagitatedbythewindisrenderedstill,andifthe moss that is lying on the surface is removed. So too is the case with Self-realisation.

TheYogaofSynthesisalonewillbringaboutintegraldevelopment.TheYogaofSynthesis alonewilldevelopthehead,heartandhandandleadonetoperfection.Tobecomeharmoniously balancedinalldirectionsistheidealofreligion.ThiscanbeachievedbythepracticeoftheYogaof Synthesis.

TobeholdtheoneUniversalSelfinallbeingsisJnana,wisdom;tolovethisSelfisBhakti, devotion;andtoservethisSelfisKarma,action.WhentheJnana-Yoginattainswisdom,heis endowedwithdevotionandselflessactivity.KarmaYogaisforhimaspontaneousexpressionof hisspiritualnature,asheseestheoneSelfinall.Whenthedevoteeattainsperfectionindevotion,he ispossessedofwisdomandactivity.Forhimalso,KarmaYogaisaspontaneousexpressionofhis divinenature,ashebeholdstheoneLordeverywhere.TheKarma-Yoginattainswisdomand devotionwhenhisactionsarewhollyselfless.Thethreepathsareinfactoneinwhichthethree differenttemperamentsemphasiseoneortheotherofitsinseparableconstituents.Yogasupplies the method by which the Self can be seen, loved and served.

CHAPTER 9 HINDU THEOLOGY

THEOLOGICAL CLASSIFICATIONS

HINDUISM—A FELLOWSHIP OF FAITHS AND A FEDERATION OF PHILOSOPHIES

Hindutheologyismainlythestudyanddoctrineoftheworshipandadorationofsixforms oftheGodheadasGanesa,Devi(Durga,Lakshmi,Sarasvati),Siva,Vishnu,SuryaandSkanda. Theseaspectsofdivineworshipareknownas Shanmatas, orthesixfoldreligiouspracticeofthe Hindus.

Hinduismisextremelycatholic,liberal,tolerantandelastic.Thisisthewonderfulfeatureof Hinduism.Aforeignerisstruckwithastonishmentwhenhehearsaboutthediversesectsandcreeds ofHinduism.ButthesevarietiesarereallyanornamenttoHinduism.Theyarenotcertainlyits defects.Therearevarioustypesofmindsandtemperaments.Sothereshouldbevariousfaithsalso. Thisisbutnatural.ThisisthecardinaltenetofHinduism.ThereisroominHinduismforalltypesof souls—from the highest to the lowest—for their growth and evolution.

Theterm Hinduism ismostelastic.Itincludesanumberofsectsandcults,allied,but differentinmanyimportantpoints.Hinduismhas,withinitsfold,variousschoolsofVedanta; Vaishnavism,Saivism,Saktism,etc.Ithasvariouscultsandcreeds.ItismoreaLeagueof Religionsthanasinglereligionwithadefinitecreed.Itaccommodatesalltypesofmen.It

HINDU YOGA

prescribesspiritualfoodforeverybody,accordingtohisqualificationandgrowth.Thisisthe beautyofthismagnanimousreligion.ThisisthegloryofHinduism.Hencethereisnoconflict amongthevariouscultsandcreeds.TheRig-Vedadeclares:“Truthisone;sagescallitbyvarious names—EkamSatViprahBahudhaVadanti.” TheUpanishadsdeclarethatallthepathsleadtothe samegoal,justascowsofvariegatedcoloursyieldthesamewhitemilk.TheLordKrishnasaysin theGita:“HowsoevermenapproachMe,evensodoIwelcomethem,forthepathmentakefrom every side is Mine.” All diversities are organised and united in the body of Hinduism.

Itisratherdifficulttoanswerthequestion:“WhatisHinduism?”Itisafellowshipoffaiths. Itisalsoafederationofphilosophies.Itprovidesfoodforreflectionforthedifferenttypesof thinkersandphilosophersallovertheworld.Allsortsofphilosophyarenecessary.Whatappealsto onemaynotappealtoanother,andwhatiseasyforonemaybedifficultforanother.Hencetheneed fordifferentstandpoints.AllphilosophiesofHinduismarepointsofview.Theyaretrueintheir ownway.Theytaketheaspirantstepbystep,stagebystage,tillhereachestheacmeorthepinnacle of spiritual glory.

Sanatana-Dharmists,Arya-Samajists,Deva-Samajists,Jainas,Bauddhas,Sikhsand Brahma-SamajistsareallHindusonly,fortheyrosefromHinduism,andemphasisedoneormore of its aspects.

TheHindusaredividedintothreegreatclasses,viz.,VaishnavaswhoworshiptheLordas Vishnu;SaivaswhoworshiptheLordasSiva;andSaktaswhoadoreDeviortheMotheraspectof theLord.Inaddition,therearetheSauras,whoworshiptheSun-God;Ganapatyaswhoworship Ganesa as supreme; and Kaumaras who worship Skanda as the Godhead.

THE VAISHNAVAS

SRI SAMPRADAYINS

TheVaishnavasareusuallydistinguishedintofourprincipalSampradayasorsects.Of these,themostancientistheSriSampradayafoundedbyRamanujaAcharya.Thefollowersof RamanujaadoreVishnuandLakshmi,andtheirincarnations.TheyarecalledRamanujasorSri SampradayinsorSriVaishnavas.TheyallrepeattheAshtaksharaMantra: ‘OmNamo Narayanaya.’ They put on two white vertical lines and a central red line on the forehead.

VedantaDesika,afollowerofRamanuja,introducedsomereformintheVaishnavafaith. ThisgaverisetotheformationoftwopartiesofRamanujas,onecalledtheNorthernSchool (Vadagalai)andtheothertheSouthernSchool(Tengalai).TheTengalaisregardPrapattior self-surrenderastheonlywaytosalvation.TheVadagalaisthinkthatitisonlyoneoftheways. Accordingtothem,theBhaktaordevoteeisliketheyoungoneofamonkeywhichhastoexertitself andclingtoitsmother(Markata-NyayaorMonkeyTheory);whereas,accordingtotheSouthern School,theBhaktaordevoteeislikethekittenwhichiscarriedaboutbythecatwithoutanyeffort onitsownpart(Marjala-NyayaorCat-holdTheory).TheNorthernSchoolaccepttheSanskrittexts, theVedas.TheSouthernershavecompiledaVedaoftheirowncalled ‘NalayiraPrabandha’ or ‘FourThousandSacredVerses’,inTamil,andholdittobeolderthantheSanskritVedas.Really,

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theirfourthousandversesarebasedontheUpanishadportionoftheVedas.Inalltheirworship, they repeat sections from their Tamil verses.

TheVadagalaisregardLakshmiastheconsortofVishnu.Herselfinfinite,uncreatedand equallytobeadoredasameans(Upaya)forrelease.TheTengalaisregardLakshmiasacreated femalebeing,thoughdivine.Accordingtothem,sheactsasamediatororminister(Purushakara), and not as an equal channel of release.

Thetwosectshavedifferentfrontalmarks.TheVadagalaismakeasimplewhitelinecurved liketheletterUtorepresentthesoleoftherightfootofLordVishnu,thesourceoftheGanga.They addacentralredmarkasasymbolofLakshmi.TheTengalaismakeawhitemarkliketheletterY which represents both the feet of Lord Vishnu. They draw a white line half down the nose.

BoththesectsbrandtheemblemsofVishnu—thediscusandtheconch—ontheirbreasts, shoulders and arms.

The Tengalais prohibit their widows from shaving the head.

TheusualsurnamesoftheRamanujaBrahminsareAiyangar,Acharya,Charluand Acharlu.

RAMANANDIS

ThefollowersofRamanandaaretheRamanandis.Theyarewell-knowninupper Hindusthan.TheyareabranchoftheRamanujasect.TheyoffertheirworshiptoLordRama,Sita, LakshmanaandHanuman.RamanandawasadiscipleofRamanuja.HeflourishedatVaranasi aboutthebeginningofthefourteenthcentury.HisfollowersarenumerousintheGangavalleyof India.Theirfavouriteworkisthe ‘Bhakti-Mala’.Theirsectarianmarksarelikethoseofthe Ramanujas. The Vairagis are the ascetics among the Ramanandis.

VALLABHACHARINS OR KRISHNA SAMPRADAYINS

TheVallabhacharinsformaveryimportantsectinBombay,GujaratandtheCentralIndia. TheirfounderwasbornintheforestChamparanyain1479.Heisregardedasanincarnationof Krishna.TheVallabhacharinsworshipKrishna,asBala-Gopala.Theiridolisonerepresenting Krishnainhischildhoodtillhistwelfthyear.TheGosainsorteachersarefamilymen.Theeight dailyceremonialsforGodinthetemplesareMangala,Sringara,Gvala,RajaBhoga,Utthapana, Bhoga, Sandhya and Sayana. All these represent various forms of adoration of God.

Themarkontheforeheadconsistsoftworedperpendicularlinesmeetinginasemicircleat therootofthenoseandhavingaroundspotofredbetweenthem.Thenecklaceandrosaryaremade of the stalk of the Tulasi (holy Basil).

ThegreatauthorityofthesectistheSrimad-BhagavataasexplainedintheSubodhini,the commentarythereonofVallabhacharya.ThemembersofthesectshouldvisitSriNathdvara,aholy shrine, at least once in their lives.

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THE CHAITANYAS

ThissectisprominentinBengalandOrissa.Thefounder,ChaitanyaMahaprabhuorLord Gouranga,wasbornin1485.HewasregardedasanincarnationofLordKrishna.HetookSannyasa at the age of twenty-four. He went to Jagannath where he taught Vaishnava doctrines.

TheChaitanyasworshipLordKrishnaastheSupremeBeing.Allcastesareadmissibleinto the sect. The devotees constantly repeat the Name of Lord Krishna.

Chaitanya’sCharitamiritabyKrishnaDasisavoluminouswork.Itcontainsanecdotesof Chaitanyaandhisprincipaldisciplesandtheexpositionsofthedoctrinesofthissect.Itiswrittenin Bengali.

TheVaishnavasofthissectweartwowhiteperpendicularstreaksofsandalor Gopichandana(akindofsacredearth)downtheforeheadunitingattherootofthenoseand continuing to near the tip. They wear a close necklace of small Tulasi beads of three strings.

THE NIMBARKAS

ThefounderofthissectisNimbarkaorNimbaditya.HewasoriginallynamedBhaskara Acharya.HeisregardedasanincarnationoftheSun-God(Surya).ThefollowersworshipKrishna and Radha conjointly. Their chief scripture is the Srimad-Bhagavata Purana.

ThefollowershavetwoperpendicularyellowishlinesmadebyGopichandanaearthdrawn fromtherootofthehairtothecommencementofeacheyebrowandtheremeetinginacurve.This represents the footprint of the Lord Vishnu.

TheNimbarkasorNimavatsarescatteredthroughoutthewholeofupperIndia.Theyare verynumerousaroundMathura.TheyarealsothemostnumerousoftheVaishnavasectsinBengal.

THE MADHVAS

TheMadhvasareVaishnavas.TheyareknownasBrahmaSampradayins.Thefounderof thesectisMadhvacharya,otherwisecalledAnandaTirthaandPurna-Prajna.Hewasbornin1200. HewasagreatopponentofSankaracharya’sAdvaitasystemofphilosophy.Heisregardedasan incarnationofVayuortheWind-God.HeerectedandconsecratedatUdipitheimageoftheLord Krishna.

TheGurusoftheMadhvasectareBrahminsandSannyasins.Thefollowersbearthe impressofthesymbolsofVishnuupontheirbreastsandshoulders.Theyarestampedwithahot iron.TheirfrontalmarkconsistsoftwoperpendicularlinesmadewithGopichandanaandjoinedat therootofthenose.Theymakestraightblackline,withacharcoalfromincenseofferedtoKrishna, which terminates in a round mark made with turmeric.

TheMadhvasaredividedintotwoclassescalledtheVyasakutasandtheDasakutas.They are found in Karnataka.

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Truthfulness,studyofscriptures,generosity,kindness,faithandfreedomfromenvyform themoralcodeofMadhvas.TheygivetheLord’sNamestotheirchildren(Namakarana),andmark the body with His symbols (Ankana). They practise virtue in thought, word and deed (Bhajana).

RADHA VALLABHIS

RadhaVallabhisworshipKrishnaasRadha-Vallabha,theLordorLoverofRadha. Harivanswasthefounderofthissect.SevaSakhiVanigivesadetaileddescriptionofthenotionof this sect and more of their traditions and observances.

CharanaDasis,DaduPanthis,HariChandis,KabirPanthis,Khakis,MalukDasis,Mira Bais, Madhavis, Rayi Dasis, Senais, Sakhi Bhavas, Sadma Panthis, are all Vaishnava sects.

THE SAIVAS

SMARTA BRAHMINS OF THE SOUTH

TheSaivaBrahminsoftheTamilNaduhavetheirtitle Aiyer.TheyarecalledSmartas.They allwearthreehorizontallinesofBhasmaorVibhuti(holyash)ontheirforehead.Theyallworship Lord Siva. The different sects are:

1. Vadamas: VadaDesaVadamas,CholaDesaVadamasandInjiVadamas;2. Brihatcharanam: MazhainattuBrihatcharanam,PazhamaneriBrihatcharanam,Milaghu BrihatcharanamandKandramanikkaBrihatcharanam;3. Vathimars; 4. Ashtasahasram; 5. Choliyas: OtherwisecalledPandimarsandinhabitantsofTiruchendur;and6. Gurukkal: Asub-sect ofVadamasnotrecognisedasoneamongstthemandwhosedutiesaretoworshipattemples.They arealsoknownbythenameofPattarinsoutherndistrictsofMadras.Thesearedifferentfrom Archaks.Archaksbelongtoanyoftheabovesub-sectsandintermarrywithpersonsofother professions,butnotGurukkalorPattar.WhileGurukkalisusedonlyforSaivites,PattarandArchak are used for Vaishnavites also.

SAIVA BRAHMINS OF MALABAR

SAIVA BRAHMINS OF

1. Nambudiri, 2. Muse and 3. Embrantiri. BENGAL l.Chakravarti,2.Chunder,3.Roy,4.Ganguli,5.Choudhury,6.Bisvas,7.Bagchi,8. Majumdar and 9. Bhattacharji. KARNATAKA

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1. Smarta, 2. Haviga, 3. Kota, 4. Shivalli, 5. Tantri, 6. Kardi and 7. Padya.

1.Murukinadu,2.Velanadu,3.Karanakammalu,4.PuduruDravidis,5.Telahanyam,6. Konasimadravidi and 7. Aruvela Niyogis.

LINGAYATS

TheyarecalledViraSaivas.TheyarefoundinMysoreandKarnataka.Theywearontheir neck a Linga of the Lord Siva put in a small silver box.

OTHER SAIVA SECTS

AkasMukhis,Gudaras,Jangamas,Karalingis,Nakhis,Rukharas,Sukharas,Urdhabahus, Ukkaras are all Saiva sects.

THE SAKTAS

TheSaktasareworshippersofDevi,theUniversalMother.Dakshinis,Vamis,Kancheliyas, Kararis are all Sakta sects.

MISCELLANEOUS

TheSaurasadoretheSun,theGanapatyasadoreGanesa,andtheKaumarasadoreSkanda.

Thenon-BrahminsofSouthIndiaareNaidu,KammaNaidu,Cherty,Mudaliar,Gounder, Pillai, Nair, Nayanar and Reddy.

NanakShahisofsevenclasses(viz.,Udasis,Ganjbakshis,Ramrayis,SutraShahis,Govinda Sinhis,Nirmalas,Nagas),BabaLalis,PranaNathis,Sadhus,Satnamis,SivaNarayanisareother miscellaneous sects.

THE ARYA SAMAJISTS AND THE BRAHMA SAMAJISTS

ThefounderoftheAryaSamajwasSwamiDayanandaSarasvati,whowasbornin Kathiawarin1824.ThisSamajismoreofasocialinstitution,withareligiousbackground.Ithas Gurukulas,schoolsandPathasalas.TheSuddhiSabhaisaproselytisingbranchoftheAryaSamaj.

TheBrahmaSamajwasfoundedoriginallybyRajaRamMohanRoy,earlyinthe nineteenthcentury.TheBrahmaSamajistsdonotperformidol-worship.KeshabChandraSen introducedsomechangesintheyear1860.TherearenowtwobrancheswithintheSamaj,viz.,Adi BrahmaSamajwhichholdstothetenetslaiddownbyRajaRamMohanRoyandtheSadharana BrahmaSamajwhichisalittlemodernandwhichfollowsKeshabChandraSenmoreclosely.The Samaj has followers in Bengal.

TELUGU SMARTAS

ALL ABOUT HINDUISM

SADHUS AND SANNYASINS

SalutationsuntotheancientRishis,seers,saints,ParamahamsaSannyasinsandSadhus, whoaretherepositoriesofdivineknowledgeandwisdomandwhoguidethedestinyoftheworldin the past, present and future.

Everyreligionhasabandofanchoriteswholeadthelifeofseclusionandmeditation.There areBhikkusinBuddhism,FakirsinMohammendanism,SufisticFakirsinSufism,andFathersand ReverendsinChristianity.Thegloryofareligionwillbelostabsolutelyifyouremovethese hermitsorSannyasinsorthosewholeadalifeofrenunciationanddivinecontemplation.Itisthese peoplewhomaintainorpreservethereligionsoftheworld.Itisthesepeoplewhogivesolacetothe householderswhentheyareintroubleanddistress.Theyarethemessengersofthe Atman-knowledgeandheavenlypeace.Theyaretheharbingersofdivinewisdomandpeace.They arethedisseminatorsofAdhyatmicscienceandUpanishadicrevelations.Theyhealthesick, comforttheforlornandnursethebedridden.Theybringhopetothehopeless,joytothedepressed, strengthtotheweakandcouragetothetimid,byimpartingtheknowledgeoftheVedantaandthe significance of the ‘Tat Tvam Asi’ Mahavakya.

DASANAMA SANNYASINS

Sanaka,Sanandana,Sanat-KumaraandSanat-Sujatawerethefourmind-bornsonsofLord Brahma.TheyrefusedtoenterthePravrittiMargaorworldlylifeandenteredtheNivrittiMargaor thepathofrenunciation.ThefourKumaraswerethepioneersinthepathofSannyasa.Sri DattatreyaalsoisamongtheoriginalSannyasins.TheSannyasinsofthepresentdayalldescendants of the four Kumaras, Dattatreya and Sankaracharya.

SriSankaracharya,regardedasanAvataraofLordSivaandtheeminentexponentofKevala Advaitaphilosophy,establishedfourMutts—oneatSringeri,anotheratDvaraka,athirdatPuriand a fourth at Joshi-Mutt in the Himalayas, on the way to the Badarinarayana shrine.

SriSankarahadfourSannyasindisciples,viz.,Suresvara,Padmapada,Hastamalakaand Totaka.SuresvarawasinchargeofSringeriMutt,PadmapadawasinchargeofPuriMutt, Hastamalaka was in charge of Dvaraka Mutt and Totaka was in charge of Joshi-Mutt.

TheSannyasinsofSringeriMutt,thespiritualdescendantsofSriSankaraand Suresvaracharya,havethreenames,viz.,Sarasvati,PuriandBharati.TheSannyasinsofthe DvarakaMutthavetwonames,viz.,TirthaandAsrama.TheSannyasinsofthePuriMutthavetwo names,viz.,VanaandAranya.TheSannyasinsoftheJoshi-Mutthavethreenames,viz.,Giri, Parvata and Sagara.

TheDasanamisworshipLordSivaorLordVishnu,andmeditateonNirgunaBrahman.The DandiSannyasins,whoholdstaffintheirhands,belongtotheorderofSriSankara.Paramahamsa Sannyasinsdonotholdstaff.Theyfreelymoveaboutasitinerantmonks.Avadhutasarenaked Sannyasins. They do not keep any property with them.

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TheSannyasinsoftheRamakrishnaMissionbelongtotheorderofSriSankara.Theyhave the name Puri.

Then,thereareAkhadaSannyasins,viz.,NiranjaniAkhadaandJhunaAkhada.They belongtotheorderofSriSankara.TheyareDasanamis.TheyarefoundintheUttarPradeshState only.

RishikeshandHaridwararecoloniesforSannyasins.Varanasialsoisamongthechief abodes of Sannyasins.

SAIVAS

InSouthIndia,thereareTamilSannyasinswhobelongtotheKovilurMutt, ThiruvavaduthuraiandDharmapuramAdhinams.TheydonotbelongtotheSriSankaraorder. They are Saivas.

NAGAS

NagasareSaivaSannyasins.Theyareinanakedstate.Theysmeartheirbodieswithashes. They have beard and matted locks.

UDASIS

GuruNanak’sorderofasceticsarecalledUdasis.TheycorrespondtoSannyasinsand Vairagis.Theyareindifferenttothesensualpleasuresofthisworld(Udasina).Hencetheyare called Udasis.

VAIRAGIS

AVairagiisonewhoisdevoidofpassion.VairagisareVaishnavas.TheyworshipLord Rama,SitaandHanuman.TheyreadtheRamayanaofTulasidas.ThemendicantVaishnavasofthe RamanandiclassaretheVairagis.ThisasceticorderwasinstitutedbySriAnanda,thetwelfth disciple of Ramananda.

RAMA SANEHIS

ThefounderofthisorderwasRamcharanwhowasbornintheyear1718inavillagenear JaipurinRajasthan.TheRamaSanehimendicantsareoftwoclasses,viz.,theVidehiswhoare nakedandtheMohiniswhoweartwopiecesofcottonclothdyedredinochre.Theirmonasteryisin ShahapurinRajasthan.TheRamaSanehisecthasthelargestfollowinginMewarandAlwar.They are found also in Bombay, Gujarat, Surat, Poona, Ahmedabad, Hyderabad and Varanasi.

KABIR PANTHIS

KabirPanthisarethefollowersofsaintKabir.Theyarenumerousinalltheprovincesof UpperandCentralIndia.Therearetwelvebranches.KabirChauraisatVaranasi.Itisabig

ALL ABOUT HINDUISM

monasteryofKabirPanthis.DharamdaswasthechiefdiscipleofKabir.Thefollowersareexpected tohaveimplicitdevotiontotheGurus,inthought,wordanddeed.Theyshouldpractise truthfulness,mercy,non-injuryandseclusion.ThefollowersofKamal,sonofKabir,practiseYoga.

DADU PANTHIS

TheDaduPanthisformoneoftheVaishnavacults.Dadu,thefounderofthissect,wasa disciple of one of the Kabir Panthi teachers. The followers worship the Lord Rama.

Daduwasacottoncleaner.HewasbornatAhmedabad.Heflourishedabouttheyear1600. TheDaduPanthisareofthreeclasses,viz.,theViraktaswhoarebareheadedandhaveoneclothand onewater-pot,theNagaswhocarryarmsandwhoareregardedassoldiersandtheVistarDharis who do the avocations of ordinary life.

TheDaduPanthisarenumerousinMarwarandAjmer.Theirchiefplaceofworshipisat Naraina,whichisnearSambhurandJaipur.PassagesfromtheKabirwritingsareinsertedintheir religious scriptures.

GORAKHNATH PANTHIS

GorakhnathwasacontemporaryofKabir.HeisregardedastheincarnationofLordSiva. HecallshimselfasthesonofMatsyendranathandgrandsonofAdinath.Thereisatempleof Gorakhnath at Gorakhpur in Uttar Pradesh. Bhartrihari was a disciple of Gorakhnath.

Goraksha-Sataka,Goraksha-KalpaandGoraksha-NamawerewrittenbyGorakhnath.They are in Sanskrit.

ThefollowersofGorakhnathareusuallycalledKanphatas,becausetheirearsareboredand rings are inserted in them, at the time of their initiation. They worship the Lord Siva.

NIMBARKA SAMPRADAYIS AND RAMANUJA SAMPRADAYIS

ThereareSadhusoftheNimbarkaSampradaya.ThereareVaishnavas.TheSannyasinsof theRamanujaSampradayawearorange-colouredcloth,aholythreadandtuffandTri-dandaor three-staff. At present, they are very few in number.

PARINAMI SECT

SriPirannathisthefounderofthissect.Hewasbornin1675atJamnagar,districtRajkot,in Kathiawar.HewastheDivanofRajaJamJasa.ThefollowersaretopractiseAhimsa,Satyaand Daya—non-violence,truthfulnessandcompassion.Theystudythesacredbook,KulJamSvarup, orAtma-Bodha,inHindi,whichcontainstheteachingsofSriPirannath.Itcontains18,000 Chaupais. They worship Bala-Krishna, i.e., Krishna as a small lad.

ThefollowersarefoundmostlyinthePunjab,Gujarat,Assam,NepalandBombay.There are two Mutts or monasteries—one at Jamnagar and the other at Pamna.

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CHAPTER 10 HINDU MYTHOLOGY AND SYMBOLS HINDU MYTHOLOGY

Mythologyisapartofeveryreligion.Mythologyisconcretisedphilosophy.Mythologyis thesciencewhichinvestigatesmythsorfablesorlegendsfoundedonremoteevents,especially thosemadeintheearlyperiodofapeople’sexistence.Mythologyinspiresthereadersthrough preceptsandlaudableexamplesandgoadsthemtoattainperfectionorthehighestideal.The abstractteachingsandhighsubtleideasaremadehighlyinterestingandimpressivetothemasses throughthegarbofstories,parables,legends,allegoriesandnarratives.Thesublimeandabstract philosophicalideasandidealsofHinduismaretakenstraighttotheheartofthemassesthrough impressive stories.

MYTHOLOGY AND HISTORY

Allreligionshavetheirownmythology.Mythologyisslightlymixedupwithalittlehistory. Itisdifficulttomakeafinedistinctionbetweenhistoryandmythology.IfaChristianstandsupand says:“Myprophetdidsuchandsuchamarvellousthing,”otherswillsay:“Thisisonlyamyth.Our prophetsdidstillmoremarvellousthingswhicharereallyhistorical.”Itisnoteasytodifferentiate the two into watertight compartments.

ThedoctrineofAvataraoftheHindusisamythforthepeopleofotherreligions.Toworship acowissuperstitionforthefollowersofotherreligions.ThebeautifulimageoridolofLord Krishna,whichcaptivatestheheartsofthesinceredevoteesandinspiresthemtoenterintoBhava Samadhi,ishorribletolookatforsomeotherreligionists.AChristian,aJewandallothershave theirownvarioussuperstitionsandmyths.Butthesemythsarereallyhistoricalforeachofthem, severally.Mythologyhasnoreferencetoanything‘unreal’,butpresentstruthsasclothedin conceptual categories.

PHILOSOPHY, MYTHOLOGY AND RITUAL

Ineveryreligiontherearethreeparts,viz.,philosophy,mythologyandritual.Philosophyis theessenceofreligion.Itsetsforthitsbasicprinciplesorfundamentaldoctrinesortenets,thegoal andthemeansofattainingit.Mythologyexplainsandillustratesphilosophybymeansoflegendary livesofgreatmenorofsupernaturalbeings.Ritualgivesastillmoreconcreteformtophilosophyso that everyone may understand it. Ritual consists of forms, ceremonies, etc.

Puranascontainvariousmyths.ThecosmogonicmythsofthePuranasareveryinteresting. AcertainportionofHindumythologyisevennowpresentedtothepublicintheformofdramas duringdaysofHindufestivals.Thusthemindsofthepeoplearesaturatedwithsublimeideasand ideals and lifted to great spiritual heights.

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STUDY OF MYTHOLOGY AND ITS ADVANTAGES

TherearegreattruthsbehindtheancientmythologyofHinduism.Youcannotignoreathing simplybecauseithasagarbofmythology.Donotargue.Shutupyourmouth.Keepyourintellectat arespectabledistancewhenyoustudymythology.Intellectisahindrance.Itwilldeludeyou.Give uparroganceandvanity.Cultivateloveforimagery.Sitlikeachildandopenyourheartfreely.You willcomprehendthegreattruthsrevealedbymythology.Youwillpenetrateintotheheartsofthe Rishis and sages who wrote the mythology. You will really enjoy mythology now.

Youstudygeographythroughmaps.Thereisnorealcountryortowninamap,butithelps youtoknowagreatdealaboutthedifferentcountries.Similaristhecasewithmyths.Youcangrasp the subtle philosophical truths through myths.

Bystudyingmythology,youwillgetseveralobjectlessonsformouldingyourcharacterand leadinganidealdivinelife.ThelivesofSriRama,SriKrishna,Bhishma,Nala,Harischandra, Lakshmana,Bharata,Hanuman,Yudhishthira,Arjuna,Sita,Savitri,Damayanti,Radha,etc.,are sourcesofgreatspiritualinspirationformouldingyourlife,conductandcharacter.Whenyouarein adilemmaastowhattodoinpuzzlingsituationsandwhenthereisconflictofduties,youwillget the exact solutions through study of mythology.

Thus,mythologyhasitsownbenefitsandadvantages.Itstampsonthemindsthesubtleand abstractteachingsoftheVedasthroughinstructivestoriesandilluminatingdiscoursesandpaves the way for men to lead a divine life and attain perfection, freedom and immortality.

HINDU SYMBOLS

Outwardsymbolsarenecessaryandbeneficial.Whenviewedfromtherightangleofvision, youwillfindthattheyplayaveryimportantpartinyourmaterialaswellasspirituallife.Though they may look very simple and unimportant, they are very scientific and effective.

TILAKA—A MARK OF AUSPICIOUSNESS

Tilakaisamarkofauspiciousness.Itisputontheforeheadwithsandalpaste,sacredashes orKumkuma.ThedevoteesofSivaapplysacredashes(Bhasma)ontheforehead,thedevoteesof Vishnuapplysandalpaste(Chandana),andtheworshippersofDeviorSaktiapplyKumkuma,ared turmericpowder.Thescripturessay:“AforeheadwithoutaTilaka,awomanwithoutahusband,a MantrathemeaningofwhichisnotknownwhiledoingJapa,theheadthatdoesnotbendbefore holypersonages,aheartwithoutmercy,ahousewithoutawell,avillagewithoutatemple,a countrywithoutariver,asocietywithoutaleader,wealththatisnotgivenawayincharity,a preceptorwithoutadisciple,acountrywithoutjustice,akingwithoutanableminister,awomannot obedienttoherhusband,awellwithoutwater,aflowerwithoutsmell,asouldevoidofholiness,a fieldwithoutrains,anintellectwithoutclearness,adisciplewhodoesnotconsiderhispreceptoras aformofGod,abodydevoidofhealth,acustom(Achara)withoutpurity,austeritydevoidof fellow-feeling,speechinwhichtruthisnotthebasis,acountrywithoutgoodpeople,workwithout wages,Sannyasawithoutrenunciation,legswhichhavenotperformedpilgrimages,a determinationunaidedbyVivekaordiscrimination,aknifewhichisblunt,acowwhichdoesnot

93 HINDU MYTHOLOGY AND SYMBOLS

givemilk,aspearwithoutapoint—alltheseareworthyofcondemnation.Theyexistforname’s sake only.” From this you can imagine the importance of Tilaka or the sacred mark.

TilakaisappliedattheAjnaChakra,thespacebetweenthetwoeyebrows.Ithasavery coolingeffect.Applicationofsandalpastehasgreatmedicinalvalue,apartfromthespiritual influence.Applicationofsandalpastewillnullifytheheatingeffectwhenyouconcentrateand meditateattheBhrumadhya.Tilakaindicatesthepointatwhichthespiritualeyeopens.LordSiva hasathirdeyeattheBhrumadhya.WhenHeopensthethirdeye,thethreeworldsaredestroyed.So also,whenthethirdeveoftheJivaisopened,thethreekindsofafflictions—Adhyatmika, AdhidaivikaandAdhibhautika—areburnttoashes.ThethreeKarmas—Sanchita,Prarabdhaand Agami—andalsoallthesinscommittedinthecountlesspreviousbirths,areburnt.Whenyouapply theTilaka,youmentallyimagine:“Iamtheonenon-dualBrahmanfreefromallduality.Maymy eye of intuition open soon.” You should remember this every time you apply a Tilaka.

TherearevariousmethodsofapplyingTilaka.Saivasapplythreehorizontallineswiththe sacredashes.TheVaishnavasapplythreeverticallines(Tripundra)ontheforehead.Whenthey applyTilaka,theysay:“OLord,protectmefromtheevileffectsoftheTrigunatmikaMayawhich hasSattva,RajasandTamasasitsbindingcords.”SomeVaishnavasapplyonlyoneverticalline. Onlythemethodofapplicationdiffers,butthesignificanceisthesameinboththeVaishnavasand the Saivas.

THE TUFT—ITS UTILITY AND SIGNIFICANCE

Brahmins(Brahmanas)aswellastheothercastesgrowChotiorSikha,atuftofhair.This tuffofhairwasnotsosmallinoldendays,asseeninthepresentday.Itcoveredthewholebrain. Theyallowedthehairtogrow.Theynevercutthetuft.Itprotectsthebrainfromanysuddenstroke andkeepsitcool.Theheatofthesundoesnotaffecttheheaddirectly.Lackofthistuffhas necessitated the use of umbrellas, etc.

Thetuftismostscientificaswellasreligious.Anyreligiousactshouldbeperformedafter tyingthetuft.Onlythefuneralanddeathanniversariesareperformedwithtuftuntiedorwith dishevelledhair.Itisveryinauspicioustoremainwithdishevelledhair.Itisdoneonlyintimesof greatsorroworcalamity.DraupaditookanoathintheassemblyoftheKuruswhenshewas molestedbyDussasanathatshewouldremainwithdishevelledhairuntiltheenemieswereproperly revenged.Kaikeyiremainedwithdishevelledhairinherapartmentwiththeobjectofgettingtwo boonsfromDasarathawhichweredetrimentaltotheinterestsofRama,thefavouriteofDasaratha. Auspiciousactsareneverundertakenwithtuftuntied.Nowadays,veryfewpeopleweartuft,and evenwomenareneglectingthisvitalpointintheirfeverishanxietytocopytheWest.Thetuftof hair has a salutary effect on the essential parts of the brain and the central nervous system.

SIGNIFICANCE OF THE SACRED THREAD

YajnopavitaorthesacredthreadiswornbytheBrahmins,KshatriyasandtheVaisyas. WearingthesacredthreadisaveryholyandsacredceremonyamongsttheHindus.Brahminboys betweentheagesoffiveandeightareinvestedwiththesacredthreadonaveryauspiciousday.By thisceremony,theybecomefitfortherepetitionofGayatri.ABrahminbecomesatrueBrahmin

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HINDU MYTHOLOGY AND SYMBOLS

onlyafterthisceremony.Itissaid: “JanmanaJayateSudrahKarmanaJayateDvijah—Bybirth oneisaSudra;byKarma(i.e.,theinvestiturewiththesacredthread)hebecomesaDvijaor Brahmin.”Upanayanaorthreadceremonyisthesecondbirth;hence,theBrahminsarecalled Dvijas (Dvija means ‘born twice’).

ThesacredthreadorYajnopavitaconsistsofthreethreads.Itdenotesthatoneshouldbea Brahmachariinthought,wordanddeed.EachthreadrepresentsaVeda,viz.,theRik,Yajusand Sama.ItrepresentsalsoBrahma,VishnuandSiva.Theknotinthemiddlerepresentstheformless Brahman,theSupremePrinciple.ThethreethreadsrepresentalsoSattva,RajasandTamasofthe TrigunatmikaMaya,andtheknotrepresentstheIsvarawhocontrolsMaya.Thosewhoworship GodatthethreeSandhyasandrepeattheGayatriholdingtheBrahmaknotofthesacredthread, deriveimmensestrengthandpower.Indaysofyore,aBrahmanameditatingupontheGayatri holdingtheBrahmaknot,hadthepowertoblessandcurseothers.Theeducatedintelligentsiaofthe presentdayarequiteignorantofthepowerofthesacredthreadandtheperformanceofSandhya. Thatisthereasonwhytheyhaveignoredit.ThesacredthreadisagreatpowerfortheBrahminwho leadsaregulatedlifedevotedtotheworshipofGod.KshatriyasandVaisyas,too,acquirepower, fame and wealth by the power of the sacred thread.

Ahouseholderwears,atthetimeofmarriage,anadditionalsacredthread.ABrahmachari hasonlyone.Theadditionalthreadatthetimeofmarriageisintendedforthewell-beingofthe partner.Thesacredthreadshouldbeonthebodyalways.Thecustomofwashingitafterremovingit fromthebodyorsendingittothewasherman,isawrongprocedure.Somepeopleareashamedto wear the thread when they go to the office and they leave it at home. How ignorant they are!

Yajnopavita,theChoti,caste-mark,etc.,aretheexternalsymbolstoshowthatoneisa Hindu.Purity,self-restraint,non-violence,patience,loveforone’sfellow-beings—thesearethe internal marks of a Hindu.

ACHAMANA AND PROKSHANA

Achamanaissippingwaterthreetimes,repeatingtheNamesoftheLord.Prokshanais sprinklingwateroverone’sbodyforthesakeofpurity,whenabathisnotpossible.Thisisfor internalaswellasexternalpurity.Whilesippingwater,thefollowingMantrasarerepeated:

“AchyutayaNamah—prostrationstotheimmutableLord; AnantayaNamah—prostrationstothe unlimitedLord; GovindayaNamah—prostrationstotheLordwhoisknownbytheNameof Govinda.”ThenthevariousNamesoftheLord—Kesava,Narayana,Madhava,Govinda,Vishnu, Madhusudana,Trivikrama,Vamana,Sridhara,Hrishikesa,PadmanabhaandDamodara—are repeated,touchingthevariouspartsOfthebody,viz.,theeyes,theears,theface,thenavel,the head,etc.OnebecomespurebydoingAchamanaafterheanswerscallsofnature,afterwalkingin thestreets,justbeforetakingfoodandafterfood,andafterabath.ThisremindsyouoftheLordnow andthen.Everyact,everyritual,everysymbolhasadeepphilosophicalimportance.Theyhelpyou inchangingthementalsubstancefromRajasandTamastoSattva.Theygiveyouanopportunityto think of God frequently.

OFFERING FOOD TO GOD, GUESTS AND THE PANCHA-PRANAS

Beforesittingforfood,theplaceispurified,aseatisputandinaleafthearticlesoffoodare served.Beforetakingthefood,alittlewaterissprinkledmakingalineallroundtheleafrepeating someVedicMantras.Thisrepetitionpurifiesthefood.Thenalittlewaterissipped.Accordingto scienceaswellasmedicine,alittlewater,ifdrunkbeforethefoodistaken,ishighlybeneficial. ThenthefoodisofferedtothefivePranasandBrahmanseatedintheheart,byrepeating Om PranayaSvaha,ApanayaSvaha,VyanayaSvaha,UdanayaSvaha,SamanayaSvaha, andlastly, BrahmaneSvaha.Justmarktheimportanceofthisoffering.Thepersonwhotakesthefoodoffersit tothedeitieswhodwellinthebodyintheformofPrana,Apana,etc.Hedoesnoteatforhimself. Thephysicalbodyisnottheeater.ItisthePanchaPranathattakesthefood.Thus,takingfoodalso can be converted into an act of Yoga or sacrifice.

OneshoulddailyoffertotheLordthefoodthathehasprepared,beforehepartakesofit.He shouldsay:“TvadiyamVastuGovindaTubhyamevaSamarpaye—IoffertoThee,OGovinda,this (food)whichbelongstoTheeonly.”ThecustomoftheHindusisthattheyshouldfeedtheguest whocomestotheirhousebeforetheytakefood.TheguestisarepresentativeoftheLord.TheSrutis say: “Athhi Devo Bhava.”

BELLS, LIGHTS, DHUPA, CAMPHOR AND SANDAL PASTE

BellsarerungintempleswhiledoingPuja,toshutouttheexternalsoundsandtomakethe mind inward and concentrated.

LightsarewavedbeforetheDeity.ThisdenotesthattheLordisJyotis-Svarupa.Heis all-light.Thedevoteesays:“OLord!Thouarttheself-effulgentLightoftheuniverse.Thouartthe lightinthesun,moonandfire.Removethedarknessinmebybestowingyourdivinelight.Maymy intellect be illumined.” This is the significance of waving lights.

DhupaorscentedsticksareburntbeforetheDeity.Thesmokespreadsthewholeroom.It actsasadisinfectant.BurningofDhupadenotesthattheLordisall-pervadingandthatHefillsthe wholeuniversebyHislivingpresence.ItistoremindthisfactthatDhupaisburnt.Thedevotee prays:“OLord!LettheVasanasandSamskarasdormantinmevanishlikethesmokeofthisDhupa and become ashes. Let me become stainless.”

Burningofcamphordenotesthattheindividualegomeltslikethecamphorandthe Jivatman becomes one with the supreme Light of lights.

Thesandalpasteremindsthedevoteethatheshould,inhisdifficulties,beaspatientasthe sandal.Sandalemanatessweetodourwhenitisrubbedonahardsurfaceandmadeintoapaste.So alsothedevoteeshouldnotmurmurwhendifficultiesarise,butontheotherhand,remaincheerful andhappyandemanatesweetnessandgentlenesslikethesandal.Heshouldnothateevenhis enemy.Thisisanotherpreceptwelearnfromthis.Thoughthesandalwoodiscrushedandmadeinto apaste,itsilentlywearsoutemanatingonlyverysweetodour.Oneshouldnotwishevileventohis enemy.

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PRASADA—ITS

SACREDNESS AND GLORY

Prasadaisthatwhichgivespeace.PrasadaisthesacredfoodofferingoftheLord.During Kirtana,worship,Puja,HavanandArati,thedevoteeofferssweetrice,fruits,jaggery,milk, coconut,plantainandsuchotherarticlestotheLord,accordingtohisability.Afterofferingthemto the Lord, they are shared between the members of the house or the Bhaktas in a temple.

Water,flowers,rice,etc.,areofferedtotheLordinworship.ThisdenotesthattheLordis pleasedwitheventhesmallestoffering.Whatiswantedistheheartofthedevotee.TheLordsaysin theGita: “PatramPushpamPhalamToyamYoMeBhaktyaPrayacchati;Tadaham BhaktyupahritamasnamiPrayatatmanah—Whoeveroffersaleaf,aflower,afruitorevenwater, withdevotion,thatIaccept,offeredasitiswithalovingheart.”Itisnotnecessarythatoneshould offergold,silverandcostlydresstotheLord.Thedevoteeofferstheseaccordingtohisabilityand positioninlife,therebydenotingthatthewholewealthoftheworldbelongstotheLord.Arichman offerscostlythingstotheLord.Hefeedsthepoorandservesthesick,seeingtheLordinhis fellow-beings.

PujaisdonewithBaelleaves,flowers,Tulasi,VibhutiandthesearegivenasPrasadafrom theLord.VibhutiisthePrasadaofLordSiva.Itistobeappliedontheforehead.Asmallportioncan betakenin.KumkumaisthePrasadaofSriDeviorSakti.Itistobeappliedatthespacebetweenthe eyebrows(AjnaorBhrumadhya).TulasiisthePrasadaofLordVishnu,RamaorKrishna.Itistobe takenin.TheyarechargedwithmysteriouspowersbythechantingofMantrasduringPujaand Havan.

ThementalBhavaofthedevoteeofferingBhogtotheLordhasaverygreateffect.Ifan ardentdevoteeoftheLordoffersanythingtotheLord,thatPrasada,iftaken,wouldbringverygreat changeeveninthemindsofatheists.TheGraceoftheLorddescendsthroughPrasada.Gothrough thelifeofNarada.YouwillrealisethegreatnessofthesacredleavingsoftheLordaswellasthose of advanced Sadhakas and saints.

Namadevaofferedrice,etc.,toPandurangaVitthalaandHeatethefoodandshareditwith Namadevaaswell.Ifthefoodisofferedwithanyearningheart,sometimes,theLordtakesthatfood assumingaphysicalform.Inothercases,theLordenjoysthesubtleessenceofthefoodoffered,and thefoodremainsasitisintheshapeofPrasada.WhilefeedingMahatmasandthepoorpeople,that whichisleftbehindistakenasPrasada.Whenasacrificeisperformed,theparticipantssharethe Prasadawhichbestowstheblessingsofthegods.WhenDasarathaperformedPutrakameshti(a sacrificeperformedwishingforson),hegotavesselfullofsweetenedricewhichhegavetohis queens,bytakingwhichtheybecamepregnant.Prasadaisthemostsacredobjectforadevotee.One shouldconsiderhimselfluckytotakethePrasada,andthereisnorestrictionofanykindintaking Prasada.Timeandplace,andtheconditioninwhichoneisplaced—allthesedonotaffecthimin any way. Prasada is all-purifying.

ThebenefitsofPrasadaandCharanamritaarebeyonddescription.Theyhavethepowerto changeentirelytheoutlookofaman’slife.PrasadaandCharanamritahavethepowertocure diseasesandevenbringbacktolifedeadpersons.Therehadbeeneversomanyinstancesinthepast inthisholylandofourswhichbearwitnesstothepotencyandefficacyofPrasada.Prasadadestroys

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allpainsandsins.Itisanantidoteformisery,painandanxiety.Faithistheimportantfactorin testing the accuracy of this statement. For faithless persons, it brings very little effect.

Thosewhoarebroughtupinmoderneducationandculturehaveforgottenallaboutthe gloryofPrasada.ManyEnglish-educatedpersonsdonotattachanyimportancetoPrasadawhen theygetitfromMahatmas.Thisisaseriousmistake.Prasadaisagreatpurifier.Astheyarebrought upinthewesternstyleofliving,theyhaveimbibedthespiritofwesternersandforgottenthespirit ofthetruechildrenofIndianRishisofyore.LiveforaweekinVrindavanaorAyodhyaorVaranasi orPandharpur.YouwillrealisethegloryandthemiraculouseffectsofPrasada.Manyincurable diseasesarecured.Manysinceredevotionalaspirantsgetwonderfulspiritualexperiencesfrom merePrasadaalone.Prasadaisapanacea.Prasadaisaspiritualelixir.PrasadaistheGraceofthe Lord.Prasadaisacure-allandanidealpick-me-up.PrasadaisanembodimentofSakti.Prasadais Divinityinmanifestation.Prasadaenergises,vivifies,invigoratesandinfusesdevotion.Itshouldbe taken with great faith.

THE JAPA MALA

Significance of the Number of Beads

Generally,therosaryorMalausedforJapacontains108beads.Amanbreathes21,600 timeseveryday.Ifonedoes200MalasofJapa,itbecomes21,600;thereby,hedoesoneJapafor everybreath.Ifhedoes200MalasofJapaeveryday,thatamountstoremembranceofGod throughouttheday.Malasmaycontainbeadswhichformdivisionsof108also,sothatthesame calculationcanbemaintained.TheMeru(thecentralbeadintheMala)denotesthatyouhavedone yourJapa108times.ThisalsodenotesthateverytimeyoucometotheMerubead,youhavegone onestepfurtheronthespiritualpathandcrossedoveroneobstacle.Aportionofyourignoranceis removed.ArosaryorMalaisawhiptogoadyoutodoJapa.Mohammedansalsohavearosary (Tasbi)intheirhandswhentheyrepeattheirprayers.Theyrollthebeadsandrepeatthenameof Allah. Christians have their paternoster.

THE RAKSHA STOTRA

BeforesittingforJapaandmeditation,theRakshaStotraisgenerallyrepeated.Itmeans: “MaytheLordprotectme,stayingineverypartofmybody.”Eachpartisseparatelynamedanda particularNameoftheLordisrepeatedfortheprotectionofthatpart.AnganyasaandKaranyasa alsohavethesameeffect.Theydriveawaytheevileffectsofevilspirits,ifany.Theobstaclesthat standinthewayofconcentrationandmeditationareremoved.Evilthoughtswillnotenterthe mind. This is a prayer to remove obstacles in Japa and meditation.

THE OCHRE CLOTH AND THE SHAVEN HEAD

Symbols of Renunciation

Theochrecolour(Gerua)ofthedressofaSannyasinindicatesthatheisaspureasfireitself. Heshinesliketheburntgold,freefromallimpuritiesofdesiresandVasanas.Itdenotespurity.It standsforpurity.ForanaspirantwhohastakentothepathofNivrittiMarga,itisahelp.Hewill

ALL ABOUT HINDUISM

swerveandshrinkfromevilactions.Thisclothwillremindhimthatheisnotentitledtoworldly enjoyments.Graduallyhisnaturewillbemoulded.Thiscolouredclothservesasanexternal symptom to show that one is a Sannyasin.

ASannyasinshaveshisheadcompletely.Thisremovesfromhimallbeauty.Hewillnot havetotakecareaboutdressinghishairwithscentedoils,etc.Thisshowsthathehasrenouncedall externalbeautiesandthathedwellsintheSelfwhichisBeautyofbeauties.ThisMundana(shaving ofhead)indicatesthatheisnomoreoftheworld.Heshouldnotdesireanysensualobject.Itisonly anexternalsymbolofthementalstateofcompletedispassionandturningawayfromthepleasures oftheworld.HeremoveshisChotialsoatthetimeofSannyasatoindicatethatheisnomorebound bythevariousNityaandNaimittikaKarmasandthattheyhavebeenburntinthefireofVairagya. Further,thisshavingoftheheadissuitableforawanderinglife.Theexistenceoflonghairswill preventhimfromtakingbathwheneverhelikes.Shavingwillrelievehimofmuchworry,andthe timehewouldhaveotherwisespentindrying,combinganddressinghishairhemayspendin prayers and meditation.

CONCLUSION

TheVedasandtheUpanishadsstatethattheultimatetruthinitspureandnakedform,very unceremoniously.TheItihasas,PuranasandAgamasgivethistruthahomely,personaland symbolic touch through narration of history, legend and mythology.

Donotneglectoutwardsymbols.MakearesearchstudyofourVediccustomsand injunctions.Youwillfindwonderfulandpreciousgemsineveryoneofthem.Theirutilityand efficacy will be revealed in following them.

May you all tread the path of Dharma and attain Kaivalya Moksha in this very birth.

CHAPTER 11 HINDU PHILOSOPHY—I (THE SHAD-DARSANAS)

PHILOSOPHY—ITS ORIGIN AND ITS LIMITATIONS

Philosophyistherationalaspectofreligion.ItisanintegralpartofreligioninIndia.Itisa rationalenquiryintothenatureofTruthorReality.Itgivesclearsolutionsfortheprofound,subtle problemsoflife.Itshowsthewaytogetridofpainanddeathandattainimmortalityandeternal bliss.

Philosophyhasitsrootinthepracticalneedsofman.Manwantstoknowabout transcendentalmatterswhenheisinareflectivestate.Thereisanurgewithinhimtoknowabout

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thesecretofdeath,thesecretofimmortality,thenatureofthesoul,theCreatorandtheworld. Philosophyhelpshimtoknowallthesethings.Philosophyistheself-expressionofthegrowing spiritofman.Thephilosophersareitsvoice.Greatcreativethinkersandphilosophersappearinall ages. They elevate and inspire the people.

Certainphilosophicalquestionsariseinthemindofman.WhatisthisSamsara?Hasitany purpose?Istheworldrealormereappearance?IsthereanyCreatororGovernorofthisuniverse?If thereisaCreator,whatisHisnature?WhatistherelationbetweenmanandtheCreator?Isthere anywaytoescapefromtheroundofbirthsanddeaths?IsthereanysuchthingastheImpersonal Absolute?Ifso,whatisItsessentialnature?Howdidmancomeintobondage?Whatishisessential nature?Ishea part oftheSupremeSoul,orishe identical withIt?Whatisthedifferencebetween PersonalGodandtheImpersonalAbsolute?Whatisthesourceforthisworld?Whatismatter? Whatismind?Whatisindividualsoul?Whatisthegoaloflife?Thesearchforasolutionofthese problems is philosophy. Philosophy solves beautifully all these problems.

DEATH—THE STARTING POINT OF PHILOSOPHY

Theideaofdeathhaseverbeenthestrongestmotive-powerofreligionandreligiouslife. Manisafraidofdeath.Mandoesnotwanttodie.Hewantstoliveforever.Thisisthestartingpoint ofphilosophy.Philosophyenquiresandinvestigates.Itboldlyproclaims:“Oman!Donotbeafraid ofdeath.Thereisanimmortalabode.ThatisBrahman.ThatisyourownAtmanwhichdwellsinthe chamberofyourheart.Purifyyourheartandmeditateonthispure,immortal,changelessSelf.You willattainimmortality.”Deathistheultimatepointertothetransiencyofallthingsandthe existence of an ultimate Reality.

VARIOUS SCHOOLS OF PHILOSOPHY

Aclearunderstandingofman’srelationtoGodisamatterofmomentousimportanceto studentsofphilosophyandtoallaspirants.Philosophers,prophets,saints,sages,thinkers,Acharyas andgreatreligiousleadersoftheworldhavetriedtoexplaintherelationofmantoGodandthe universe.Variousschoolsofphilosophyanddifferentkindsofreligiousbeliefshavecomeinto existence, on account of various explanations given by different philosophers.

PHILOSOPHY AND INTUITION

Philosophywilltakeyoutothegatesoftherealmofeternalbliss,butitcannotallowyouto enterthatrealm.Intuitionorrealisationisnecessaryforenteringintothatholylandofeverlasting joy and ineffable glory.

Hinduphilosophyisnotmerespeculationorguesswork.Itislofty,sublime,uniqueand systematic.Itisbasedtinmysticspiritualexperience,orAparokshaAnubhuti.Theseers,sagesand Rishiswhohaddirect,intuitiveperceptionoftheTrutharethefoundersofthedifferent philosophicalsystemsinIndia.ThedifferentschoolsofphilosophyareallbasedontheSrutisorthe Vedas,directlyorindirectly.ThosewhohavestudiedcarefullytheUpanishadswillfindthatthe revelations of the Srutis are in harmony with the conclusions of philosophy.

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THE ORTHODOX AND THE HETERODOX SYSTEMS OF INDIAN PHILOSOPHY

ThesixsystemsofIndianphilosophyortheShad-Darsanasarethesixorthodoxsystemsof philosophy.TheyarethesixwaysoflookingattheTruth.Theyare(1)TheNyaya;(2)The Vaiseshika;(3)TheSankhya;(4)TheYoga;(5)ThePurva-Mimamsa;and(6)The Uttara-Mimamsa, or the Vedanta.

TheorthodoxsystemsofphilosophybelieveintheauthorityoftheVedas.Theheterodox systemsofphilosophydonotbelieveintheauthorityoftheVedas.Thesixheterodoxsystemsof philosophy are:

1. The Materialistic School of Charvaka;

2. The System of the Jainas;

3. The School of Presentationists or Vaibhashikas (Buddhistic);

4. The School of Representationists or Sautrantikas (Buddhistic);

5. The School of Idealism or Yogacharas (Buddhistic); and

6. The School of Nihilism of the Madhyamikas (Buddhistic).

THE SHAD-DARSANAS OR THE SIX ORTHODOX SCHOOLS

TheShad-DarsanasorthesixorthodoxsystemsgrewdirectlyoutoftheVedas. Darsana meansliterally sight or vision.Darsanameansasystemofphilosophy.TheDarsanaliteratureis philosophical.EachDarsanaisawayoflookingintotheTruth;isastandpointinrespectofthe Truth.

GautamaRishisystematisedtheprinciplesofNyayaortheIndianlogicalsystem.Kanada composedtheVaiseshikaSutras.KapilaMunifoundedtheSankhyasystem.PatanjaliMaharshiis thefirstsystematiseroftheYogaschool.HecomposedhisYogaSutras.TheYoga-Darsanaof Patanjaliisacelebratedtext-bookonRajaYoga.Jaimini,adiscipleofVyasa,composedtheSutras oftheMimamsaschool,whichisbasedontheritual-sectionsoftheVedas.Badarayanacomposed hisfamousVedanta-SutrasorBrahma-SutraswhichexpoundtheteachingsoftheUpanishads.The different schools of the Vedanta have built their philosophy on the foundation of these Sutras.

DIFFERENT WAYS OF APPROACH TO THE SAME GOAL

Thesixschoolsofthoughtarelikethesixdifferentroadswhichleadtoonecity.Youmay gotoBombaybytrainoraeroplaneormotorbusoranyothervehicle.Evenso,youcanreachthe goaloflifethroughYoga,orVedanta,oranyotherpath.Themethodsorwaysofapproachtothe Goalaredifferenttosuitpeopleofdifferenttemperaments,capacitiesandmentalcalibre.Butthey allhaveoneaim,viz.,removalofignoranceanditseffectsofpainandsufferingsandtheattainment

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offreedom,perfection,immortalityandeternalblissbyunionoftheindividualsoul(Jivatman) with the Supreme Soul (Paramatman).

NostudentofHinduismoughttobesatisfiedwithoutacquiringaclearandaccurate knowledgeoftheprincipaldistinguishingcharacteristicsofthesixphilosophicalschools.Themore advancedscholarshouldstudytheoriginalSutrasinwhichthedoctrinesofeachschoolare enunciated.Studyofthesixschoolsofphilosophywillsharpentheintellectandgiveyouvast knowledge.YouwillhaveaclearandcomprehensiveunderstandingoftheTruth.Eachsystemisa step or rung in the spiritual ladder.

INTERRELATION BETWEEN THE SIX SYSTEMS

Thesixschoolsaredividedintothreegroups:(i)TheNyayaandtheVaiseshika,(ii)The SankhyaandtheYoga,and(iii)TheMimamsaandtheVedanta.TheVaiseshikaisasupplementof theNyaya.TheYogaisasupplementoftheSankhya.TheVedantaisanamplificationand fulfilmentoftheSankhya.StudyofVyakarana(grammar),Mimamsa,NyayaandSankhyais necessarytounderstandtheVedanta.TheNyayasharpenstheintellectandenablestheaspirantsto grasp the Vedanta. The Nyaya is considered as a prerequisite for all philosophical enquiry.

TheVaiseshikaisnotverymuchinhonournow.TheNyayaispopular.TheSankhyaisnota livingfaith.TheYogaispractisedbyafewinitspracticalform.TheVedantaisthemostpopularof all the schools today.

TheNyayaandtheVaiseshikawillgiveyouananalysisoftheworldofexperience.They arrangeallthethingsoftheworldintocertainkindsorcategories(Padarthas).Theyexplainhow Godhasmadeallthismaterialworldoutofatomsandmolecules.Theyshowthewaytoattain knowledgeofGod.TheSankhyawillprovideyouwithdeepknowledgeofHindupsychology. KapilaMuniwasthefatherofpsychology.TheYogadealswiththecontrolofVrittis,or thought-waves,andwithmeditation.TheYogasystemshowsthewaystodisciplinethemindand thesenses.TheYogawillhelpyoutocultivateconcentrationandone-pointednessofmindand enterintoNirvikalpaSamadhiortheSuperconsciousState.ThePurva-Mimamsadealswiththe Karma-KandaoftheVedas,andtheUttara-MimamsawiththeJnana-Kanda.TheUttara-Mimamsa isalsoknownastheVedanta-Darsana.Thisisthecorner-stoneofHinduism.TheVedanta philosophyexplainsindetailthenatureofBrahmanortheEternalBeing,andshowsthatthe individualsoulis,inessence,identicalwiththeSupremeSelf.ItgivesmethodstoremoveAvidya or the veil of ignorance and to merge oneself in the ocean of bliss or Brahman.

TheNyayacallsignoranceMithyaJnana,falseknowledge.TheSankhyastylesitAviveka, non-discriminationbetweentherealandtheunreal.TheVedantanamesitAvidya,nescience.Each philosophyaimsatitseradicationbyKnowledgeorJnana.Thenoneattainseternalblissor immortality.

BystudyofNyayaandVaiseshika,onelearnstoutilisehisintellecttofindoutfallaciesand toknowthematerialconstitutionoftheworld.BystudyofSankhya,oneunderstandsthecourseof evolution.BystudyandpracticeofYoga,onegainsself-restraintandobtainsmasteryovermind andsenses.BypracticeofVedanta,onereachesthehighestrungoftheladderofspiritualityorthe

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pinnacleofdivineglory,onenesswiththeSupremeBeing,bythedestructionofignorance (Avidya).

VEDANTA—THE MOST SATISFACTORY SYSTEM OF PHILOSOPHY

SomeofthedoctrinesoftheNyaya,theVaiseshika,theSankhyaandtheYogaareopposed totheteachingsoftheVedas.ThesesystemsareonlysuperficiallybasedontheVedas.TheNyaya andtheVaiseshikaschoolsrelytoomuchonhumanreason,thoughtheyaccepttheVedasasthe supremeauthority.Humanintellectisfrailandfinite.Ithasgotitslimitations.Itfunctionswithin time,spaceandcausation.Itsfindingscannotbeinfallible.Itcannotsolvetranscendentalmatters. Vedasonlyareinfallibleandauthoritative.Theycontaintherevelationsordirectintuitional experiencesofseersandRishis.Theseexperienceswilltallywiththeexperiencesofthosewho have attained Knowledge of the Self (Brahma-Jnana).

TheVedantaisthemostsatisfactorysystemofphilosophy.Ithasbeenevolvedoutofthe Upanishads.Ithassupersededallotherschools.TheMimamsaschoolhadlaidgreatstresson rituals,orKarma-Kanda.AccordingtotheMimamsaschool,Karmaorritualisall-in-allinthe Veda.Upasana(worship)andJnana(knowledge)areonlyaccessoriestoKarma.Thisviewis refutedbytheVedantaschool.AccordingtotheVedanta,Self-realisation(Jnana)istheforemost thing,andritualandworshipareaccessories.Karmawilltakeonetoheavenwhichisonlyan impermanentplaceofrefinedsensualenjoyment.Karmacannotdestroythecycleofbirthsand deaths, and cannot give eternal bliss and immortality.

DuringthetimeofSankaracharya,allthesixschoolsofphilosophyflourished.Therefore, hehadtorefutetheothersystemsinordertoestablishhisabsolutemonism(KevalaAdvaita).But, nowadays,Sankhya,Vaiseshika,etc.,areinnameonly.Evennow,someHindupreachers, SannyasinsandMandalesvarstrytoestablishAdvaitaVedantabyrefutingtheseoldsystems.This isamistake.Theywillhavetorefuteatthepresentmomentmaterialism,agnosticism,atheismand science, and then establish Advaita Vedanta.

THE NYAYA

INTRODUCTION

Salutations to Rishi Gautama, the founder of the Nyaya system of philosophy.

TheNyayaorHindulogicwasfoundedbyGautamaRishi,whoisalsoknownbythenames AkshapadaandDirghatapas.TheNyayaandtheVaiseshikaareanalytictypesofphilosophy.The word Nyaya signifies goingintoasubject,i.e.,investigatingitanalytically.Inthissenseofanalysis, thewordNyayaisexactlyopposedtoSankhya,synthesis.TheNyayaissometimescalled Tarka-VidyaortheScienceofDebate,Vada-VidyaortheScienceofDiscussion.Tarkaisthe special feature of the Nyaya.

TheNyayaisnotmerelyformallogic,butacompleteepistemology.Ordinarypeoplethink thattheNyayaischieflyconcernedwithlogic.Logicismerelyapartorasingletopic.Thepurpose oftheNyayaisacriticalexaminationoftheobjectsofknowledgebymeansofthecanonsoflogical

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proof.TheNyayasystemdealscriticallywithmetaphysicalproblems.Itcontainsdiscussionson psychology, logic, metaphysics and theology.

The Nyaya—A Method of Philosophical Enquiry

TheNyayaisintendedtofurnishacorrectmethodofphilosophicalenquiryintoallthe objectsandsubjectsofhumanknowledge,includingtheprocessofreasoningandlawsofthought. Theevidenceofthesensesissubmittedtoacriticalenquiry.TheNyayagivesadescriptionofthe mechanismofknowledgeindetail.TheNyayaandtheVaiseshikaexplorethesignificanceoftime, space,cause,matter,mind,soulandknowledgeforexperience,andgivetheresultsintheformofa theoryoftheuniverse.TheNyayaandtheVaiseshikaareregardedaspartsofonewhole.The VaiseshikaisasupplementtotheNyaya.Theyarealliedsystems.TheybothbelieveinaPersonal God, a plurality of souls and an atomic universe. Further, they use many arguments in common.

TheNyayaisthebasisofallSanskritphilosophicalstudies.Itisanintroductiontoall systematicphilosophy.Itisthepreliminarycourseforastudentofphilosophy.Youcannot understandtheBrahma-SutrasofSriVyasawithoutaknowledgeoftheNyaya.Astudyofthe Nyayadevelopsthepowerofreasoningorarguing.Itrenderstheintellectsharpandsubtle.You cannotmakeVedanticenquirywithoutasharpandsubtleintellect.TheKathopanishadsays: “DrisyateTvagryayaBuddhyaSukshmayaSukshma-Darsibhih—It(theAtman)isbeheldbysubtle seers through their sharp and subtle intellect.”

The‘NyayaSutra’byGautamaisthefirstworkonNyayaphilosophy.Thisisthemost famousbookoftheschool.Numerouscommentarieshavebeenwrittenonthisbookbyvarious authors,viz.,Nyaya-BhashyabyVatsyayana, NyayalankarabySrikantha,Nyaya-Manjariby Jayanta,Nyaya-BodhinibyGovardhana,Nyaya-Varttika-Tatparya-TikabyVachaspatiMisra,etc.

KNOWLEDGE

Allknowledgeimpliesfourconditions:(i)thesubjectorthePramata,thecogniser,(ii)the objectorthePrameya,(iii)theresultingstateofcognitionorthePramitiand(iv)themeansof knowledge or the Pramana.

Prameyaortheobjectsofwhichrightknowledgeistobeobtained,aretwelve,viz.,(i)Soul (Atman),(ii)Body(Sarira),(iii)Senses(Indriyas),(iv)Objectsofsenses(Artha),(v)Intellect (Buddhi),(vi)Mind(Manas),(vii)Activity(Pravritti),(viii)Fault(Dosha),(ix)Transmigration (Pretyabhava), (x) Fruit (Phala), (xi) Pain (Duhkha), and (xii) Salvation (Apavarga).

Perception(Pratyaksha),inference(Anumana),comparison(Upamana),andword,or verbaltestimony(Sabda)arethePramanasorthemeansofrightknowledge.Sabda,orverbal testimony, includes Vedic revelation. Pratyaksha is perception by the senses.

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GOD, SOUL AND UNIVERSE God

TheNyayasaysthattheactionsofmanproducetheirfruits,calledAdrishta,underthe controlofGod.GodsupervisestheworkofAdrishta.TheintelligentprincipleofAdrishta,which governsthefateofman,actsunderthedirectionofGod.GoddoesnotalterthecourseofAdrishta butrenderspossibleitsoperation.Godisthebestowerofthefruitsofactionsofhumanbeings.God isaSpecialSoulendowedwithomnipotenceandomniscience,bywhichHeguidesandregulates the world.

GodisaPersonalBeing.HeisfreefromMithya-Jnana(falseknowledge).Adharma (demerit),andPramada(carelessness).HehasJnana(knowledge),Ichha(desire)andPrayatna (volitionaleffort).GodisONE,Creator,whoisendowedwithNityaJnana(eternalknowledge)and Ichha-Kriya (desire-action) as His Gunas (attributes). He is Vibhu (all-pervading).

The Soul

Thesoulisarealbeing.Itisaneternalentity.Desire,aversion,volition,pleasure,pain, intelligenceandcognitionareitsqualitiesormarks.Theobjectofthenotionof‘I’isthesoul.No cognitionorrecollectionispossiblewithoutasoul.Theeyecannotseeobjectsandtheearcannot hearsoundswithoutasoul.Thereshouldbeanagenttousetheinstruments(senses).Thatagentis thesoul.Afteranobjectisseen,eveniftheeyesarebothdestroyed,theknowledgethat Ihaveseen remains.Thisknowledgeisnotaqualityofeithertheobjectsorthesenses.Themindisnotthesoul. Itisonlyaninstrumentofthesoul,bymeansofwhichitthinks.Theselfisthesubject.Thesoul existsevenwhenthebodyperishes,thesensesarecutoffandthemindiscontrolled.Thereare infinite numbers of souls.

The Universe

Theuniverseisacompositeofeternal,unalterable,causelessatoms,whichexists independentlyofourthoughts.Theuniverseisthemodificationoftheatoms(Paramanus)ofthe physicalelements:Earth(Prithvi),Water(Apas),Fire(Tejas)andAir(Vayu).TheNyayaadmits nineobjects(Dravyas),viz.,Earth,Water,Fire,Air,Ether,Time,Space(Quarters),Mindandthe Self (Atman).

THE CAUSE OF BONDAGE AND THE MEANS TO EMANCIPATION

Misapprehension(Mithya-Jnana),faults(Dosha),activity(Pravritti),birth(Janma)and pain(Duhkha)constitutetheworld.Falsenotionorfalseknowledgeisattherootofallmiseryand pain.FromMithya-Jnanaorfalsenotioncomesthefaultoflikeanddislike(Raga-Dvesha);from Raga-DveshaproceedsKarmaoraction—virtuousorvicious—whichforcesamantopassthrough repeatedbirthsforthesakeofitsrewardorpunishment.Fromthesebirthsproceedmiseryandpain. ItistheaimofphilosophytoeradicatethefalsenotionorMithya-Jnanawhichisattherootofall miseriesandpains.Onthesuccessiveannihilationofmisapprehension,faults,activity,birthand pain, there follows release (Apavarga).

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The Sixteen Categories

Onecanremovemisapprehensionorfalseknowledgeandattainsupremefelicitybythetrue knowledgeofthesixteencategories.Thesixteencategoriesare:meansofrightknowledge (Pramana),objectofrightknowledge(Prameya),doubt(Samsaya),purpose(Prayojana),familiar instance(Drishtanta),establishedtenet(Siddhanta),members(Avayava),argumentation(Tarka), ascertainment(Nirnaya),discussion(Vada),wrangling(Jalpa),cavil(Vitanda),fallacy (Hetvabhasa), quibble (Chala), futility (Jati), and occasion for rebuke (Nigraha-sthana).

Thereis,first,thestateofSamsayaordoubtaboutthepointtobediscussed.Nextcomesthe Prayojanaormotivefordiscussingit.NextfollowsaDrishtantaorexamplewhichleadstothe Siddhantaorestablishedconclusion.ThencomestheobjectorwithhisAvayavaorargument,split upintofivemembers.NextfollowstheTarkaorrefutation,andtheNirnayaorascertainmentofthe truestateofthecase.AfurtherVadaorcontroversytakesplace,whichleadstoJalpaormere wrangling.ThisisfollowedbyVitandaorcavilling,Hetvabhasaorfallaciousreasoning,and Nigraha-sthana,theputtinganendtoalldiscussionbyademonstrationoftheobjector’sincapacity for argument.

Whenoneattainsthetrueknowledge,hisfaults,viz.,affection(Raga),aversion(Dvesha) andstupidity(Moha)vanish.Aversionincludesanger,envy,maliceandhatred.Attachment includeslust,greed,avidityandcovetousness.Stupidityincludessuspicion,conceit,carelessness andmisapprehension.Stupiditygeneratesdislikeandattachment.Youmustputanendtothechain, whichbeginswithmisapprehensionorfalseknowledgeandendswithpain,ifyouwishtoattain release.Iffalseknowledgevanishes,faultswilldisappear.Iffaultsvanish,oneisfreedfrom activity and the consequent transmigration and pains.

Transmigration,whichconsistsinthesoul’sleavingonebodyandtakinganother,isthe causeofitsundergoingpleasureandpain.Asoulwhichisnolongersubjecttotransmigrationis freedfromallpains.Thesoulattainsreleaseassoonasthereisanendtothebody,andconsequently to pleasure and pain.

The State of Apavarga or Release

Apavarga,orrelease,isabsolutedeliverancefrompain.Itisfreedomfrompain.Itis cessationofpain.Itisnottheenjoymentofpositivepleasure.Itisnotannihilationoftheself.Itis destructionofbondage.Releasefromthetwenty-onekindsofpainorDuhkhaisliberation (Moksha).Inthestateofrelease,thereisnoconnectionofmindwiththeAtman.TheAtmanis destituteofdesire,effort,merit,demerit,hatred,mentalimpressions,etc.,inthestateofliberation, as,then,thereisnomind.Theliberation(Moksha)oftheNaiyayikasisawordwithoutmeaning.It is a state of painless, passionless existence, like that of a stone without sensation and interest.

TO SUM UP

Thisworldhasbegunbyacombinationofatoms.IthasSamyoga(conjunction)andViyoga (disassociation).ThecauseoftheworldistheParamanus(atoms)andthenineDravyas(materials), includingIsvara(God).IsvarahasNitya-Jnana(eternalknowledge)whohasalsoIchha-Kriya

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(desire-action)asGunas(qualities).HeisVibhu(all-pervading).Jivaisdoerandenjoyer.Hehas severalattributes.Jivasareendless.Thecauseforbondageisignorance(Ajnana).Twenty-one kindsofpainconstitutebondage.Mokshaisdestructionofallkindsofpain.Knowledgeofthe Atman,asisdistinctfromothers,isMoksha-Sadhana.GautamaadvocatesArambhavadaand Anyathakhyati(theoryoftheproductionofaneweffectfromeverycauseandofrealistic epistemology).

THE VAISESHIKA INTRODUCTION

Silent adorations to Kanada Rishi, the founder of the Vaiseshika system of philosophy.

Rishi Kanada is also known by the names, Aulukya and Kasyapa.

TheVaiseshikasystemtakesitsnamefrom Visesha orparticularitywhichisthe characteristicdifferentiaofthings.TheaphorismsofKanadacontaintheessenceoftheVaiseshika philosophy.TheprincipalsubjecttreatedthereinisVisesha,oneofthesixPadarthasorcategories enumerated by the founder.

The Nyaya and the Vaiseshika

TheVaiseshikaandtheNyayaagreeintheiressentialprinciples,suchasthenatureand qualitiesoftheSelfandtheatomictheoryoftheuniverse.TheVaiseshikaisasupplementtothe Nyaya.TheVaiseshikahas,foritschiefobjective,theanalysisofexperience.Itbeginsbyarranging itsenquiriesundercategories(Padarthas),i.e.,enumerationofcertaingeneralpropertiesor attributesthatmaybepredicatedofexistingthings.Itformulatesgeneralconceptions,whichapply to things known, whether by the senses or by inference, or by authority.

THE APHORISMS OF KANADA

TherearetenchaptersinKanada’sbook.Thefirstchapterdealswiththeentiregroupof Padarthasorpredicables.Inthesecondchapter,Kanadahasascertainedsubstance.Inthethird chapter,hehasgivenadescriptionofthesoulandtheinnersense.Inthefourthchapter,hehas discussedthebodyanditsconstituents.Inthefifthchapter,hehasestablishedKarmaoraction.In thesixthchapter,hehasconsideredDharmaorvirtueaccordingtoscriptures.Intheseventh chapter,hehasestablishedattributeandSamavaya(co-inherenceorcombination).Intheeighth chapter,hehasascertainedthemanifestationofknowledge,itssource,andsoon.Intheninth chapter,hehasestablishedtheparticularorconcreteunderstanding.And,inthetenthchapter,he has established the differences in the attributes of the soul.

ThereisenumerationofPadarthas(substances)inthebeginning.Thenthereisdefinition. Then comes examination or demonstration.

ThissystemischieflyconcernedwiththedeterminationofthePadarthasandyet,Kanada opensthesubjectwithanenquiryintoDharma,becauseDharmaisattherootoftheknowledgeof

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theessenceofthePadarthas.ThefirstSutrais: Yatobhyudayanihsreyasa-siddhihsa dharmah—DharmaisthatwhichexaltsandbestowstheSupremeGoodorMoksha(cessationof pain).

THE SEVEN PADARTHAS OR CATEGORIES

Padartha meansliterally themeaningofaword.Buthereitdenotesasubstancediscussed inphilosophy.APadarthaisanobjectwhichcanbethought(Artha)andnamed(Pada).Allthings whichexist,whichcanbeperceivedandnamed,allobjectsofexperience,arePadarthas. Compoundsubstancesaredependentandtransitory.Simplesubstancesareeternaland independent.

ThePadarthasoftheVaiseshikaarethefollowing:(i)Substance(Dravya),(ii)Qualityor property(Guna),(iii)Action(Karma),(iv)Generalityofproperties(Samanya),(v)Particularity (Visesha),(vi)Co-inherenceorperpetualintimaterelation(Samavaya),and(vii)Non-existenceor negationofexistence(Abhava).Thefirstthreecategoriesofsubstance,qualityandactionhavea realobjectiveexistence.Thenextthree,viz.,generality,particularityandinherencearelogical categories.Theyareproductsofintellectualdiscrimination.Kanadaenumeratedonlysix categories, the seventh was added by later writers.

Earth,water,fire,air,ether,time,space,soulandmindarethenineDravyasorsubstances. Thefirstfouroftheseandthelastareheldtobeatomic.Thefirstfourarebotheternaland non-eternal,non-eternalintheirvariouscompoundsandeternalintheirultimateatomstowhich they must be traced back.

Mindisaneternalsubstance.Itdoesnotpervadeeverywherelikethesoul.Itisatomic.It can admit only one thought at a time.

Thereareseventeenqualitiesinherentintheninesubstances,viz.,colour(Rupa),taste (Rasa),smell(Gandha),touch(Sparsa),numbers(Sankhya),measures(Parimanani),separateness orindividuality(Prithaktvam),conjunctionanddisconjunction(Samyoga-vibhagam),priorityand posterity(Paratva-aparatva),intellectionorunderstanding(Buddhayah),pleasureandpain (Sukha-duhkha),desireandaversion(Ichha-dvesha),andvolitions(Prayatnah).Sevenothersare saidtobeimplied,viz.,gravity,fluidity,viscidity,faculty,merit,demeritandsound—making twenty-fourinall.Sixteenofthesequalitiesbelongtomaterialsubstances.Theothereight,viz., understanding,volition,desire,aversion,pleasure,pain,meritanddemeritarethepropertiesofthe soul.

Thethirdcategory,Karmaoraction,consistsoffivekindsofacts,viz.,elevationor throwing upwards, depression or throwing downwards, contraction, expansion and motion.

Thefourthcategory,Samanyaorgeneralityofproperties,istwofold,viz.,(i)higherand lower generality and (ii) that of genus and species.

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Thefifthcategory,Viseshaorparticularity,belongstothenineeternalsubstancesofthe firstcategory,allofwhichhaveaneternalultimatedifferencedistinguishingeachfromtheothers. Therefore, the system is called Vaiseshika.

Thesixthcategory,Samavayaorco-inherence,isofonlyonekind.Itistheco-inherence betweenasubstanceanditsqualities,betweenagenusorspeciesanditsindividuals,betweenany object and the general idea connected with it and is thought to be a real entity.

TherearefourkindsofAbhava,theseventhcategory,viz.,antecedentnon-existence, cessation of existence, mutual non-existence and absolute non-existence.

Knowledge of the Padarthas Secures Supreme Good

KnowledgeofthePadarthasisthemeansofattainingtheSupremeGood.TheSupreme Goodresultsfromtheknowledgeproduced—byaparticularDharma—oftheessenceofthe Padarthas, by means of their resemblances and differences.

THE PRINCIPLE OF ADRISHTA AND ITS INADEQUACIES

KanadadoesnotopenlyrefertoGodinhisSutras.Hisbeliefwasthattheformationofthe worldwastheresultofAdrishta,the unseen forceofKarmasoracts.Hetracestheprimalactivities of the atoms and souls to the principle of Adrishta.

ThefollowersofKanadaintroduceGodastheefficientcauseoftheworld.Theatomsare the material cause of the universe.

Theunthinkingatomshavenotthepowerandtheintelligencetorunthisuniverseinan orderlymanner.Surely,theactivitiesoftheatomsareregulatedbyanomniscientandomnipotent God.InferenceandscripturescompelustoadmitGod.Whatisthatintelligencewhichmakesthe Adrishtatooperate?ThatintelligenceisGod.Thefiveelementsareeffects.Theymustbepreceded bysomeonewhohasaknowledgeofthem.That‘someone’isGod.Theremustbeanauthorforthe Vedas.ThecontentsoftheVedasaredestituteoferror.Theauthorisfreefromdeceit.Hemustbe an omniscient Being.

Thesoulsaredestituteofintelligenceinthestateofdissolution.Hencetheycannotcontrol theactivitiesoftheatoms.Thereisnosourceofmotionwithintheatoms.Therefore,theremustbea first mover of the atom. That First Mover is the Creator or God.

ATOMIC THEORY OF THE UNIVERSE

IntheVaiseshikasystem,theformationoftheworldissupposedtobeeffectedbythe aggregationofatoms.Theseatomsarecountlessandeternal.Theyareeternallyaggregated, disintegratedandredisintegratedbythepowerofAdrishta.Anatomisdefinedas‘something existing,havingnocause,andeternal’.Itislessthantheleast,invisible,indivisible,intangibleand imperceptiblebythesenses.EachatomhasaViseshaoreternalessenceofitsown.The combinationoftheseatomsisfirstintoanaggregateoftwo(Dvyanu,dyad).Threeofthem,again

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combineintoaparticle,calledTrasarenu(Triad),whichlikeamoteinasunbeamhasjustsufficient magnitude to be perceptible.

TherearefourclassesofParamanus,viz.,Paramanusofearth,water,fireandair.The individual atoms combine with others, and again disintegrate after some time.

TheVaiseshikacosmogonyisdualisticinthesenseofassumingtheexistenceofeternal atomssidebysidewitheternalsouls.Ithasnotdecidedpositivelytheexactrelationbetweensoul and matter.

BODY AND SOUL

ThebodyissubtleinPralayaandgrossincreation.Thetime,placeandcircumstancesof birth, family and the span of life are all determined by the Adrishta.

Theindividualsoulsareeternal,manifold,eternallyseparatefromoneanother,anddistinct fromthebody,sensesandmind;andyetcapableofapprehension,volition,desire,aversion, pleasure,pain,meritanddemerit.Theyareinfinite,ubiquitousoromnipresentanddiffused everywherethroughoutspace.Aman’ssoulisasmuchinNewYorkasinBombay,althoughitcan onlyapprehendandfeelandactwherethebodyis.Thesoulandthemindarenotobjectsof perception.

ThesoulisabsolutelyfreefromallconnectionswithqualitiesinthestateofMokshaor release. It regains its independence.

BIRTH, DEATH AND SALVATION

Conjunctionofsoulwithbody,senseandlife,producedbyDharmaandAdharma,iscalled birth, and disjunction of body and mind produced by them is called death.

Mokshaconsistsinthenon-existenceofconjunctionwiththebody,whenthereis,atthe same time, no potential body existing and consequently rebirth cannot take place.

BONDAGE AND RELEASE

Pleasure and pain result from the contact of soul, sense, mind and object.

Frompleasurearisesdesire.Frompleasurederivedfromtheenjoymentofgarlands,sandal paste,womenandotherobjects,Ragaordesireisproducedsuccessivelyforpleasureofasimilar kindorforthemeansofattainingit.Frompaincausedbysnakes,scorpions,thornsandthelike, aversion arises with regard to such pain or with regard to its source.

Averypowerfulimpressionisproducedbyconstantorhabitualexperienceofobjects, throughtheinfluenceofwhich,asadloverwhodoesnotwinhismistressseeshisbelovedinevery object.Hewhohasbeenbittenbyasnakebeholdssnakeseverywhere,onaccountofastrong impression regarding that.

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The Faults That Lead to Bondage

Desire(Raga),aversion(Dvesha)andinfatuation(Moha)arecalledfaults(Doshas),asthey areincentivestoactivitywhichservestobindthedoertothisworld.Gautamaalsosays:“Faults havefortheircharacteristic,incitementtoactivityorworldlyoccupation”(NyayaSutras,I-1-xviii).

The Knowledge That Results In Release

IntuitiveknowledgeoftheSelfdestroysfalseknowledge.Consequently,attraction, aversion,stupidityorMohaandotherfaultsvanish.Thenactivityalsodisappears.Thenbirthdueto action does not take place. Consequently, pain connected with birth also disappears.

THE SANKHYA INTRODUCTION

ObeisancetoSriKapilaMuni,thefounderoftheSankhyasystemofphilosophy,thesonof Brahma, the Avatara of Vishnu.

Theword‘Sankhya’means‘number’.Thesystemgivesanenumerationoftheprinciplesof theuniverse,twenty-fiveinnumber.Hencethenameisquiteappropriate.Theterm‘Sankhya’is used in the sense of ‘Vichara’ or ‘philosophical reflection’ also.

IntheSankhyasystem,thereisnoanalyticalenquiryintotheuniverseasactuallyexisting, arrangedundertopicsandcategories.Thereisasyntheticalsystem,startingfromanoriginal primordialTattvaorPrinciple,calledPrakriti,thatwhichevolvesorproducesorbringsforth (Prakaroti) everything else.

Perception(Pratyaksha),inference(Anumana)andrightaffirmation(AptaVakya)arethe threePramanasorproofsintheSankhyasystem.ThewordAptameansfitorright.Itisappliedto theVedasorinspiredteachers.TheNaiyayikashavefourkindsofproofs,viz.,perception, inference, comparison and verbal authority. The Mimamsakas recognise six kinds of proofs.

Dual Concept of Purusha and Prakriti

TheSankhyasystemisgenerallystudiednexttotheNyaya.Itisabeautifulsystemof philosophy.Thewesternphilosophersalsohavegreatadmirationforthissystem.Itismore categoricallydualistic.Itdeniesthatanythingcanbeproducedoutofnothing.Itassumesthereality of Purusha and Prakriti, the knowing Self and the objects known.

PrakritiandPurushaareAnadi(beginningless)andAnanta(infinite).Non-discrimination betweenthetwoisthecauseforbirthanddeath.DiscriminationbetweenPrakritiandPurushagives Mukti(salvation).BothPurushaandPrakritiareSat(real).PurushaisAsanga(unattached).Heis consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.

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Non-acceptance of Isvara or God

TheSankhyasystemiscalledNir-Isvara(Godless)Sankhya.Itisatheistical.TheSankhyas donotbelieveinIsvara.TheydonotacceptIsvara(God).ThecreationproducedbyPrakritihasan existenceofitsown,independentofallconnectionwiththeparticularPurushatowhichitisunited. SotheSankhyassaythatthereisnoneedforanintelligentCreatoroftheworld,orevenofany superintending power.

Thisisamistake;accordingtotheVedanta,PrakritiisalwaysunderthecontroloftheLord. Itcannotdoanythingbyitself.TheLordgazesatPrakriti.Thenaloneitisputinmotion,andit beginstocreate.Prakritiisnon-intelligent.AnintelligentCreatoralonecanhaveathought-outplan for the universe. Prakriti is only a helper (Sahakari). This is the theory of Vedanta.

Theory of Evolution and Involution

TheSankhyaadoptsthetheoryofevolutionandinvolution.Thecauseandeffectarethe undevelopedanddevelopedstatesofoneandthesamesubstance.Thereisnosuchthingastotal destruction. In destruction, the effect is involved into its cause. That is all.

Therecannotbeanyproductionofsomethingoutofnothing.Thatwhichisnotcannotbe developedintothatwhichis.Theproductionofwhatdoesnotalreadyexistpotentiallyis impossiblelikeahornonaman,becausetheremust,ofnecessity,beamaterialoutofwhicha productisdeveloped,andbecauseeverythingcannotoccureverywhereatalltimes,andalso because anything possible must be produced from something competent to produce it.

Thatwhichdoesnotexistcannotbebroughtintoexistencebyanagent.Itwouldbeuseless togrindgroundnut,unlesstheoilexistedinit.Thesameforceappliedtosandororangewouldnot expressgroundnutoil.Themanifestationoftheoilisaproofthatitwascontainedinthegroundnut and consequently, a proof of the existence of the source from which it is derived.

Theeffecttrulyexistsbeforehandinitscause.Thisisoneofthecentralfeaturesofthe Sankhyasystemofphilosophy.Causeisasubstanceinwhichtheeffectsubsistsinalatentform. Justasthewholetreeexistsinalatentordormantstateintheseed,soalsothewholeworldexistsin alatentstateinPrakriti,theAvyakta(unevolved),ortheAvyakrita(undifferentiated).Theeffectis ofthesamenatureasthecause.Theeffectorproductisnotdifferentfromthematerialofwhichitis composed.

Fourfold Classification of the Twenty-five Tattvas

TheSankhyagivesadescriptionofcategoriesbasedontheirrespectiveproductive efficiency,viz.,(i)Productive(Prakriti),(ii)ProductiveandProduced(Prakriti-Vikriti),(iii) Produced(Vikriti)and(iv)NeitherProductivenorProduced(Anubhavarupa).Thisfourfold classificationincludesallthetwenty-fiveprinciplesorTattvas.PrakritiorNatureorPradhana (chief)ispurelyproductive.Itistherootofall.Itisnotaproduct.Itisacreativeforce,evolver, producer.Sevenprinciples—intellect(Buddhi),egoism(Ahankara)andthefiveTanmatras(subtle rudiments)—areproductionsandproductive.Buddhiisproductive,asAhankaraisevolvedoutof

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it.Itisproducedalso,asititselfisevolvedoutofPrakriti.Egoismisaproduction,asitisderived fromintellect.Itisproductive,asitgivesorigintothefivesubtlerudimentsorTanmatras.The subtlerudimentsarederivedfromegoism.Hencetheyareproductions.Theygiveorigintothefive elements.Hencetheyareproductive.Thesixteenprinciples,thetenorgans,themindandthefive elements,areproductionsonly.Theyareunproductive,becausenoneofthemcangivebirthtoa substanceessentiallydifferentfromitself.ThePurushaorSpiritisneitheraproduction,norisit productive. It is without attributes.

The Object of the Sankhya Philosophy

Theenquiryintothissystemofphilosophyistofindoutthemeansforeradicatingthethree sortsofpain,viz.,internalorAdhyatmika(e.g.,feverandotherdiseases),celestialorAdhidaivika (thunder,cold,heat,rain,etc.),andexternalorAdhibhautika(painfromanimals,scorpion,etc.), andthediseaseofrebirths.Painisanembarrassment.ItstandsinthewayofdoingYogaSadhana andattainingMokshaorrelease.KapilaMuniimpartedaknowledgeofthetwenty-fiveprinciples whichannihilatesthispain.AccordingtotheSankhyaphilosophy,hewhoknowsthetwenty-five principlesattainsliberation.Theultimatecessationofthethreekindsofpainisthefinalgoaloflife.

PRAKRITI

‘Prakriti’meansthatwhichisprimary,thatwhichprecedeswhatismade.Itcomesfrom ‘Pra’(before)and‘Kri’(tomake).ItresemblestheVedanticMaya.Itistheonerootoftheuniverse. ItiscalledPradhanaorthechief,becausealleffectsarefoundedonitanditistherootofthe universe and of all objects.

Characteristics of Prakriti

PradhanaorPrakritiiseternal,all-pervading,immovable.Itisone.Ithasnocause,butisthe causeofalleffects.Prakritiisindependentanduncaused,whiletheproductsarecausedand dependent.PrakritidependsonlyontheactivityofitsownconstituentGunas(metaphysical properties).

Prakritiisdestituteofintelligence.Itislikeastringofthreestrands.ThethreeGunasform thethreestrands.Prakritiismeredeadmatterwhichisequippedwithcertainpotentialitiesdueto the Gunas.

The Modifications of Prakriti

Crudematteriswithoutform.MahatortheCosmicIntelligenceisitsfirstform.Intellectis thematterforegoism.Egoismisaformofintellect.Itisthematterfromwhichthesensesandthe rudimentalelementsareformed.Thesensesandtherudimentalelementsareformsofegoism.The gross elements are forms of the rudimental elements.

Intellect,egoismandthefivesubtlerudimentsorTanmatrasaretheeffectsofPrakriti.This creation,fromintellectdowntotheelements,isbroughtaboutbythemodificationsofPrakriti.

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Havingobservedtheeffects,thecause(Prakriti)isinferred.Itisimperceptiblefromitssubtlety.It must, therefore, be inferred from its effects.

The Function of Prakriti

Prakritiisthebasisofallobjectiveexistence.Prakritidoesnotcreateforitself.Allobjects arefortheenjoymentofthespiritorsoul.Prakriticreatesonlywhenitcomesintounionwith Purusha,likeacrystalvasewithaflower.Thisworkisdonefortheemancipationofeachsoul.Asit is the function of milk to nourish the calf, so it is the function of Prakriti to liberate the soul.

THE GUNAS

AccordingtotheSankhyaphilosophy,PrakritiiscomposedofthreeGunasorforces,called Sattva(purity,light,harmony),Rajas(passion,activity,motion)andTamas(inertia,darkness, inertness, inactivity).

Gunameansacord.TheGunasbindthesoulwithatriplebond.TheseGunasarenotthe Nyaya-VaiseshikaGunas.Theyaretheactualsubstancesoringredients,ofwhichPrakritiis constituted.TheymakeupthewholeworldevolvedoutofPrakriti.Theyarenotconjoinedinequal quantities,butinvaryingproportions,oneortheotherbeinginexcess.JustasSat-Chit-Anandais the Vedantic trinity, so also the Gunas are the Sankhyan trinity.

Interaction Between the Gunas Leads to Evolution

ThethreeGunasareneverseparate.Theysupportoneanother.Theyinterminglewithone another.Theyareintimatelyrelatedastheflame,theoilandthewickofalamp.Theyformthevery substanceofPrakriti.AllobjectsarecomposedofthethreeGunas.TheGunasactononeanother. Then there is evolution or manifestation. Destruction is only non-manifestation.

TheGunasaretheobjects.Purushaisthewitness-subject.Prakritievolvesunderthe influenceofPurusha.MahatortheGreat(Intellect),theCauseofthewholeworld,isthefirst productoftheevolutionofPrakriti.AhankaraarisesafterBuddhi.AgencybelongstoAhankara.It istheprinciplethatcreatesindividuality.MindisbornofAhankara.Itcarriesouttheordersofthe willthroughtheorgansofaction(KarmaIndriyas).Itreflectsanddoubts(Sankalpa-Vikalpa).It synthesisesthesense-dataintopercepts.Themindtakespartinbothperceptionandaction.Thereis noseparatePranaTattvaintheSankhyasystem.TheVedantasystemhasaseparatePranaTattva. IntheSankhyasystem,mind,withtheorgans,producesthefivevitalairs.Pranaisamodificationof the senses. It does not subsist in their absence.

Characteristics of the Three Gunas

Sattvaisequilibrium.WhenSattvaprevails,thereispeaceortranquillity.Rajasisactivity whichisexpressedasRaga-Dvesha,likesordislikes,loveorhatred,attractionorrepulsion.Tamas isthatbindingforcewithatendencytolethargy,slothandfoolishactions.Itcausesdelusionor non-discrimination.

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WhenSattvaispredominant,itoverpowersRajasandTamas.WhenRajasisdominant,it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva.

How Man Is Affected by the Three Gunas

TherearethreeGunasineveryman.Sometimes,Sattvaprevailsinhim.Thenheiscalmand tranquil.Hereflectsandmeditates.Atothertimes,Rajasprevailsinhimandhedoesvarioussorts ofworldlyactivities.Heispassionateandactive.Sometimes,Tamasprevails.Hebecomeslazy, dull, inactive and careless. Tamas generates delusion.

Again,oneoftheseGunasisgenerallypredominantindifferentmen.ASattvicmanis virtuous.Heleadsapureandpiouslife.ARajasicmanispassionateandactive.ATamasicmanis dull and inactive.

Sattvamakesamandivineandnoble,Rajasmakeshimthoroughlyhumanandselfish,and Tamasmakeshimbestialandignorant.ThereismuchSattvainasageorsaintandthereismuch Rajas in a soldier, politician and businessman.

THE PURUSHA

Characteristics of the Purusha

ThePurushaortheSelfisbeyondPrakriti.Itiseternallyseparatefromthelatter.Purushais withoutbeginningorend.Itiswithoutattributesandwithoutqualities.Itissubtleandomnipresent. Itisbeyondmind,intellectandthesenses.Itisbeyondtime,spaceandcausality.Itistheeternal seer. It is perfect and immutable. It is pure consciousness (Chidrupa).

ThePurushaisnotthedoer.Itisthewitness.ThePurushaislikeacrystalwithoutany colour.Itappearstobecolouredbythedifferentcolourswhichareplacedbeforeit.Itisnot material.Itisnotaresultofcombination.Henceitisimmortal.ThePurushasorsoulsareinfinitein number,accordingtotheSankhya.TherearemanyPurushas.IfthePurushaswereone,allshould become free if any one attained release.

Thedifferentsoulsarefundamentallyidenticalinnature.Thereisnomovementforthe Purusha. It does not go anywhere when it attains freedom or release.

SoulsexisteternallyseparatefromeachotherandfromPrakriti.Eachsoulretainsits individuality.Itremainsunchangedthroughalltransmigrations.Eachsoulisawitnessoftheactof aseparatecreation,withouttakingpartintheact.Itisalooker-onunitingitselfwiththe unintelligentPrakriti,likealamemanmountedonablindman’sshoulders,inordertobeholdthe phenomena of creation, which Prakriti herself is not able to observe.

ThePurushaortheSelfisthewitness(Sakshi),aspectator(Drashta),aby-stander (Madhyastha), solitary (Kaivalya), passive and indifferent (Udasina).

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Inference of the Existence of the Purusha

Intelligencecannotbelongtotheintellect,becausetheintellectismaterialandistheeffect ofPrakritiwhichisnon-intelligent.Ifintelligenceisabsentinthecause,itcannotmanifestitselfin theeffect.Therefore,theremustbeadistinctprincipleofintelligenceandthisprincipleisPurusha or the Self.

TheinsentientbodyseemssentientonaccountofitsunionwiththeSelf,andtheSelf appearsastheagent.Justasapotwithcoldwaterappearstobecold,withhotwaterseemstobehot, sointellectandtherestseemtobesentientonaccountofunionwiththePurusha.Thismutual transfer of properties is like that of fire and iron, or that of the sun and water.

TheremustbeaSupervisoroverandabovethePradhanaorPrakriti.TheSupervisoris Purusha or the Self.

Prakritianditsproductsareobjectsofenjoyment.Theremustexistanenjoyerwhomustbe an intelligent principle. This intelligent enjoyer is Purusha or the Self.

Justaschairandbencharefortheuseofanother,soalsothisbody,sensesandmindarefor theuseoftheSelfwhichisimmaterial,asitisdestituteofattributesandasitisbeyondtheGunas. ThePurushaisthewitnessoftheGunas.TheGunasaretheobjects.Purushaisthewitness-subject. Hence,itisnotaffectedbypleasure,painanddelusionwhichareattributesofthethreeGunas, Sattva,RajasandTamas,respectively.IfpainisnaturaltothePurushaandifthePurushaisnot naturally free from the action of the Gunas, no salvation from rebirth is possible.

Purusha and Prakriti—A Contrast

ThecharacteristicsofPrakritiandPurushaarecontraryinnature.Purushaisconsciousness, whilePrakritiisnon-consciousness.Purushaisinactive(Akarta),whilePrakritiisactive.Purusha isdestituteoftheGunas,whilePrakritiischaracterisedbythethreeGunas.Purushaisunchanging, whilePrakritiischanging.TheknowerisPurusha.TheknownisPrakriti.Theknoweristhesubject or the silent witness. The known is the visible object.

THE UNIVERSE

TheworldisevolvedwithitsdifferentelementswhentheequilibriuminPrakritiis disturbed.ThecountlessPurushasexertonPrakritiamechanicalforcewhichdistractsthe equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.

The Process of Evolution and Involution

Prakritiistherootoftheuniverse.Prakritiisboththematerialandtheefficientcauseofthe universe.FromthisPrakritiemanatesthecosmicBuddhiorMahat.FromMahatproceedsthe cosmicAhankaraortheprincipleofegoism.Fromthisegoismemanatethetensensesandthemind onthesubjectiveside,andthefivesubtleTanmatrasofsound,smell,taste,colourandtouchonthe

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objectiveside.FromtheseTanmatrasproceedthefivegrosselements—earth,water,fire,airand ether.

Akasa(ether)hasthepropertyofsoundwhichistheVishayaorobjectfortheear.Vayu(air) hasthepropertyoftouchwhichistheVishayafortheskin.Tejas(fire)hasthepropertyofformor colourwhichistheVishayafortheeye.Apas(water)hasthepropertyoftastewhichistheVishaya forthetongue.Prithvi(earth)hasthepropertyofodourwhichistheVishayaforthenose.Eachof these elements, after the first, has also the property of the preceding besides its own.

Duringdissolutionoftheworld,theproductsreturnbyareversemovementintothe precedingstagesofdevelopment,andultimatelyintoPrakriti.Earthmergesinitscause,water, waterinfire,fireinair,airinAkasa;andAkasainAhankara,AhankarainMahat,andMahatin Prakriti.Thisistheprocessofinvolution.ThereisnoendtoSamsaraortheplayofPrakriti.This cycle of evolution and involution has neither a beginning nor an end.

THE PROCESS OF KNOWLEDGE

Anobjectexcitesthesenses.Themindarrangesthesense-impressionsintoapercept. EgoismrefersittotheSelf.Intellectformstheconcept.Itconvertstheperceptintoaconceptand presents it to the Purusha. Then there is knowledge of the object.

Beforeyouengageinanymatter,youfirstobserveorconsider,thenyoureflect,andthen determine:“Thismustbedonebyme;”andthenyouproceedtoact.Thisascertainment:“Suchact istobedonebyme,”isthedeterminationoftheintellect(Adhyavasaya).Theintellectisan instrumentwhichreceivestheideasorimagesconveyedthroughtheorgansofsenseandthemind, constructsthemintoaconclusiveidea,andpresentsthisideatotheSelf.Thefunctionofthe intellect is determination (Nischaya).

Themindisbothanorganofsensationandofaction.Thesensesreceivesimpleimpressions fromwithout.Themindcooperateswiththesenses,andthentheimpressionsareperceived.The mind ponders, the intellect determines, and egoism becomes conscious.

Agencybelongstoegoism—theAhankaraortheI-maker—whichisitselfaproductof Prakriti, but not to the Purusha or Self who is always a silent witness.

Intellect,egoism,mindandtheeyeseeaformatonce,inoneinstant,andcomeimmediately totheconclusion,say,“Thisisajar.”Thesamethree,withthetongue,atoncerelishtaste;withthe nosesmell;andsowiththeearandtheskin.Thefunctionisalsooccasionallygradual.Amangoing alongaroadseesanobjectatadistance.Adoubtarisesinhismindwhetheritisapostoraman.He thenseesabirdsittingonit.Thenthedoubtisremovedbythereflectionofthemind.Theintellect makesadeterminationthatitisapostonly.Thentheegoismsay:“Iamcertainitisapostonly.”In thisway,thefunctionsofthemind,intellect,egoismandtheeyearegradual,also.Thereisleisure fortheeyetosee,forthemindtoreflectorconsider,foregoismtoapply,andfortheintellectto conclude.Thereisanotherexample.Theearhearsthetwangofabowstring;themindreflectsthat thismustbefortheshootingofanarrow;egoismsays:“Itisaimedatme;”andtheintellect determines: “I must run at once.”

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Theintellect,themindandegoismarethedoorkeepers.Thefivesensesofperceptionor Jnana-Indriyasarethegates.Theintellectistheinstrumentororganwhichisthemediumbetween the senses and the Self.

THE INTELLECT AND ITS FUNCTIONS

TheintellectortheBuddhiisthemostimportantofalltheproductsofPrakriti.Thesenses presenttheirobjectstotheintellect.TheintellectexhibitsthemtothePurusha.Theintellect discriminates the difference between Purusha and Prakriti.

Theintellectistheinstrumentororganwhichisthemediumbetweentheotherorgansand theSelf.Allideasderivedfromsensation,reflection,orconsciousnessaredepositedinthechiefor greatinstrument,intellect,beforetheycanbemadeknowntotheSelfforwhoseuseandadvantage alonetheyhaveassembled.Theyconveyimpressionsorideaswiththepropertiesoreffectsof pleasure,painandindifference,accordinglyastheyareinfluencedbythequalitiesofSattva (purity), Rajas (passion) or Tamas (darkness).

Justastheheadmanofavillagecollectsthetaxesfromthevillagersandpaysthemtothe collectorofthedistrict,justasthelocalcollectorpaystheamounttotheminister,andtheminister receivesitfortheuseofthestate,soalsothemindreceivestheideasfromtheexternalorgans, transfersthemtoegoism,andegoismdeliversthemtotheintellectwhichisthegeneral superintendent and takes charge of them for the use of the Sovereign Self.

TheintellectistheprimeministerofPurusha.ItbringsforPurushathefruitionofallthatis tobeexperienced.ItappearstobeintelligentonaccountofthereflectionofPurushawhichisvery near to it, though, by itself, it is really non-intelligent.

THE JIVA

TheJivaisthesoulinunionwiththesenses.Itislimitedbythebody.Itisendowedwith egoism.ThereflectionofPurushaintheBuddhiorintellectappearsastheegoortheempiricalsoul. ItisassociatedwithignoranceandKarma.Itissubjecttopleasureandpain,actionanditsfruits,and rotates in the cycle of births and deaths.

TheJivamustrealisetheperfectionofthePurusha.Itmustattaintothestatusofthe Purusha.EveryJivahasinitthehigherPurushahiddenwithin.Itmustbecomeconsciousofthereal natureofthehigherPurusha.Freedomorperfectionisareturnintoone’strueSelf.Itistheremoval of an illusion which conceals one’s true nature.

RELEASE

BondagebelongstoPrakriti,butisattributedtoPurusha.Purushaiseternallyfree.Unionof PurushawithPrakritiduetonon-discriminationisbondage;thefailuretodiscriminatebetween PurushaandPrakritiisthecauseofSamsaraorbondage;anddisunionofPurushaandPrakritidue todiscriminationisemancipation.ReleaseisnotmergingintheAbsolute.butisolationfrom Prakriti.

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TheobjectoftheSankhyasystemistoeffecttheliberationofthePurushaorSelffromthe fetterswhichbinditonaccountofitsunionwithPrakriti.Thisisdonebyconveyingthecorrect knowledgeofthetwenty-fourconstituentprinciplesofcreation,andrightlydiscriminatingtheSelf from them.

IntheSankhyasystem,thePramanasormeansofobtainingthecorrectmeasureofexisting things,arethree,viz.,Pratyakshaorperceptionbythesenses,Anumana(inference)and Apta-Vachana (trustworthy testimony).

How Release Is Effected

Whentheseparationofthesoulfromthebodytakesplacebydestructionoftheeffectsof virtue,viceandtherest,andPrakriticeasestoactinrespecttoit,thenthereisthefinalandabsolute emancipation or the final beatitude.

Whenthefruitsofactscease,andbody—bothgrossandsubtle—dissolves,Naturedoesnot existwithrespecttotheindividualsoul.ThesoulattainsthestatecalledKaivalya.Itisfreedfrom the three kinds of pain.

TheLinga-Dehaorsubtlebodywhichmigratesfromonegrossbodytoanotherin successivebirths,iscomposedofintellect,egoism,mind,thefiveorgansofknowledge,thefive organsofactionandthefiveTanmatras.Theimpressionsofactionsdoneinvariousbirthsare imbeddedinthesubtlebody.TheconjunctionoftheLinga-Dehawiththegrossphysicalbody constitutesbirthandseparationoftheLinga-Dehafromthegrossphysicalbodyisdeath.This Linga-Deha is destroyed by the knowledge of the Purusha.

WhenoneattainsperfectKnowledge,virtueandvicebecomedestituteofcausalenergy,but thebodycontinuesforsometimeonaccountofthepreviousimpulse,justasaftertheactionofthe potter has stopped, the wheel continues to revolve owing to the momentum given to it.

Release Is Nothing but Termination of the Play of Prakriti

TheunionoftheSelfwithNatureorPrakritiisliketheassociationofalamemanwitha blindman.Alamemanandablindmanweredesertedbytheirfellow-travellersinaforest.They agreedtodividebetweenthemthedutiesofwalkingandofseeing.Thelamemanmountedhimself ontheshouldersoftheblindmananddirectedtheblindman.Theblindmanwasabletopursuehis routebythedirectionsofhisfriend.Evenso,theSelfislikethelameman.Thefacultyofseeingis intheSelf,notthatofmoving.Thefacultyofmoving,butnotofseeing,isinPrakriti.Prakritiislike theblindman.Thelamemanandtheblindmanseparatedwhentheyreachedtheirdestination. Evenso,Prakriti,havingeffectedtheliberationoftheSelf,ceasestoact.TheSelfobtainsKaivalya orthefinalbeatitude.Consequently,theirrespectivepurposesbeingeffected,theconnection between them terminates. The Self attains liberation by knowledge of Prakriti.

Prakriti’sperformancesaresolelyforthebenefitandenjoymentoftheSelf.Prakrititakes holdofthehandoftheSelfandshowsitthewholeshowoftheuniverse,andmakesitenjoy everything which this world can give, and lastly helps it in its liberation.

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Intruth,theSelfisneitherboundnorreleased,nordoesitmigrate,butNaturealonein relation to various beings is bound, is released, and migrates.

Asadancinggirl,havingexhibitedherselfonthestagetothespectators,stopsdancing,so alsoNatureceasestofunctionwhenshehasmadeherselfmanifesttothePurushaortheSelf. NothingismoremodestthanPrakriti,whenshebecomesconsciousthatshehasbeenseenbythe Purusha. She does not again expose herself to the gaze of the Purusha.

THE YOGA INTRODUCTION

ProstrationstoSriPatanjaliMaharshi,theexponentoftheRajaYogasystemofphilosophy, the first systematiser of the Yoga school, whose ‘Yoga Sutras’ is the basic text.

ThewordYogacomesfromtheroot Yuj whichmeansto join.Yogaisrestraintofthe activities of the mind, and is the union of the individual soul with the Supreme Soul.

HiranyagarbhaisthefounderoftheYogasystem.TheYogafoundedbyPatanjaliMaharshi isabranchorsupplementoftheSankhya.Ithasitsowncharmforstudentsofamystictemperament andofacontemplativetype.ItclaimsgreaterorthodoxythantheSankhyaproperbydirectly acknowledging the existence of a Supreme Being (Isvara).

TheGodofPatanjaliisaSpecialPurushaorParticularSoulunaffectedbyafflictions, works,fruitionandvehicles.InHimisthehighestlimitoftheseedofomniscience.He,being unconditioned by time, is the Teacher of even the ancients. He is ever free.

ThesacredsyllableOmisthesymbolofGod.RepetitionofOmandmeditationonOm, shouldbepractised.Thiswillremoveallobstaclesandwillleadtotheattainmentof God-realisation.

The Yoga Sutras

The‘YogaSutras’ofPatanjaliformtheoldesttextbookoftheYogaschool.Ithasfour chapters. The first chapter, Samadhi Pada, deals with the nature and aim of Samadhi.Thesecondchapter,SadhanaPada,explainsthemeansofattainingthisend.The thirdchapter,VibhutiPada,givesadescriptionofthesupernaturalpowersorSiddhisthatcanbe achievedthroughtheYogapractices.Thefourthchapter,KaivalyaPada,describesthenatureof salvation.

Raja Yoga and Hatha Yoga

Patanjali’sYogaisAshtanga-YogaorYogawitheightlimbs.ThisYogadealswiththe disciplineofthemindanditspsychicpowers.HathaYogatreatsofthemethodsofbodilycontrol andregulationofbreath.TheculminationofHathaYogaisRajaYoga.AprogressiveSadhanain

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HathaYogaleadstotheaccomplishmentofRajaYoga.HathaYogaisaladdertoascendto thestageorsummitofRajaYoga.Whenthemovementofbreathisstoppedbymeansof Kumbhaka,themindbecomessupportless.Purificationofthebodyandcontrolofbreathisthe directaimofHathaYoga.TheShat-KarmasorsixactsofpurificationofthebodyareDhauti (cleansingofthestomach),Basti(naturalformofenema),Neti(cleansingofthenostrils),Trataka (unwinkinglygazingatsomeobject),Nauli(churningofthebelly)andKapalabhati(removalofthe phlegmthroughacertainkindofPranayama).Thebodyisrenderedhealthy,light,strongand steady by the practice of Asanas, Bandhas and Mudras.

Yoga—A Methodical Effort to Control the Mind

Yogaisamethodofstrictdiscipline.Itimposesrestrictionsondiet,sleep,company, behaviour,speechandthought.Itshouldbepractisedunderthecarefulsupervisionofanexpertand illumined Yogi.

Yoga,isamethodicalefforttocontrolthemindandattainperfection.Yogaheightensthe powerofconcentration,arreststhewanderingsandvagariesofthemind,andhelpstoattainthe superconsciousstateorNirvikalpaSamadhi.ThepracticeofYogaremovesrestlessnessofbody andmind.Itremovestheimpuritiesofthemindalsoandsteadiesit.TheaimofYogaistoteachthe meansbywhichtheindividualsoulmayattaincompleteunionwiththeSupremeSoul.Thisfusion orblendingoftheindividualsoulwiththeSupremePurushaiseffectedbycontrollingtheVrittisor thoughtsofthemind.Thisisastatewhichisasclearascrystal,sincethemindisnotcolouredby contact with worldly objects.

THE YOGA AND THE SANKHYA

Kapila’ssystemisNirisvaraSankhya,asinitthereisnoIsvaraorGod.Thesystemof PatanjaliisSa-IsvaraSankhya,becausethereisIsvaraorSpecialPurushainit,whoisuntouchedby afflictions,works,desires,etc.Patanjalibuilthissystemonthebackgroundofthemetaphysicsof theSankhya.Patanjaliacceptsthetwenty-fiveprinciplesoftheSankhya.Heacceptsthe metaphysicalviewoftheSankhyasystem,butlaysgreatemphasisuponthepracticalsideof self-discipline for the realisation of the absolute unity of the Purusha or true Self.

Sankhyaisasystemofmetaphysics.Yogaisasystemofpracticaldiscipline.Theformer laysemphasisuponinvestigationandreasoning,andthelatteruponconcentrationofthe will-power.

TheindividualsoulintheYogahasgreaterfreedom.Itcanattainsalvationwiththehelpof God.TheSankhyamaintainsthatknowledgeisthemeanstosalvation.TheYogaholdsthat concentration,meditationandSamadhiwillleadtoKaivalyaorIndependence.TheYogasystem holdsthattheYogicprocessconsistsinthesuppressionofthediversitiesofmentalfunctionsand the concentration of the mental energy on the self-luminous Purusha.

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The Eight Limbs Of Raja Yoga

RajaYogaisknownbythenameAshtanga-YogaortheYogawithEightLimbs.Theeight limbsare:(i)Yama(restraint),(ii)Niyama(observances),(iii)Asana(posture),(iv)Pranayama (controlofbreath),(v)Pratyahara(withdrawalofthesenses),(vi)Dharana(concentration),(vii) Dhyana(meditation),and(viii)Samadhi(superconsciousstate).Thefirstfiveoftheseformthe externallimbs(Bahir-anga)ofYoga.Thelastthreeformtheinternallimbs(Antar-anga)ofYoga.

Yama and Niyama

ThepracticeofYamaandNiyamaconstitutesethicaldiscipline.ItpreparestheYogic studentfortherealpracticeofYoga.TheYogicstudentshouldpractisenon-violence,truthfulness, continence,non-stealing,andnon-acceptanceofgiftswhichareconducivetoluxuriousliving;and practisepurity,contentment,austerity,sacredstudyandsurrendertoGod.Thechiefofthemis non-violence(Ahimsa).AllothervirtuesarerootedinAhimsa.Non-violenceisabstinencefrom malicetowardsalllivingbeings—ineverywayandatalltimes.Itisnotmerelynon-violence,but non-hatred.TheYamasorrestraintsarethegreatuniversalvows(Mahavrata),notlimitedbycaste, placeorcountry,timeorcircumstances.Theymustbepractisedbyall.Therearenoexceptionsto theseprinciples.Notevenself-defencecanjustifymurderforonewhoispractisingthevowof non-violence. He should not kill even his enemy if he is to practise Yoga rigorously.

Asana, Pranayama and Pratyahara

Asanaissteady,comfortableposture.Asanaorpostureisaphysicalhelptoconcentration. WhenoneobtainsmasteryovertheAsana,heisfreefromthedisturbanceofthepairsofopposites. Pranayamaorregulationofbreathleadstotranquillityandsteadinessofmind,andgoodhealth. Pratyaharaisintroversion.Itiswithdrawalofthesensesfromtheirobjects.Yama,Niyama,Asana, Pranayama and Pratyahara are accessories to Yoga.

Dharana, Dhyana and Samadhi

Dharana,DhyanaandSamadhiarethethreeconsecutivestagesofthesameprocessof mentalconcentrationandarethuspartsofanorganicwhole.Dharanaistheefforttofixthemind steadilyuponanobject.Dhyanaiscontinuousandunbrokenfixityofthemindupontheobject. Samadhiisfixityofthemindupontheobjectwithsuchintensityofconcentrationastobecomethe object itself. The mind is wholly merged in and identified with the object upon which it is fixed.

Samyamaorconcentration,meditationandSamadhiareoneandthesame,thatgivesa knowledgeofsupersensualobjects.Siddhisareby-productsofconcentration.Thesupernatural powers are really obstacles to Samadhi or freedom.

YOGA SAMADHI AND ITS CHARACTERISTICS

DhyanaormeditationculminatesinSamadhi.TheobjectofmeditationisSamadhi. SamadhiisthegoalofYogadiscipline.Bodyandmindbecomedead,asitwere,toallexternal impressions.Theconnectionwiththeouterworldisbroken.InSamadhi,theYogientersinto

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SupremeSilencewhichisuntouchedbytheceaselessnoisesoftheouterworld.Themindceasesits functioning.Thesensesareabsorbedinthemind.Whenallthemodificationsofthemindare controlled,theSeer,thePurusha,restsinhisownSelf.PatanjalispeaksofthisinhisYogaSutrasas Svarupa-Avasthanam (establishment in one’s true Self).

TherearekindsordegreesofconcentrationorSamadhi,viz.,Samprajnataorconsciousand Asamprajnataorsuperconscious.InSamprajnataSamadhi,therearedefiniteobjectsof concentrationforresting.Themindremainsconsciousoftheobject.Savitarka(withdeliberation), Nirvitarka(withoutdeliberation),Savichara(withreflection),Nirvichara(withoutreflection), Sananda(withjoy),andSasmita(withthesenseofpersonality)areformsofSamprajnataSamadhi. InSamprajnataSamadhi,thereisaclearconsciousnessoftheobjectmeditatedupon,asdistinct from the subject. In Asamprajnata Samadhi, this distinction vanishes, it being transcended.

CONDITIONS FOR SUCCESS IN RAJA YOGA

The Importance of Yama and Niyama

AspirantswhodesiretoattainGod-realisationshouldpractisealltheeightlimbsofYoga. Onthedestructionoftheimpuritiesthroughthepracticeoftheeightlimbs—oraccessories—of Yoga, arises the light of wisdom leading to the discriminative knowledge.

FortheattainmentofSamadhiorunionwiththeDivine,thepracticeofYamaandNiyamais anindispensablenecessity.TheYogicstudentshouldpractiseYamaandobserveNiyamasideby side.ItisnotpossibletoattainperfectioninmeditationandSamadhiwithouttheobservanceofthe practiceofYamaandNiyama.Youcannothaveconcentrationofmindwithoutremoving falsehood,deceit,cruelty,lust,etc.,within.Withoutconcentrationofmind,meditationand Samadhi cannot be attained.

THE FIVE MENTAL PLANES ACCORDING TO THE SCHOOL OF PATANJALI

Kshipta,Mudha,Vikshipta,EkagraandNiruddhaarethefivementalplanesaccordingto theRajaYogaschoolofPatanjali.TheKshiptaplaneisthatwhereinthemindwandersamongst varioussensualobjects.ThemindisfilledwithRajas.TheMudhaplaneisthatwhereinthemindis inastateofsleepandimpotenceonaccountofTamas.TheVikshiptaplaneisthatwhereinSattva preponderates,andthemindoscillatesbetweenmeditationandobjectivity.Theraysofthemindare slowlycollectedandgathered.WhenSattvaincreases,youwillhavecheerfulnessofmind, one-pointednessofmind,conquestofthesensesandfitnessfortherealisationoftheAtman.The Ekagraplaneisthatwhereinthemindisone-pointed.Thereisdeepmeditation.Sattvaisfreefrom RajasandTamas.TheNiruddhaplaneisthatwhereinthemindisunderperfectcontrol.Allthe Vrittis of the mind are annihilated.

AVrittiisawhirlpoolorthought-waveinthemind-lake.EveryVrittiormental modificationleavesbehindaSamskaraorimpressionorlatenttendency.ThisSamskaramay manifestitselfasaconsciousstatewhentheoccasionarises.SimilarVrittisstrengthensimilar dispositions. When all the Vrittis are arrested, the mind is in a balanced state (Samapatti).

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Disease,langour,doubt,carelessness,laziness,worldliness,erroneousperception,failureto attain concentration and instability in it when attained, are the main obstacles to concentration.

THE FIVE KLESAS AND THEIR REMOVAL

AccordingtoPatanjali,Avidya(ignorance),Asmita(egoism),Raga-Dvesha(desireand aversion,orlikesanddislikes)andAbhinivesa(clingingtomundanelife)arethefivegreatKlesas orafflictionsthatassailthemind.ThesearealleviatedbymeansofcontinuedYogicpractice,but notuprootedtotally.Theyremainhiddenintheformofseed.Theysproutoutagainthemoment theyfindanopportunityandfavourablesurroundings.ButAsamprajnataSamadhi (Absolute-Experience) destroys even the seeds of these evils.

Avidyaisthemaincauseofallourtroubles.EgoismistheimmediateresultofAvidya.It fillsuswithdesiresandaversions,andveilsthespiritualvision.ThepracticeofYoga-Samadhi uproots Avidya.

Practice of Kriya-Yoga

Kriya-Yogapurifiesthemind,attenuatesorthinsoutthefiveafflictions,andleadsto Samadhi.Tapas(austerity),Svadhyaya(studyingandunderstandingofscriptures)and Isvarapranidhana (worship of God and surrendering the fruit to God) constitute Kriya-Yoga.

Cultivationoffriendliness(Maitri)towardsequals,compassion(Karuna)towardsinteriors, cheerfulness(Mudita)towardssuperiorsandindifference(Upeksha)towardswickedpeople(or withregardtothingspleasantandpainful,goodandbad)producetranquillityofmind (Chitta-Prasada).

OnecanattainSamadhithroughdevotiontoGod.DevotiontoGodgivesfreedom.By Isvarapranidhana, the Yogic student obtains the grace of God.

Abhyasa and Vairagya

Abhyasa(practice)andVairagya(dispassion,non-attachment)helpinsteadyingand controllingthemind.Themindshouldbewithdrawnagainandagainandbroughtbacktothe centre,wheneveritgoesouttowardssensualobjects.ThisisAbhyasaYoga.Practicebecomes fixed and steady, when pursued for a long time without any break and with perfect devotion.

ThemindisabundleofTrishnas(cravings).PracticeofVairagyawilldestroyallTrishnas. Vairagyaturnsthemindawayfromtheobjects.Itdoesnotallowthemindtogooutwards (Bahirmukha action of the mind), but promotes its Antarmukha (inward-going) action.

THE STATE OF KAIVALYA OR ABSOLUTE INDEPENDENCE

ThegoaloflifeistheabsoluteseparationofPurushafromPrakriti.FreedominYoga,is Kaivalyaorabsoluteindependence.ThesoulisfreedfromthefettersofPrakriti.ThePurushaisin itstrueformorSvarupa.Whenthesoulrealisesthatitisabsolutelyindependent,andthatitdoesnot

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dependonanythingelseinthisworld,KaivalyaorIsolationcomesin.Thesoulhasremovedthe Avidyathroughdiscriminativeknowledge(Viveka-khyati).ThefiveKlesasorafflictionsareburnt bythefireofKnowledge.TheSelfisnottouchedbytheconditionsoftheChitta.TheGunasretire torestandtheSelfabidesinitsowndivineessence.EvenifonebecomesaMukta(liberatedSoul), Prakritianditsmodificationsexistforothers.This,theYogasystemholds,inagreementwiththe Sankhya.

THE PURVA MIMAMSA INTRODUCTION

AdorationstoSriJaimini,thefounderofthePurvaMimamsasystem,thediscipleofSri Vyasa Bhagavan!

PurvaMimamsaorKarma-MimamsaisanenquiryintotheearlierportionoftheVedas,an enquiryintotheritualoftheVedasorthatportionoftheVedaswhichisconcernedwiththeMantras andtheBrahmanasonly.ThePurvaMimamsaissocalled,becauseitisearlier(Purva)thanthe Uttara Mimamsa, not so much in the chronological as in the logical sense.

Mimamsa—A System of Vedic Interpretation

Mimamsaisnotabranchofanyphilosophicalsystem.ItisratherasystemofVedic interpretation.Itsphilosophicaldiscussionsamounttoakindofcriticalcommentaryonthe BrahmanaorritualportionoftheVeda.ItinterpretstheVedasintheliteralsense.Thecentral problemofPurvaMimamsaisritual.JaiminihassystematisedtherulesofMimamsaand establishedtheirvalidityinhiswork.TherulesofMimamsaareveryimportantforthe interpretation of the Hindu Law.

TheMimamsaSutrasofJaiminigiveadetaileddescriptionofthedifferentsacrificesand theirpurposes,thedoctrineofApurva,andalsosomephilosophicalpropositions.Therearetwelve chapters.

SabaraistheauthorofthechiefcommentaryorBhashyaontheworkofJaimini.Kumarila, theGuruofBhavabhuti,commentedontheSutraandtheBhashya.Heprovedtheeternalcharacter oftheVedasandtheefficiencyofVedicceremonials.PrabhakarawasapupilofKumarila.He wrote a commentary on the Bhashya of Sabara.

JaiminiacceptsthethreePramanasofperception(Pratyaksha),inference(Anumana)and authoritativetestimony(SabdaorVeda).Jaiminiholdsthatthereisaperpetualconnectionbetween a word and its sense and that sound is eternal.

THE ETERNAL, SELF-EXISTENT VEDA

Jaiminiwasanopponentofrationalismandtheism.TheVedawaspracticallytheonlyGod forhim.TheeternalVedaneedsnootherbasistoreston.Thereisnodivinerevealer.TheVeda itselfisauthoritative.ItistheonlysourceofourknowledgeofDharma.Godwasnotnecessaryfor

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himandhissystem.HesaidthatVedawasitselftheauthority.Hisfirstaphorism ‘Athato Dharma-Jijnasa’ statesthewholeaimandobjectofhissystem,viz.,adesiretoknowDharmaor duty,whichconsistsintheperformanceoftheritesandsacrificesprescribedbytheVeda.Dharma itselfbestowstherewards.TheaimofPurvaMimamsaistoinvestigateintothenatureofDharma.

ThePurvaMimamsahasanumberofdeities.Theofferingsmaybemadetothem.The practiceofVedicDharmaisnotinneedofanySupremeBeingorGod.Vedicreligiondoesnot requiretheassistanceofGod.Theeternalself-existentVedaservesallthepurposesofJaiminiand the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him.

PRACTICE OF VEDIC DHARMA—THE KEY TO HAPPINESS

DharmaisenjoinedbytheVedas,knownastheSruti.Itspracticeleadstohappiness.Ifthe SmritidoesnotagreewiththeSruti,theformeristobeignored.Thepracticebyvirtuousmenor customcomesnexttotheSmriti.AHindushouldleadhislifeinaccordancewiththerulesofthe Vedas.AHindumustperformNityaKarmaslikeSandhya,etc.,andNaimittikaKarmasduring properoccasions,togetsalvation.Theseareunconditionalduties.Ifhefailstodothese,heincurs thesinofomission(PratyavayaDosha).HeperformsKamyaKarmastoattain special ends.Ifhe avoidsprohibitedactions(NishiddhaKarmas),hewillavoidhell.Ifheperformstheunconditional duties, he will attain salvation.

SomelaterMimamsakasmaintainthatallworksoughttobeperformedasanofferingto God or the Supreme Being. Then they become the cause or means of emancipation.

Ifworksorsacrificesaredoneinamechanicalwaywithoutfeeling,Sraddha(faith)and devotion,theycannothelponetoattainsalvation.Onemayperformanynumberofsacrifices;and yet,theremaynotbeanychangeintheheart,iftheyareperformedwithouttherightspiritorright mentalattitudeandrightwill.Whatisreallywantedisnottheceremonialsacrifice,butthesacrifice of selfishness, egoism and Raga-Dvesha (likes and dislikes).

THE DOCTRINE OF APURVA

ThefruitsorrewardsofsacrificesarenotdispensedbyanybeneficientGod. Apurva bestowstherewardonthesacrificer. Apurva isthelinkornecessaryconnectionbetweenworkand itsfruitorresult.ApurvaisAdrishta.Itisapositive,unseenforcecreatedbyanact,whichleadsto the attainment of the fruit of the action. This is the view of Jaimini.

Othersthinkerscriticisedseverelythattheunconsciousornon-intelligentApurvacouldnot bestowtherewards.TheMimamsasystemcouldnotsatisfytheintelligent,thoughtfulmen.Hence, thelaterMimamsakasslowlyintroducedGod.Theydeclaredthatifsacrificeswereperformedin honouroftheSupremeBeing,itwouldleadtotheachievementoftheSupremeGood.Apurva cannotact,unlessitismovedbyGodortheSupremeBeing.HewhomakestheApurvafunctionis God.

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THE SELF AND ITS CHARACTERISTICS

Theselfisdistinctfromthebody,thesensesandtheintellect.Theselfistheexperienceror enjoyer.Thebodyistheabodeofexperiences.Thesensesaretheinstrumentsofexperience.The selfperceiveswhenitisinunionwiththemind.Itexperiencesinternallypleasureandpain;and externally, objects such as trees, rivers, plants, etc.

Theselfisnotthesenses,becauseitpersistsevenwhenthesensesareinjuredordestroyed. Thebodyismadeupofmatter.Theperceiverisdistinctfromthebody.Theselfdirectsthebody. Thebodyisaservantoftheself.Thereissomebeingwhichsynthesisesthevarioussense-data.That being or entity is the self. The self is all-pervading and imperishable. Selves are countless.

Therealselfsurvivestheannihilationofthebody.Theperformerofasacrificegoesto heaven.JaiminidoesnotbelieveinMoksha.HebelievesintheexistenceofSvarga(heaven) attainablethroughKarmaorsacrifice.TheVedapromisesrewardstothesacrificertobeenjoyedin another world.

THE LATER MIMAMSAKAS

Prabhakara and Kumarila

JaiminishowedthewaytoattainhappinessinSvargaorheaven,buthedidnottellanything abouttheproblemofthefinalemancipation.ThelaterwriterslikePrabhakaraandKumarila, however,couldnotavoidthisproblemoffinalsalvationasitengagedtheattentionofthethinkersof otherschools.Prabhakarasaysthattheabsolutecessationofthebodycausedbythetotal disappearanceofDharmaandAdharma,whoseoperationisthecauseofrebirth,isultimaterelease orliberation.Manabandonsprohibitedacts,andthedeedswhichleadtohappinessinheaven.He doesthenecessaryexpiationsforexhaustingthepreviouslyaccumulatedKarmas.Hepractises self-restraintanddisciplineshimself.Hedevelopsvirtuousqualities.Hefreeshimselffromrebirths byatrueknowledgeoftheself.Onecannotattainreleaseby mere knowledge.Exhaustionof Karmasonlycanbringaboutrelease.Knowledgepreventsfurtheraccumulationofvirtueandvice. Karma byitself cannotleadtotheattainmentofthefinalemancipation.Raga-Dvesha(likesand dislikes),whichleadtotheperformanceofactions,mustbedestroyedifonewantstoattain Moksha.Mokshaisthecessationofpleasureandpain.Itisnotastateofbliss,astheattributeless soul cannot have even bliss. It is simply the natural form of the soul.

TheviewofKumarilacomesveryneartotheviewofAdvaitaVedantins.Kumarila maintainsthattheVedaiscomposedbyGodandisBrahmanintheformofsounds.Mokshaisa positivestateforhim.ItistherealisationoftheAtman.Heisofopinionthatknowledgeisnot sufficientforsalvation.HethinksthatfinalemancipationcanbeattainedthroughKarma(action) combined with Jnana (knowledge).

JAIMINI’S PHILOSOPHY IN A NUT-SHELL

AccordingtoJaimini,performanceoftheactionsthatareenjoinedintheVedasisthe Sadhanaormeansforattainingheaven.Karma-KandaisthechiefsectionoftheVedas.Thecause

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ofbondageistheperformanceofNishiddhaKarmasorprohibitedactions.TheselfisJada-Chetana, acombinationofinsentiencyandintelligence.Soulsarecountless.Thesoulisdoerandenjoyer.It isall-pervading.Jaiminidoesnotbelieveinthecreationoftheworld.Hebelievesingradesof happinessinheavenandinSadacharaorrightconduct,viz., SatyamVada (Speakthetruth), Dharmam Chara (Perform duty).

CRITICISM OF JAIMINI’S PHILOSOPHY

ThePurvaMimamsasystemofphilosophyissaidtobeunsatisfactoryandincomplete, inasmuchasitdoesnotdealwiththeproblemsoftheUltimateRealityanditsrelationtosouland matter.Thereisnophilosophicalviewoftheworld.Thecentralfeatureistheperformanceofthe sacrifices.Thisisthemostessentialorfundamentalthing.“Performsacrificesandenjoyin Heaven”—thisisthesumandsubstanceofJaimini’steaching.ThisishisMokshaorthefinalgoal. Thiscannotgivesatisfactiontothethinkerswhoknowthattheenjoymentinheavenistransitory, imperfect, sensual and worldly.

THE VEDANTA PHILOSOPHY

INTRODUCTION

ProstrationsandadorationstoSriVyasa,thefounderofUttaraMimamsaortheVedanta system of philosophy, Avatara of Lord Vishnu, son of Sri Parasara Rishi.

UttaraMimamsaortheVedantaphilosophyofVyasaorBadarayanaisplacedasthelastof the six orthodox systems, but, really, it ought to stand first.

TheUttaraMimamsaconformscloselytothedoctrinespropoundedintheUpanishads.The term Vedanta meansliterally theendoressenceoftheVeda.Itcontainsthedoctrinessetforthinthe closingchaptersoftheVedas.TheclosingchaptersoftheVedasaretheUpanishads.The Upanishads really form the essence of the Vedas.

THE BRAHMA SUTRAS OF BHAGAVAN VYASA

SriVyasawrotetheBrahmaSutrasortheVedantaSutraswhichexplainthedoctrineof Brahman.BrahmaSutrasarealsoknownbythenameSarirakaSutras,becausetheydealwiththe embodimentoftheSupremeNirgunaBrahman.‘BrahmaSutras’isoneofthethreebooksofthe PrasthanaTraya,thethreeauthoritativebooksonHinduism,theothertwobeingtheUpanishads andtheBhagavad-Gita.SriVyasahassystematisedtheprinciplesofVedantaandremovedthe apparentcontradictionsinthedoctrines.TheBrahmaSutrasare555innumber.SriSankara, Ramanuja,Madhva,Nimbarka,Vallabha,Bhaskara,Yadavaprakasa,Kesava,Nilakantha, BaladevaandVijnanaBhikshuarethechiefcommentatorsontheBrahmaSutras.Eachhas commentedinhisownwayandbuilthisownphilosophy.Themostreputedteacherofthisschoolof philosophy was Sri Sankaracharya.

SriVyasahascriticisedthedoctrinesoftheVaiseshikasystemandtheSankhyasystem.The several schools of Buddhism and the Bhagavata doctrines are also discussed.

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Therearefourchapters,viz.,Samanvaya,Avirodha,SadhanaandPhala.Inthefirstchapter, anaccountofthenatureofBrahmanandofitsrelationtotheworldandtheindividualsoul,isgiven. Inthesecondchapter,therivaltheories,viz.,Sankhya,Yoga,Vaiseshika,etc.,arecriticised. Suitableanswersaregiventotheobjectionslevelledagainstthisview.Inthethirdchapter,the meansofattainingBrahma-Vidyaaretreated.Inthefourthchapter,thereisadescriptionofthe fruitsofBrahma-Vidya.ThereisalsoadescriptionofhowtheindividualsoulreachesBrahman throughtheDevayanaorthepathoftheDevas,whencethereisnoreturn.Thecharacteristicsofthe Jivanmuktaorliberatedsoularealsodiscussedinthischapter.Eachchapterhasfourparts(Padas). The Sutras in each part form Adhikaranas or topics.

ThefirstfiveSutrasofthefirstchapterareveryimportant.ThefirstSutrais: “Athato Brahma-Jijnasa—Now,therefore,theenquiryintoBrahman.”Thefirstaphorismstatestheobject ofthewholesysteminoneword,viz.,Brahma-Jijnasa,thedesireofknowingBrahman.Thesecond Sutrais: “JanmadyasyaYatah—BrahmanistheSupremeBeingfromwhomproceedstheorigin, sustenanceanddissolutionoftheworld.”ThethirdSutrais: “Sastra-Yonitvat—Thescriptures alonearethemeansofrightknowledge.TheomniscienceofBrahmanfollowsfromItsbeingthe sourceofthescriptures.”ThefourthSutrais: “TatTuSamanvayat—ThatBrahmanistobeknown onlyfromthescripturesandnotindependentlybyanyothermeansisestablished,becauseitisthe mainpurportofallVedantatexts.”ThefifthSutrais: “IkshaterNaAsabdam—Onaccountof ‘thinking,’PrakritiorPradhananotbeingthefirstcause.”Pradhanaisnotbasedonthescriptures. ThelastSutraofthefourthchapteris: “AnavrittihSabdat,AnavrittihSabdat—Thereisnoreturn for the released souls, on account of scriptural declaration to that effect.”

BRAHMAN, MAYA AND JIVA

Brahman

Brahman,theAbsolute,aftercreatingtheelements,entersthem.ItistheGoldenPersonin thesun.ItistheLightofthesoul.Itiseverpure.ItisSat-Chit-Ananda,onewithoutasecond.Itis Bhuma (infinite, unconditioned). It dwells in the heart of man. It is the source of everything.

Brahmanisthematerialcause,aswellastheinstrumentalcause,oftheuniverse.Brahman andtheuniversearenotdifferent,justasthejarisnotdifferentfromclay.BrahmandevelopsItself intotheuniverseforItsownLilaorsporting,withoutundergoingtheleastchange,andwithout ceasing to be Itself.

Brahmaniswithoutparts,withoutqualities,withoutactionandemotion,beginningless, endlessandimmutable.Ithasnoconsciousness,suchasisdenotedby‘I’and‘Thou’.Itistheonly Reality.Brahmanistotheexternalworldwhatyarnistocloth,whatearthistojarandwhatgoldis to a ring.

BrahmanisParamarthikaSatta(AbsoluteReality).TheworldisVyavaharikaSatta (relative reality). The dream object is Pratibhasika Satta (apparent reality).

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MayaistheSakti(power)ofGod.ItistheKaranaSarira(causalbody)ofGod.Ithidesthe realandmakestheunrealappearasreal.ItisneitherSatnorAsatnorSat-Asat.ItisAnirvachaniya (indescribable).Mayahastwopowers,viz.,thepowerofveilingorAvaranaSaktiandthepowerof projectingorVikshepaSakti.Manhasforgottenhisessentialdivinenatureonaccountoftheveiling power of Maya. This universe is projected owing to the Vikshepa Sakti of Maya.

Jiva

TheJivaortheindividualsoulisenclosedwithinfivesheaths(Kosas),whicharelikethe sheathsofanonion.Thefivesheathsarefood-sheath(AnnamayaKosa),vitalsheath(Pranamaya Kosa),mentalsheath(ManomayaKosa),intellectualsheath(VijnanamayaKosa)andthe bliss-sheath(AnandamayaKosa).Thefirstsheathconstitutesthephysicalbody.Thenextthree sheathsformthesubtlebody.Thelastsheathformsthecausalbody.Theindividualsoulshould transcendallitssheathsthroughmeditationandbecomeonewiththeSupremeSoulwhichis beyond the five Kosas. Then only it will attain liberation or freedom.

Therearethreestatesofconsciousnessfortheindividualsoul,viz.,thewakingstate,the dreamingstateandthedeepsleepstate.Turiyaorthefourthstateisthesuperconsciousstate.Turiya isBrahman.Turiyaisthesilentwitnessofthethreestates.Theindividualshouldtranscendthefirst threestatesandidentifyhimselfwiththeTuriyaorthefourthstate.Thenonlyhecanattainoneness with the Supreme Soul.

AvidyaisthecausalbodyofJivaortheindividualsoul.TheJivaidentifiesitselfwiththe body,mindandthesensesonaccountofAvidya.Ithastheerroneousnotionthatthebodyisthe soul,justasonehasthewrongnotionthattheropeistheserpent,intwilight.Themomentthe individualsoulisfreedfromtheself-imposedignorancebyaproperunderstandingoftheTruth throughtheVedantaphilosophy,Vichara(enquiry),reflectionandmeditationontheSupreme Brahman,alltheillusiondisappears.TheidentityoftheJivatmanandoftheentirephenomenal worldwiththeSupremeSoulorBrahmanisre-established.TheJivaattainsimmortalityandeternal bliss. It merges itself in Brahman or the Ocean of Bliss.

Badarayana believes in Jivanmukti or Liberation While Living.

CELEBRATED VEDANTIC FORMULAE

The following are the celebrated formulae of Vedanta:—

Ekam Eva Advitiyam—The Reality is One alone without a second.

BrahmaSatyamJaganMithya,JivoBrahmaivaNaAparah—Brahmanonlyexiststruly,the world is false, the individual soul is Brahman only and no other.

Sarvam Khalvidam Brahma—All this is, indeed, Brahman.

Maya

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Satyam Jnanam Anantam Brahma—Brahman is Truth, Knowledge and Infinity.

Brahmavid Brahmaiva Bhavati—The knower of Brahman becomes Brahman.

Santam, Sivam, Advaitam—Brahman is Peace, Auspiciousness and Non-duality.

Ayam Atma Santah—This Atman is Silence.

Asango Ayam Purusha—This Purusha is unattached.

Santam,Ajaram,Amritam,Abhayam,Param—ThisBrahmanisPeace,withoutoldage, Immortal, fearless and Supreme.

MayyouallunderstandthetruthsofVedantaphilosophy.Mayyouallrealisetheblissof oneness. May you all become Jivanmuktas while living.

CHAPTER 12 HINDU PHILOSOPHY—II

(THE SCHOOLS OF VEDANTA) INTRODUCTION

TheSutrasoraphorismsofVyasaarethebasisoftheVedantaphilosophy.TheseSutras havebeenvariouslyexplainedbydifferentcommentators.Fromtheseinterpretationshavearisen severalschoolsofphilosophy,viz.,KevalaAdvaitaphilosophyofSriSankaracharyathe philosophyofQualifiedMonismorVisishtadvaitaofSriRamanujacharya,theDvaitaphilosophy ofSriMadhvacharya,theBhedabhedaphilosophyofSriNimbarkacharya,theSuddhaAdvaita philosophyofSriVallabhacharya,theAchintyaBhedabhedaphilosophyofSriChaitanyaandthe Siddhanta philosophy of Sri Meykandar.

Eachsystemofphilosophytreatsofthreemainproblems,viz.,God,worldandsoul.The several schools of philosophy are only different attempts at discovering the Truth.

ThedifferentAcharyas,belongingtodistinctlydifferentcults,becamefoundersofsectsand greatsystem-builders.Thefollowersoftheseschoolssoughttoprovetheirorthodoxyby interpretingtheVedantaSutrasinaccordancewiththeirowntenets,showingtheirclaimtobebased on, and regularly evolved from, ancient tradition.

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COMMON BASIS OF ALL SCHOOLS

TheVedantaschoolsbasetheirdoctrinesontheUpanishads.TheUpanishads,theVedanta SutrasandtheBhagavad-Gitaareregardedastheauthoritativescriptures.Theyarecalled Prasthana-TrayaGranthas.DifferentcommentatorsoftheVedantaSutrashaveformeddifferent viewsonthetruenatureofBrahman,buttheyallbasetheirtheoriesonthesupremeauthorityofthe Sruti. To reject any one of these views is to reject the Sruti itself.

THE THREE MAIN SCHOOLS OF METAPHYSICAL THOUGHT

Dvaita, Visishtadvaita and Advaita

SriSankara,SriRamanujaandSriMadhvaarethemostillustriouscommentatorsonthe VedantaSutras.Thesecommentatorshavetriedtoestablishtheoriesoftheirown,suchas Advaita-Vada(unqualifiednon-dualismoruncompromisingorrigorousmonism), Visishtadvaita-Vada(differentiatedorqualifiedmonism)andDvaita-Vada(strictorrigorous dualism).Sankaracharyahadinview,whilepreparinghiscommentary,chieflythepurposeof combating the baneful effects which blind ritualism had brought to bear upon Hinduism.

Dualism(Dvaita),QualifiedMonism(Visishtadvaita)andMonism(Advaita)arethethree mainschoolsofmetaphysicalthought.TheyareallstagesonthewaytotheUltimateTruth,viz., Para-Brahman.TheyarerungsontheladderofYoga.Theyarenotatallcontradictory.Onthe contrary,theyarecomplimentarytooneanother.Thesestagesareharmoniouslyarrangedina gradedseriesofspiritualexperiences.Dualism,QualifiedMonism,PureMonism—allthese culminateeventuallyintheAdvaitaVedanticrealisationoftheAbsoluteorthetranscendental Trigunatita Ananta Brahman.

Madhvasaid:“ManistheservantofGod,”andestablishedhisDvaitaphilosophy. Ramanujasaid:“ManisarayorsparkofGod,”andestablishedhisVisishtadvaitaphilosophy. Sankarasaid:“ManisidenticalwithBrahmanortheEternalSoul,”andestablishedhisKevala Advaita philosophy.

ADvaitinwantstoservetheLordasaservant.HewishestoplaywiththeLord.Hewishes totastethesugar-candy.AVisishtadvaitinwantstobecomelikeLordNarayanaandenjoythe divine.HedoesnotwishtomergehimselforbecomeidenticalwiththeLord.Hewishestoremain asaspark.AJnanimergeshimselfinBrahman.HewishestobecomeidenticalwithBrahman.He wants to become the sugar-candy itself.

Peoplehavedifferenttemperamentsanddifferentcapacities.So,differentschoolsof philosophyarealsonecessary.ThehighestrungisAdvaitaphilosophy.Adualistorqualified monist eventually becomes a Kevala Advaitin.

SRUTI—THE

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DIFFERENT CONCEPTIONS OF BRAHMAN ONLY DIFFERENT APPROACHES TO THE REALITY

NimbarkacharyareconcilesallthedifferentviewsregardingtheLordtakenupbySankara, Ramanuja,Madhvaandothers,andprovesthattheirviewsarealltruewithreferencetothe particularaspectofBrahmandealtwithbythem,eachinhisownway.SankarahastakenRealityin Itstranscendentalaspect,whileRamanujahastakenItinItsimmanentaspect,principally;but, Nimbarka has adjusted different views taken by the different commentators.

SriSankaracharya,SriRamanujacharya,SriMadhvacharya,SriVallabhacharyaandSri Nimbarkacharya—all weregreatsouls.WecannotsaythatSriSankarawasgreaterthanSri Ramanuja,orSriVallabhawasgreaterthanNimbarka,etc.AllwereAvataraPurushas.Eachone incarnatedhimselfonthisearthtocompleteadefinitemission,topreachandpropagatecertain doctrineswhichwerenecessarytohelpthegrowthofacertaintypeofpeople,whoflourishedata certainperiod,whowereinacertainstageofevolution.Allschoolsofphilosophyarenecessary. Eachphilosophyisbestsuitedtoacertaintypeofpeople.ThedifferentconceptionsofBrahmanare butdifferentapproachestotheReality.Itisextremelydifficult,ratherimpossible,forthefinitesoul toget—allatonce—aclearconceptionoftheIllimitableorInfiniteSoul,andmoreso,toexpressit inadequateterms.AllcannotgraspthehighestKevalaAdvaitaphilosophyofSriSankaraallat once.Themindhastobedisciplinedproperlybeforeitisrenderedasafitinstrumenttograspthe tenets of Sri Sankara’s Advaita Vedanta.

SalutationsandadorationstoallAcharyas!GlorytotheAcharyas!Maytheirblessingsbe upon us all.

THE ADVAITA PHILOSOPHY OF SRI SANKARA

INTRODUCTION

ThefirstsystematicexponentoftheAdvaitaisGaudapada,whoistheParama-Guru (preceptor’spreceptor)ofSriSankara.GovindawasthediscipleofGaudapada.Hebecamethe preceptorofSankara.GaudapadahasgiventhecentralteachingofAdvaitaVedantainhis celebratedMandukyaKarikas.ButitwasSankarawhobroughtforththefinalbeautifulformof Advaitaphilosophy,andgaveperfectionandfinishingtouchtoit.CarefullygothroughSri Sankara’scommentariesontheprincipalUpanishads,theBrahmaSutrasandtheBhagavad-Gita. YouwillclearlyunderstandhisAdvaitaphilosophy.ThecommentaryontheVedantaSutrasby Sankara is known as Sariraka Bhashya.

TheteachingsofSankaracanbesummedupinhalfaverse: “BrahmaSatyamJaganMithya JivoBrahmaivaNaAparah—Brahman(theAbsolute)isalonereal;thisworldisunreal;andthe Jivaortheindividualsoulisnon-differentfromBrahman.”Thisisthequintessenceofhis philosophy.

TheAdvaitataughtbySriSankaraisarigorous,absoluteone.AccordingtoSriSankara, whateveris,isBrahman.BrahmanItselfisabsolutelyhomogeneous.Alldifferenceandplurality are illusory.

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BRAHMAN—THE ONE WITHOUT A SECOND

TheAtmanisself-evident(Svatah-siddha).Itisnotestablishedbyextraneousproofs.Itis notpossibletodenytheAtman,becauseItistheveryessenceoftheonewhodeniesIt.TheAtman isthebasisofallkindsofknowledge,presuppositionsandproofs.Selfiswithin,Selfiswithout; Selfisbefore,Selfisbehind;Selfisontheright,Selfisontheleft;SelfisaboveandSelfisbelow.

Brahmanisnotanobject,asItisAdrisya,beyondthereachoftheeyes.Hencethe Upanishadsdeclare: “NetiNeti—notthis,notthis,notthat.”ThisdoesnotmeanthatBrahmanisa negativeconcept,orametaphysicalabstraction,oranonentity,oravoid.Itisnotanother.Itis all-full,infinite,changeless,self-existent,self-delight,self-knowledgeandself-bliss.ItisSvarupa, essence.Itistheessenceoftheknower.ItistheSeer(Drashta),Transcendent(Turiya)andSilent Witness (Sakshi).

Sankara’sSupremeBrahmanisimpersonal,Nirguna(withoutGunasorattributes), Nirakara(formless),Nirvisesha(withoutspecialcharacteristics),immutable,eternalandAkarta (non-agent).Itisaboveallneedsanddesires.ItisalwaystheWitnessingSubject.Itcannever becomeanobjectasItisbeyondthereachofthesenses.Brahmanisnon-dual,onewithouta second.IthasnootherbesideIt.Itisdestituteofdifference,eitherexternalorinternal.Brahman cannotbedescribed,becausedescriptionimpliesdistinction.Brahmancannotbedistinguished fromanyotherthanIt.InBrahman,thereisnotthedistinctionofsubstanceandattribute. Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes.

TheNirgunaBrahmanofSankaraisimpersonal.ItbecomesapersonalGodorSaguna Brahman only through Its association with Maya.

SagunaBrahmanandNirgunaBrahmanarenottwodifferentBrahmans.NirgunaBrahman isnotthecontrast,antithesisoroppositeofSagunaBrahman.ThesameNirgunaBrahmanappears asSagunaBrahmanforthepiousworshipofdevotees.ItisthesameTruthfromtwodifferentpoints ofview.NirgunaBrahmanisthehigherBrahman,theBrahmanfromthetranscendentalviewpoint (Paramarthika);SagunaBrahmanisthelowerBrahman,theBrahmanfromtherelativeviewpoint (Vyavaharika).

THE WORLD—A RELATIVE REALITY

TheworldisnotanillusionaccordingtoSankara.Theworldisrelativelyreal(Vyavaharika Satta),whileBrahmanisabsolutelyreal(ParamarthikaSatta).TheworldistheproductofMayaor Avidya.TheunchangingBrahmanappearsasthechangingworldthroughMaya.Mayaisa mysteriousindescribablepoweroftheLordwhichhidestherealandmanifestsitselfastheunreal: Mayaisnotreal,becauseitvanisheswhenyouattainknowledgeoftheEternal.Itisnotunrealalso, becauseitexiststillknowledgedawnsinyou.ThesuperimpositionoftheworldonBrahmanisdue to Avidya or ignorance.

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NATURE OF THE JIVA AND THE MEANS TO MOKSHA

ToSankara,theJivaortheindividualsoulisonlyrelativelyreal.Itsindividualitylastsonly solongasitissubjecttounrealUpadhisorlimitingconditionsduetoAvidya.TheJivaidentifies itselfwiththebody,mindandthesenses,whenitisdeludedbyAvidyaorignorance.Itthinks,it actsandenjoys,onaccountofAvidya.InrealityitisnotdifferentfromBrahmanortheAbsolute. TheUpanishadsdeclareemphatically:“TatTvamAsi—ThatThouArt.”Justasthebubblebecomes onewiththeoceanwhenitbursts,justasthepot-etherbecomesonewiththeuniversaletherwhen thepotisbroken,soalsotheJivaortheempiricalselfbecomesonewithBrahmanwhenitgets knowledgeofBrahman.WhenknowledgedawnsinitthroughannihilationofAvidya,itisfreed fromitsindividualityandfinitudeandrealisesitsessentialSatchidanandanature.Itmergesitselfin the ocean of bliss. The river of life joins the ocean of existence. This is the Truth.

ThereleasefromSamsarameans,accordingtoSankara,theabsolutemergingofthe individualsoulinBrahmanduetodismissaloftheerroneousnotionthatthesoulisdistinctfrom Brahman. According to Sankara, Karma and Bhakti are means to Jnana which is Moksha.

VIVARTA VADA OR THE THEORY OF SUPERIMPOSITION

ToSankaratheworldisonlyrelativelyreal(VyavaharikaSatta).Headvocated Vivarta-Vadaorthetheoryofappearanceorsuperimposition(Adhyasa).Justassnakeis superimposedontheropeintwilight,thisworldandbodyaresuperimposedonBrahmanorthe SupremeSelf.Ifyougetknowledgeoftherope,theillusionofsnakeintheropewillvanish.Even so,ifyougetknowledgeofBrahmanortheImperishable,theillusionofbodyandworldwill disappear.InVivarta-Vada,thecauseproducestheeffectwithoutundergoinganychangeinitself. Snakeisonlyanappearanceontherope.Theropehasnottransformeditselfintoasnake,likemilk intocurd.Brahmanisimmutableandeternal.Therefore,ItcannotchangeItselfintotheworld. BrahmanbecomesthecauseoftheworldthroughMaya,whichisItsinscrutablemysteriouspower or Sakti.

Whenyoucometoknowthatitisonlyarope,yourfeardisappears.Youdonotrunaway fromit.Evenso,whenyourealisetheeternalimmutableBrahman,youarenotaffectedbythe phenomenaorthenamesandformsofthisworld.WhenAvidyaortheveilofignoranceis destroyedthroughknowledgeoftheEternal,whenMithyaJnanaorfalseknowledgeisremovedby realknowledgeoftheImperishableorthelivingReality,youshineinyourtrue,pristine,divine splendour and glory.

THE ADVAITA—A PHILOSOPHY WITHOUT A PARALLEL

TheAdvaitaphilosophyofSriSankaracharyaislofty,sublimeandunique.Itisasystemof boldphilosophyandlogicalsubtlety.Itishighlyinteresting,inspiringandelevating.Noother philosophycanstandbeforeitinboldness,depthandsubtlethinking.Sankara’sphilosophyis complete and perfect.

SriSankarawasamighty,marvellousgenius.Hewasamasteroflogic.Hewasaprofound thinkerofthefirstrank.Hewasasageofthehighestrealisation.HewasanAvataraofLordSiva.

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Hisphilosophyhasbroughtsolace,peaceandilluminationtocountlesspersonsintheEastandthe West.TheWesternthinkersbowtheirheadsatthelotus-feetofSriSankara.Hisphilosophyhas soothedthesorrowsandafflictionsofthemostforlornpersons,andbroughthope,joy,wisdom, perfection,freedomandcalmnesstomany.Hissystemofphilosophycommandstheadmirationof the whole world.

THE VISISHTADVAITA PHILOSOPHY OF SRI RAMANUJA INTRODUCTION

TheVisishtadvaitaissocalledbecauseitinculcatestheAdvaitaoronenessofGod,with Viseshaorattributes.Itis,therefore,qualifiedmonism.Godaloneexists.Allelsethatisseenare Hismanifestationsorattributes.GodorLordNarayanaofSriRamanujaisacomplexorganic whole—Visishta—though it is one. Hence the name Visishtadvaita.

AccordingtoSriSankara,allqualitiesormanifestationsareunrealandtemporary.Theyare aresultofAvidyaorignorance.AccordingtoSriRamanuja,theattributesarerealandpermanent. But,theyaresubjecttothecontroloftheoneBrahman.Godcanbeonedespitetheexistenceof attributes,becausetheycannotexistalone;theyarenotindependententities.TheyarePrakarasor the modes, Sesha or the accessories, and Niyama or the controlled aspects, of the one Brahman.

Ramanuja’scelebratedsystemofphilosophyknownasVisishtadvaitaorqualifiedmonism isAdvaitaornon-dualismwithaqualificationorVisesha.Itadmitsplurality.SriRamanuja’s BrahmanorLordNarayanasubsistsinapluralityofformsassouls(Chit)andmatter(Achit).Hence itiscalledVisishtadvaitaorqualifiednon-dualism.VisishtadvaitaphilosophyisVaishnavism.The SampradayaofRamanuja’scultorcreedisknownasSriSampradaya.Hisfollowersare Vaishnavas.RamanujasystematisedthephilosophyofVaishnavism.Ramanuja’sreligioniscalled SriVaishnavismbecause‘Sri’ortheGoddessLakshmiismadetohaveanimportantfunctionto perform in the salvation of the soul.

SriSankara’sphilosophyistoohigh,subtleandabstruseforthevastmajorityofpersons. ButSriRamanuja’sphilosophyissuitableforthoseinwhomthedevotionalelementpreponderates. InSriRamanuja’ssystemofphilosophy,theLord(Narayana)hastwoinseparablePrakarasor modes,viz.,theworldandthesouls.ThesearerelatedtoHimasthebodyisrelatedtothesoul.They havenoexistenceapartfromHim.TheyinhereinHimasattributesinasubstance.Matterandsouls constitutethebodyoftheLord.TheLordistheirindweller.HeisthecontrollingReality.Matter andsoulsarethesubordinateelements.TheyaretermedViseshanas,attributes.GodistheViseshya or

THE VISISHTADVAITA SYSTEM—THE STORY OF ITS EVOLUTION

TheVisishtadvaitasystemisanancientone.ItwasoriginallyexpoundedbyBodhayanain hisVritti,writtenabout400B.C.ItisthesameasthatisexpoundedbyRamanuja.Ramanuja followed Bodhayana in his interpretation of the Brahma Sutras.

that which is qualified.

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TheBhaktischoolworshipsapersonalGod.ThedevoteesdevelopdevotiontoVasudevaor Narayana.ThosewhoworshipthepersonalGodarecalledBhagavatas.Theyhavetheirown scriptures,calledthePancharatraAgamaswhichareregardedbythemasequaltotheUpanishads. TheBhaktimovementwasfurtherstrengthenedinSouthIndiabytheworkofthetwelveAlvar saints.ThehymnscomposedbytheAlvarsaintswerecalledcollectivelybythename Nalayira-Prabandham, a series of four thousand poems.

AfterwardscametheVaishnavaAcharyas—NathaMuni,Yamunacharyaand Ramanujacharya.Theyweregreatscholars.Theygaveaphilosophicalbasisandcolouringtotheir beliefsandpractices.TheAlvarssolelyreliedonBhakti,buttheseAcharyascombinedJnanaand KarmawithitfortherealisationofGod.TheyregardedJnanaandKarmaasmeansforrealising God.TheirobjectwastoreconciletheVedas,theUpanishadsandtheGitawiththeTamil Prabandha.TheyinterpretedtheTamilPrabandhaintermsoftheUpanishadsandtheGita. Therefore,theywerecalledbythenameUbhaya-Vedantins.RamanujaacceptstheVedas,the UpanishadsandtheTamilworksoftheAlvarsalsoasthesourceofauthorityforhisphilosophy. Therefore, his system is known as Ubhaya-Vedanta.

NathaMuniraisedthePrabandhatotheleveloftheVedas.Yamunacharyalaidthe foundationsonwhichRamanuja,hissuccessor,builthisphilosophy.Ramanujawrotethe commentariesontheBrahmaSutrasknownastheSriBhashya.Hewroteacommentaryonthe Bhagavad-Gitaalso.Hewrotealsothreeotherbooks—VedantaSara,VedarthaSangrahaand Vedanta Dipa. These are the chief texts of the Visishtadvaita system of philosophy.

Ramanujaacceptsperception,inferenceandscriptureasvalidsourcesofknowledge.The VedasandtheSmritisarethesoleandindependentauthorityfortheknowledgeofBrahman.He adoptsthetheoriesofSatkarya-VadaandParinama-Vada,i.e.,thedoctrineofarealeffect proceeding from a cause.

RAMANUJA’S BRAHMAN—A PERSONAL GOD WITH ATTRIBUTES

AccordingtoRamanuja,whateveris,isBrahman;but,Brahmanisnotofahomogeneous nature.ItcontainswithinItselfelementsofpluralityonaccountofwhichIttrulymanifestsItselfin adiversifiedworld.Ramanuja’sBrahmanisessentiallyaPersonalGod,theall-powerfuland all-wiseRulerofarealworld,permeatedandanimatedbyHisspirit.Thereisthusnoroomforthe distinctionbetweenParamNirgunaandanAparamSagunaBrahman,betweenBrahmanand Isvara. Ramanuja’s Brahman is Savisesha Brahman, i.e., Brahman with attributes.

Ramanuja’sBrahmanisnottheImpersonalAbsolute,butHeisaPersonalGod,withthe qualitiesofomnipotence,omniscienceandinfinitelove.GodisSaguna.WhentheVedictexts declarethatHeisNirguna,itmeansthattherearenobaseorlowerqualitiessuchassorrow,pain, mortality, change and old age in Him.

TheLordisinterpenetratingeverything.Heistheessenceofthesoul.HeistheAntaryamin ortheInnerRuler.Heisonewiththesoul.Heisall-pervading(Vibhu).HeistheSupremeBeing. Heisfullofauspiciousattributes.HeisofthenatureofSatya(Truth),Jnana(Intelligence)and Ananda(Bliss).MatterandsouldependonHim.HeistheAdharaorsupportforthisworldandall

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souls.GodistheGovernororController(NiyantaorSeshin)oftheworld.JivaorsoulisNiyamaor Sesha (one who is being controlled).

TheLordisimmanent.Heisalsotranscendent.Heisunchanging.Theentireuniverseis latentinHimduringPralaya.Theworldisprojectedduringcreation,butthisdoesnottouchHis essence.Ramanuja’sBrahmanhasinternaldifference(SvagataBheda).Itisasyntheticwhole,with soulsandmatterasItsmodes(Chit-Achit-Visishta).Para,Vyuha,Vibhava,ArchaandAntaryamin, i.e.,thetranscendent,thegroup,theincarnation,theimageandtheimmanentarethefiveformsof the Lord.

RamanujaidentifiesGodwithNarayanawhodwellsinVaikunthawithHisSaktiorconsort, Lakshmi.LakshmiistheGoddessofProsperity.SheistheDivineMother.ShepleadswithHer husbandonbehalfofman.SheintroducesthedevoteetoHerLordandobtainsforhimsalvation. Lakshmi occupies a pre-eminent place in Vaishnavism.

THE WORLD—A REAL PART OF BRAHMAN’S NATURE

Theworld,withitsvarietyofmaterialformsofexistenceandindividualsouls,isnotan unrealMaya,butarealpartofBrahman’snature.ItisthebodyoftheLord.Matterisreal.ItisAchit ornon-conscioussubstance.ItundergoesarealParinamaorevolution.Matterexistsinasubtle stateasthePrakaraofGodduringPralaya.Henceitiseternal,buteverdependent.Itiscontrolledby thewillofGod.Itisneithergoodnorbad.Itbecomesasourceofpleasureorofpainaccordingto the nature of the Karma of souls. It forms the object of experience for the souls.

PrakritihasthreeGunas:Sattva,RajasandTamas;but,Suddha-TattvahasonlySattva.Itis purematter.Suddha-TattvaisthesubstancewhichconstitutesthebodyofGodandiscalledHis Nitya-Vibhuti. The manifested world is His Lila-Vibhuti.

THE SOUL—A DISTINCT INDIVIDUAL ENTITY

ThesoulisahigherPrakaraofGodthanmatter,becauseitisaconsciousentity.Itisofthe essenceofGod.AccordingtoRamanuja,God,soulandNaturearethreeeternalentities.Thesoulis self-conscious,unchanging,partlessandatomic(Anu).Thesoulsareinfiniteinnumber.The individualsoulofRamanujaisreallyindividual.Itisabsolutelyrealandeternallydistinctfrom God.Ithasindeed,sprungfromBrahman,andisneveroutsideBrahman;nevertheless,itenjoysa separate personal existence and will remain a personality forever.

Three Classes of Souls

AccordingtoRamanuja,therearethreeclassesofsouls,viz.,Nitya(eternal),Mukta(free) andBaddha(bound).Theeternalsoulshaveneverbeeninbondage.Theyareeternallyfree.They livewithGodinVaikuntha.ThefreedsoulswereoncesubjecttoSamsara,buthaveattained salvationnowandlivewithGod.TheboundsoulsarecaughtupinthemeshesofSamsaraandare striving to be released. They wander from life to life till they are redeemed.

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ManortheindividualsoulisaparticleofwhichGodisthewhole.Theindividualsoulislike asparkofthatmassoffire.ThewholepomegranatefruitrepresentstheBrahmanofRamanuja, each seed corresponding to the individual soul.

THE EVOLUTION OF THE SOUL AND ITS FINAL EMANCIPATION

WhentheindividualsoulisimmersedinworldlinessorSamsara,itsknowledgeis contracted.ItgetsitsbodyaccordingtoitspastKarma,andgoesfrombirthtodeathandfromdeath tobirth,tillitattainsMokshaorthefinalemancipation.WhenitattainsMoksha,itsknowledge expands.Itknowseverything.“Everyactionthatcontractstheheartofthesoulisbad,andevery actionthatexpandstheheartofthesoulisgood”—thisisthestatementofRamanuja.Thesoulis marchingoninthisSamsara,expandingorcontractingthroughitsgoodandevilactions,tillit attainsthefinalemancipationthroughthegraceofLordNarayana.Thegracedescendsonthose souls who are pure and struggling for the divine grace.

Emancipation or Passing into Paradise

AccordingtoRamanuja,Mokshameansthesoul’spassingfromthetroublesofmundane lifeintoakindofheavenorparadise(Vaikuntha)whereitwillremainforeverinundisturbed personalblissinthepresenceofGod.TheliberatedsoulattainstothenatureofGod.Itnever becomesidenticalwithHim.ItlivesinfellowshipwiththeLord,eitherservingHimormeditating onHim.Itneverlosesitsindividuality.ThereisnosuchthingasJivanmukti,accordingto Ramanuja. Salvation comes when the soul leaves the body.

Bhakti—The Means to Emancipation

ThefinalemancipationcanbeobtainedonlythroughBhaktiandthegraceoftheLord.The graceoftheLordcomesthroughdevotionandPrapattiorabsoluteself-surrender.KarmaandJnana are only means to Bhakti.

THE DVAITA PHILOSOPHY OF SRI MADHVACHARYA INTRODUCTION

SriMadhvacharyaevolvedadualisticsystemofphilosophyoutofthePrasthana-Traya, viz.,theUpanishads,theBhagavad-GitaandtheBrahmaSutras.Itisanunqualifieddualism. Madhva’sVaishnavismiscalledSad-Vaishnavism,inordertodistinguishitfromtheSri Vaishnavism of Ramanujacharya.

MadhvamakesanabsolutedistinctionbetweenGod,andanimateandinanimateobjects. GodistheonlyindependentReality.Theanimateandinanimateobjectsaredependentrealities. Madhva’sVedantaisthedoctrineofabsolutedifferences.ItisanAtyanta-Bheda-Darsana.He insistsonfivegreatdistinctions(Pancha-Bheda),viz.,(i)thedistinctionbetweenGodandthe individualsoul,(ii)thedistinctionbetweenGodandmatter,(iii)thedistinctionbetweenthe individualsoulandmatter,(iv)thedistinctionbetweenonesoulandanotherand(v)thedistinction betweenonematerialthingandanother.Madhva’sphilosophyisaphilosophyofdistinction.Every

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followeroftheMadhvaschoolshouldhaveafirmbeliefinthisfivefolddistinction,knownasthe Pancha-Bheda.

YoucanclearlygraspSriMadhvacharya’sphilosophyifyoustudyhiscommentaryonthe BrahmaSutrasandAnu-Vyakhyana,hiscommentariesontheUpanishadsandtheBhagavad-Gita, and his glosses on the Mahabharata (Bharata-tatparya-nirnaya) and on the Bhagavata Purana.

Madhva’sphilosophyhasmanypointsincommonwiththoseofRamanuja.InMadhva’s systemofphilosophy,HariorVishnuistheSupremeBeing.Theworldisreal.Differenceistrue. AlltheJivasaredependentonHari,theLord.Therearegradesofsuperiorityandinferiorityamong theindividualsouls.Liberationistheindividualsoul’senjoymentofitsinnatebliss.ThisisMoksha orthefinalemancipation.Bhakti,ordevotion,withoutfaults,isthemeansofattainingMoksha. Perception,inferenceandthescripturesarethethreePramanas,orwaysofknowledge.Hariis knowableonlythroughtheVedas.WorshipofLordKrishnaastaughtintheBhagavataPuranais the centre of his religion. This is the quintessence of Madhva’s teachings.

THE CATEGORIES

AccordingtoMadhva,Padarthaorobjectiverealityisoftwokinds—independent (Svatantra)anddependent(Paratantra).God,theSupremeBeing,istheonlyindependentReality. Thesoulandtheworldaredependentrealities.Godrulesthem.Thedependentbeingsareoftwo varieties—positiveandnegative.Conscioussouls(Chetana),andunconsciousentitieslikematter andtime(Achetana),arethetwovarietiesofthepositive.Unconsciousentitiesareeithereternal liketheVedas,oreternalandnon-eternallikePrakriti,timeandspaceornon-eternallikethe products of Prakriti.

THE SUPREME BEING AND HIS CONSORT

TheSupremeBeingisVishnuorNarayana.Heisthe personal firstcause.Heisthe IntelligentGovernoroftheworld.HelivesinVaikunthaalongwithLakshmi,Hisconsort.Heand HisconsortLakshmiarereal.BrahmaandVayuaretwoofHissons.OnecanknowHisnature throughastudyoftheVedas.HemanifestsHimselfthroughvariousVyuhasorGroup-forms,and throughAvataras.Heispresentinthesacredimages.HeisalsotheAntaryaminortheInner Controller of all souls. He creates, maintains and destroys the world.

GodisfreefromDoshasorfaults.Heisendowedwithallauspiciousqualities.Heis omnipresentorall-pervadingandindependent.Heisbeyondtimeandspace.Heisgreaterthan Lakshmi.ThereisnootherwhoisgreaterthanLakshmi.Sheistheforemostofthedependents. LakshmiistheLord’sSaktiorenergy.SheisthepersonificationofHispowerorcreativeenergy. Lakshmicanputonvariousformswithoutamaterialbody.Sheisco-eternalwithVishnuand all-pervading.ShebeholdsthegloryofHerLordthrougheternity.SheisNitya-Mukta,i.e., eternally free from Samsara. She is not affected by sorrow and pain. She is intelligent.

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PRAKRITI—THE MATERIAL CAUSE OF THE WORLD

Godistheefficient—butnotthematerial—causeoftheworld,becausePrakritiwhichisthe world-stuffisdifferentfromHim.Prakritiisthematerialcauseoftheworld.Itevolvesintothe visibleworld.Alltheobjects,bodies,andorgansofthesoulsaremadeoutofPrakriti.God energises Prakriti through Lakshmi. Then there is creation.

ThethreeaspectsofPrakritiarepresidedoverbythethreePowers:Lakshmi,Bhuand Durga.AvidyaisaformofPrakriti.Itobscuresthespiritualpowersoftheindividualsoul.Itformsa veil which hides the Supreme from the vision of the individual soul.

Mahat,Ahankara(egoism),Buddhi,mind,thetensenses,thefivesense-objects,andthe fivegreatelementsarethemodificationsofPrakriti.TheseexistintheprimordialPrakritiinsubtle forms before their evolution.

THE WORLD—A REALITY DISTINCT FROM GOD

AccordingtoMadhva,theworldisnotanillusion.ItisnotalsoatransformationofGod,as curdisofmilk.MadhvadoesnotadmitthattheworldisthebodyofGod.Thedistinctionbetween Godandtheworldisabsoluteandunqualified.HencethesystemofMadhvaiscalledDvaitaor unqualified dualism.

THE INDIVIDUAL SOUL—A DISTINCT ENTITY

Plurality of Souls

ThereispluralityofJivas.Theyareallofatomicsize.TheentireuniverseisfilledwithJivas orindividualsouls.EveryatomofspaceisfilledupwithJivas.Madhvasaysinhis‘Tattvanirnaya’: “Infinite are the souls dwelling in an atom of space.”

NotwoJivasarealikeincharacter.Theyareessentiallydifferentfromoneanother.There are different grades amongst them even in their enjoyment of bliss after salvation.

A REAL DISTINCTION BETWEEN JIVA AND BRAHMAN

TheJivasaredifferentfromGod,andfrommatter.Madhvaregardsthedistinctionbetween Brahman and Jiva as real.

ThoughtheJivaislimitedinsize,itpervadesthebodyowingtoitsqualityofintelligence. TheJivasareactiveagents,buttheydependontheguidanceoftheLord.TheLordimpelstheJivas toactioninaccordancewiththeirpreviousconduct.Theyareeternal,andbynature,blissful.But, theconnectionwithmaterialbodiesduetotheirpastKarmamakesthemsufferpainandundergo transmigration.Solongastheyarenotfreedfromtheirimpurities,theywanderaboutinthe Samsara.Theypassfrombirthtodeath,andfromdeathtobirth.Whentheirimpuritiesareremoved, theyattainsalvation.ThenaturalblissofthesoulbecomesmanifestatthetimeofMokshaor salvation.

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Salvation Does Not Entitle the Soul to Equality With God

The soul does not attain equality with God. It is entitled only to serve Him.

Eveninheaven,thereareessentialdifferencesamongtheJivas.Theclassesofsoulsinthe realmofblissarevarious.Therearedifferentgradesalso.Theliberatedsoulsarenotallequal;but, there is no discord among them, because they all know Brahman and have no faults.

Classification of Souls

MadhvaacceptsRamanuja’sclassificationofthesoulsintoNityaoreternal(likeLakshmi), Muktaorliberated(thegods,men,Rishis,sagesandfathers),andBaddhaorboundones.Thethird groupconsistsoftwoclasses:(i)thosewhoareeligibleforMoksha(Mukti-yogya)and(ii)those whoarenotsoeligible.Ofthosewhoarenoteligibleforsalvation,therearetwoclassesagain:(a) thosewhoareboundtothecycleofSamsaraforever(Nitya-samsarins)and(b)thosewhosedestiny is hell, the region of blinding darkness (Tamo-yogya).

Somearepre-ordainedforthefinalemancipationbytheirinherentaptitude.Someothers areeternallydestinedeithertowanderinSamsarawithoutend,ortogototheworldofdarkness. TheSattvikasoulsgotoheaven,theRajasasoulsrevolveinSamsaraandtheTamasasoulsfallinto hell.

BHAKTI—THE MEANS TO SALVATION

Bhaktiisthemeanstosalvation.SoulsattainsalvationthroughthegraceofGod.Thatgrace comesonthedevoteeonlythroughthemediatorVayu,thesonofVishnu.Godcannotbe approacheddirectly.Vayuisthemediator.ThegraceoftheLordisinproportiontotheintensityof devotion.

WorshipofGodistheindispensablepreliminaryconditionforobtainingthegraceofGod. ThesoulissavedbytheknowledgethatitisdependentonGodandisunderHiscontrol.Correct knowledge results in the love of God. Bhakti is the result of knowledge of the greatness of God.

Ankana, Namakarana, Bhajana and Smarana

TheworshipofVishnuconsistsin:(i)Ankana,markingthebodywithHissymbols,(ii) Namakarana,givingtheNamesoftheLordtochildren,(iii)Bhajana,singingHisglories,and(iv) Smarana,constantpracticeofremembranceofGod.Madhvasays:“Formastronghabitof rememberingGod.ThenonlyitwillbeeasyforyoutorememberHimatthemomentofdeath.”He pointedoutthatwhentheLordincarnated,noPrakritaDehaormaterialbodywasputonbyHim. Madhva has prescribed a rigorous kind of fasting to his followers.

Practice of Sadhana

GoodmorallifeisapreliminaryforMoksha.Theaspirantshouldequiphimselfwiththe studyofVedas,controlofthesenses,dispassionandperfectself-surrender,ifhewantstohave

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visionoftheLord.Renunciation,devotionanddirectcognitionoftheLordthroughmeditation, leadtotheattainmentofsalvation.ThedevoteeattainsdirectintuitiverealisationofGodthrough meditation and divine grace. Then he is freed from the round of births and deaths.

ThesearesomeoftheimportantteachingsofSriMadhvacharya,therenownedexponentof the dualistic school of philosophy.

THE DVAITADVAITA PHILOSOPHY OF SRI NIMBARKA INTRODUCTION

ThisisalsoknownbythenameBhedabhedaSchoolofPhilosophyordualisticmonism. ThissystemwasevolvedbySriNimbarkacharya.NimbarkawasaTeluguBrahminofthe Vaishnavafaith.HelivedsometimeafterRamanujaandpriortoMadhva,abouttheeleventh century A.D. He is regarded as the incarnation of the Sun.

HewroteashortcommentaryontheBrahmaSutrascalledVedanta-Parijata-Saurabha,as wellasDasasloki.Hiscommentarydevelopsthetheoryofthetransformation(Parinama)of Brahman.

Nimbarka’sviewwaslargelyinfluencedbytheteachingsofBhaskarawhoflourishedinthe firsthalfoftheninthcenturyandwhointerpretedtheVedantasystemfromtheviewpointof Dvaitadvaitaordualisticnon-dualism.ThisdoctrinewasnotanewdiscoveryofBhaskara.Itwas upheld by the ancient teacher Audulomi to which Sri Vyasa himself refers in his Vedanta Sutras.

GOD, SOUL AND WORLD Identity in Difference

NimbarkaholdsthattherelationofGodtothesoulandtheworldisoneofidentityin difference.ThesoulandtheworldaredifferentfromGod,becausetheyareendowedwithqualities differentfromthoseofGod.Atthesametime,theyarenotdifferentfromGod,becauseGodis omnipresent and they depend entirely on Him.

Nimbarka’sphilosophyadmitsBrahmanastheSupremeRealitywithoutasecond.The world and the Jivas are only partial manifestations of His Power (Sakti).

JivaandBrahmanareself-conscious.Jivaislimited.Brahmanisinfinite.Brahmanis independentReality.JivaandPrakritiaredependentrealities.Jivaistheenjoyer(Bhokta).The world is the enjoyed (Bhogya). Brahman is the Supreme Controller (Niyanta).

God,Jivaandtheworldarenotabsolutelydistinct.IftheSupremeBeingisabsolutely distinctfromtheindividualsoulandtheworld,itcannotbeomnipresent.Itwillbeaslimitedasthe individualsoulortheworld.Itcannot,then,beregardedastheirGovernor.Nimbarkasaysthatboth differenceandnon-differencearereal.ThesoulandtheworldaredifferentfromBrahman,asthey areendowedwithnaturesandqualitiesdifferentfromthoseofBrahman.Theyarenotdifferent,as

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theycannotexistbythemselvesandastheydependabsolutelyonBrahman.Sucharelationexists betweenthesunanditsrays.thefireanditssparks.ThesoulsandmatteraredistinctfromGod,but theyarecloselyconnectedwithHim—aswaveswithwater,orcoilsofaropewiththeropeitself. They are both distinct and non-distinct from Brahman.

THE SUPREME BEING AND ITS CHARACTERISTICS

Inthisschool,Brahmanisregardedasboththeefficientandthematerialcauseoftheworld. Brahman is both Nirguna and Saguna, as It is not exhausted in the creation but also transcends it.

The Four Forms of the Ultimate Reality

TheUltimateRealityexistsinfourforms.InItsprimaryform,Itistheunconditioned, immutable,SupremeBrahman.InItssecondform,ItisIsvara,theLordoftheUniverse.Inthethird form,ItiscalledJivaortheindividualsoul.InItsfourthform,Itismanifestedastheuniverseof namesandforms.ThephenomenaluniverseisapartofBrahman.Ithasnoexistenceseparatefrom, andindependentofBrahman.TherelationbetweentheworldandBrahmanisalsooneof Bhedabheda. The universe is not different from Brahman.

Krishna—The Supreme Being

TheSupremeBeingisabsolutelyfreefromalldefects.Heisfullofallauspiciousqualities. He has a divine body. He is full of beauty, love, sweetness and charm.

NimbarkaidentifiestheSupremeBrahmanwithKrishna.Heisendowedwithallauspicious qualities.Heisfreefromegoism,ignorance,passionandattachment.Hehasthefourforms (Vyuhas),viz.,Vasudeva,Sankarshana,PradyumnaandAniruddha.HealsomanifestsHimselfas the Avataras (incarnations).

InNimbarka,KrishnaandRadhataketheplacesofNarayanaandLakshmi.Radhaisnot simply the chief of the Gopis, but is the eternal Consort of Lord Krishna.

How Brahman Is Both the Material and the Efficient Cause of the World

Brahmanisthematerialandtheefficientcauseoftheuniverse.HispowersofChitand Achitintheirsubtleformsmanifestthemselvesastheuniverse.HenceHeisthematerialcause.He causestheunionoftheindividualsoulswiththeirrespectiveKarmasandtheirfruits.Heprovides them the proper instruments for their experience. Hence He is the efficient cause.

Brahmandoesnotwantrawmaterialsinordertocreatetheuniverse.Also,Hedoesnotneed handsoranyotherinstruments.Heisomnipotent.Hesimplywillsandthewholeworldcomesinto being.HisSatsankalpaobjectifiesormaterialisesasthisuniverse.Justasaspiderspinsacobweb outofitself,soalsoBrahmanhasevolvedtheuniverseoutofHimself.Thisisthedeclarationofthe Upanishads.Inthusevolvingtheuniverse,Brahmanisbothitsmaterialandtheefficientcause.As Brahmanisall-powerful,itisperfectlywithinHispowertobesoevolved,andatthesametime,to remainbeyondsuchevolution.ThisissupportedbytheUpanishadsandtheBrahmaSutras.

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BrahmanhastransformedHimselfintothisworld,withoutHisnoumenalaspectbeingaffected. This is due to the inscrutable creative power inherent in the nature of Brahman.

RELATION BETWEEN THE INDIVIDUAL SOUL AND THE SUPREME SOUL

Formal Difference and Essential Identity

Theindividualsoulisa partof theSupremeSoul.Itisalso identicalwith, orthesameas,the SupremeSoul.Justasawaveisbothdifferentfromtheocean(beingonlyapartoftheocean),and identicalwithit(bothbeingwater),soalsoistheindividualsoulbothdifferentfrom(beingapartof theSupremeSoul),andidenticalwith(bothbeingofthenatureofChaitanyaorConsciousness),the SupremeSoul.TherelationbetweentheindividualsoulorJivaandtheSupremeSoulorBrahmanis oneofformaldifferenceandessentialidentity.ThereisnodifferencebetweenJivaandBrahmanin kind. The difference is only in degree.

TheJivaisdifferentfromBrahmanwithreferencetothephenomenalaspectorthe body-idea.Itisidenticalwith,orthesameas,Brahmanwithreferencetothenoumenalaspectasthe indivisible whole. This is what is called Bhedabheda.

Astrongwindperturbstheseaandawaveisformed.Thewaveisdifferentfromtheocean, thoughitisapartofit.Thewindpassesawayandthewavesubsides.Nowitcannotbe distinguishedfromthesea.Evenso,themindisagitatedbydesiresandcravings.Itrunstowardsthe objectsalongwiththesensesandbecomesconsciousofadistinctiveindividuality.Theegoorthe finiteselfbeholdstherelativeworldwithitsphenomena,andgetsexperiences.Whenthemind becomescalmandserenebyeradicationofdesires,itceasestofunctionandalltheVrittisorwaves subside. The phenomenal world vanishes and the finite self realises the Infinite Self or Brahman.

THE JIVA AND ITS ATTRIBUTES

Soulsareinfiniteinnumberandareatomicinsize.TheJivaisminute(Anu).Itisoftheform ofknowledge(Jnanasvarupa),thoughnotinthesenseofSankara.TheJivaisknowledgeanditis thepossessorofknowledgealso,justasthesunislightandthesourceoflightalso.Therelationof thesoultoitsattributeislikethatoftheDharmin(thequalified)totheDharma(theattribute).Itis one of difference and non-difference (Bhedabheda).

ThoughtheJivaisatomicinsize,itexperiencesthepleasuresandpainsthroughoutthebody owingtoitsomnipresentqualityofknowledge.Itiseverlasting.Itcontinuestoexistindeepsleep andthefinalstateofemancipation.InPralayaordissolution,theindividualsoulsandtheworld merge in the Lord in subtle form. Births and deaths concern the body, but not the Self.

Theindividualsoulistheagentofactivity(Karta).Ithasnoindependentknowledgeor activity.Theindividualsoulsandtheworldarenotself-sufficient.TheyareguidedbytheLord. TheyareallsustainedandgovernedbyGod.EachsoulisarayofBrahmanindividualised.Ananda or bliss belongs to the individual soul in all its states.

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Two Classes of Jivas

Jivasareoftwoclasses:(i)Jivaswhohaveknowledgeoftheall-pervadingindwellingspirit andwhohaverealisedthattheappearancesarenon-separatefromBrahman.Theyarecalled liberatedsouls(Mukta).Theyarefreefromignorance.(ii)Jivaswhoonlybeholdtheappearances, buthavenoknowledgeoftheall-pervadingindwellingspirit,thesupportofthesenamesandforms. They are called bound souls (Baddha).

THE WORLD—A TRUE MANIFESTATION OF BRAHMAN

TheworldisnotanillusionforNimbarka,asitisamanifestation(Parinama)ofwhatis contained subtly in God.

Theworldisnotunrealorillusory,butisatruemanifestationorParinamaofBrahman.It may,however,besaidtobeunrealonlyinthesensethatthepresentstateofitsexistenceisnot self-sufficientandithasnoseparateexistencefromBrahman.Theworldisidenticalwithaswellas differentfromBrahman,justasawaveorbubbleisthesameas,andatthesametimedifferentfrom, water.

TherearethreeprincipalTattvasorprinciples:(i)Aprakriti,whichisnotderivedfromthe primordialPrakriti,whichisthestuffofthedivinebodyoftheLord(whichissimilartothe Suddha-SattvaofRamanuja),andwhichisthebasisoftheNitya-Vibhuti(eternalglory)ofIsvara; (ii)PrakritiwithitsthreeGunas,Sattva,RajasandTamas;and(iii)Kalaortime.Thesethree Tattvas or principles are also eternal like the individual souls.

AccordingtoNimbarka,theSaktiofBrahmanisthematerialcauseoftheworld.The changesofSaktidonotaffecttheintegrityofBrahman.The‘BodyofBrahman’ofRamanujaisthe ‘Sakti’ of Nimbarka.

SALVATION

Avidyaisbeginningless.ThepurityoftheindividualsoulisobscuredbyitsKarmawhichis the result of Avidya. This Avidya can be put an end to by the grace of the Lord.

True Devotion and Real Knowledge Lead to Release

PrapattiorcompletesurrendertoGodisthewaytorelease.GodshowersHisgraceonHis devoteeswhomakecompleteself-surrender.ThegraceofGodliftsupthedevoteestohave Brahma-Sakshatkara. The Lord generates devotion in them which results in God-realisation.

BhaktiinvolvesaknowledgeofBrahman,ofthenatureoftheJiva,ofthefruitoftheLord’s graceorMukti,andofthenatureoftheimpedimentstoGod-realisationsuchasthewrong identification of the soul with the body, the senses and the mind.

Salvationisattainedbyrealknowledge(Jnana)andtruedevotion(Bhakti).Realknowledge revealsthetruenatureoftheall-pervadingBrahman.Truedevotionleadstototalself-surrenderto

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theLord.Theindividualsoulretainsitsindividualitywithreferencetodivineenjoyment (Bhoga-samyatvam),butitswillissubservienttothatofBrahman.Theindividualityofthesoulis notdissolvedeveninthestateofMokshaorthefinalemancipation.Eveninthestateofrelease,the individualsoulisdifferentfrom,aswellasidenticalwith,Brahman.Thisisidentitywith difference, Bheda-abheda.

Salvation—A State of Full Awareness of Identity With the Lord

BrahmanisrevealedtotheliberatedsoulinItspristineglory,butnotintheformofadeity. ThesoulrealisesitselfnowasaninseparablepartofBrahman.Itnolongerfeelsthatitisaseparate ordistinctindividual,asitfeltinbondage.Itisreleasedfromitspreviousstateofbondage.Itabides nowinthegloryofitsowntrueSelfwhichisBrahmanItself.Itisinfullawarenessorconsciousness ofbeingonewiththeLord.Itwillnotreturntotheworld.Itisfreedfromtheroundofbirthsand deaths.AsitisinunionwithBrahman,itattainsthesamestatusasthatofBrahman,butithasno power over creation, preservation and dissolution of the world.

THE SUDDHADVAITA PHILOSOPHY OF SRI VALLABHA

INTRODUCTION

ThephilosophyofSriVallabhacharyaisSuddha-Advaitaorpuremonism,becausehedoes notadmitMayalikeSankara,andbelievesthatthewholeworldofmatterandsoulsisrealandis onlyasubtleformofGod.ThosewhobringMayafortheexplanationoftheworldarenotpure Advaitins,becausetheyadmitasecondtoBrahman.VallabhaholdsthatBrahmancancreatethe worldwithoutanyconnectionwithsuchaprincipleasMaya,butSankaratracestheuniverseto BrahmanthroughthepowerofMaya.HencethephilosophyofVallabhaiscalledpuremonismor Suddhadvaita.VallabhaexpoundedthatsystemintheAnu-Bhashya,hiscommentaryonthe BrahmaSutras.HecalleditSuddha-AdvaitaorpuremonismasagainstSankara’sKevalaAdvaita andRamanuja’sVisishta-Advaita.VallabhawasaTeluguBrahminofSouthIndia.Hemigratedto thenorthanddevelopedtheviewsofVishnuswaminwhobelongedtothethirteenthcentury.His system of thought is known by the name Brahma-Vada.

VallabhasaysthattheentireuniverseisrealandissubtlyBrahman.Theindividualsouls andtheworldare,inessence,onewithBrahman.Jiva,Kala(time)andPrakritiorMayaareeternal existences, but they have no separate existence apart from Brahman.

VallabhawasagreatSanskritscholar.HesettleddownfirstatMathuraandthenat Varanasi.HepreachedwithgreatzealtheVaishnavacultandphilosophy.Hewasthefounderofthe greatVaishnavaMuttsofRajasthanandGujarat.Hisfollowersarefoundingreatnumbersin Nathdwara.

Important Works of Vallabha

VallabhaacceptstheauthoritynotonlyoftheUpanishads,theBhagavad-Gitaandthe BrahmaSutras,butalsooftheBhagavataPurana.TheimportantworksofVallabhaare Vyasa-SutraBhashya(Anu-Bhashya),JaiminiSutraBhashya,Bhagavata-TikaSubodhini,

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Pushti-Pravaha-MaryadaandSiddhanta-Rahasya.AllthesebooksareinSanskrit.Hehaswritten many books in Braj Bhasha also. The scriptures are the final authority for Vallabha.

Stress on Worship and Grace

Vallabha’sreligionisareligionaddressedtotheworshipofVishnuintheformofKrishna. Itwasderivedchiefly,likethesystemofChaitanya,fromtheVaishnavaphilosophypropoundedby Ramanuja.ItiscentredroundtheconceptionofapersonalandbeneficentGodwhois Sat-Chit-Ananda.LordKrishnaisthehighestBrahman.HisbodyconsistsofSat-Chit-Ananda.He is called Purushottama.

Vallabha’sfollowersworshipBala-Krishna(Krishnaasalad).TheyhaveVatsalya-Bhava (theattitudewhichregardsGodasachild).VallabhalaysgreatstressonPushti(grace)andBhakti (devotion).Maha-PushtiisthehighestgraceorAnugrahawhichhelpstheaspirantstoattain God-realisation.

GOD—THE ONLY BEING

AccordingtoVallabha,GodistheAbsoluteorthePurushottama.Heisperfect.Heis Sat-Chit-Ananda.Heisinfinite,eternal,omnipresent,omniscientandomnipotent.Hehasallthe auspiciousqualitiesalso.TheSrutitextswhichsaythatHehasnoattributes,meanonlythatHehas not the ordinary qualities.

Godis real.ThereisnootherrealitybesidesHim.Heisthe only Being.Heisthesourcefor thisuniverseandallsouls.Heisthefirstcauseandtheonlycause.Godisthematerialaswellasthe efficientcauseoftheuniverse.HecreatestheworldbythemereforceofHisWill.Brahman manifestsHimself,ofHisownWill,astheuniverseandtheindividualsouls,butHedoesnot undergoanychangeinHisessentialnature.ThingscomeoutoftheAkshara(Sat-Chit-Ananda), like sparks from fire. Brahman is the Creator of the world. He is also the world itself.

GodispersonifiedasKrishna,whenHepossessesthequalitiesofwisdomandaction.He appears in various forms to please His devotees.

THE WORLD OF NATURE AND THE WORLD OF FALSE RELATIONS

CreationismanifestationofBrahman.TheuniverseistheeffectofBrahman.Theuniverse isaseternalandrealasBrahmanHimself.TheinanimateuniverseisfilledwithBrahman.The world is not an illusory appearance. It is not different from Brahman in essence.

JagatistheworldofNature.Itisnotillusory.Itisreal.ItisGodHimselfinoneform.But, theSamsaraortemporalinvolvementisillusory.Thisiscreatedbythesoularoundits‘I-ness’and ‘mine-ness’.TheseparationfromGodonaccountofegoismmakesthesoulforgetitsoriginal,true, divinenature.Samsaraisaproductofthesoul’simaginationandactionwhichplayroundits ‘I-ness’and‘mine-ness’.Onaccountofitsselfishness,itputsitselfinwrongrelationswithother soulsandwiththeobjectiveuniverse.Itcreatesawebofitsownandgetsitselfentangledinit.This isanillusion,becausethewebhasnoreality.ThisSamsara,theworldoffalserelationscreatedby

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thesoul,isaloneMaya.SamsaraorMayarisesbecausethesoul,whichisnotapartfromGod,tries tosetitselfupasanindependentrealityorentityinitsownright.Theselfwhichissomethingapart fromGodisillusory.Itsbodyisillusoryanditsworldalsoisillusory.AllthisisSamsara.Itisvery different from the world of Nature.

JIVA AND BRAHMAN

Analogy of the Spark and the Fire

TheJivasarenoteffects.TheyareAmsasorpartsofGod.TheyissuefromHim spontaneouslyassparksfromfire.Brahmanisthewhole.TheJivaortheindividualsoulispart;but, thereisnorealdifferencebetweenBrahmanandtheindividualsoul,becausetheindividualsoulis ofidenticalessencewithBrahman.** ThesoulisonewithBrahman.Itisasrealandeternalas Brahman.

TheindividualsoulisnotBrahmanscreenedbytheveilofAvidya.ItisitselfBrahman,with theattribute‘bliss’beingobscuredorsuppressed.Anandaorblississuppressedorobscuredinthe individualsoul.Anandaandconsciousnessaresuppressedorobscuredinmatterortheinanimate world.Whenthesoulattainsbliss,andtheinanimateworldattainsbothconsciousnessandbliss,the difference between Brahman and these vanishes.

Thesoulisbothadoerandanenjoyer.Itisatomicinsize,butitpervadesthewholebodyby itsqualityofintelligence,justassandalwoodpervadeseventheplaceswhereitdoesnotexistbyits sweetfragranceandjustasalamp,thoughconfinedonlytoapartofaroom,illuminatesthewhole room.

CLASSIFICATION OF SOULS

Therearethreekindsofsouls:(i)Thepure(Suddha)Jivas.Thedivinequalities(Aisvarya) arenotobscuredinthesesoulsbyignorance.(ii)TheworldlyJivas(Samsarin).Thesesoulsare caughtinthenetorclutchesofAvidyaorignorance.Theyexperiencebirthsanddeathsonaccount oftheirconnectionwithgrossandsubtlebodies.(iii)MuktaJivasorliberatedsouls.Thesesoulsare freedfromthebondsofSamsarathroughVidyaorKnowledge.Whenthesoulattainsthefinal emancipation,itrecoversitssuppressedqualitiesandbecomesonewithGodorBrahman.The world appears as Brahman to one who has realised the Truth or Brahman.

Thereisanotherclassificationofsouls,viz.,Pushtisouls,MaryadasoulsandPravahika souls.Allthesearedifferentfromoneanotherintheirorigin,natureandfinalend.Theyallissue from God with their differences.

ThePushtisoulsarethehighest,astheyissuefromtheAnanda-Kayaorthebliss-bodyof God.ThesesoulsaretheAmsa(parts)ofHisbody.GodistheAmsi(thewhole).Thesearethesouls ofgrace.Theyhavethedivineseedinthemwhichbearsfruitintheend.Theyultimatelyreachthe

**According to Ramanuja, the parts are really different from the whole.

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goalthroughthegraceoftheLord.TheyhavecommunionandfellowshipwithLordKrishna.They develop Bhakti through the grace of the Lord. Bhakti is the means and the end in itself.

TheMaryadasoulsaregeneratedfromtheVakortheWordofGod.Theyaregovernedby law,notbygrace.Theyperformtheirritualisticduties,atfirstwithselfishinterests.Lateron,they developNishkama-Bhava(unselfishattitude)anddotheirritualisticroutinewithoutany self-interest.Thispurifiestheirmind.TheyreachtheAkshara,whichisakindofvestibuletothe abode of God. Afterwards they attain the supreme abode of God.

ThePravahikasoulsissuefromthemindofGod.TheyaretheSamsaricJivas.Theyare souls neither of grace nor of law. They are in continuous motion (Pravaha).

Thesethreekindsofsoulshavefurthersub-divisionsandcross-divisionsintoPushti-Pushti, Pushti-Maryada,Pushti-Pravahika,Maryada-Maryada,Maryada-Pushti,Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada.

PUSHTI MARGA OR THE WAY OF GRACE

Thewayoflifeandsalvation,preachedbyVallabhaiscalledPushtiMarga.Thesoulofman hasbecomeweakandleanonaccountofsin.Itis,therefore,indireneedofthegraceofGodforits upliftmentandemancipation.God’sgracegivesPushti(nourishment)andPoshana(strength);and hence the name Pushti Marga or the Way of Grace.

TheindividualsoulcanattainthefinalemancipationonlythroughthegraceofGod.Bhakti isthechiefmeansofsalvation.Jnanaisuseful.MahaPushtiorthehighestgraceremovesgreat obstaclesandhelpsintheattainmentofGod.TheBhaktigeneratedbyspecialgraceisknownas Pushti Bhakti.

The Four Kinds of Bhakti

ThisPushti-Bhaktiisoffourkinds:(i)PravahaPushti-Bhakti,(ii)MaryadaPushti-Bhakti, (iii)PushtiPushti-Bhaktiand(iv)SuddhaPushti-Bhakti.PravahaBhaktiisthepathofthosewho whileleadingtheworldlylife,performworkswhichwillleadtotheattainmentofGod-realisation. Worldlylifeiscomparedtotheflowofariver(Pravaha).MaryadaBhaktiisthepathofthosewho arerenderedfittoattainknowledgewhichisusefulforworship,throughthegraceoftheLord.They knowallaboutthewaysofGod.Theydependupontheirowneffortstoobtainknowledge.InPushti Bhakti,thedevoteesleadalifeofself-restraint.TheyheardiscoursesabouttheLord.Theydo Kirtana and sing His Name. They do Japa of Mantra.

Suddha Pushti-Bhakti or the Purest Type of Devotion

InSuddhaPushti-Bhakti,thedevoteesdoKirtanaandsingtheLord’sName.Theypraise God.Theydevelopastrongpassionfordoingthese.ThiskindofdevotionisgeneratedbytheLord Himself.TheLord’sgracedescendsonthedevotees.ThentheydevelopalikingforGod.This likinggrowsintoPremaBhakti(tasteforGod).ThedevoteesacquireknowledgeaboutGod.Then theygetattachmenttoGod(Asakti).ThentheydevelopastrongpassionforattainingGod.Thisis

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theripeconditionofloveandAsakti.ItiscalledVyasana.Thisstrongpassion,orVyasana,leadsto the attainment of the highest bliss, the summum bonum or the end.

WhenloveforSriKrishnabecomesintense,thedevoteeseesLordKrishnaeverywhere. Henceeverythingbecomesanobjectofloveforhim.Heidentifieshimselfwitheverything.The Gopishadthisexperience.TheysawKrishnaeverywhere.TheysawthemselvesalsoasKrishna. ThisisParaBhaktiorsupremedevotionwhichbecomesakintotheknowledgeorBrahman-Jnana oftheVedantinsorJnanins.TheinnerandouterworldisfullofKrishnaorPurushottamaforsuch devotees. The fruit of this devotion is admission to the eternal sports or Lilas of Sri Krishna.

ThesupremegoalisnotMuktioremancipation.ThehighestgoaliseternalserviceofLord KrishnaandparticipationinHissportsinthecelestialVrindavana.Thosewhohavedeveloped Vyasana,orstrongpassionforGod,rejectwithscornthefourkindsofMukti.The Maryada-BhaktasattainSayujyaMukti,i.e.,theybecomeonewithSriKrishna.The Pushti-BhaktasrejectMuktiandtakepartinthesportsorLilasofSriKrishna.Theychoosewith intensedelighttheeternalserviceofSriKrishna.TheBhaktasassumetheformsofcows,birds, treesandriversandenjoythecompanyofSriKrishna,whichbestowsinfinitejoy.Thesesportsare similartothosewhichSriKrishnadidinVrajaandVrindavana.Someofthedevoteesbecome Gopas and Gopis and join the sports in the celestial Vrindavana.

Different Kinds of Liberated Souls

Theliberatedsoulsareofdifferentkinds.SomehavefreedthemselveslikeSanaka.Some dwellinthecityofGodandattainsalvationthroughthegraceoftheLord.Someothersdevelop perfect love and become the associates of God.

THE ACHINTYA BHEDABHEDA PHILOSOPHY OF SRI CHAITANYA

INTRODUCTION

SriChaitanyaorLordGaurangamayberegardedasthegreatestVaishnavateacherofthe North. He gave a new form to the Vaishnava faith. He was born in 1486 A.D., in Bengal.

Chaitanyahadaverylargeheart.HeacceptedconvertsfromIslamfreely.Hisdisciple HaridaswasaMuslimFakir.NityanandaspreadfarandwidetheChaitanyamovement.Rupaand SanatanawhodescendedfromaprinceofKarnatakaandsettledinBengal,andtheirnephewJiva Goswami,weregreatSanskritscholarsandwerereallythefathersoftheChaitanyamovement.Jiva GoswamiandBaladevafurnishedthephilosophicalbasisfortheschool.Thephilosophicalclassics oftheschoolareJiva’sSatsandarbha,andhisowncommentaryonit,Sarva-Samvadini,and Baladeva’sGovindabhashyaontheBrahmaSutras.Baladeva’sPrameyaratnavaliisalsoanother popularbook.JivaandBaladevaweregreatlyinfluencedbytheviewsofRamanujaandMadhva.

They admit God, souls, Maya or Prakriti, Suddha Sattva and Kala or time.

TheworldandsoulsdependonGod,thoughtheyareseparateanddistinctfromHim.They areneitheronewithGodnordifferentfromHim.Thereisanincomprehensible difference—non-difference (Achintya Bhedabheda).

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ChaitanyainsistedontheunityofGodheadwhichunderliesthemultitudeofidolsof popular worship.

THE ULTIMATE REALITY

TheUltimaterealityisVishnu.HeistheGodofloveandgrace.Heisonewithoutasecond. HeisSat-Chit-Ananda.HeisNirgunainthesensethatHeisfreefromthequalitiesofMaya.Heis SagunaasHeisendowedwiththeattributesofomnipotenceandomniscience.Heisthematerial andtheefficientcauseoftheworld.Heisthesource,supportandendofthisuniverse.Heisthe efficientcausethroughHishigherenergy(Para-Sakti).HeisthematerialcausethroughHisother energies (Apara-Sakti and Adya-Sakti).

Mysterious and Incomprehensible Saktis of the Lord

Justasthesunhasitslightandthefireitsheat,sothesupremeGod,Krishna,hasnaturally HisenergiesorSaktiswhicharemysteriousandincomprehensible.TheseSaktishaveno independentexistence.TheydependuponGod.GodandHispowersareeitheridenticalor different.

Theseenergiesareofthreekinds,viz.,Chit-Sakti,Jiva-SaktiandMaya-Sakti.Theyarealso calledAntaranga,TatasthaandBahiranga,respectively.Jiva-SaktiiscalledTatastha,becauseit occupies an intermediate place between Chit-Sakti and Maya-Sakti.

The Process of Creation

Chit-SakticreatedVaikuntha.ThereisonlypureSattvainVaikuntha.Mayahasnoaccess here. Kala (Time) cannot execute its destructive power.

ThesoulsarecreatedbytheTatasthaSaktiorJiva-SaktioftheLord.TheLord’s Svarupa-Sakti supports His Jiva-Sakti.

TheLordcreatestheuniversefromthegreatprincipleofMahat.HemanifeststheVedas andcommunicatesthemtoBrahma.Theworkofcreatingotherstagesofcreationisgivento Brahma.ThesoulsandmatterarethemanifestationsofGod’senergyaccordingtoJivaGoswami and Baladeva. Maya is set in vibration by the mere gazing of the Lord.

The Lord Who Appears in Different Forms

TheSupremeLordKrishnamanifestsHimselfasBrahmantoJnanins;asParamatmanto Yogins;andasBhagavanfullofallglories,allbeauties,allsweetnessandallattributes,toBhaktas. LordKrishnaistheSoulofallsoulsandtheLordofallthatis.ABhaktaonlyhasfullknowledgeof theSupremePersonalGodwithallHisdivineattributes.Krishna’sformisunique.Heassumes endless forms.

Matsya,Kurma,Varaha,Narasimha,Vamana,Rama,Krishna,etc.,areLila-Avataras. ThereareGunavatarasandManvantaravataras.ThefourSanakas,Narada,Prithu,Parasurama,

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Brahma,SeshainVaikunthaandAnantawhosupportstheeartharethechiefAvestavatarasofthe majortypewhohavedirectpowerfromGod.InSanaka,Jnana-Sakti;inNarada,Bhakti-Sakti;in Brahma,creativeSakti;inAnanta,theearth-supportingSakti;inSesha,God-servingSakti;in Prithu,thepowerofpreservingpeople;andinParasurama,thepowerofdestroyingthewicked prevailed.

Radha-Krishna

TheAvatarasareonewiththeSupreme.Theyarenotpartsliketheindividualsouls.God assumesinfiniteformsofwhichthechiefisthatofKrishna.Radhaistheessenceofthe delight-givingpowerofLordKrishna(Hladini).TheLordistherulerofallsouls.Heis omnipresent or all-pervading.

THE JIVA

TheJivaisofatomicsize.HeistheeternalservantofGod.Hebearsthesamerelationto Godasthesun’sraysbeartothesunandasasparkbearstothemassoffirefromwhichitflitsout. Theray,althoughitradiatesfromthesunandispartandparcelofthesun,isnotthesun.Soalso,the Jiva,whoispartlysimilartoGodinrespectofhisspiritualityorChaitanyaandpartlydissimilaron account of his animal nature and susceptibility to the influence of Maya, is not God Himself.

ThesoulisboundbythepowerofMaya.Mayamakeshimforgethisreal,essential,divine nature.TheJiva,illuminedandinfatuatedbyMaya,cannaturallyhavenoknowledgeofLord Krishna.LordKrishnahas,therefore,outofHisinfinitemercy,createdtheVedas;andreveals HimselftotheJivethroughthemediaofscriptures,Guruandintuition.ThentheJivaisconvinced that Lord Krishna is his Lord and saviour.

TheJivacanhaveGod-realisationthroughspiritualloveorPrematoLordKrishna.Bhakti overcomestheforceofKarma.Bhaktiisthewaytothefinalemancipation.ThroughBhaktithesoul attainstoastatusofequalitywithGod,butheisneverabsorbedinHim.Heisfreedfromtheround of births and deaths.

THE CULTURE OF BHAKTI

ChaitanyataughtthatGodcouldberealisedonlybymeansofardentandall-absorbinglove. Hewrotetoaroyalministerwhohadaskediftherewasanypathofsalvationforamanleadingan activelife:“Asanimmoralwomanconstantlythinksofherillicitloverwhilelivinginthemidstof herfamily,sodothousilentlyandceaselesslymeditateonHariwhiledoingyourworldly activities.”

AccordingtoChaitanya,ardourisbornfromthecultureofBhaktiandwhenardourdeepens, it is called love (Prema).

Fromtaste(Ruchi)comesstronginclination(Aasakti)whichgeneratesthesproutofpassion (Rati)forKrishna.Whenthisemotiondeepens,itbecomesPrema.Thisisthepermanentformof Bhakti in Krishna.

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Whenlovegrows,itissuccessivelycalledSneha,Pranaya,Anuraga,Bhavaand Mahabhava,justaswehavesuccessivelycane-seed,sugar-canejuice,molasses,sugarandfine sugar-candy.

Whenthepermanentemotion(Bhava)ismingledwithRasa,itischangedintoVibhava, Anubhava,SattvikaandVyabhichari;justascurd,whenbeingmixedwithblacksugar,black pepperandcamphor,becomesathingofextremedeliciousnessnamedRasala.Vibhavaisoftwo kinds:(i)Alambana,whichiskindledbyKrishna,etc.,and(ii)Uddipana,bythenotesofHisflute, etc.Anubhavaisstimulatedbysmile,danceandsong.Stuporandothersensationsareincludedin Sattvika Anubhava. Vyabhichari is of thirty-three kinds, such as delight, rapture, etc.

Rasaisoffivekinds—Santa,Dasya,Sakhya,VatsalyaandMadhurya.IntheSantaRasa, RatiadvancestothestageofPremaandintheDasya,toRaga.SakhyaandVatsalyaattaintothe limit of Anuraga.

KRISHNA-PREMA—THE SUPREME ATTAINMENT

ThatdevoteewhohasdevelopedPremaalwayscommuneswithLordKrishna.Nomundane sorroworafflictioncanperturbhismind.Hehasnoattractionforearthlyobjects.Hehasnofear.He never cares for material success. He intensely longs for union with Lord Krishna.

LoveofKrishnaisthehighestthingworthattaining.Bhaktiisthemeansofattachment. Krishna-premais,indeed,thehighestachievementoflife.ThisPremamakesthedevoteesserve KrishnainaselflessspiritandenjoytheRasaorsweetnessoftheLord.Bhaktiistheonlymeansof attainingKrishnaandis,therefore,spokenofasAvidhayaormeans.Justaswealthgivescomforts, andwiththeenjoymentofcomfortsallworldlymiseriesdisappearoftheirownaccord,soalso, BhaktigeneratesKrishna-prema,andwiththeenjoymentofPrema,thecycleofbirthsanddeaths comestoanend.Escapefromtheeffectsofprivationsandthestoppageofrebirthsarenot,however, the fruits ofPrema.BeatitudeorMokshaisPrema’s handmaid. Therefore,thisKrishna-premais regarded as the supreme attainment.

OTHER TEACHINGS OF SRI CHAITANYA

VenerationforthepreceptorisafundamentalfeatureofSriChaitanya’steachings.Studyof theVedas,theBhagavataPurana,etc.,isinculcated.Practiceofethicsanddevelopmentofethical virtuessuchasmercytowardsallcreatures,humility,purityofheart,freedomfrommundane desires,serenityandtruthfulnessareessential.Thedistinctionsofcastehavetobeignored.Anyone can obtain the grace of the Lord.

ThefollowingqualitiesmakesaVaishnava.Heiscompassionate,truthful,saintly, innocent,charitable,gentle,pure,spiteless,humble,serene,tender,friendlyandsilent.Heisa universalbenefactor.HesolelydependsuponLordKrishna.Heisdesireless.Heisabstemiousin dietandself-controlled.Hehasmasteryoverthesixenemies.Hehonoursothersanddoesnotcare for honour from others.

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Sankirtana—The Supreme Healer

ThesupremehealerinthisironageisSankirtanaoftheName.ItisequivalenttotheVedic sacrifice.ThetruesacrificeisrewardedwithKrishna’sfeet.Sankirtanaenablesyoutoconquersin andtheworld.ItcreatespurityofsoulandallkindsofBhakti.Itisnotrestrictedtoaparticularplace or time. It works everywhere. It bears the name of Sarva-sakti (omnipotence).

Hari’sNameshouldalwaysbechantedbyhimwhomustbehumblerthanabladeofgrass (whichistroddenupon);whoismorepatient,forbearingandcharitablethanatree(whichdoesnot cryoutevenwhenitiscutdownandwhichdoesnotbegforwaterevenwhenscorchedtodeath,but onthecontrary,offersitstreasuretowhosoeverseeksit,bearsthesunandrainitself,butprotects thosewhotakeshelterunderitfromrainandsunshine);who,howeverworthyofesteemshould, insteadofclaimingrespectforhimself,giverespecttoall(fromasenseofGod’simmanencyinall beings). He who thus takes Krishna’s Name gets Divine Love (Prema).

CHAPTER 13

HINDU PHILOSOPHY—III

(SAIVA SIDDHANTA AND SAKTAISM)

THE SAIVA SIDDHANTA PHILOSOPHY

INTRODUCTION

InthebookswhichtreatofSaivism,thereisareferencetofourschools,viz.,the Nakulisapasupata, the Saiva, the Pratyabhijna and the Rasesvara.

SaivaSiddhantaisthephilosophyofSouthernSaivism.Itowesitsorigintonosingle author.ItismidwaybetweenSankara’sAdvaitaandRamanuja’sVisishtadvaita.Itsliterature consistschieflyof:(i)thetwenty-eightSaiviteAgamas,(ii)thecollectionofSaivitehymnsknown asTirumurai,*** (iii)thecollectionofthelivesoftheSaivitesaints,knownasPeriyapuranam,(iv) Meykandar’sSivajnanabodham,(v)Arulnandi’sSiva-jnanasiddhiar,and(vi)theworksof Umapati.Tirumular’swork‘Tirumantiram’isthefoundationuponwhichthelaterstructureof Saiva Siddhanta philosophy was built.

ThecentraldoctrineoftheSaivaSiddhantaphilosophyisthatSivaistheSupremeReality, andthattheJivaortheindividualsoulisofthesameessenceasSiva,butnotidentical.Pati(God),

*** CompiledbyNambiAndarNambi,theTirumuraiincludestheTirumantiramofTirumular, theTevaramofAppar,SundararandSambandhar,andtheTiruvachakamofManikkavachagar.

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Pasu(soul)andPasa(thebonds),andthethirty-sixTattvasorprincipleswhichconstitutetheworld, are all real.

TheSaivaSiddhantasystemisthedistilledessenceoftheVedanta.ItprevailedinSouthern IndiaevenbeforetheChristianera.TirunelveliandMaduraiarethecentresoftheSaivaSiddhanta school.Evennow,SaivismisaverypopularcreedinSouthIndia.Itisarivalschoolof Vaishnavism.

CHARACTERISTICS OF THE SUPREME REALITY

TheSupremeRealityiscalledSiva.Heisinfiniteconsciousness.Heiseternal,changeless, formless,independent,omnipresent,omnipotent,omniscient,onewithoutasecond,beginningless, causeless,taintless,self-existent,ever-free,ever-pureandperfect.Heisnotlimitedbytime.Heis infinite bliss and infinite intelligence. He is free from defects, the all-doer and the all-knower.

LordSivaistheGodoflove.Hisgraceisinfinite.Hisloveisinfinite.Heisthesaviourand Guru.Heisengagedinfreeingthesoulsfromthethraldomofmatter.Heassumestheformofa GuruoutofHisintenseloveformankind.HewishesthatallshouldknowHimandattainthe blissfulSiva-Pada.Hewatchestheactivitiesoftheindividualsoulsandhelpsthemintheironward march. He liberates the individual souls from their fetters or bonds.

The Five Activities of the Lord

ThefiveactivitiesoftheLord(Pancha-Krityas)are:Srishti(creation),Sthiti(preservation), Samhara(destruction),Tirobhava(veiling)andAnugraha(grace).These,separatelyconsidered, are the activities of Brahma, Vishnu, Rudra, Mahesvara and Sadasiva.

SIVA, SAKTI AND MAYA

TheLordSivapervadesthewholeworldbyHisSakti.HeworksthroughHisSakti.Saktiis theconsciousenergyofLordSiva.SheistheverybodyofLordSiva.Thepotteristhefirstcausefor thepot.Thestickandthewheelaretheinstrumentalcauses.Theclayisthematerialcauseofthe pot.Similarly,LordSivaisthefirstcauseoftheworld.Saktiistheinstrumentalcause.Mayaisthe material cause.

Saktiisnotthematerialcauseoftheuniverse,becausesheisofthenatureofconsciousness (Chaitanya).Sivaispureconsciousness,butmatterispureunconsciousness.Saktiisthe intermediate link between the two.

SaktiisthereflexofSiva.Ithasnoindependentexistence.SivaassumesthisformoutofHis great love for mankind. Siva wishes that all should know Him.

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EVOLUTION OF THE TATTVAS FROM SUDDHA-MAYA

Theworldundergoesevolutionforthebenefitofthesouls.Thewholeprocessofcreationis forthesakeofthesalvationofthesouls.Theworldisrealandeternal.Theworldofmatterandsouls forms the body of the Lord.

TheSaivaSiddhantaanalysestheuniverseintothirty-sixTattvasorprinciples,asagainst thetwenty-fiveoftheSankhya.Thethirty-sixTattvasarisefromMaya,thematerialcauseofthe world.Suddha-MayaisMayainitsprimalstate.FromitarisethefivepureprinciplescalledSiva Tattva,SaktiTattva,SadasivaTattva,IsvaraTattvaandSuddhavidyaTattva.Sivafunctions through these five pure principles.

Mayaevolvesintothesubtleprinciplesandthenintothegross.SivaTattvaisthebasisofall consciousnessandaction.Itisundifferentiated(NishkalaSuddhaMaya).TheSaktiofSivastarts heractivity.ThenSivabecomestheexperiencer.ThenHeiscalledSadasiva,knownalsobythe nameSadakhya,whoisnotreallyseparatefromSiva.TheSuddhaMayabecomesactive.Then Siva,theexperiencer,becomestheruler.HeisthenIsvara,whoisnotreallyseparatefrom Sadasiva. Suddhavidya is the cause of true knowledge.

THE BONDS THAT BIND THE SOUL

Anava, Karma and Maya

Souls(Pasu)arebynatureinfinite,all-pervading,eternalandall-knowinglikeLordSiva (Pati).Yettheythinkthattheyarefinite,limitedandlittle-knowing,ignorantandtemporary.Thisis duetotheirbonds(Pasa),viz.,Anava,KarmaandMayawhicharecalledthethreeMalasor impurities.Anavaistheimpuritywhichmakestheall-pervadingJivathinkitselftobeatomic (Anu).Itproducestheerroneousnotionoffiniteness.ThesecondimpurityorbondisKarma.The soulactsincertainwaysonaccountofitslimitationanddoesgoodandevilactions.Karmabrings abouttheconjunctionofthesoulwithitsbody.TheresultsoftheKarmahavetobeworkedoutin theworld.Thereshouldbeworldsandbodies,inordertoexperiencethefruitsofactionsand acquireknowledge.TheseareprovidedbyMaya,thethirdMalaorbond.Mayaisthematerialcause of the world. The soul gets experience and limited knowledge through Maya.

Thesoullearns,bylongexperience,thatthisSamsaraisfullofpainsandistransitory,and thathecanattaineternalblissandimmortalityonlybyattainingSivatvaorthenatureofSivaor God-realisation.HedevelopsVairagya(dispassion),andViveka(discriminationbetweenthereal and the unreal, the permanent and the impermanent).

Three Orders of Jivas

TheSaivaSiddhantinsdivineJivasorPasusintothreeorders,viz.,Vijnanakalas, PralayakalasandSakalas.VijnanakalashaveonlytheAnavaMala(egoism).MayaandKarmahave beenresolved.PralayakalasarethosewhoarefreefromMayaalone,inthestageofPralaya. Sakalas have all the Malas (defects), viz., Anava, Karma and Maya.

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TheMalasaffectonlytheJivasandnotSiva.ThosewhoarefreedfromtheMalasor impurities attain Sivatva or the nature of Siva. They are Siddhas or perfected beings.

THE WAY TO THE ATTAINMENT OF SIVATVA OR GOD-REALISATION

Youmustfreeyourselffromthethreebonds,ifyouwanttoattainsalvation.Youmust annihilateMayawhichistherootofallsins.YoumustdestroyallKarmaswhichproducerebirth. You must remove the erroneous notion of a finite self.

ThethreebondscanberemovedonlythroughrigorousTapas,properdiscipline,thehelpof aGuru,andaboveall,thegraceofLordSiva.Charya(observance),Kriya(rites)andYoga(Yama, Niyama,etc.)constitutethediscipline.WhentheaspirantpractisesinrightearnestCharya,Kriya andYoga,heobtainsthegraceofLordSiva.ThentheLordinstructsthesoul,revealsHimselfand illumines him. Then the soul realises its nature as Siva (Jnana).

DisciplineandgraceculminateinJnana.Jnanaisthesuprememeansofsalvationorthe attainmentofthefinalbeatitude.Karmaandothermeansareonlysubsidiarytoit.Theyareonly auxiliaries.

TheattainmentofSivatvaorSiva-naturedoesnotmeancompletemergingofthesoulin Siva.Theliberatedsouldoesnotloseitsindividuality.ItcontinuestoexistassoulinGod.Sivatvais therealisationofanidentityofessenceinspiteofdifference.ThesoulattainsthenatureofSivaor

THE SAKTI YOGA PHILOSOPHY INTRODUCTION

InthissystemofSaktiYogaphilosophy,Sivaisomnipresent,impersonalandinactive.He ispureconsciousness.Saktiisdynamic.SivaandSaktiarerelatedasPrakasaandVimarsa.Saktior Vimarsaisthepowerthatislatentinthepureconsciousness.Vimarsagivesrisetotheworldof distinctions.SivaisChit,SaktiisChidrupini.Brahma,VishnuandSivadotheirfunctionsof creation,preservationanddestructioninobediencetoSakti.SaktiisendowedwithIchha(will), Jnana(knowledge)andKriya(action).SivaandSaktiareone.Sakti-TattvaandSiva-Tattvaare inseparable. Siva is always with Sakti.

ThecreativeaspectoftheSupremeSivaiscalledSiva-Tattva.Sakti-Tattvaisthewillof Siva. It is the seed and womb of the entire world.

Sivahastwoaspects.Inoneaspect,Heisthesupreme,changelessOnewhois Satchidananda.ThisisParaSamvit.NishkalaSivaisNirgunaSiva.Heisnotconnectedwiththe creativeSakti.Intheotheraspect,Hechangesastheworld.ThecauseofthechangeisSiva-Tattva. Sakti-TattvaisthefirstdynamicaspectofBrahman.ThisSiva-TattvaandSakti-Tattvaare inseparable.

God, but it is not itself Siva or God.

Siva-Tattva and Sakti-Tattva

158 ALL ABOUT HINDUISM

Sakti—The Ruler of Maya

MayaorPrakritiiswithinthewombofSakti.Mayaisthematrixoftheworld.Mayais potentialinthestateofdissolution.Sheisdynamicincreation.Mayaevolvesintoseveralmaterial elements and other physical parts of all sentient creatures, under the direction of Sakti.

There are thirty-six Tattvas or principles in the Sakti philosophy.

SAKTI—THE ACTIVE ASPECT OF THE IMMANENT GOD

ThepoweroractiveaspectoftheimmanentGodisSakti.SivaorBrahmanisthe unchangingconsciousness.SaktiisHischangingPowerwhichappearsasmindandmatter.Saktiis theembodimentofpower.Sherunsthisworld-show.ShemaintainsthesportiveplayorLilaofthe Lord.Sheisthesupporterofthevastuniverse.SheisthesupremePowerbywhichtheworldis upheld.SheistheUniversalMother.SheisDurga,Lakshmi,Sarasvati,Kali,Chandi,Chamundi, TripurasundariandRajarajesvari.SheisLalita,KundaliniandParvati.Thereisnodifference between God and His Sakti, just as there is no difference between fire and its burning power.

DeviisSaktiofLordSiva.SheisJadaSaktiandChitSakti.PrakritiisJadaSakti.Suddha MayaisChitSakti.Nada,BinduandtherestareonlynamesfordifferentaspectsofSakti.Saktiis Prakriti,Maya,MahamayaandSriVidya.SaktiisBrahmanItself.SaktimanifestedHerselftoLord SivainthetenformsastheDasa-Maha-Vidyas,viz.,Kali,Bagalamukhi,Chhinnamasta, Bhuvanesvari, Matangi, Shodasi, Dhumavati, Tripurasundari, Tara and Bhairavi.

SaktiisChidrupini.Sheispure,blissfulConsciousness.SheistheMotherofNature.Sheis NatureItself.SheisJagat-Janani,Creatrixoftheworld;Mahishasura-mardini,destroyerof Mahishasura;Bhrantinasini,destroyerofillusionorAvidya;andDaridryanasini,destroyerof poverty.

TheworldisamanifestationofSakti.ThecountlessuniversesareonlydustofDivine Mother’sholyfeet.Hergloryisineffable.Hersplendourisindescribable.Hergreatnessis unfathomable.SheshowersHergraceonHersinceredevotees.Sheleadstheindividualsoulfrom Chakra to Chakra, from plane to plane, and unites him with Lord Siva in the Sahasrara.

MANIFESTATIONS OF THE DIVINE MOTHER

TheSupremeLordisrepresentedasSivaandHispowerisrepresentedasHis consort—Sakti,DurgaorKali.Justasthehusbandandwifelookafterthewell-beingofthefamily, so also Lord Siva and His Sakti are engaged in looking after the affairs of this world.

DivineMotheriseverywheretriple.SheisendowedwiththethreeGunas,viz.,Sattva, RajasandTamas.ShemanifestsHerselfasWill(IchhaSakti),Action(KriyaSakti)andKnowledge (JnanaSakti).SheisBrahma-Sakti(Sarasvati)inconjunctionwithBrahma,Vishnu-Sakti (Lakshmi)inconjunctionwithVishnuandSiva-Sakti(Gauri)inconjunctionwithSiva.HenceShe is called Tripurasundari.

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Radha,Durga,Lakshmi,SarasvatiandSavitriarethefiveprimaryformsofPrakritiorDevi. DurgadestroyedMadhuandKaitabhathroughVishnu.AsMahalakshmi,ShedestroyedtheAsura Mahisha;andasSarasvati,shedestroyedSumbhaandNisumbhawiththeircompanions Dhumralochana, Chanda, Munda and Raktabija.

THE ABODE OF THE DIVINE MOTHER

TheabodeofTripurasundari,theDivineMother,iscalledSri-Nagara.Thismagnificent abodeknownasMani-Dvipa,issurroundedbytwenty-fiverampartswhichrepresentthe twenty-fiveTattvas.TheresplendentChintamaniPalaceisinthemiddle.TheDivineMothersitsin theBindu-PithainSri-Chakrainthatwonderfulpalace.ThereisasimilarabodeforHerinthebody of man also.

ThebodyisSakti.TheneedsofthebodyaretheneedsofSakti.Whenmanenjoys,itisSakti whoenjoysthroughhim.Sheseesthroughhiseyes,worksthroughhishandsandhearsthroughhis ears. Body, mind, Prana, egoism, intellect, organs, and all functions are Her manifestations.

ThewholeworldisHerbody.MountainsareHerbones.RiversareHerveins.OceanisHer bladder. Sun and moon are Her eyes. Wind is Her breath. Agni is Her mouth.

THE INDESCRIBABLE GLORY OF DEVI

The Story of the Yaksha

IntheKenopanishad,itissaidthatthegodsbecamepuffedupwithavictoryoverthe Asuras.Theywronglytookthesuccesstobetheresultoftheirownvalourandpowers.TheLord wantedtoteachthemalesson.HeappearedbeforethemintheformofaYaksha—ahugeform,the beginningandendofwhichwerenotvisible.TheDevaswantedtofindouttheidentityofthisform andsentAgniforthispurpose.TheYakshaaskedAgni:“Whatisthynameandpower?”Agni replied:“IamAgni,Jatavedas.Icanburnupthewholeuniverseinaminute.”TheYakshaplaced beforeAgniadrybladeofgrassandaskedhimtoburnit.Agniwasnotabletoburnit.Heranaway fromtheYakshainshame.ThegodsthensentVayutoenquirewhohewas.Vayuapproachedthe Yaksha.TheYakshaaskedVayu:“Whoareyou?Whatisyourpower?”Vayureplied:“Iamthe wind-god.Icanblowthewholeworldinaminute.”TheYakshathenplacedabladeofgrassbefore Vayuandchallengedhimtoblowitaway.Vayucouldnotmakeitmoveaninchfromitsplace.He, too,lefttheplaceinshame.LastofallcameIndrahimself.WhenIndrareachedtheplace,hefound that the Yaksha vanished.

ThenUmaappearedbeforeIndraandrevealedtohimtherealidentityoftheYaksha.She saidtoIndra:“ItisthepoweroftheDivineMother—andnotthatofthegods—thatcrownedthe godswithvictory.ItistheSaktiofUmaorHaimavati,sisterofKrishna,thatisthesourceofthe strength of all the gods.” Sakti is the great Teacher of Jnana. She sheds wisdom on Her devotees.

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ABOUT HINDUISM

ALL

The Devi Behind the Gods

WhenVishnuandMahadevadestroyedvariousAsuras,thepowerofDeviwasbehind them.DevitookBrahma,VishnuandRudraandgavethemthenecessarySaktitoproceedwiththe workofcreation,preservationanddestruction.Sheisatthecentreofthelifeoftheuniverse.Sheis intheMuladharaChakrainourbodies.ShevitalisesthebodythroughtheSushumna.Shevitalises the universe from the summit of Mount Meru.

THE MOTHER THAT PROTECTS

Saktimaybetermedasthatbywhichweliveandhaveourbeinginthisuniverse.Inthis world,allthewantsofthechildareprovidedbythemother.Thechild’sgrowth,developmentand sustenancearelookedafterbythemother.Evenso,allthenecessitiesoflife,life’sactivitiesinthis world and the energy needed for it, depend upon Sakti or the Universal Mother.

Thefirstsyllablewhichachildoraquadrupeduttersisthenameofthebelovedmother.Is thereanychildwhodoesnotoweitsalltotheaffectionandloveofitsmother?Itisthemotherwho protectsyou,consolesyou,cheersyouandnursesyou.Sheisyourfriend,philosopher,preceptor andguidethroughoutyourlife.ThehumanmotherisamanifestationoftheUniversalMother.All women are forms of the Divine Mother.

THE SCRIPTURES OF THE SAKTA SCHOOL

TheDevi-SuktaoftheRig-Veda,Sri-Sukta,Durga-Sukta,Bhu-SuktaandNila-Sukta,and thespecificSaktaUpanishadssuchastheTripurasundariUpanishad,Sitopanishad,Devi Upanishad,SaubhagyaUpanishad,SarasvatiUpanishad,Bhavanopanishad,Bahvrichopanishad, etc.—all emphatically declare the Mother-aspect of God.

SAKTAISM—A UNIVERSAL CULT

HewhoworshipsSakti,thatis,GodinMother-form,astheSupreme Power whichcreates, sustains and withdraws the universe, is a Sakta.

WorshipofSakti,orSaktaism,isoneoftheoldestandmostwidespreadreligionsinthe world.Everybodyinthisworldwantspowerandlovestopossesspower.Heiselatedbypower.He wantstodomineeroverothersthroughpower.Waristheoutcomeofgreedforpower.Scientistsare followersofSaktaism.Hewhowishestodevelopwill-powerandacharmingpersonalityisa follower of Saktaism. In reality, every man in this world is a follower of Saktaism.

Scientistssaynowthateverythingisenergyonly,andthatenergyisthephysicalultimateof allformsofmatter.ThefollowersoftheSaktaschoolofphilosophyhavesaidthesamethinglong ago.TheyfurthersaythatthisenergyisonlyalimitedmanifestationoftheinfiniteSupremePower or Maha Sakti.

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VEDANTA AND SAKTAISM

ThebasisofSaktaismistheVeda.Saktaismupholdsthattheonlysourceandauthority (Pramana)regardingtranscendentalorsupersensualmatterssuchasthenatureofBrahman,etc.,is theVeda.SaktiVadaorSaktaDarsanaisaformofmonismorAdvaitaVada.Saktaismisonly Vedanta. The Saktas have the same spiritual experiences as those of a Vedantin.

SaktaismspeaksofthepersonalandimpersonalaspectsofGodhead.BrahmanisNishkala orwithoutPrakriti,andSakalaorwithPrakriti.TheVedantinsspeakofNirupadhikaBrahman (pureNirgunaBrahmanwithoutMaya),andSopadhikaBrahman(withUpadhiorMaya)orSaguna Brahman.Itisallthesame.Namesonlyaredifferent.ItisaplayofwordsorSabdaJala.People fightonwordsonlyandcarryonlingualwarfare,hair-splitting,logicalchoppingandintellectual gymnastics.Inreality,theessenceisOne.Clayonlyistruth;allmodificationssuchaspot,etc.,are innameonly.InNirgunaBrahman,Saktiispotential;whereas,inSagunaBrahman,Saktiis dynamic.

SAKTI-YOGA SADHANA

Saktaismisnotmeretheoryorphilosophy.ItprescribessystematicSadhanaofYoga, regulardisciplineaccordingtothetemperament,capacityanddegreeofevolutionoftheSadhaka. Sadhanameansunfolding,rousinguporawakeningofthepowerofSakti.Saktaismhelpsthe aspiranttoarousetheKundalinianduniteHerwithLordSivaandtoenjoythesupremeblissor NirvikalpaSamadhi.ASaktadoesSadhanawhichhelpstheunionofSivaandSaktithroughthe awakeningoftheforceswithinthebody.HebecomesaSiddhaintheSadhanawhenheisableto awakenKundaliniandpiercethesixChakras.ThemodeofSadhanadependsuponthetendencies and capacities of the Sadhaka.

Bhava or Attitude

TheaspirantthinksthattheworldisidenticalwiththeDivineMother.Hemovesabout thinkinghisownformtobetheformoftheDivineMotherandthusbeholdsonenesseverywhere. He also feels that the Divine Mother is identical with Brahman.

TheadvancedSadhakafeels:“IamtheDeviandtheDeviisinMe.”Heworshipshimselfas Devi instead of adoring any external object. He says: “Saham—I am She (Devi).”

The Awakening of Kundalini

TheSaktimustbeawakenedbyDhyana,Bhava,JapaandMantraSakti.TheMother,the embodimentofthefiftyletters,ispresentinthevariouslettersinthedifferentChakras.Whenthe chordsofamusicalinstrumentarestruckharmoniously,finemusicisproduced.Evenso,whenthe chordsofthelettersarestruckintheirorder,theMotherwhomovesinthesixChakrasandwhois theverySelfoftheletters,awakensHerself.TheSadhakaattainsSiddhieasilywhenSheisroused. It is difficult to say when and how She shows Herself, and to what Sadhaka.

162 ALL ABOUT HINDUISM

WhenKundalinisleeps,manisawaketotheworld.Hehasobjectiveconsciousness.When Sheawakes,hesleeps.HelosesallconsciousnessoftheworldandbecomesonewiththeLord.In Samadhi,thebodyismaintainedbythenectarwhichflowsfromtheunionofSivaandSaktiinthe Sahasrara.

Pasu Bhava and Divya Bhava

PhysicalcontactwithafemaleisgrossMaithuna.ThisisduetoPasu-Bhavaoranimal attractionorbrutalinstinct.MotherKundaliniSaktiuniteswithLordSivaintheSahasraraduring NirvikalpaSamadhi.ThisisrealMaithunaorblissfulunion.ThisisduetoDivya-Bhavaordivine disposition.YoumustrisefromPasu-BhavatoDivya-BhavathroughSatsanga,serviceofGuru, renunciation, dispassion, discrimination, Japa and meditation.

Indispensability of Guru’s Guidance and Mother’s Grace

SaktiYogaSadhanaistobepractisedinaperfect,practicalwayundertheguidanceofa Guruwhohasbecomeperfect.GuruisindispensableforthepracticeofSaktiYogaSadhana.He initiates the aspirant and transmits the divine Sakti.

NoonecanfreehimselffromthethraldomofmindandmatterwithoutMother’sgrace.The fettersofMayaaretoohardtobreak.IfyouworshipHerasthegreatMother,youcanveryeasilygo beyondPrakritithroughHerbenigngraceandblessings.Shewillremoveallobstaclesinthepath, leadyousafelyintotheillimitabledomainofeternalbliss,andmakeyouabsolutelyfree.WhenShe ispleasedandbestowsHerblessingsonyou,thenaloneyoucanfreeyourselffromthebondageof this formidable Samsara.

Knowledge of Sakti Leads to Salvation

KnowledgeofSaktileadstosalvation. “Sakti-JnanamVinaDeviNirvanamNaiva Jayate—ODevi!WithouttheknowledgeofSakti,Mukticannotbeattained”—saysSivatoDevi. TheJivaortheindividualsoulthinks,whenheisundertheinfluenceofMaya,thatheisthedoer andtheenjoyerandidentifieshimselfwiththebody.ThroughthegraceofSaktiandthrough Sadhanaorself-culture,theindividualsoulfreeshimselffromallfettersandattainsspiritualinsight and merges himself in the Supreme.

WorshipoftheDivineMother,intensefaithandperfectdevotionandself-surrender,will helpyoutoattainHergrace.ThroughHergracealoneyoucanattainKnowledgeofthe Imperishable.

GlorytoSriTripurasundari,theWorld-Mother,whoisalsoRajarajesvariandLalita-Devi. MayHerblessingsbeuponyouall.MayyouallobtainthegraceofSakti,theUniversalMotherand enjoy the supreme bliss of final emancipation.

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CHAPTER 14 EPILOGUE

Manhasforgottenhistruedivinenature.Hehasdegradedhimselfthroughselfishness, passion and greed. He is swayed by the two currents of love and hatred.

Thisisaworldofstruggleandstrife.ThisisarelativeplaneofthreeGunas.Thereis ceaseless fight between good and evil, Devas and Asuras, Sattva and Tamas.

Therefore,consolidationofpeopleisanimperativeneedofthehour.Inunionliesour strength.Peopleshouldabandonallpettydifferencesandunitetheirminds,heartsandsoulsforthe solidarity and the well-being of the nation and the world.

UNITY—THE NEED OF THE HOUR

Omyfriends!Youareweak.Youhaveneitherunitynororganisationamongyou.Youare scatteredlikepebblesonthebankofariver.Thesub-castesarecountless.Sects,cultsandcreedsare numberless.Theirlargenumberinthepopulationwillnotinanywayhelpyou.Mostofthepeople areselfish.Theyhavenotgotthespiritofself-sacrificeandservice.Thisisamostdeplorablestate. If there is organisation, then only there will be strength and security for you or for any nation.

Omyfriends!Youareallscatteredlikeparticlesofsandormercury.Whenyouareall unitedonly,youwillhaveproperstrengthtodefendyourselfanddogoodtothecountry.United youwillstand;dividedyouwillfall.Openyoureyesnow.Shakeoffyourlethargy,inertiaand indifferentnature.Thereistheclarioncallforunitedaction.Donotwaitevenforasinglesecond. Be up and doing. Stand on your own legs.

BecometrueHindus,trueChristiansandtrueMuslims.Lettheflameoftruelovefireyour soul. Stand up. Gird up your loins. Strengthen yourself. Unite. Become an indivisible Body.

Doyourememberthestoryofanoldman,hissonsandthebundleofsticks?Thesonswere notabletobreakthewholebundle,buttheybrokeeachstickveryeasilytopieces.Evenso,ifyou are united, you can become very strong. You will be invincible. You can work wonders.

Bepreparedtosacrificeeverything.Beofonemind.Speakwithonevoice.Havecommon aspiration.Actinperfectunion.Cultivateimmenseloveforyourreligion.Theflameoflovemust burn in your hearts steadily. Love one and all. There is no religion greater than love.

WHO IS QUALIFIED TO SERVE RELIGION EFFICIENTLY

Thosewhowanttoservetheirreligionshouldpossessvirtuousqualitiessuchascourage, mercy,simplicity,broadtolerance,adaptability,self-restraint,cosmiclove,equalvision,humility, equanimityofmind,truthfulness,patience,forbearance,forgivenessandhonesty.Theywillhaveto cultivate these virtues.

164 ALL ABOUT HINDUISM

TheyshouldhaveknowledgeofKarmaYoga.Theyshouldstudythesecondandthird chaptersoftheGitaagainandagain.Theyshouldnotexpectanyfruitsoftheiractions.Theyshould consecrateallactionsuntotheLord.Theyshouldkilltheideaofagencyoractorship.Theyshould entertaintheNimitta-Bhava.TheyshouldfeelthatGodworksthroughthem.Thenonlytheywill havepurificationofheart.Godisthefoundationofsociety.Godisthesubstratumfortheworld.No atom can move without Him. In Him we live and move and have our very being.

Thoseyoungmenwhowanttodedicatetheirlivesfortheserviceofreligion,candobetter serviceiftheyremainasBrahmacharinsorcelibates.Theywillthenhavenoselfishinterests.Fresh flowersshouldbeofferedtotheLord.Afresh,vigorous,untaintedbodyandmindshouldbeoffered to the Lord.

Youmayask:“WhyshouldIpractiseKarma-Yogaandself-restraint?WhyshouldIkill egoism?WhyshouldIdeveloprenunciationandVairagya?WhyshouldIservethecountry?Why shouldIcontrolthemind?”Isay,allthesewillhelp you toattainfreedomandperfectionandtofree yourself from pain, sorrow and death.

EDUCATION AND NATION-BUILDING

India,thesacredhindofRishisandsages,isstillsunkinthemireofignorance,fromthe pointofviewofthegreatidealthatisahead.Thereismuchilliteracyamongthemasses.Professors, teachersandstudentsshouldgotothevillagesduringholidaysandeducatethemasses.Theyshould organisenightschoolsforthem.Richpersonsshouldgivethemmuchhelpandsupport.Compare IndiawithEuropeorAmerica.ThenumberofilliteratesismoreinIndiathaninanyothercivilised country.

SPIRITUAL VALUES—THE BASIS OF TRUE EDUCATION

Nationalschoolsandcollegesforboysandgirls,anduniversities,mustbeopened.Boysand girlsshouldgettherighttypeofeducation.Thenonlythenationalspiritcanbekeptup.The educationwhichmakesyoutreadthepathoftruthandrighteousness,whichmouldsyourcharacter, whichhelpsyoutoattainfreedom,perfectionandknowledgeoftheSelf,andatthesametime enables you to eke out an honest living, can be called as true education.

IMPORTANCE OF PHYSICAL CULTURE

Sabhas,Seva-DalsorSamitis,andphysicalcultureinstitutionsshouldbefoundedinall partsofthecountry.Theyshouldbeproperlyorganised.Itisyourdutytoserveheartandsoul through these institutions. You will develop the true spirit. Your heart will be purified quickly.

Theworldneedsgoodhealthymothers,healthy,strongboysandgirls.Whatdowefindin thesedaysinIndia?India,thelandwhichproducedBhishma,Drona,Bhima,Arjuna,Asvatthama, Kripa,Parasurama,andcountlessotherchivalrouswarriors,thesoilwhichcontainednumberless Rajputchiefsofundauntedintrepidity,unparalleledchivalryandmatchlessstrength,aboundsnow witheffeminateweaklingsdependentonhundredsofexternalfactorsfortheirsustenance.Allthese peopleshouldemulatetheexampleofthefewgreatheroesandgeniuseswhoarestillthegloryof

165 EPILOGUE

India.Theworldrequiresnumberlessbrave,moral,Adhyatmicsoldiers,whoareequippedwiththe fivevirtues,viz.,Ahimsa,Satya,Asteya,BrahmacharyaandAparigraha.Thosewhoareendowed withtheabovevirtues,thosewhopossesshealthandstrength,thosewhohaveknowledgeofthe Self—they alone can secure real freedom for all.

EARLY MARRIAGE—A SOCIAL EVIL

Earlymarriageisagreatsocialevil.Childrenbegetchildren.Indiaaboundswithweaklings as a consequence. Early marriage should be stopped with a knowledge of the higher laws of life.

NEED FOR ACCENT ON DUTY AND DISCIPLINE

Themostwonderfulmachineintheworldisthephysicalbody.Itconsistsofdifferent systems,organsandparts.Ifallthesystems,organsandpartsworkinharmony,ifallthepartsarein soundcondition,youcanenjoygoodhealth.Ifasinglepartorsystemororgangoesoutoforder, thereisdisharmony,andyougetdisease.Aviciouscircleiscreated.Evenso,thesocietyorthe nationconsistsofdifferentcommunitiesandindividuals.Everyindividualshouldcarryouthisduty properly.Hemusthestrongandhealthytodischargehisduties.Otherwise,thesocietyorthenation will become weak and undergo decay and degeneration.

Merebubblingjuvenileenthusiasmwillnotdo.Itwillnotserveanypurpose.Truelove mustbeingrainedinyou.Everynerveandeverycellshouldthrobwithpurelove.Ifyouhavenot gotthisspirit,youwillhavetodevelopittothemaximumdegreethroughserviceofhumanity. Studyagainandagainthelivesofgreatsagesandsaintswhogavetheirlivesforreligion.Work underamasterforsomeyears.Servehim.Honourhim.Obeyhim.Obedienceisbetterthan sacrifice.Youwillimbibehisspiritandvirtues.Donottrytobecomeyourselfaleader.If everybodywantstobecomealeader,ifeverybodywantstocommand,themovementwilldie. Learn to serve. Learn to obey. You can do real service to religion and country.

INDUSTRIAL GROWTH AND ECONOMIC INDEPENDENCE

Useindigenousarticlesandhelpthegrowthofindustries.Thiswillleadtooureconomic independence. Economic independence is indispensable.

Moneyiswastedinmarriagefestivalsandotherceremonies.Savethismoneyandspendit inbuildingthenation.Everypiespentinthisdirectionisreallywell-spent.Donotbecomeaslave of social customs. These act as stumbling blocks to progress. They tend to weaken the nation.

Ouryounggraduatesshouldnotneglecttheindustrialandagriculturalsides.Theyshould lookaftertheirownlandsandincreasetheproductivepower.Thereisagreatfieldforworkinthis direction.Theycanhaveindependentliving.Theycanmakeenoughmoneyandservethepeopleby supplyinggood,unadulteratedmilkandbutterandotherfood-stuffswhicharenecessaryfor keeping up health and strength.

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THE POWER THAT COMES FROM A HARD LIFE OF ACTION AND ENDURANCE

Bepatient.Persevereandplodon.Dosomethingpractical.Hereinliesthesecretofsuccess. Thereisnouseinmakingmuchnoise.Everythingshouldbeputintopractice.Lectureonplatform willonlycreateatemporarybubblingofemotionandenthusiasm.Thiswillnothelpmuch.Things should take proper shape.

Leadalifeofendurance.Bearinsult,privationsandsufferings.Cleanyourclothes.Split fuel.Carrywater.Domanuallabour.Strengthenyourbodyandmuscles.Do Dand,Baithak, wrestling,AsanasandPranayama.Swim.Runinopenair.Keepastrongandhealthybody.Leada simpleandnaturallife.PreserveVirya.BeaBrahmacharithoughmarried.Learntocontrolthe senses.

Luxuryandcomfortareacurse.Thatwillweakenyou.Walkdailythreeorfourmiles.The conditionoftheyoungergenerationispitiable.Theycannotwalkevenhalfamile.Theyhavepoor health.Theysufferfromanaemia,dyspepsia,constipation,debility,etc.Intimesofdanger,they cannotprotecttheirwomenandchildren.Theyhavebecomeweak,timidandeffeminate.Isthisnot a lamentable state?

Realiseyourresponsibilities.Facetroubles,tribulationsandtrials.Standadamant.Bebold. Becheerful.Drawcourageandpowerfromwithin,throughregularmeditationontheImmortal Self.Sitaloneandpeepwithinforsometime.Giveupcomfortsandeasy-goinglife.Workhard. Comeoutvictoriousandwearthelaurels.Greatmenhaveallsufferedinordertosticktothepathof righteousnessandtoprotectthereligion.Theystillliveinourhearts.Thegloriouslivestheyledare a source of inspiration for us.

CALL FOR CONSOLIDATION OF THE NATION

OmybelovedSikhbrothers!Youarechivalrousandbold.ThebloodofGuruGovindSingh runsthroughyourveins.Youareallendowedwithastrongphysiqueandsinewyframe.Thisisdue to the grace of the Lord. You are the Kshatriyas of our nation.

OHindus,OSikhs,OMaharathas,ORajputs!Justasthedarkunfathomedoceancontains manypreciouspearlsandgems,soalsotherearemanyjewelsamongstyouall;therearemany RanjitSinghs,ShivajisandRanaPrataps.Awakenthedormantfaculties.Rememberthegloryand powerofyourancestors.Comeforwardnow.Showyourchivalrousnatureandundauntedspirit. Work for the consolidation of the nation as a whole.

EXHORTATION TO SADHUS AND SANNYASINS

OSadhus,Sannyasins,YogisandBrahmacharinswhohaveattainedsuccessinSadhana! Thisismyearnestprayertoyouall.Youwillhavetocomenowfromyourretreatstoserve humanity.Youneednottakeanyactivepartinanymovement.YoucanremainlikeSamartha Ramdas.RamdasgavewisecounselstoShivaji.ShivajidrewinspirationfromhisGuru.Hehoisted the Gerua banneranddidallthework.Ramdas’spresencewasthesourceofstrengthtoShivaji. Evenso,youcangivemoralinstructionsandgoodcounselstopeople.Youcanguidethemandgive

167 EPILOGUE

themwordsofencouragement.Youcandoeverythingthatisbestcalculatedtounitethenation.As youhavenoattachmenttoanybodyandasyouareendowedwithspiritualpowers,youcanwork wonders.Yousaythattheworldisyourbody.Inyourdiscoursesyousaythatthewholeworldis yoursweethome—VasudhaivaKutumbakam.Pleaseshowthisinaction.Kindlyputthisinto practice. Become practical Vedantins.

MaytheEternalDharmabepreservedforever.Mayallthecitizensbeconsolidatedbythe bondoftruelove.Mayallworktogetherforthewell-beingandsolidarityofthecountry.Mayall prosper gloriously both in the material and spiritual planes.

OM SANTI! SANTI! SANTIH! APPENDIX

I

THE SIVA-LINGA

A SYMBOL WHICH POINTS TO AN INFERENCE

ThepopularbeliefamongforeignersisthattheSiva-Lingarepresentsthephallusorthe virileorgan,theemblemofthegenerativepowerorprincipleinnature.Thisisnotonlyaserious mistake,butagraveblunder.Inthepost-Vedicperiod,theLingabecamesymbolicalofthe generativepowerofLordSiva.Lingaisthedifferentiatingmark.Itiscertainlynotthesexmark. You will find in the Linga Purana:

Pradhanam Prakritim Tatcha Yadahur-lingamuttamam Gandhavarnarasairhinam Sabda-sparsadi-varjitam.

TheforemostLingawhichisprimaryandisdevoidofsmell,colour,taste,hearing,touch, etc., is spoken of as Prakriti (Nature).

Linga meansa mark,inSanskrit.Itisasymbolwhichpointstoaninference.Whenyouseea bigfloodinariver,youinferthattherehadbeenheavyrainsthepreviousday.Whenyousee smoke,youinferthatthereisfire.ThisvastworldofcountlessformsisaLingaoftheomnipotent Lord.TheSiva-LingaisasymbolofLordSiva.WhenyoulookattheLinga,yourmindisatonce elevated and you begin to think of the Lord.

LordSivaisreallyformless.HehasnoformofHisown;andyet,allformsareHisforms. All forms are pervaded by Lord Siva. Every form is the form or Linga of Lord Siva.

A POWERFUL AID TO CONCENTRATION

ThereisamysteriouspowerorindescribableSaktiintheLingatoinduceconcentrationof themind.Justasthemindisfocussedeasilyincrystalgazing,soalsothemindattains

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one-pointednesswhenitlooksattheLinga.ThatisthereasonwhytheancientRishisofIndiaand the seers have prescribed Linga for being installed in the temples of Lord Siva.

LINGA REPRESENTS THE FORMLESS SIVA

Siva-Lingaspeakstoyouinunmistakablelanguageofsilence:“Iamonewithoutasecond.I amformless.”Pure,pioussoulsonlycanunderstandthislanguage.Acurious,passionate,impure foreigneroflittleunderstandingorintelligencesayssarcastically:“Oh!TheHindusworshipthe phallusorsex-organ.Theyareignorantpeople.Theyhavenophilosophy.”Whenaforeignertries tolearntheTamilorHindilanguage,hefirsttriestopickupsomevulgarwords.Thisishis curiosity-nature.Evenso,thecuriousforeignertriestofindoutsomedefectintheworshipof symbols.Lingaisonlytheoutwardsymboloftheformlessbeing,LordSiva,whoistheindivisible, all-pervading,eternal,auspicious,ever-pure,immortalessenceofthisvastuniverse,whoisthe undyingsoulseatedinthechambersofyourheart,whoisyourIndweller,innermostSelforAtman and who is identical with the Supreme Brahman.

SPHATIKALINGA—A SYMBOL OF THE NIRGUNA BRAHMAN

SphatikalingaisalsoasymbolofLord-Siva.ThisisprescribedforAradhanaorworshipof LordSiva.Itismadeupofquartz.Ithasnocolourofitsown,buttakesonthecolourofthe substanceswhichcomeincontactwithit.ItrepresentstheNirgunaBrahmanortheattribute-less Supreme Self, or the formless and attributeless Siva.

THE MYSTIC SAKTI IN THE BLOCK OF STONE

Forasinceredevotee,theLingaisnotablockofstone.ItisallradiantTejasorChaitanya. TheLingatalkstohim,makeshimshedprofusetears,produceshorripilationandmeltingofheart, raiseshimabovebody-consciousness,andhelpstocommunewiththeLordandattainNirvikalpa Samadhi.LordRamaworshippedtheSiva-LingaatRamesvar.Ravana,alearnedscholar, worshipped the golden Linga. What a lot of mystic Sakti there should be in the Linga!

MayyouallattaintheformlessSivathroughtheworshipoftheLinga,thesymbolofLord Sivawhichhelpsconcentrationofmindandwhichservesasapropforthemindtoleanupon,inthe beginning, for the neophytes.

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APPENDIX II

INDIAN CULTURE BASED ON THE BHAGAVAD-GITA

THE GOSPEL OF NON-ATTACHMENT

Theessenceoftruecultureliesinitsbeingbaseduponaspiritualsenseofvaluesanda spiritualoutlookonlife.TheassertionoftheessentialdivinityofmanistheheartofIndianculture. ThecivilisationofIndiarestsoninnerrefinement,onthenurtureandunfoldmentofthespiritual sparkinman.IndiaisalandofspiritualityandtheaspirationofeverytrueIndianisfor Atma-SvarajyaorfreedominthehighestdivinityoftheSelfattainablethroughtheconquestofthe internalandtheexternalnature.Self-realisationisthegoalofthepeopleofIndia.The Bhagavad-Gitaisauniversalscriptureanditisthetruearticulateexpressionofthegenuinecultural heritageofIndia.TheGitaisagospelofnon-attachment,theimmortalityoftheSoulandthe ultimatefreedomoftheSelfintheAbsolute.Itisthesacredteachingsontheall-inclusive inwardnessoftheSpirit.Theindispensabilityofnon-attachmentfollowsfromthefactofthe onenessofexistence.SriKrishnaassertsthatsecondtoHimnaughtelseexists(VII.7).Thetruth beinganundividednessoflife,attachmenttooutwardformsobviouslymeansclingingtofalsehood andabreachoftruth,theinevitableresultofwhichismisery.“Thosepleasureswhichare contact-bornareonlywombsofpain”(V.22).Anaasaktimarksthespiritofrealrenunciationand rightactivitythatdoesnotbindthedoertoitsfruits.Realculturetendstofreedomanditistheglory oftheseersofIndiathatwiththeirdeepwisdomtheyrealisedthefreedomoftheimmortalSelf within and proclaimed this truth to the world.

DesirelessnessandinwardpeacemarkthedistinctivefeaturesofcultureinIndia. Knowledgewhichcharacterisesrealcultureisnotmerelearningbutwisdomwithanethical background.Theextenttowhichonehassucceededinmoraldisciplinedeterminesthequalityof hisknowledge.Knowledgedoesnotendwithmereunderstandingbutculminatesinrealisingthe deepesttruthoflife.Suchaculturedlifeisnotpossiblewithoutfreedomfromprejudiceand attachmentinthoughtandaction.“Astheignorantactwithattachmenttoaction,soshouldthewise actwithoutattachment,withaviewtopromotethewelfareoftheworld”(III.25).Perfect detachmentisnotpossiblewithouttheknowledgeoftheultimateunrealityofthingswhichone generallycomesincontactwithandwhichactasthecausesofattachmenttowardsthem.TheIndian mindhasdetectedtheerrorinthecommonplaceviewoflifeheldbythosewhoyieldtothedictates oftheirmindandthesensesandhasbroughtintolightthefactofthetransitorinessofphysicallife amidsttheobjectsofsense.Allphilosophystartsfromtheconsciousnessofpainandsufferingand theinadequacyoflifeinthesense-world.TheVivekiseeksemancipationfromimprisonmentin earthlylifeanddoesnotpinhisfaithtothingsthatperish.TheGitapointsoutthatthisworldis ‘Anityam’,‘Asukham’,‘Duhkhalayam’and‘Asasvatam’.Whenthisdiscriminationdawnsina person,hebecomesdesirelessandisnotattachedtoanything.ThefullnessofGodwithinreveals thepettinessoflifeoutside,andtheseekerofperfectionclingsnottofleetingappearances.Culture inIndiaissynonymouswiththeblossomingofthefacultyofreligiousandspiritualconsciousness withoutwhichmanisverylittlesuperiortocreatureswithmereinstinct.TheGitaenjoins renunciationofbeliefinanddesireforoutwardformsandexhortsthatnomanwhoismindfulof eternalpeaceshouldthinkoractwithaselfishmotiveorwithanyparticularphenomenalendin view.“EstablishedinYoga,performactions,castingoffattachment”(II.48).Toact,thus,without

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‘Sanga’andtobeinwardlyunifiedwithGodevenwhileactingintheworldiswhattheGitastresses uponastheartofrightlivingandthewaytopeacebothhereandhereafter.Everybitofeffortthatis putforthtowardstheachievementofthisendhasitsownindestructibleeffect.“Thereisno destructionofefforthere;noristheretheproductionofcontraryresult.Evenalittle(practice)of thisDharmadeliversonefromgreatfear”(II.40).Noattemptisawaste;everyeffortshallleadtoa corresponding effect, for the Soul is essentially immortal.

THE IMMORTALITY OF THE SOUL

ThegreattruthtowhichtheIndiansholdonandwhichtheycanneverforgetordisbelieveis theimmortalityoftheSoulandthecontinuanceoflifeafterdeath.TheGita,attheveryoutset, declaresthattheAtmancannotbedestroyed.“KnowThattobeindestructiblebywhichallthisis pervaded.NonecancausethedestructionofThat,theimperishable.Heisnotborn,nordoesHe everdie;afterhavingbeen,Heagainceasesnottobe;unborn,eternal,everlastingandancient,Heis notkilledwhenthebodyiskilled”(II.17,20).Nothingcanbemoregloriousthantherecognitionof thissupremefact.Thissavingknowledgeistheverylife-breathoftheIndiannation,thesolaceof mankindandtherealisationofwhichtheAbsoluteintheformofSriKrishnaspeakstoArjunawho istherepresentativeofhumanityitself.ThecultureofIndiaispermeatedthroughoutand thoroughlyinfluencedbytheindubitablebeliefintheimmortalityanddivinityoftheSpiritinman. TotheHindus,theworldofempiricalexperienceisnotthereality,buttheAtmanorBrahmanisthe Reality.Theyhavenofaithintheunstableuniverse,buttheyhavefullfaithintheEternalBeing. Godistheiraimandtheworldisonlyapassageorastep,ameremeansandnottheendorfinalityof experience.TheGitaisthemessageoftheLifeTranscendentwhichembraceswithinitselfthe entireuniversewhichisseeninitinanaltogethernewlight.Everyindividualcanhavethis experienceandeventhewickedandthesinnerhasahope.“Evenamanofbadconduct,whenhe worshipsMewithsingulardevotion,shouldberegardedasrighteous,forhehasrightlyresolved” (IX.30).“Eventhosewhoareborninsinfulwombs,takingrefugeinMe,gototheSupreme Abode”(IX.32).Thereisnosuchthingas‘originalsin’orinnateevilinman,fortheSoulofmanis immortaland“evenasblazingfirereducesfueltoashes,sodoesthefireofknowledgereduceall actionstoashes”(IV.37).HereknowledgestandsfortherealisationoftheimperishableSelf.As theultimatedestinyofmanisidentitywithGod,hepassesfromonelifetoanother,fromonebody toanother,accordingtohisdesiresandactions,untilheexhaustsallexperiencesresulting therefrom,andattainsidentitywithGod.ReincarnationcannotstopuntilSelf-realisationis attained,fortheimmortalSelfassertsitselfeverymomentandtheindividualcannotfindrest anywhereexceptinitsrealisation,which,again,isnotpossibleunlessallKarmasareburntupor exhausted.TheHindutheoryofrebirthandimmortalityisunparalleledinthereligioushistoryof theworld,anditistheonlyscientificandsatisfactoryexplanationofthemeaningoflife.Without thefundamentalacceptanceoftheimmortalSelf,noexperiencecanbeexplainedorunderstoodand thetheoryofKarmaisonlyacorollarytothisbasictruthwhichisthecentralpivotandthemeof philosophy and religion.

THE IDEAL OF SOCIAL LIFE

Theindividualinsocietyhastoadapthimselftohisenvironmentinthelightoftheunityof lifeintheDivine.ThestagesoflifedifferindifferentpersonsandtheirDharmasordutiesinlifeare basedonthesestagesofindividualdevelopment.TheBhagavad-Gitarecognisesthe

171 APPENDIX II

temperamentaldiversitiesamongindividualsandtheconsequentclassificationofdutiessuitedto theirevolutionarystageswhichdeterminetheirGunaandKarma.Inallcountriestherearethe philosophicalandthespiritual,theactiveandthemilitant,andbusiness-lovingandthetrading,and thework-a-daypopulacenaturallyinclinedtomanualwork.Thesedistinctionsarenotartificially createdwithanymotivebehind,buttheserepresenttheoutwardsocialsystemrevealingtheinner aptitudesofhumanbeings.Svadharmaisthedutyprescribedtoapersoninaccordancewiththe stageoflifeinwhichheisplaced,notbyanyotherpersonorpersons,butbyhisowninner characteristicswhichhemanifestsinhisdailybehaviourandactions.Thefourfoldsocial classificationismeanttoensureahappyandlovingunionandfellowshipamongallpeople,who, duetotheirinherenttendenciesshowtheirfitnessforvaryingactivitiesinlifeandnotageneral equalityinthoughtanddeed.Itisnotpossibleforallmenandallwomentothinkalikeandactalike. Thiskindofequalityisnotingrainedintheveryessenceoflife intheworld.Lifeisadisplayof heterogeneousspeciesofbeingsandthefourfoldgroupingofpersonsisabroaddivisionofmental dispositionsandabilitiesforknowledgeandaction.Thesocialgooddependsupontheproper regulationofthesociety,notmerelybytheforceoftheadministrator,butbyalovingunderstanding ofone’sownposition,eachforhimself,andplacingoneselfinthatparticularstatusforwhichalone heismeantaccordingtotheinnerlawgoverninghisnature.Themembersofsocietyare interdependentandtheirwelfareissoughtbytheirsocialclassificationrelativetothequalitiesand theactionscorrespondingtothem(Guna-karma-vibhaga).Thepreservationofthehoarycultureof Indiamaybeattributedtothiswiseschemeoflifebasedonnaturallawsandsanctionedbythe promptings of the inner nature in man.

TheGitais,nodoubt,agreatexponentoftheidealofsocialanduniversalbrotherhood.It notes,however,inthisrespect,thatindividuallife,familylife,sociallife,universallifeanddivine lifecannotbeultimatelyseparatedfromoneanother,buttheserepresentonlythestagesofthe growthoftheindividualtowardstherealisationofDivinePerfection.Brotherhoodhasameaning onlywhenitisgroundedinSelfhoodoroneness.Dharmaorrighteousnessdeterminesthegoodof thesocietyandtheuniverseisabigsocietyofbeingsinhabitingitsdifferentparts.Hewhoseeksthe well-beingofthesocietycannotdosobyforgettingthefactthatthesocietyiswithintheuniverse whichistheintegralwhole,aconformingtothelawsofwhichisnecessarybothfortheindividual goodandthesocialgood.Theuniverse,too,isnotaself-explainedtruthinitself,butisthe expressionoftheharmonyandrealitythatisinthehighestDivineBeing.“Whenonerealisesthat thediversityofbeingsiscentredintheOne,andhasspreadfromThatalone,then,heattainsto Brahman”(XIII.30).TheDharmaofthisRealityisthestandardwithwhichtheDharmasofthe universe,thesociety,thefamilyandtheindividualarefixed.AstherealityofBrahmanis indivisible,universalloveandabsenceofselfishnessandattachmentbecometheDharmasofthe universeandallitscontents.Allbeingsaretobelovedimpartiallyandwithoutinfatuation,because thefactoftheexistenceofallbeingsistheoneAbsoluteSelf.Thevirtuestobecultivatedas enumeratedintheGita,especiallyinitsThirteenthandSixteenthChapters,arethe sinequanon of leadingahappyandgood,nobleandspirituallifeindividuallyaswellassocially.Throughthe possessionofdivinevirtues,morestaminaandinnerspiritualstrength,thebruteinmanis overcome and the immortal principle within is unveiled.

TheidealofthesocialethicsoftheGitaisLoka-sangraha,thewell-beingandsolidarityof theworld.ThisisbroughtaboutbyeachindividualthroughtheperformanceofSvadharmainthe spiritofnon-attachmentandself-surrenderandwiththeknowledgeoftheimmutablenatureofthe

172 ALL ABOUT HINDUISM

Atman.Svadharmaaims,atthesametime,atSarvabhutahitaorthegoodofallbeings.Thefabricof societyistobesoconstitutedastoaiditsmemberstorealisethesupremeIdealoflife.Asallbeings sharetheoneLifewhichisthewholeandofwhichtheyareparts,theirdevelopmentliesintheir beinginharmonywiththatLife.Theperfectionofthepartistheunityofthewhole.Mutuallove andtheexecutionofdutyinloyaltytothewholeisthemeanstotheblessednessoftheindividual andthesociety.Wheneachonedoeshisowndutywithoutreluctanceordesireinhismind,the welfareofthesocietyisensured,forwhereveractioncommingleswiththeknowledgeoftheDivine Purposethatisbehindthisvisibleuniverse,thereshallbe“prosperity,victory,gloryandfirm policy”(XVIII.78).TheGitadeclaresthattheSastrasshouldbetakenastheauthorityin determininghumanconduct,whichshowsthatsocietyrestsonthebasisoftheeternalprinciplesof morality and spirituality.

Lifeisessentiallyadivineworship.ActivityinthisworldisreallytheadorationoftheVirat oftheVisvarupaoftheLord.Theindividualsare‘Nimittamatra’ormereinstrumentsinthe fulfilmentofthedivineLaw.LifeisaYajna,aholysacrifice,andtheworldwhichisthe Dharmakshetraorthefieldofrighteousactionisthealtaratwhichtheindividualoffershimselfto God-Being.DharmawhichistheethicalvaluegoverningtheindividualexaltshimtoMoksha whichistheInfiniteValueandtheGoaloflife.EveryoneshouldconformtoDharmawhich supportslifeandwhichshallprotecthimwhoprotectsitthroughdispassionatepractice.God Himselfis‘Sasvata-dharma-gopta’ortheprotectoroftheeternalDharma.Dharmaisthesourceof materialandspiritualgood.Artha,KamaandMokshahavetheirbasisintheobservanceofDharma. God-realisationisthehighestDharmaofallbeingsandallotherDharmasaresubservienttothis. ThisultimateunityofallinGodhastoberealisedintheentireuniverse(VI.29,30).Thewhole existenceistheoneconsciouslivingtruthofGodwhopervadesitinsideandoutsideandsecondto whomnothingcaneverbe(IX.4,5).Allthoughtsandactionsshouldconformtothisabsoluteideal. Onlywhenlifeislivedwiththisnoblespiritofthededicationoftheselftotheonecommonand supremegoodwhichistoberealisedinGodaloneandnowhereelse,thewealofthesocietyis secure.WhentheGoalisforgotten,lifebecomesamisery.Whenlifeisfoundedonvirtueand knowledge and the consciousness of the Highest Reality, it becomes Divine Life.

THE MAN OF TRUE CULTURE

TheGitaidealofthemanoftruecultureistheSthitaprajna,theBhagavataortheGunatita. Heistheripefruitofthefineflowerofculture.Heistheperfectedmanwhodoesnotfollowthe courseofthesenses,but,“castsoffallthedesiresofthemindandissatisfiedintheSelfbytheSelf (II.55).Heisthesageofsteadywisdom,whohasneitherlovenorhate,whoselongingshaveturned awayonaccountofthevisionoftheSupreme,whosedayisthenightoftheignorant,intowhomall desiresenteraswatersentertheoceanwhich,filledfromallsides,remainsunmoved,whohas attainedtoPeaceandwhorestsintheBrahmiSthiti(II.55,57,59,69,70,72).Hishappinessis within,relaxationwithin,lightwithin;heseestheOneintheallandtheallintheOneandhisequal visiondoesnotmakeadistinctionbetweenhighandlow.HeiseverconsciousoftheDivine PresenceandheisneverseparatedfromtheDivine.Thoughhehasnothingtoachieveforhimself, heworksforthegoodoftheworld,inordertosetanexampletoothers.Anideaofthegoalof culturecanbehadfromthetoweringexampleofthemanofrealisationwhosecharacteristicsare describedintheSecond,theFifth,theSixth,theTwelfthandtheFourteenthChaptersoftheGita,

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andwhoservesasthepatternintowhicheverymanofculturestrivestomouldhimselfin order to reach his perfection and blessedness in the homogeneous Brahman (Samam Brahma).

THE MESSAGE OF THE GITA

TheGitaisawonderfulmessageofhope,consolation,peaceandaboveall,theDivinityof man.Itsolvesallproblemsoflife,givesfearlessnesstoeveryone,andliftstheindividualfromthe depthofpenuryandmiserytotheheightofimmortalityandeternalbliss.Itpresentsinaconcise formtheHinduviewoflife.Inspiteofthedisturbancesthatappearonthesurfaceofman’slife, Indiahasatitsheartatendencytoharmonyandunity.TheIndiansareapeace-lovingand God-lovingpeople.ThegreatestmenofIndiaarethesaints,thesagesandtheAvataraswhoarethe greattorch-bearersofitsculture.Allthegrandreligiousidealsthathavemouldedthecharacterof men,theloftiesttenetsofethicsandmoralitythathaveraisedhumanbeingstothemagnanimous heightofsupremeperfection,andallthesublimetruthsofspiritualitythathaveraisedmanto Divinityanddirectedthespirituallifeofnations,firstaroseinIndia.India’sspiritualcultureisthat itisresponsibleforthesurvivaloftheIndiannationeveninthemidstofcalamitiesthathave threateneditinthecourseofhistory.TheBhagavad-Gitawhichisthecreamoftheteachingsofthe UpanishadsisthepracticalgospeloflifeofIndiaandIndiagivesthisuniquerecipetothewhole worldforthesolidarityofallbeings.SriKrishnaistheidealperfectman,GodHimselfinform, crystallisedSatchidananda,thePurna-Avatara,theapexofculture,wisdom,poweranddelight,and HegivestheGita,themessageofthehighestcultureandrealisation.Itistotheimmortalgloryof IndiaandtheworldatlargethattheGitaheartensallwiththemagnificentidealoftheunionofman withGodevenwhilelivingintheworldanddischarginghisdutiesinaspiritofself-sacrifice, non-attachment and surrender to God.

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