Primer on Hinduism

A Primer on Hinduism - Concepts and simple Practices (intended for the younger generation as an Exposure) by

Vijendran Rao formerly - Senior Scientist, Bhabha Atomic Research Centre, Mumbai.,

India.

-

- Senior Researcher, Cornell University, Ithaca NY, USA. - Vice President, Torr International Ltd., Newburgh NY, USA.

……………

1

Dedication

The eBook you are reading was a result of what I have gained during my long personal and professional life, but lit and nurtured during my formative years by many.

In particular, this eBook, the result of my daily writing to a schedule (without any external pressure) would not have been possible without the Grace and Blessing of Yogeshwar Geethaachaarya Bhagawaan Sri KrishNa, the One who through His Bhagawad-Geetha gave me „lot of insight into What is Life and How to Face it and Grow my Inner Vision‟ and inspired me to share it with others. He has been my Light and Guide in all my writings in the last two decades. I humbly dedicate this small but hopefully meaningful and useful Guide to the reader.

Also seek His Blessings for all the readers.

Personally, I owe the initial exposure and guidance to our ancient Heritage and BhagawadGeetha by my parents - both through texts, but more importantly through the way they lived their life. The love for learning on a wide scale and be receptive to ideas was a gift from my father (late) Sri V. Prasanna Venkatesa Rao. he was a linguist and well read in many aspects of our philosophy/religion as well as western thoughts (he had only finished high school). He kept a notebook in which he wrote down the „wisdom he came across from many sources sources and languages‟ and my mother (late) Smt. Sona Bai, also used to write down what she came across in her reading (she had not even finished school) magazines and books. My father had initiated me into Bhagawad-Geetha and my studying Sanskrutam at school helped me to read the text myself.

Both of them endowed me with „discipline, regularity, commitment, an appetite for knowledge and values of life‟. To this day whatever i have been able to accomplish, both personally and 2

professionally, are largely due to their influence. I humbly dedicate this „small effort of mine‟, but of such „great intrinsic value‟ to both their memories.

Vijendran Rao

3

About the Author

Vijendran Rao has been a senior scientist at Bhabha Atomic research center, Mumbai, India for more than three decades. Earlier he was at the Tata Institute of Fundamental Research, Mumbai.

After moving to USA, he worked at Cornell University, Ithaca, NY as a researcher and later as a senior executive at a hitech manufacturing company where he oversaw all aspects of technology, design, marketing and customer relations. He has lectured on many technical and management topics and has been a recognized expert in his fields. Also, he has more than 100 publications and many invited and keynote talks to his credit. He also founded the professional body Indian Vacuum Society and nurtured it for the first two decades. Through this he had gained considerable experience in bringing people of diverse disciplines together and organize many National and International events.

However, his passion has always been partly directed to „spiritual quest‟ and from his youth been involved with study, chanting and and discussing philosophical issues. He studied BhagawadGeetha in his student days and during his formative years deeply influenced by Swami Vivekananda. Later he had contacts with Swami Chinmayananda and had participated in many Gits Gyaana Yagnyaas and conducted SatSanghs on many aspects of Aadhi S’ankara’s philosophy b oth in India and in USA. Besides he had read widely books by other scholars like Dr. S. RadhakrishNan and others.

With all this background, over the last two decades, he has been conducting classes and giving lectures in Bhagawad-Geetha. Also, with the advent of internet, he started writing and circulating emails on a variety of spiritual, religious, philosophical, cultural and social issues.

This includes many levels of writing on Bhagawad-Geetha, including an elaborate chapter by chapter discussion and analysis, using all his scientific, technological and management skills.

This is like a Magnum Opus possibly will get into eBook format one of these days.

4

The subjects covered ranged from many compositions of Aadhi S’ankara including Soundarya Lahiri,

Bhaja

Govindam;

VishNu

Sahasranaamam,

ThirukkuRaL,

Mukundamaala,

Madhuraashtakam, Ancient India‟s contributions to Science and Technology, Devotion and Fine Arts like Music, dance, Sculpture, Popular Gurus/Swamis, Concepts and Practices, Traditions and Rituals, Aspects of Vedaas/Upanishads with some excerpts, Societal Issues facing Hindus, and the current one „A Primer‟ specifically intended for the youngsters and those who want to understand and appreciate our ancient Wisdom and Heritage. This is partly borne out of the author‟s personal interaction with many of today‟s youth (including many of his nephews/nieces and cousins) is a detailed analysis of what our Hindu thought has to offer, even in today‟s lifestyle and culture.

Often many people tom-tom about Sanaathana Dharma as being our Heritage, but when one carefully analyzes what is going on the Hindu society today, there are lots of issues that are not at all either Sannathan or Dharma. This is what has been bugging the Hindu society and India at large for decades, if not centuries. We need to „separate the grain from the chaff‟ before we can benefit from the the grain. This is what this author with his multifaceted background has given in this eBook and hence anyone who is concerned about the state of Hindu society today, should read this eBook, born out of deep thought and analysis and with a good scientific basis to stand any rational test.

So, this eBook will benefit the one who needs initiation and also the one who wants to understand Hindu thought and help to solve societal problems.

5

PREFACE

This book is intended to provide the necessary background to the understanding of what Hinduism is all about. It is primarily meant for the youth of today, who do not have much exposure to this oldest tradition and philosophy, yet still applicable to the current times. It can benefit a novice or already well informed individual to the rationale and need for this great contribution of the ancient thinkers and philosophers. The style and approach is different from the conventional, even though the content is from old texts like Vedaas, Upanishads, Itihaasaas etc., to suit the modern scientific framework.

So, many of those who are repelled by the conventional approach as being illogical or superstition will find this book engaging and useful.

Both conceptual and practical aspects of Hinduism are dealt with, highlighting how they gel together and have much value for our day to day living. Hinduism is unique in the sense that its basic tenets are Universal and gives full freedom for the individual to explore and find what is suitable to him/her. It is inclusive and hence no thought of „conversion‟ anywhere! The concepts allow one to exist at any level with guidance to reach any desired higher level, till the Supreme; and the practices are laid down to develop these traits that enable one to reach those levels.

Individually each one of them may seem meaningless, but together they make you attain the goal. What is most important is that while the „basic tenets and concepts are independent of Space, Time and Circumstances‟, many others, including many of the practices are allowed to change with these three parameters. So, as societal norms change, practices also change. That is what keep it a „vibrant way of life‟. Of course, this needs a good spiritual leader (like Swami Vivekananda) to understand the changes and guide.

Thus in this book one will find descriptions and explanations on such concepts as Brahman, Bhagawaan, Paramaatma, Jeevaatma, Bhakti, Jnana, Dharma, Karma, Pureshaartha - the four 6

goals sought Darmam, Artha, Kaama and Moksha/Mukti etc. Also, explanation of practices like Worship, Prayers, Rituals, Family functions, Individual responsibility, Rebirth, VarNaashrama (Caste and Stage in life), Societal aspects, etc. Also, many things we are normally concerned with like Paapa/PuNya, Sukham, S’aanthi, etc., are discussed in detail. So, in a nutshell what our ancient Hindu Dharma envisioned for Individual and Societal goals is what we will get a glimpse of. I have tried to explain many of the „traditional customs and their significance‟ on a scientific basis, as well as validity of some of them for today‟s lifestyle. At the end as Appendix i have included some of the „greatest Wisdom one can find anywhere‟ from our Vedaas/Upanishads. Do not miss this part as they convey to us the very Meaning of Human Life.

Anyone interested in gaining an insight and benefit from the wisdom of our age-old Heritage, can achieve that to a great extent by reading and following what is there in this „Little Book of Guidance‟.

Sarve Bhavantu Sukhinah:!

Sarve Santu Niraamayaha:!

Sarve BhadraaNi Pasyantu!

Maa Kaschit Dukhabhaag Bhaveth!

OM S’aantih: OM S’aantih; OM S’aantih:!! „Let all beings be Happy.

Let all beings be free of sickness; Let everyone be Friendly to one another.

Let no being be Sad anytime.

OM Peace. OM Peace. OM Peace.‟ 7

This is the benediction at the end of any Prayer and I follow this ancient Hindu practice.

Vijendran Rao Email: vijendran.rao@gmail.com Author January, 2017

Footnote: „daily decided

As

email‟. to

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keep

content format

that

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without

initially

different change

meant

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this

that is

dialogue-type‟ of transferring Knowledge - a typical Hindu way!

8

for of a

distribution a

„more

normal informal

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and

a

Acknowledgement

Such a Book would not have evolved without the encouragement and cooperation of so many of the readers of my daily emails on the topic. I would in particular like the place on record my gratitude to my friend Natarajan Ramalingam, a retired Engineer who painstakingly went through each of my email to make the necessary spelling and grammatical errors that usually creep in (I just type the whole issue at one sitting with a continuous thought flow, as all thinking is already done and stored in the mind!) and send it back to me for incorporating in my original google doc.

More importantly, this very idea of publishing this as an eBook (though many had suggested to me and I was pondering over it), would not have been possible without an „unsolicited gestureâ€&#x; to help me in the whole process of formatting and uploading onto a suitable website from one of my old colleagues and friend Dr. M. Thirumaleshwar, also a retired Engineer and Professor had not come along. He had to spend lot of time and effort and even make a schedule for it to be finished (putting some pressure on me too!) and made this finally see the light of the day. My sincere gratitude to him for this kind help.

Vijendran Rao

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CONTENTS

Dedication ….

2

About the Author ……

4

Preface ….

6

Acknowledgements…..

9

Chapter 1. Introduction

….

14

Chapter 2. Why is it called Hinduism? …..

15

Chapter 3. Concepts/Facts on God/Divinity (a) ……….

17

Concepts/Facts on God/Divinity (b) ……….

19

God/Goddess/Nature confluence ………..

21

Chapter 4. God and Cosmos, Time, Creation (a) ……..

God and Cosmos, Time, Creation (b) ……..

Chapter 5. TriMoortis, Ganesha and Hanumaan ………

Chapter 6. Devi Worship

23 25 27

……….. 29

Chapter 7. Brahman, Bhagawaan or what else? ………

31

Chapter 8. Bhakti/Devotion (a) ……

33

Bhakti/Maata, Pitaa- special status (b) ………. .Bhakti - Aachaaryaa, Atithi (c) ……..

Chapter 9. Worship - Bhudevi (a) ……

35 37 39

10

Worship - Gaayatri Mantram (b) ………

41

Worship- Ganesha & Saraswati (c) ……..

43

Worship - Hanumaan & Sri Raama (d) ………..

45

Worship - Sri Krishna (e) ……..

47

Worship - Lakshmi & Gowri (f) ………

49

Worship - Vishnu & Shiva (g) ………..

51

Worship - Venkateswara & Dakshinaamoorti (h) ………

54

Worship - Murugan/Kaartikeya/Subrahmanya & Ayyappa/Saaastha (i) .. 56 Worship - DeepaJyoti (j) ………

58

. Worship – Summary (k) ………

60

Chapter 10.Unique Social/Personal concepts and practices (a) – Introduction …

Unique concepts/Practices (b) ……..

62 63

Chapter 11.Unique concepts and practices - Varnaashrama Dharma (1) ……

65

Unique concepts and practices - Varnaashrama Dharma (2) ……

68

. Unique concepts and practices - Varnaashrama Dharma (3) ……..

70

Chapter 12. Unique concepts and practices – Gunaas ……….

72

Chapter 13.Unique concepts and practices – Karma/Karmaphala (a) …..

74

Unique concepts and practices - Karma/Karmaphala (b) ……

11

76

Chapter 14. Unique concepts and practices – Paapa and Punya ……

78

Chapter 15. Unique concepts and practices – Daanam ……

80

Chapter 16. Unique concepts and practices – Yajna, Daanam, Tapas …

82

Chapter 17. Unique concepts and practices – Who and what is a Human Being? … 84 Chapter 18. Unique concepts and practices – Jeevaatmaa Its Journey ……

86

Chapter 19. Unique concepts and practices – Knowledge & Learning - Why and How? (a) .. 88 Unique concepts and practices – Knowledge & Learning (b) …

90

Unique concepts and practices – Knowledge & Learning (c) ……

92

Chapter 20. Unique concepts and practices – What is the Goal of human evolution? . 95 Chapter 21. Unique concepts and practices – Sukham - What is it and how to achieve it? (a) .. 98 Unique concepts and practices – Sukham - What is it and how to achieve it? (b).. 101 Chapter 22. Unique concepts and practices – Integrating Culture …..

103

Chapter 23. Unique concepts and practices – Why is it not anti-Science? (a) …. 105 Unique concepts and practices – Why is it not anti-Science? (b) …… 107 Chapter 24. Unique concepts and practices – Universalism ……

110

Chapter 25. Unique concepts and practices – Mantra Pushpam, Aaseervaadam and Shaanti Mantram (a) …..

113 Unique concepts and practices – Mantra Pushpam, Aaseervaadam and Shaanti 12

Mantram (b) ……

115

Chapter 26. Unique concepts and practices – Conclusions …..

117

Appendix-A, B, C and D Gems from Vedaas/Upanishads ……..

119

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Chapter 1 Introduction

There has been repeated suggestions that I should try to write a simple, but authentic and relevant to modern times, Primer on Hinduism - mainly to expose the youngsters to the great traditions and wisdom they have inherited. In the midst of so much exposure to the world outside their own boundaries and vanishing traditions in the families, it is but tempting to adopt whatever they come across. Further, with so many social problems that exist around them and with „motivated propaganda of vested interests‟, one cannot blame them for having „a low opinion of their past and their forefathers‟. Many attempts are being made to wean them away from this trend, but most of them „lack credibility‟ as they are mostly founded on „old practices‟, many of which are completely irrelevant today.

This attempt is to „clear the chaff from the grains‟ so that the young mind is able to understand the wisdom and benefits they can derive from our Heritage. I intend briefly discussing some of the common ideas on Hinduism and explain their relevance and applicability even in today‟s „rush in life‟ and scientific temper. I will also give some simple slokaas with meaning intended for the favorite deities.

It will also contain some „Gems from the Vedaas‟ and a few slokaas of Mantra Pushpam and Shaanti Mantram, Bhagawad-Geetaa, Tirukkural,

and a few others (with explanations) to

illustrate how significant they are in terms of explaining some of our basic doubts, as well as their Universalism that is unique among all religions/ideologies/philosophies that exist around the world.

I hope that this will meet the needs of the youth and make them proud of their Heritage and help them to be better citizens with greater personal happiness.

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Chapter 2 Why is it called Hinduism?

The general convention is that „religions‟ are named after the person who „created it‟ - like Christianity is started by Jesus Christ and his followers; Islam by Prophet Mohammed and his son-in-law; Buddhism was enunciated by Gautam Buddha etc. The suffix „ism‟ is used to designate „a sect/group‟ having similar ideologies (also Judaism, Sikhism, etc.). On the other hand, Hinduism, is not based on „the teachings/practices‟ started by any individual. In fact, the name itself did not exist until the westerners began their interaction with the subcontinent. When they came through the passes on the Karakoram mountains, they encountered a big river; on inquiry the locals residing there told them that is called Sindhu and somehow the foreigners who came started calling the river Indus; and as a corollary, they designated the „locals residing on the far side of the river as Hindus‟. To further add to the confusion in nomenclature, they simply started calling them „the followers of Hindu‟ and as such „their faith‟ (as these westerners perceived) was „Hinduism‟! Over the last few centuries, this word stuck and was „consecrated‟.

So, we all started calling ourselves Hindus. Thus neither the name we call our country nor what we practice is really correct; ironically, there are not many instances in history of such major errors.

The truth however is that our „so-called religion‟ is not „man-made to a prescription‟ but „a natural evolution over millennia‟. No one knows its origin. The ancient wise men and women realized that they have to adopt and integrate among themselves, based on their experiences and practices. This also made them realize that „it is possible that the thoughts and practices among people will vary‟ and as such „the final outcome cannot be just one way of thinking‟ and as such, they did not „give any particular name‟ to it, but just called it Sanaatana Dharma - ‘An Ancient Way of Life‟. Thet is why there is „no single Unit that represents all Hindus‟ or „a Head who can 15

dictate what the followers should do or not do‟.

Thus, at one level „it is not organized‟ and appears disparate, but at the other level, it „provides enough flexibility and hence diversity‟. That is at once the weakness and strength of this „socalled wrongly designated religion‟.

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Chapter 3 Concepts/Facts on God/Divinity (a)

Humans are able to comprehend that there is a „power structure‟ in everyday life. When they are not able to understand or perceive „a valid reason or cause-effect correlation‟, their thought goes „beyond the confines of what they know‟. Also, when one is in „trouble or facing a problem for which there is no obvious solution‟, they think of some „person/force above‟ who/which is controlling. He/She/It has to be something „more powerful‟ than whatever is in their own realms.

This is the process that has existed from time immemorial and the result has been „the Concept of God/Supreme‟. Either this Supreme can exist in „a conceptual ideal‟ or it can relate to someone/something one has known as „most powerful or protector‟ at a time of crisis. The „religions creted by mankind‟ had to come up with a solution for this. That is how Christianity talks about „Father, Son and Holy Ghost‟, the Son being Jesus Christ who is a „historical person who came on earth to show the way‟. Islam came up with Allah as the Savior and who has to be obeyed. Judaism considers Abraham as the Supreme. In fact, Christianity, Islam and Judaism are together referred to as Abrahamic religions. (In this nomenclature, Jesus and Prophet Mohammed are considered as the descendants of Abraham). Buddhism in principle did not have „a God/Supreme‟, but the followers over the years have literally made Buddha himself as Supreme/Role Model. They all had a specific Holy Book - Jews had Tora, Christians had Bible (Old and New Testaments) and Muslims had Quran. Buddhists had their Dhaamapada.

Hinduism „not being man-made but evolutionary‟ had plenty of options. The ancient thinkers/philosophers started with „an abstract Concept called Brahman‟ since living in a „fertile river valley with the snow-clad mountains as the backdrop‟ giving them a serene environment without day to day worries of survival, which enabled them to „contemplate deeply‟ and „mentally analyze the possibilities‟. This thought process led them „feel that everything in 17

creation‟ is part of this Supreme Brahman and hence all creatures are equal and also Divine.

Their thoughts and concepts enveloped the whole range of ideas on everything of interest. This is what led to such great works like Vedaas and Upanishads (since these were so ancient that their period in time was difficult to fix, were considered as apaurusha - not man-made), Itishaasaas (embellished history), Puraanaas, Saastraas, six schools of Philosophy, etc., running into more than „half a million couplets‟ - the largest compendium of Knowledge covering spiritual, metaphysical/philosophical, scientific, evolution, engineering and technology, health sciences, fine arts, crafts, (even on sex and enjoyment), etc.

Together, they formed Jnaana (Self/Inner knowledge) and Vijnaana (Knowledge of external world) and considered as vital for a „wise person‟. One can learn in steps and advance to the level desired, until the final goal - Self Realization or Moksha.

Realizing that this „abstract ideal of Brahman‟ is difficult for most people, as an adjunct the concept of Bhagawaan was brought in, where each individual can conceive „a God of any form/shape with qualities‟ as desired. We will look into this in some detail.

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Concepts/Facts on God/Divinity (b)

God in „a concrete form/shape with qualities‟ that we cherish/need is known as SaGuna or SuGuna Brahman, to distinguish IT from the Abstract, formless and without any qualities, beyond comprehension NirGuna Brahman. While the latter has to be only „realized within oneself, as part of the Self‟, the former could be „molded to suit our needs/ideas‟ and also One who is „readily available to seek help, guidance from when needed and also One who can bestow us with Blessings‟. As mortals, we have our fears and problems and a „Guide even if it is only conceived by us‟ is always helpful. It is the Hope that keeps us going in times of crisis and disaster. Obviously, when „some form/shape is created by us‟ it becomes a „picture/statue/idol or an icon‟ and when we bestow IT with „superhuman powers‟ (like a President or Prime Minister in a democracy), through our worship and adoration, it becomes what is popularly known as „IDOL WORSHIP‟. Though Christianity and Islam „decry it as evil‟, the fact remains that even in a Church, they have „a crucifix or picture of Mary‟ at the altar and in Mosques, writings from Quran are displayed on the „wall in front‟ and they are also expected to face the direction of Mecca‟ while saying Namaaz anywhere else. Only thing, is our Puraanaas and epics were able to „conceive of God in a form of splendor and glory‟ to make them look pleasing and benevolent.

So, it is easy to approach and appeal to IT for help.

Also, as Swami Vivekananda once pointed out to a king who was „decrying Idol worship‟, a picture of the king‟s grandfather and asked him to „spit on it‟ since it is „only a picture and not his grandfather‟; and the king was shocked, as his grandfather was a very renowned king. The value or prestige you give to anything, even an object, depends on your „own association of it with what you consider as worthwhile or not‟. Also, the moment one decides to think of „God in the form of an Idol‟, it is possible to make it „personal‟ and that way „a Kuladevata ( family God) or Ishtadevata (personal God)’ is created and given the „diversity to the vast humanity‟; this 19

concept can thus „satisfy each one‟s need‟ - ultimately, that is the very purpose of a Religion or God to „guide you for a better personal life‟. With this profound ideology of „individual freedom of choice‟, an „organized Religion like Christianity or Islam‟ is not possible for Hindus.

That is also the reason why „a visit to a temple on a given day of the week, as in other religions‟ is not mandated in Hinduism. Given that there are thousands of temples for many Gods, one is free to visit and pray in any of them at any time or occasion. It should be noted that since „worship has been brought to the personal/family level‟, almost every household will have a designated „pooja room/area‟ and in traditional families, daily pooja will be performed by the elders in the house, both men and women, though of different nature. Also, temples have poojaas and rituals going on almost throughout the day and late evenings and on special festive days, even throughout night. The rituals are also varied and many and different for different occasions and period of the day/night. We will deal with Temples in another issue. An important aspect of any pooja at least as far as the youngsters are concerned is the distribution of Praasadam (Blessings/Grace of the God), a part of the Naivedyam offering to the deity, which is either a fruit or some cooked sweet dish.

20

God/Goddess/Nature confluence (c)

The most unique aspect of Hinduism compared to all other Faiths is the concept and acceptance that Man alone does not make up Creation/Evolution or a creature in the whole universe. The natural corollary to this is that „Divinity cannot be a monopoly of Man‟. So, right from the Vedic times the sages (rishis/munis) brought in „Goddesses and Holiness of all of Nature‟, not only at the conceptual level but also at the practical level; thus conceiving a Consort for every God, with equal/supportive powers and qualities - Saraswati/Brahma, Lakshmi/Vishnu and Durga/Shiva.

All the five elements of Nature - Space, Air, Water, Fire and Earth were given the status of demigods: Aakaash, Vaayu, Appu, Agni and Bhu/Vasudaa with Indra as their leader, each with a specific assignment of duty, all towards making all creatures survive and grow. It is also interesting to see that Shiva resides in the Himaalayaas and His Consort Paarvati is the daughter of the same mountain Himavaan, while Vishnu lies on the surface of the ocean and His Consort Lakshmi is the daughter of the ocean - is there a better way to connect Nature with the Divine?

The rivers, mountains, trees and all creatures were made „holy/sacred‟ so that they are all „protected and preserved‟ by the „greatest of the Creatures - Human Being‟, but providing him/her with „buddhi/Intellect and Vivek/discrimination‟. Further, the TriMurtis of Brahma, Vishnu and Shiva were made into close relatives, by making Durga/Paarvati as the sister of Krishna/Vishnu. Similarly, Brahma is considered as the son of Vishnu/Naaraayana. Many other Gods/Goddesses were conceived to supplement various functions - such a „family structure‟ for complete harmony and to act in unison. This is also „a message to mankind on how to live in harmony‟ in spite of individuality.

As the next step, by association with the Gods/Goddesses, the rest of creatures, animals/birds/reptiles (like cow for Krishna; bull for Shiva; tiger for Durga; peacock for Shanmukha/Murugan and Saraswati; Garuda „a special type of eagle which can fly into heaven‟ for Vishnu, etc.) also became sacred. The purpose is to show that everything „has come out of 21

and part of the Supreme‟ (refer to Purusha Suktam, Brahmaanda Puraana, and Upanishads) .

This is another major difference between Hinduism and the rest of the religions, which all preach that „God created everything for the benefit of humans‟ and He is standing apart. Later, we will explore some of the wisdom of the sayings in Vedaas, which brings this out the spirit of „Unity and Divinity of all in creation‟. It is also to be noted that due to this basic concept, „no one is born in sin‟, as other religions say. Another important concept is that the Supreme takes Avataars or Incarnations on earth, whenever Adharma (chaos and disregard for rule of Law) takes over to re-establish Dharma and rule of Law. The concept of Incarnation (very different from rebirth) of the Supreme Bhagawaan, is again unique to Hinduism. To „act on earth‟, He/She needs to „come down to earth‟ from where He/She resides normally (Vaikunta/Kailaash), heaven as defined usually, but as per our Puraanaas, it is an „actual place‟ far far away in space (at the end of the Universe, maybe in Dark Matter/Energy). The Incarnation or Avataar is for a specific purpose and after finishing that task, Bhagawaan/Bhagawati returns to His/Her Abode.

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Chapter 4 God and Cosmos, Time, Creation (a)

In Purusha Suktam, which is part of Rig Veda, it is said that three-fourth of the Supreme stays in heaven, far beyond at the edge of the Universe, and only one-fourth becomes everything in the Universe, including all the Vedaas and creatures. This indicates two important aspects of the Supreme - one, the „unchanging, timeless major part‟ and the second, „the fraction that is everything we perceive as Universe and Life‟ This correlates with the understanding of Cosmology today - only about a small fraction of what is out there is really perceived (the rest is Dark Matter/Energy, which only shows itself by the Gravitational force it exerts).

In Taittiriya Upanishad, it is stated that the Space is the „origin of everything that is evolving‟.

The five elements of Nature and all of matter and life, emanates from Space.

In Naaraayana Suktam, which also is part of the Rig Veda, there is a beautiful sloka that brings out the „all-pervading nature of the Supreme‟ -

Yascha kinchit jagat sarvam dhrusyate shrooyatepi vaa!

Antarbahischa tat sarvam vyaapya Naaraayana stithah:!! „Whatever is seen or heard of or anything else in the Universe, all that is pervaded by Naaraayana, both inside and outside.‟ This is a clear perception that Supreme is „part of everything‟ and there is nothing that is „not Him/Her/IT‟. Further, this also shows the „minutest nature of the Supreme‟ to be able to get into the tiniest of matter. (In Geetaa there is a reference to this „smaller than the atom‟ aspect of 23

Bhagawaan). The consequence of this understanding is that Divinity is part of everything that exists. It may be „in the form of matter‟ or „energy‟ or „field/force‟. As Physics will tell you that they are all interchangeable and together make the total.

Then again in Vishnu Sahasranaamam, which is part of Mahaabhaarata sage Vyaasa (the codifier of all Vedaas and author of Mahaabhaarata and Bhaagavatam) makes a profound observation -

Vaasanaat Vaasudevasya vaasitam buvanatrayam!

Sarvabhoota nivaasosi Vaasudeva namostute!! „Since He resides in all the beings in the three worlds, including the Earth, He is called Vaasudevaa.’

We all know that Sri Krishna is often addressed as Vaasudeva and most of us think that it is because He is the son of Vadudeva. However, even before He took Avataar as Sri Krishna, in Vishnu Gaayatri in the Vedaas, He as Vaasudeva was also Naaraayana and Vishnu. This fact leads to the essence of Hinduism that „all beings are Divine‟ and hence became the basis for „worshipping all aspects of Nature‟. (Vasudhaa is a name for Earth). Our standard greetings on meeting someone is Namaste with folded palms together acknowledges this fact by its meaning Salutations to Thee (the One who resides in you).

It is evident that the whole concept has been logically developed and woven into our daily life as per Sanaatana Dharma.

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God and Cosmos, Time, Creation (b)

The most beautiful and thoughtful explanation of the presence of the Supreme is revealed in Bhagawad-Geetaa (10th chapter, Vibhooti Yoga) by Sri Krishna as Bhagawan, at the request of Arjuna. He states that „He/Divine‟ is conspicuously revealed in the best of each species like Himaalayaas among the immovables; Garuda/Vainateya among birds; lion among animals; Aadisesha among king cobras; Raama among the famous archers; Vishnu among Aadityaas/Suns; Shankara among Rudraas, etc., and even goes to list the presence of Divinity in abstract ones like Aa among alphabets/imperishables; Gaayatri among meters; auspiciousness, prosperity, fame etc. among feminine virtues; and so on. (In today‟s scenario He might have said Sachin Tendulkar among cricketers; Shah Rukh Khan among Bollywood actors, etc.!). The idea that is being stressed is that if one wants to „clearly perceive Divinity wherever one looks for, it is easier to find IT in the famous of the species, even though IT is present in everything.

When Arjuna asks Sri Krishna to reveal His Total Form - Viswaroopa, He first shows how all the gods, creatures, objects, are all present in His Body of unimaginable size and brilliance with thousands of arms, etc., beautifully adorned, and then slowly changes into „more and more grotesque Form, including what is going to happen at the end of the Kurukshetra war (with all the Kauravaas, including all their chief warriors being swallowed by this huge Form), Arjuna is horrified and perplexed and asks Him „who is He?‟. The answer given by Sri Krishna is indeed REVEALING! Sri Krishna tells him that „He is the inexorable TIME‟. Nowhere can one come across the Supreme as Time/Kaala. It clearly shows the depth of perception of the sage Vyaasa, the author of Mahaabhaarata. It clearly indicates that the Supreme represent „past, present and future‟ and everything in creation is controlled by Time.

This links with what Brahma says on the Supreme in Vishnu Sahasranaamam 25

Namostvanantaaya sahasramurtaye sahasrapaadaakshi shirorubhaahave!

Sahasranaamne purushaaya saaswate SAHASRAKOTI YUGADHAARINE namah:!! „Salutations to the Limitless, the thousand-faced, thousand-footed, thousand-eyed, thousandheaded, thousand-shouldered, thousand-named, the Purusha, the Eternal and the BEARER OF THOUSAND KOTI YUGAAS.’

This is a description of the Viswaroopa/Cosmic Form, revealed by Sri Krishna as Bhagawaan.

Apart from His Form, the significant reference to He being the One who „carries or sustains‟ the Time span of „ten billion years‟. It is an astonishing statement. Remember the time period of this episode in Mahaabhaarata is at least more than five thousand years, when the rest of the world did not even have „a concept of counting‟, let alone values of such colossal magnitude. What is also amazing is that this Time span is close to the „age of the Universe‟ as cosmologists have determined to date. As inheritors of such profound knowledge and wisdom, how fortunate we are! Is it not our duty to uphold this heritage and be the leaders of wisdom in the world?

Our concept of Time is quite different from the western ideas - for one, Time as per Hinduism is „cyclical, not linear‟ and the creation/evolution goes through cycles classified as Yugaas, Manvantaraas and Kalpaas, the time frame being huge spanning billions of years. This aspect is worth exploring on its own as Vedic astronomy.

It is indeed great logic and deep contemplation that could have led to such „bold concepts‟ at a time when presumably none of the present scientific tools were available. Time, Creation, Universe, and the Supreme all beautifully and without contradictions, together to present A UNIFIED VIEW OF OUR EXISTENCE.

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Chapter 5 TriMoortis, Ganesha and Hanumaan

Brahma, Vishnu and Shiva are the Prime Bhagawaans. Since our concept of Time is „cyclical‟, it follows that „there is a beginning, middle and an end‟ to everything in the Universe. We see it in reality everyday in our life - trees going through seasonal changes, creatures being born and dying, and even many aspects of Nature, including planets, stars, galaxies, etc. being created and destroyed. This means „whenever there is creation, there has to be destruction‟ - two sides of a coin, so to say. Therefore it stands to reason, that one can conceive of a Creator, Sustainer and Destroyer. Thus, Brahma as Creator, Vishnu as Sustainer and Shiva as Destroyer - the TriMoortis were conceived as the three Bhagawaans. However, as per the concept of „everything being recreated again‟, since Time is cyclical, the term Destroyer seemed inappropriate and hence the term „Dissolver‟ became more proper. Also, to simplify this structure further, the role of Creator and Sustainer was combined and Vishnu as Naaraayanaa took on this combined role. Still, Brahma was considered as the „creator of all creatures‟, and He Himself became the son of Naaraayana - recall the standard depiction of Naaraayanaa reclining on Aadisesha, with Brahma emerging on a lotus from His navel, with Lakshmi sitting at His feet, pressing them.

(This is to indicate „a perfectly happy, serene, peaceful Supreme‟). This is probably the reason why there is no temple for Brahma and he is not worshipped, not being considered as a Supreme In this connection it is also pertinent to remember the Cosmic Dance of Shiva, which is called „the Dance of Destruction/Dissolution‟.

There are two popular deities that are worshipped universally by all Hindus and who are also favorites of children - Ganesha and Hanumaan. No westerner will be able to comprehend they being treated as Divines, given the peculiar forms they have. Ganesha has the head of an elephant and Hanumaan is an ape. But given the synergy Hinduism has with Nature and its 27

respect for it, it is not surprising that our ancients came up with this concept. (There is more and more archaeological and astronomical evidence that the epic Raamaayanaa indeed is a historical fact). Ganesha is the eldest son of Shiva/Paarvati. (There are various stories on how Ganesha came to have an elephant‟s head). What is important to note is that Elephant is the largest land animal with great strength and better intellect than other animals. So, symbolically a Deity having elephant‟s head signifies His strength and intellectual acumen. So, it is no wonder that Ganesha is considered as „Remover of all obstacles‟, just like an elephant can go through any hurdle kept in its path. As Remover of Obstacles, He is the first one to be worshipped. Any number of interesting stories surround His life.

Hanumaan the greatest devotee of Raama, is the son of Vaayu and an ape Anjana.

Right from birth He was involved with great feats and had the blessings of Brahma, Indra et al.

As Raamaa’s messenger, He had the reputation of not only finding Seetaa in Ashokavana under Raavaanaa’s custody, but also of saving Her life at the nick of time. In turn He was blessed with immortality. He also did great feats during the battle and later. What this reveals is that Hinduism recognized the greatness of other creatures, but also possibly, this recognition of Hanumaan as a Deity worthy of worship was a way of paying Homage to their first ancestor, the Ape. Further, next to the elephant, ape/monkey is the „most favorite animal of children‟. Thus it could be a way of making children get involved with respecting creatures around them and a message to the elders „not to get carried away by their own superiority‟ but to treat animals as equal citizens.

Hinduism abounds in such symbolism and that is what makes it so unique.

Its way of bringing out the Unity and Interdependence of all species and the role the Divine plays is interesting and illuminating.

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Chapter 6 Devi Worship

We had a look at how Hinduism recognized the „equality between sexes‟, by accepting Goddesses on a par with Gods. As an extension of this concept, it went on to conceive exclusive worship of the Goddess in the form of Devi worship. It also brought in the idea of Mother as a Goddess. Interestingly, this concept got established right at the beginning, when the concept of God/Bhagawaan came into being. Right in the Vedaas Durga was worshipped; Lakshmi got in through the Sri Suktam, which was an adjunct to Purusha Suktam. There are Gaayatri Mantraas for Lakshmi, Durga and Saraswati. So, it is evident that Goddess worship was „not an afterthought‟. It is also to be noted that the „presiding Deities of the three main Vedaas, Rig, Yajur, Saama are Durga, Lakshmi and Saraswati respectively. Knowledge and Wisdom are portrayed as „feminine attributes‟.

Just as Vishnu Sahasranaamam was part of Mahaabhaarata, Lalitha Sahasranaamam was a part of Brahmaanda Puraanaa. Also, Lalitha is described as „all powerful, possessor of all Divine qualities, a personification of all Gods/Goddesses‟, and most benevolent. Just as Gods are endowed with strength, prowess, valor etc., Lalitha is beautifully described as the Embodiment of all feminine beauty and charm - both physical and spiritual. She is seated on a throne in the center of Sri Chakra with Her Consort Shiva and called Raajaraajeswari - the „Controller of King of kings‟. She also represents the Shakti aspect, which is the counterpart of Shiva. No wonder, that a separate group of Devotees sprang up focussed exclusively on Devi Upaasana.

They established temples for Raajaraajeswari/SriVidhya. They practiced besides Mantra, Tantra and Yantra also as part of worship. As such they developed special powers as Siddhaas. The Devi Upaasanaa mainly concentrated on the Shakti aspect of Mother Goddess. The current day popular Durga Festival in Bengal is an offshoot of this traditional Devi worship.

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Aadi Sankara composed one of his famous devotional pieces Soundarya Lahiri, based on this concept of Lalitha. Usually, this is one composition where he exposes his knowledge of „female form‟, besides all other Divine qualities. The other masterpiece is MahaaKavi Kaalidaasaa’s Shyaamalaa Dandakam, a unique style of composition in praise of Devi Lalitha, also known as Shyaamala. There are many slokaas/stotraas and nice songs in praise of the Goddess, which are very popular. Temples exclusively for Devi are Kanyaakumaari, Bhagawati, Vaishnavi, Dakshineswar Kaali, etc. Also, many Saivaite temples are better known through the Devi like the Kaamaakshi in Kaancheepuram; Meenaakshi in Madurai; Visaalaakshi in Kaashi/Vaaranaasi; Shaaradaambha in Sringeri etc. There are temples for RaajaRaajeshwari in Sriperumbudur near Chennai and Rochester NY, USA. We are also aware of the Devi Navaraatri celebrated every year for nine nights for the exclusive worship of the three primary Goddesses Durga, Lakshmi and Saraswati.

So, the depth and breadth of Hinduism in conceptualizing all possibilities and giving every aspect its due importance stand apart from all other cultures, traditions, religions, and philosophies anywhere in the world. What remains is for us to understand, appreciate, practice and preserve this Heritage.

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Chapter 7 Brahman, Bhagawaan or what else?

Hinduism‟s concept of Supreme gives rise to the Abstract, to be internally realized, the One and Only Brahman that exists everywhere; or a visualized, many-faceted, individualized, all powerful and glorious Bhagawaan; or even Nothing! Any of these including the „concept that there is Nothing beyond oneself‟, often called „Atheism or Non-belief‟ is the individual‟s choice.

Atheism or Naasteeka vaada is one of the recognized branches of Hindu philosophy. An Atheist is not considered „as outside the pale‟. (Buddha propounded an Atheist philosophy).So, in each of this avenues, who selects what and how he/she reaches the end goal has been studied well and the paths are well laid out.

Seeking or reaching Brahman needs „dedication, focus, introspection, contemplation, and deep meditation leading to Samaadhi’ without any external prop. It involves „intellect fully tuned towards the ultimate goal‟ without any distraction. To ensure all these, a quiet place and self control to avoid vacillation of the mind, is a prerequisite. This path is designated as Jnaana Yoga, which has been lucidly described in the 6th chapter of Bhagawad-Geetaa, titled Dhyaana Yoga. It requires Shraddhaa, Aatma Vichaaraa, Mounam and SatSangh. It needs sustained committed efforts for long durations and for long time.However, the end result is attaining the state of JeevanMukta which enables the person to act with equanimity and in fairness to all beings, as well as give permanent happiness and peace to the individual, as long as he/she lives and ensures that there is no rebirth afterwards. Such a person also is able to bear whatever happens in life since as a Self-Realized individual he/she has the strength of the Brahman. It is clear that most of us will find it difficult if not impossible to cultivate all these habits.

Bhageerataa, Sukha Muni represented this category.

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That is the reason why the ancient sages conceived of the Bhagawaan. He/She can not only be „customized to suit one‟s needs‟ but also can be „formed into Idols‟ to worship as a Supreme.

One can give Him/Her any quality, shape/form, decorate, perform rituals and festivals, create an ambience suitable for group/mass participation, etc. Music, dance and other fine arts can all be used to augment the atmosphere. More than „intellect‟, it involves „emotion‟, which is easily and fully available. Only prerequisite is „to accept that one is subordinate and subservient‟ to the Supreme. This path is called the Bhakti Yoga. This is much easier to follow and attain to the „feet of the Supreme‟. Such a person lives in peace on earth and has no rebirth when he/she leaves the body. While living „any problem encountered is relayed to the Bhagawaan’ for solution. Bhagawaan becomes the support structure to lean on and also to provide any material needs.

He/She is fully involved with service to the Supreme and His/Her devotees.

Prahallaadaa, Meeraa are typical examples of this type.

The last path is that of the Naastik. He/She believes in his/her own complete control on what happens and has therefore to bear the consequences without any alibi or support. It is very easy in „good times‟ to feel this way, but when „the times are bad‟ then, usually one finds „fault with someone else‟. In our philosophy, a Naastika is defined as one „who while not believing in anyone above himself/herself, also takes full responsibility for all that he/she does‟. If that is the attitude, then a Naastika has as much right as the other two to practice what he/she believes in.

Of course, everyone born, having a body is ordained to Karma or Action. If this Karma is performed in the spirit of a Yogi, without expectations and as a matter of his/her Swadharma, then he/she follows Karma Yoga and for such a person „Work is God‟. King Janaka, father of Seetaa is the prime example of this.

While Jnaana Yoga and its practitioners were responsible for all the great philosophical, metaphysical, scientific and technological, literature etc., the followers of Bhakti Yoga contributed in fine arts, architecture/sculpture, temples, music and dance. We owe a lot to both these sections of society.

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Chapter 8 Bhakti/Devotion (a)

Even in our daily life we are constantly under the „guidance or control‟ of someone or other. In fact, a newborn child cannot even survive without the parents‟ help. So, this trait of „looking for help, guidance, support‟ is part of growing up. Though as one becomes older, there could be a „tendency to rebel‟, still in times of need, we always „look up to one whom we can trust‟. Extension of this attitude, leads to „affection, love, devotion‟ towards the one who is helping.

Hence, Devotion is nothing strange for us, only the „level could vary‟. When it is towards a mother, it is a combination of all the above feelings. The Concept of the Bhagawaan being the very Embodiment of Support and Hope, with utmost compassion, the feeling of Devotion can be intense. It turns into Adoration and Worship.Prahallaada when questioned by his father Hiranyakashibu tells him of „nine types of Bhakti - Shravanam, Smaranam, Mananam, Keertanam, Poojanam, Paada Sevanam, Daasyam, Sakhyam and Aatma Samarpanam’. Traditionally it is believed that sage Naaradaa exemplifies the aspect of Keertanam; Prahallaadaa that of Shravanam; Hanumaan that of Daasyam; Arjuna of Sakhyam; MahaaBali of Aatma Samarpanam, etc. For us, normal humans, the first four or five of the above listed may be possible. So, all the great sages and saints have provided plenty of material to help us in our quest towards Devotion.

To enable the variety and diversity needed to suit the temperaments of people of varying backgrounds/beliefs/faiths, a range of different forms of Bhagawaan or Bhagawati, with appropriate qualities have been created. To show our Devotion through any of the nine ways given above, epics Raamaayana and Mahaabhaarata, 18 Puraanaas including the famous Bhaagawatam, Vishnu Sahasranaamam, Lalitha Sahasranaamam, Rudram, Chamakam and any number of Ashtottarams, Ashtakams, stotraas, slokaas, bhajans etc., have been composed as lyrics to chant in nice melody. Though the main contribution came from Samskritam, every Indian language has its own treasure-house of such compositions (may be more in Tamil as the equally old language). Added to this are the great musical compositions, particularly in Carnaatic style, and the wonderful compositions of Aadi Sankara. Some of

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these can be chanted in groups as well. Besides, various rituals, poojaas, vrataas, and festivals give enough scope to make „a devotee fully immersedâ€&#x; in the service of the Supreme. Temples play an important role in creating the right ambience for taking part in devotional activities. The discourses given by saints and scholars on spirituality also play a significant role in shaping oneâ€&#x;s attitude towards devotion.

These activities also help in development of discipline and schedule, in the individual.

We will just take a brief look at the spiritual/devotional chants and Mantraas more as an introduction to a growing child and the parents who are guiding them to get a feel. It will be useful for the youth of today to get a grounding in our ancient philosophy and heritage.

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Bhakti/Maataa, Pitaa Special status (b)

The idea of „putting Maataa and Pitaa on a par‟ with Divine is the hallmark of Hinduism. If the concept of Divinity itself is analyzed, it will be clear that the „very first idea of SaGuna Brahman or Bhagawaan/Bhagawati’, was developed from that of Mother and Father, as they are the „first faces‟ that a child sees and the persons on whom it depends entirely. We have conceived of Divine in the same way - one on whom we can „depend totally‟. So, it is not surprising that right from the vedic times the first Homage has always been paid to Maataa/Pitaa. It is expressed by „making them Divine‟ -

Maatru devo bhava! Pitru devo bhava! „Mothers are Divine. Fathers are Divine.‟

A child is exposed and taught this as the first prayer. The parents and the Supreme are synonymous with God. In other words, parents are the God in front of us „in flesh and blood‟, so that we can relate to them directly and seek their help and support. What is more, just like the Divine, they know our „needs without our having to ask‟ and they are ever ready to fulfill them.

Even after one grows up (and however old) this dependence (which becomes more emotional now) continues until the end. As a consequence of this „basic trait of Motherhood of compassion and giving‟, the Earth, Cow are given the adjectives Mother. (Thus, they also take any abuse from the children i.e. humans!). The term Maatru Bhoomi is used to denote our Motherland.

Even the Devi worship is treating the Goddess as a Mother. Thus, the concept of Motherhood envelops everything that one encounters in Hinduism.

The traditional family structure ensured the „caring/loving role‟ for the mother and „support, guidance, discipline role‟ for the Father. Together they became the „natural guardians‟ for the 35

child to develop into a emotionally, physically and mentally well-developed responsible adult.

This combination of „male and female aspects‟ is represented in the Divine Pair of God/Goddess.

It is said that the „love of the Goddess for Her children‟ (us) makes Her ensure that God is also on our side to support and help.

A great Tamil poet, Avvaiyaar belonging to the Sangam period of Tamil history, brought home this point very succinctly by stating -

Annaiyum pitaavum munnari deivam! (Mother and father are the first known Divinities). With a slight twist of the word ‘munnari’ into „mun Neri’, it could also mean that they are the „right path setters‟ - which is indeed very true.

A Hindu is therefore as a rule expected to „pay Homage and show respect to Mother and Father‟ every moment of his/her life. They are the „true selfless well-wishers‟ that are there ever for us either in flesh and blood or in spirit.

So, again - Maatru devo bhava! Pitru devo bhava!

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Bhakti - Aachaaryaa, Atithi (c)

Parents ensure that the child‟s physical and emotional growth is taken care of. The initial skill development also takes place along with this, as a result of constant interaction between the child and the parents and encouragement given. However, for the „full development of the child‟s faculties‟, it needs „mental and intellectual development‟ and given the „close emotional proximity‟, the parents cannot fulfill this need of the child properly. Intellectual growth requires „a more disciplined and guided structure‟ and that can be provided only by a person with „adequate knowledge, interest in the child, and some strict discipline‟. This is where „a Teacher or as per Hindu tradition an Aachaaryaa/Guru’ becomes necessary. Unlike the „modern Teacher‟, an Aachaaryaa or Guru has a more complete and complex role. We will later look into the process of Learning itself and its requirements.

However, in the present context of our discussion, next to parents, the most important and influential person in a child‟s life is the Aachaaryaa/Guru. So, the child has to be taught by the parents to „respect, honor and obey‟ the Aachaaryaa. The first step in this is leaning Aachaarya devo bhava! - „The Preceptor is God‟.

To augment this a simple sloka exemplifying his/her greatness is also taught to the child -

GururBrahma GururVishnuh: Gururdevo Maheshwarah:!

Guru saakshaat paraBrhama tasmai Sri Gurave namah:!! „Guru is Brahm. Guru is Vishnu. Guru is Maheshwar/Shiva.

Guru is in reality is the seen Supreme. My Salutations to that Guru’ 37

As has been discussed earlier, Brahma, Vishnu and Maheshwar/Shiva are the TriMurtis controlling whole of existence. By equating a Guru to all three of them, the idea that for the child the „Guru is all-in-all‟, is beautifully conveyed. Hence, the child need not „look elsewhere for guidance‟. Just like parents, Guru is another person who „selflessly gives all knowledge‟ to the child. That is why in Indian tradition, the Teacher is held in high esteem throughout one‟s life. (I can still, even after 70 years, remember with respect and happiness my teachers in school and I still touch the feet of my college professor when I meet him). Even if the „student later in life becomes a famous person‟, while the Teacher remains still almost unheard of, the Teacher feels proud of his/her student and never envies his/her success just like Parents.

The next person who is traditionally respected is Atithi - one who comes in without any prior invitation. (The term arises from the fact, that in traditional families, a householder was expected to „invite guests for partaking food on specific days or tithis’, as per the Hindu calendar, and anyone who comes on other days was called an Atithi. In modern parlance „an uninvited guest‟).

The tradition says that „even an uninvited guest‟ has to be respected and taken care of properly‟.

This is a „good social norm‟ involving „goodwill towards everyone‟ - the very basis of Hinduism.

So, Atithi devo bhava! - ‘One who comes uninvited also is God‟. (The twist to this is „since we do not know when and in what form God will appear‟ before us, it is better to „treat everyone as God‟). Thus, we have covered the important people in one‟s life who needs to be respected.

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Chapter 9 Worship - Bhudevi (a)

Much as parents and Teachers are necessary for each of us, everyone has to be aware that all of us need „a place to be born and exist‟. However, we hardly give „even a thought to it‟, let alone give it „its due respect‟. It is Mother Earth, referred to as Bhudevi, in our scriptures. It is to the credit of our ancient sages that long before any other civilization even acknowledged that „the place we are in‟ is important, they „gave it Pride of Place in our daily life‟. It is not as if „once a year you suddenly recognize Mother Earth‟, but throughout the year „keep abusing her‟ - the modern practice of Earth Day celebrations. A child is made aware of the importance of Mother Earth along with that of its parents and teachers right at the beginning. There is a beautiful prayer as homage to Mother Earth -

Samudravasane devi parvatasthanamandali!

Vishnupatneem prasannaaksheem paadasparsham kshamasvame!! „Oh Goddess, who lives in the oceans, and has mountains as breasts; the Consort of Vishnu and with pleasing eyes, pardon me for putting my feet on Thee‟ This prayer is intended to be chanted before „standing up on the ground from bed‟, when one wakes up in the morning. It is a wonderful way of reminding oneself that „even treading on the ground/Earth‟ is an act which can „hurt the Mother Earth‟ and hence seeking her pardon. Such consideration for the Planet that sustains us is indeed noble. As beings with intelligence, this is the least that is expected of us - that even if we have to use anything on Earth, be aware of its consequences and do it with due care. This is a lesson every one of us from childhood should have been taught. Then, we will not be crying hoarse over „climate change‟ and the „catastrophe 39

that is waiting for us‟. We forgot this basic tenet of Hinduism and now „just mouthing the slogan given to us by the west‟.

To emphasize the importance of being respectful of Earth, our Vedaas, Puraanaas and other scriptures conceived of the idea of „Mother Earth, Bhudevi being the Consort of Sri Vishnu’ whenever He takes an Avataar on Earth. His Consort Lakshmi in Vaikunta accompanies Him and becomes Mother Earth. It should also be noted here that the description of Her residing in the Oceans, alludes to the fact that She was born out of the Ocean, and both She and Vishnu rest on the Ocean. Also, recall that Seetaa, Sri Raamaa’s Consort was considered as the daughter of Earth, as she was found by a farmer lying as a child on the Field/Earth. Thus, the Divinity of Earth has been brought out in various contexts. So, whenever we pray to Him, we also pray to Mother Earth. To further influence us, in the concept of the Supreme, He pervaded everything in creation and as a corollary to this „being present in all beings on Earth‟, He came to be known as Vaasudeva. So, whenever we worship Vaasudeva/Krishna/Vishnu, we also worship Mother Earth. What is important though is „to be conscious of it‟ and ensure that we do not „abuse or desecrate her‟.

So, after paying our respects to our parents and teachers, on waking up everyday, let us also chant the prayer given above in acknowledgement of our gratitude to Mother Earth and remember throughout the day that „we do not do anything that is detrimental to the Planet Earth‟.

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Worship - Gaayatri Mantram (b)

Next to paying our respects to Bhudevi, the most important necessity for our existence is „the energy from the Sun, called variously as Aaditya, Soorya, Divaakara, Savita etc. Each of these names has a significance of its own. Our Vedaas recognized the importance of the Sun. The Greeks did think of Divinity of many of the elements of Nature and the Sun as well. But the Vedic recognition of its importance went far beyond the wildest imagination of the Greeks. This is due to the fact that with their „keen contemplation and perception‟ they realized how „not only the planets but our very existence‟ revolves around the Sun. They also had an understanding of the „powerhouse of Energy‟ that it was and hence gave it „a Pride of Place‟ in our rituals and worship. Starting with Soorya Namaskaaram, Sandhyaavandanam to the most profound Gaayatri Mantram, were all enumerated for its worship and for us to derive „the full benefit from its energy and potency‟.

We will look into the concept of Gaayatri Mantram and its significance.

Aum bhurbhuvasvah:! Tat Savitur varenyam! Bhargodevasya Dheemayi!

Dhiyoyonah: prachodayaat!!

This is a 24 syllable Mantra, set in the Gaayatri Chandas/Meter - which is „a triplet of chants with 8 syllables each‟. A, U, M together pronounced as „Aum/OM‟ represents the three basic sounds that emanate from „the navel, the throat and the lips‟ respectively, considered together as the Pranava as they owe their origin to the Vital Breath, Praana. This is considered as the Primordial Sound of the Universe itself and hence very Sacred. Bhu, Bhuva and Sva represents Past, Present and Future. As such, together they stand for „Time as a whole‟, another way of indicating the Supreme (recall how Sri Krishna indicates to Arjuna, that „what all he saw in His Cosmic Form, Viswaroopa, is only Kaala/Time‟ in all its dimensions. It is a confluence of Space 41

and Time) and as such the first line of Gaayatri Mantram stands for all of Universe at all Times.

So, the first salutation is to the Supreme. Then comes the „specific reference to Soorya and the Gaayatri’ that resides in it as Energy. Savitr is the „inner spirit of Soorya and one has to know this to be so to understand its powers. So, the second line asks us to „Know this Savitr’ - that is to comprehend it. The next line says that „one needs to Contemplate on it as the Source of Knowledge and Enlightenment (Bhargodeva)‟. Finally, in the last line, we seek the „Guidance of the Light (Dhiyo)’ to enable us to Know, Comprehend, Contemplate and Attain it, the Supreme.

It is due to this Brilliant Source called Soorya/Aaditya/Divaakara that the human being is able to exist and attain Knowledge and Wisdom. This is what sustains all beings on the earth (again recall Sri Krishna referring Himself as „Aadhityaanama aham Vishnuh: - I am Vishnu, the Sustainer, among the Aadityaas). One can also understand why sage Agastya asks Sri Raama to pray to Aaditya by chanting Aadhitya Hridayam, in Raamaayana, when he was feeling dispirited at the beginning of his war with Raavana. The sage wanted to remind Sri Raama that as an Avataar of Vishnu, he has nothing to fear. It has also been established that if the Gaayatri Mantram is chanted in the proper meter (sound emanating from the navel, not all the shrill chants that one hears), the different low frequency vibrations that are generated impact cells in various parts of the brain, enhancing their efficiency. It is also believed that through Gaayatri Mantra chanting, one can tap the „energy from the vibrations/oscillations of the cosmic bodies‟. Thus, Gaayatri Mantram is the most powerful of the ancient Vedic lyrics, as it encompasses the wellbeing of physical, mental, intellectual and spiritual aspects of the entire human race, besides sustaining the existence of other beings.

So, our morning prayer goes first to Aaditya by chanting Gaayatri Mantram, at sunrise facing the Sun.

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Worship- Ganesha & Saraswati (c)

Next to one‟s concern about „living‟ are the „obstacles‟ that come in the way of our survival and progress. So, after the „worship of Soorya’, the Deity one thinks of is Ganesha - known as the Remover of Obstacles. As was pointed out „conceived in the form of Elephant face and huge Body, coupled with His wisdom‟, He automatically becomes the God to be worshipped to ensure that „all the obstacles in our path‟ for any venture we undertake are removed. In fact, due to this special power that He possesses, He is the Universal God prayed to by every section of Hindu society. Given His simple nature and needs, His temples have been erected in every „nook and corner‟ of any town and even during odd hours, He can be seen through „a closed gate‟ of the temple. The idea is that He is „readily available‟ at any time wherever we may be going on an errand. One of the simple prayers to Him is -

Vakrathunda mahaakaaya Sooryakoti samaprabha!

Nirvignam kuru me deva sarvakaaryeshu sarvadaa!! „God with a broken tusk, of huge frame, and shining with the brilliance of kotisooryaas, please ensure that there is no obstacle in all the acts that I perform, at all times.‟ It is „a blanket blessing‟ that we are seeking from Ganesha - for all acts and at all times! The legend is that He broke one of His tusks to „use as a pen to write MahaaBhaarata’, as it was being dictated by VedaVyaasa. (There is a nice story surrounding this episode). His brilliance arises from the „fullness of Knowledge and Wisdom‟, He possesses. Besides the sloka given above or any number of other prayers, the main offering to Him is to „break a coconut in front of Him‟ after wishing for success in our endeavor. The broken pieces of coconut are meant for the poor boys in the neighborhood.

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Next important need for our success in life is Knowledge, particularly for an youngster. The Deity that has been conceived to pray to, for this purpose, is Goddess Saraswati,who holds a book in one hand and a lotus in the other and plays veena with other two hands. As we had seen before, She is the very Embodiment of Knowledge and Wisdom. It is believed that Her Consort Brahma was able to recite all the four Vedaas due to Her presence on His tongue. The prayer for Her, amongst many, is -

Saraswati namastubhyam varade kaamaroopineem!

Vidyhaarambham karishyaami siddhirbhavatu me sadaa!! „O Saraswati! I prostrate to Thee, the Bestower in the form of all desires, I am starting my learning and make it fruitful at all times.â€&#x;

Every day is a day for learning something new. So, whether as a child, youngster or a grown up adult, we need the blessings of Saraswati. Who else can give whatever we need, except the One who is the possessor of All Knowledge?

So, let us start our day with prayers to Ganesha and Saraswati, after paying our homage to Bhudevi, and Soorya, starting with salutations to the Guru, Pitaa and Mataa. We need all their blessings to carry out successfully, the tasks of the day.

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Worship - Hanumaan & Sri Raama (d)

Hindus consider Hanumaan worthy of worship, due to his being the greatest Devotee of Sri Raama, the son of the powerful Element of Nature Vaayu and with boons from Brahma and Indra the strongest individual and a Chiranjeevi. His popularity is next only to that of Sri Ganesha. He is considered the „wisest, bravest, strongest and hence capable of giving us good health‟. The most famous lyric composed on Him in recent times is the Hanumaan Chaalisaa by Tulsidaas.

However, there are any number of slokaas, stotraas, and songs in all the Indian languages in homage to Him. We will take up one of the most well-known and easy one as a sample -

Buddhirbalam yashodhairyam nirbhayatvam arogataa!

Ajaadyam vaakpatuthvamcha Hanumat smaranaat bhavet!! „Just by thinking about Hanumaan, one gets Intellect, Strength, Fame, Bravery, Fearlessness, Freedom from Illness, Oratory, and Felicity in Speaking,‟ Can one ask for more? All our human needs are taken care of by „the very thought about Hanumaan’. Then how much more effective will chanting or worshipping Him will be! Though not a God per se and for that matter by normal considerations „less than even a human‟ (as a Monkey/Ape), still He has acquired such glory. That is the beauty of Hinduism and its Concepts - any being can become Great and worthy of worship by humans. So, let us pay our salutations to Hanumaan every day before we start our chores.

If we think of Hanumaan, can Sri Raama be far behind? In reality, they „go together‟ - it is said that „where One of them is, the Other is‟. Thus, our next God for paying homage and worship is Sri Raama Himself. The beauty about Him is, His very name means „One who pleases‟. That is 45

why it is prescribed that „Raama naama’ alone is enough for one‟s Salvation. Just chanting „Sri Raam, Sri Raam ---’ alone is considered equivalent to „all the Thousand Names‟ one can ascribe to God. Anyway, we will take up one out of thousands of slokaas, stotraas, bhajans, and songs composed on Him -

Aapadaamapaaarthaaram daataaram sarvasampadam!

Lokaabhiraamam SreeRaamam bhooyo bhooyo namaamyaham!! „Sri Raama, the One who protects us from all dangers; the One who gives us all the prosperity and well-being; One who pleases the masses, to Thee I prostrate again and again‟ It is a straightforward prayer asking for „protection, material well-being and happiness‟. Also, the lyric itself is set in „pleasing terms‟ and so easy to chant. Usually, Sri Raama is portrayed and worshipped „as a Parivaar or family‟ - with Sri Raama at the center holding His bow/arrow pack, Devi Seeta on His left side, His loyal brother Lakshmana to His right, also with his bow/arrow, and Hanumaan kneeling in front of Him with folded hands. We know that Sri Raama is known as Maryaada Purusha, the One who is duty-bound, and behaves/acts completely as a human being (though an Avataar of Vishnu) and hence considered as the „Ideal Man‟ as a „role model‟ for all of us.

So, along with the others to whom we paid homage so far, let us include Hanumaan and Sri Raama for our daily prayer.

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Worship - Sri KrishNa (e)

The most popular Deity of Hinduism is Sri Krishna. The reason is obvious - He is the only One who has been portrayed as a Child, young Boy, Youth, Adult and even His passing away from Earth and in every Form shown His Divinity openly.Contrast this with that of Sri Raama who never reveals His Divinity in any of His acts. What is even more important is that while all other Avataars perform „a specific function‟ during their descent to Earth, Sri Krishna performs every type of act, including that of an Aachaaryaa/Guru. So, He is considered as the „Complete or Poorna Avataar’. So, it is not surprising that countless prayers have been composed on every aspect of Him. We will take up a few to understand the variety and scope -

Krishnaaya Vaasudevaaya Haraye Paramaatmane!

Pranataklesha naashaayaa Govindaaya namo namah:!! „O Krishna, Son of Vasudeva, Hari/Vishnu, the Supreme; the Destroyer of „‟all miseries of life‟‟, Govinda I prostrate unto Thee again and again.‟ Apart from the blessings sought for removal of one‟s miseries, this sloka brings out the various ways in which Sri Krishna is addressed by the devotees. At the same time we are reminded that He is Vishnu the Supreme Himself, a reference to the fact that He is the Avataar of Vishnu. This plea to Him is made with all the confidence generated by His acts right from the time He was a baby.

Right from Mahaabhaaraa, Bhaagawatam to Naaraayaneeyam, Madhuraashtakam and Geeta Govindam, His exploits and glory have been presented. Every composer Purandara Daasa, Kanaka Daasa, Tulsidaas, Ootthukaakdu VeankataSubba Iyer, to Subrahmanya Bhaaratiyaar have sung His praise. Countless saints from Aandaal, Meeraa, Jyaaneshwar, Tukaaraam, et al 47

have added to the treasure. There are probably more children named after Him - one or other of His names.

He is the only Avataar who became an Aachaarya to teach and guide Arjuna during the Mahaabhaarata war and through that right to this day, stands as a Guide to the whole of humanity. Not just that, right at the time of His leaving this world, He again becomes a Guru to His dear devotee Uddhava. Both Bhagawad-Geetaa and Uddhava Geetaa are treasures of our Heritage. There is no parallel to this in any other culture/religion. So, let us salute the JagadGuru Vasudevasutam devam kamsachaanoora mardanam!

Devaki paramaanandam Krishnam vandey JagadGurum!! „O Child of Vasudeva, God, killer of Kamsa and Chaanoora! the Giver of utmost Bliss to Devaki, that Krishna, the JagadGuru, I salute‟

Apart from referring to the father and the darling of His mother, it is brought out that He was the destroyer of Kamsa, His maternal uncle (who had imprisoned his sister Devaki and her husband Vasudeva) and the strongest wrestler Chaanoora he sent to kill Krishna at his gate, He is also the Teacher to the World. How beautifully such qualities have been juxtaposed to bring out the Innocent pleasant child, the strong, agile Youth and at the same time the Greatest Teacher!

We can go on and on with this Krishna karnaamrutam. But every Indian child would have been brought up listening to Krishna’s Glory, Beauty, Wisdom and Benevolence. So, Krishnaaya tubhyam namah:! Sarvam Krishnaarpanamastu!

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Worship - Lakshmi & Gowri (f)

Traditionally one is asked to go for wealth/prosperity and protection/valor after gaining Knowledge, as both these can be attained through Knowledge/Skills and Wisdom. (Today, it is rather the other way, since it is believed that „wealth and power‟ can „buy knowledge‟!). So, after offering our prayers to Saraswati, we turn to Goddess of Prosperity/Wealth and then to Goddess of Valor/Strength/Power. Lakshmi is considered as the One who „holds all the wealth and resources‟ and She has been recognized from the Vedic times. In fact, there is a reference to Her along with Vishnu in Purusha Suktam. Then the whole Sri Suktam is in Her honor. (She is often referred to as SriDevi). Since humans have always „attracted to Wealth, as a means of fulfilling all their desires‟, there are numerous slokaas, stotraas, ashtakams, bhajans, and classical/folk songs in Her praise. We will just take a simple one from Lakshmi Ashtakam -

Sarvajney sarvavarade sarvadushtabhayankari!

Sarvadhukha hareyDevi MahaaLakshmi namostute!! „O MahaaLakshmi, the All-Knower, Bestower of everything, One who scares the wits out of all evil-doers, Remover of all Sorrow, I prostrate to Thee.‟

In simple terms the above sloka brings out the great benefits we get by praying to Her. As Supreme She is Omniscient; as Goddess of Prosperity, can give all that one desires; and also as the Consort of MahaaVishnu, the Protector/Sustainer She can ward off all evils and as a Mother Goddess, She removes the sorrow of all Her children (us). Lakshmi is always shown with Her right palm in Abhaya pose and the left palm in Varada pose, signifying that She at once takes care of one‟s „material needs‟ as well as „emotional needs - removal of Fear‟. The other two hands normally hold lotus flowers or Shanka and Chakra the insignia of Vishnu (as His Consort, She also has the right for them). What more do we need in life?

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Gowri, is one of the names for Paarvati/Durga/Shakti besides various other names (see Lalitaa Sahasranaamam) is the third Goddess, the Consort of Maheshwara/Shiva. As Her other name Shakti implies, She is Energy Incarnate. She partnering Shiva as the Passive One always in YogaNidraa makes the Whole Universe. She resides in the Sri Chakra with Her Consort Shiva, in Her calmer, peaceful moments. (She takes on the ferocious Durga form or that of a Cosmic Dancer in tandem with Her Consort, when He is in that mood). As per Lalitaa Sahasranaamam, She combines the qualities of all the Goddesses and is One Supreme Mother Goddess. AS Gowri, She is considered very auspicious for marriage of girls. Here is a sloka highlighting some of Her Divine attributes -

Sarvamangal maangalye Shive sarvaartha saadhike!

Sharanye TrayambakeDevi Naaraayani namostute!!

The very Embodiment of all auspiciousness and hence Bestower of the same, who satisfies all the wishes of Shiva, the Guardian of the three worlds, Sister of Naaraayana, I seek your refuge and prostrate to Thee.â€&#x;

A beautiful narration of Her own Glory and Her support to Her Consort, as well as the One who safeguards the beings of all the three worlds. It is also brought out that She is the Sister of Naaraayana/Vishnu. (There is a nice episode in the narration leading to birth of Krishna, how She precedes Him. Also, as a verification of this, in Madurai Meenaakshi temple, there is a wonderful painting of Vishnu standing by the side of Meenaakshi, doing KanyaaDaan to Shiva).

What is most significant for us to know is that „the TriMurtis along with their Consorts are one big Divine Family, ever ready to come to our help and succour.

So, with this we have completed our brief glimpse at the three Goddesses. We will go on to explore Vishnu, Shiva and some other Divinities who are of importance to us.

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Worship - Vishnu & Shiva (g)

Among the TriMurtis, only Vishnu and Shiva are worshipped. There are some reasons given in Puraanik stories why Brahma is not, but it seems more appropriate to ascribe it to the fact that He is considered as „the son of Vishnu’ and goes through a „cycle of birth and death‟ and so is not Eternal as the other two are. So, we will take up worship of Vishnu and Shiva Vishnu known as the Sustainer, is given pre-eminence by us, as mortal beings with „desires, wants and need for support‟. He is described right from the Rig Veda - Purusha Suktam, Naaraayana Suktam, Vishnu Suktam, etc. His glories are manifold and narrated all over our scriptures. All sages, saints and musicians/composers have sung His praise in every possible way and in every language of India. Everyone must be familiar with many of these slokas, stotras, naamaavalis, bhajans, and classical/folk songs. I will just take up the last sloka from Vishnu Sahasranaamam (which is narrated by Bheeshma towards the end of Mahaabhaarata). It is one that „meets all our needs‟ and more importantly, given by Bhagawaan Vishnu Himself -

Aarthaa vishannaa sitilaascha beethaah: goreyshu vyaadhishu vartamaanaaah:!

Sankeertya Naaraayana sabhdamaatram vimuktadhukhaah: sukhino bhavantu!! „Just by chanting the name Naaraayana, all those suffering from deprivations, suffering from poisoning or evil thoughts. who are overcome with worries, who are afraid and scared, and those suffering from serious illnesses are all relieved of their sorrows and attain happiness.‟

Can one ask for more? (One should remember that Vishnu is most commonly known as Naaraayanaa).This is what makes Him the most worshipped, as the one to whom one goes to any time one faces a problem/crisis. Earlier we were discussing „why do we need God?‟. The above assurance given by Vishnu is the reason. Yes, a human being is endowed with physical 51

strength, mental and intellectual powers, capacity to attain spiritual greatness, but when facing a crisis, he/she seeks a Support - that Support is Vishnu. He Himself is always Serene, Blissful, and Compassionate to attend to our crisis whenever and wherever we seek Him. He responded even to Gajendra, the king of elephants. All the Puraanik stories are to assure us of this AbayaVarada Vishnu.

Shiva, on the other hand, is depicted as capable of „extreme anger/energy‟ (when He decides to dissolve the Universe), and otherwise most of the time in YogaNidraa - Blissful Sleep, completely contained within Himself. Since He is essential part of the „cycle of birth and death‟ of every being and the Universe as a whole, He is also mentioned exhaustively right from Rig Veda, where He is known as Rudra. (Recall Krishna stating that among Rudraas He is Shankara/Shiva, in Vibhooti Yoga in Geetaa). Apart from Rudram, Chamakam, some of the more important ones in His praise are Shiva Panchaakshram, Mrutyunjaya stotram, Linggashtakam, Bilvaashtakam, and Dakshinaamoorti slokam. I will take up the first sloka from Lingaashtakam, which is one of the simplest, but profound Ashtakams.

BrahmaMuraari suraarchita Lingam! Nirmala bhaashita shobhita Lingam!

Janmaja dukha vinaashaka Lingam! Tadpranamaami Sadaashiva Lingam!! „The Lingam that is Sadaashiva, is worshipped by Brahma, Muraari/Vishnu and the gods; He is pure, brilliant and resplendent; He is the Destroyer of the woes of cycle of births (Samsaaraa) and I prostrate to that SadaashivaLingam.’

The concept that He is always in Yoga, as He is known as Yogeshwar is beautifully brought out by depicting Him as a Lingam (stationary and stable). Due to the constant Yoga, He has become Luminous and brilliant. With His very personage as Neelakanta (one who consumed the poison coming out of the churning of the oceans), He has conquered Death and as such He is the One who can get one out of this „cycle of birth and death‟ and liberate to immortality. What a 52

wonderful way of not only depicting His Nature, but also the assurance He gives to His devotees!

So, let us add Vishnu and Shiva prayers to our daily routine and seek Their Blessings.

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Worship - Venkateswara & Dakshinaamoorti (h)

There are special Deities, who are either Incarnations of Vishnu or Forms of Shiva, that are important to many Hindus. One such is Sri Venkateswara of Thirumala-Thirupati, in Andhra Pradesh. He is worshipped by hundreds of millions as a Deity who can bestow riches on His devotees. However, as the story goes, He Himself is in „huge debt to Kubhera’, the treasurer of the gods, and is therefore obtaining „donations from His devotees‟ to repay that debt. So, as a tradition, any devotee visiting His temple, puts „cash, checks, gold, precious stones etc.‟ in the Hundi kept there. Of course, in return He is supposed to bless the devotee with all that he/she desires. The temple is located on top of seven hills known as Saptagiri and it is a very scenic natural spot. It is the richest temple or for that matter „religious place‟ in the world and millions visit it every year. We will take up one sloka from the collection composed in His honor/praise.

It is of a slightly different nature; instead of pleading for riches or well-being, it seeks His pardon for our acts of commission and omission.

Ajnyaaninaa mayaa doshaan aseshaan vihitaan Hare!

Kshmasvatvam kshamasvatvam seshasaila shikhaamane!!

O the crown-jewel of Seshasaila Hari I seek your forgiveness again and again for any faults, defects, half-done, left out tasks committed by me due to ignorance.‟ By tradition Hindus seek forgiveness directly from the God/Supreme. Here the same is sought for a variety of reasons due to which we might have erred in our assigned tasks. It acknowledges that all this is due to „ignorance‟ and not „wilful‟.

Seshasaila is the top of the seven hills, and it also indicates the natural spot of Naaraayana reclining on top of the Seshanaag. So, we need God, to absolve our misdeeds and wrong acts too, so that „our heart feels clean and not burdened‟, just as we need Him/Her to bless us with well-being and fortune. Otherwise, we will be blaming ourselves all through life and feel miserable.

Next we take up an unique Form of Shiva - Dakshinaamoorti, who symbolizes the very spirit of 54

the PranavaMantra OM, and is the abode of all wisdom. The name signifies that He is „southfacing‟. When one realizes that Shiva’s Abode is Kailaash in Himaalayaas, it is not difficult to think of Him facing south where all His devotees are! His demeanor is serene as one would expect. Let us go to the sloka OM nama Pravavaarthaaya suddhajyaanaika Moortaye!

Nirmalaaya prashaantaaya Dakshninaamoortaye namah:!! „Prostrations to Dakshinaamoorti, who is the very meaning of the Pranava Mantra OM; the Embodiment of pure wisdom; and the pure serene One.‟ For seekers of Jyaana He is the Guide and Guru. This aspect of Shiva is to counterbalance the ThaandavaMoorti, the Cosmic Dancer bringing about the end of the Universe. While Vishnu has one mode of composure all the time, Shiva can change His to suit His role as the Dissolver and the Yogeshwar. One can surmise His Energy for the Cosmic Dance arises out of His being in the other Mode most of the time. This is also symbolized by the concept of His Third Eye, which when IT opens can burn anything in IT‟s path.

So, these are two other Deities for our daily Prayer list. Both the slokaas are unique and very powerful in their own way.

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Worship - Murugan/Kaartikeya/Subrahmanya & Ayyappa/Saaastha (i)

Interestingly, given the diversity of the country and the flexibility/adaptability of Hinduism, just like Durga worship in Bengal, Tamil Nadu has Murugan/Kandan and Kerala, Ayyappa/Saastha worship, which are special. Both of them, however have their origin in the Puraanaas. We all know the simple story of sage Naarada testing the young Ganesha and Subrahmanya on their intelligence and Ganesha winning the prize of a mango fruit. Subrahmanya who made an honest attempt, was enraged at the result, and goes away south to find his own way. By penance and contemplation he becomes wise but due to his decision to live simple, he lives like a mendicant.

However, due to his knowledge, perception and wisdom He gets so much reverence from the local people, that they start worshipping Him as Kumaran (remember that in Puraanaas He is also known as Kumara). Kandan, Murugan, Kaartikeyan (He was born when Krittika nakshtram was in the zenith) and Subrahmanya. He became the preferred Deity for a large population and many temples including the one in Palani, near Coimbatore, TN, which was considered as the plce where He did penance as a young boy. He is portrayed in various forms and while as Subrahmanya He has two consorts, in all other forms He is single. There are innumerable songs on His glory and in praise of His divine qualities in Tamil, but they are all long. So, I have selected a sloka on Kaartikeya ShabhdaBrahmasamudrascha Siddhah: saaraswato Guhah:!

Sanatkumaaro Bhagawaan bhogamokshaphalapradah:!! „Salutations to Kaartikeya who is the Knower of the Ocean of SabhdaBrahma and is capable of describing eloquently its secret (Shivatatwa) and hence known as Guhaa; pure like Sanatkumara and Divine; who is the Bestower of both worldly enjoyment and final liberation.â€&#x; Shiva is known as the Embodiment of ShabhdaBrahma OM and being His son, Kaartikeya is knowledgeable about it and can impart it to His devotees. At the same time He is compassionate to bless His devotees for enjoying material pleasures as well as give them Moksha. As such 56

worshipping Him is doubly beneficial, for here and hereafter.

The other unique Deity is Ayyappa/Saasthaa especially popular in Kerala. Again though, the origin is traceable to the Puraanaas - one of the well-known stories of an Asuraas, Bhasmaasura who gets a boon from Shiva, The episode relates to Vishnu taking the form of a stunningly beautiful woman known as Mohini to save Shiva from the Asura and in the process Shiva getting enamoured of her and marrying her. Their offspring is HariHara putra - the son of Vishnu and Shiva. Given the two Divine parents, He becomes a Divine Himself. Thus, He becomes the favorite God of Malayalees and over a period of time, many more people have become His devotees. He rides a tiger to show His powers and His shrine is on a hill, Sabarimalai which is a great pilgrim center during the Maarghazhi month. His devotees war black clothes, observe celibacy and remain vegetarians during the period called Mandala and then take a pilgrimage to Sabarimalai to reach the shrine on MakaraSankraanti day. Lights (MakaraVilakku) shine from the hill on that day (there is a story about how it came about). So, from among countless prayers in homage to Him, I will take one sloka to discuss.

Kalyaanah: komalaanghah: kalyaana daayakah:!

Karunaabhdih: karunaadakshah: karunaasaagarah:!! „O Asupcious One! tenderbodied, Giver of all Good and auspicious, the Kindhearted, with Compassion in Thy eyes, and the Ocean of love and kindness, (salutations to Thee)â€&#x; As the son of Vishnu and Shiva, Saasthaa has the power to bestow all that His devotees want.

His kindness and love for His devotees is the combination of that of mother and father. Let us pay our homage to Him. Thus, these two special Deities add to our list and the last one we will consider is something not a Deity in the usual sense, but has the basis for being one.

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Worship - DeepaJyoti (j)

What is the most important part of any pooja? Though, the pooja is to a Deity(ies), the manner in which they are worshipped is significant. No Hindu pooja can begin or end without DeepaJyoti the Light from the Lamps. Right from the instant the Deity is installed and Abhishekam is done, until the Lamps are lit, the pooja cannot continue. In fact, the most important Vedic invocation Asato maa Sadgamaya! TAMASO MAA JYOTIRGAMAYA! Mrittyormaa Amrutam gamaya!, emphasizes that „Leading to Light from Darkness‟ is a necessity in our life. It has both literal and figurative meaning; „light outside to enable us to move around safely by removing darkness‟ and „removal of ignorance and giving us wisdom‟ internally. That is the basis for our worshipping Soorya, the Primary Source of Light for all beings. Gaayatri the „Devi/Energy residing in the Sun‟ is therefore given Pride of Place in our daily worship.

The Lamps are made out of either „clay, silver or brass‟ (except for worshipping Sani/Saturn, one of the Navagrihaas, it is made out of „iron/steel‟). Traditionally the wicks are made of cotton and til /sesame oil is used as the medium. On special occasions, ghee also is used as the medium.

During the pooja at home or temple, all other rituals start only after lighting the Lamps. Also, the final act of pooja is Asrati which is „a number of lit lamps (odd numbers) are taken around the Deity three times and then shown to the devotees for taking the blessing.

Realizing the importance of the Li Lamps, our tradition has special prayers for the DeepaJyoti Shubham karoti kalyaanam aarogyam danasampadaam!

Shatrubuddhi vinaashaaya DeepaJyoti namostute!! „O Auspicious Lit Lamp, the Giver of sanctity, enlightenment, health and prosperity; the Destroyer of all inimical thoughts from our minds, my prostrations to Thee!‟ This clearly brings out that the Light is both external and internal. In this context one should recall one simple phrase in Sri Suktam - ‘maayaantaraascha baahyaa alakshmi’, which says that Lakshmi ‘removes the delusion inside and deprivation outside‟. Both this and the above sloka 58

also alludes to the fact that DeepaJyoti represents Lakshmi. Hence, worship of DeepaJyoti morning/evening is auspicious to the whole family.

We are also aware how Lighting Lamps at Deepaavali is important. Similarly, on Kaartik Poornima both Shiva and Vishnu temples all over south India lit their towers and many of them have LakshaDeepam on that day. Thus Lit Lamps are an integral part of Hinduism. It is also a tradition that „once lit, the lamps should never be blown out‟ - that will bring bad luck. They should be allowed to extinguish on their own or if there is a need to „put them off‟, it should be done with „a flower petal‟ gently.

It would be a great service to Hinduism if we ensure that during „birthday celebrations/parties‟ children/adults are not made to „blow out the candles‟. Instead of heralding the coming year with lighting lamps/candles it is very improper to „blow them out instead‟. Let the „birthday child/adult ligt candles in the party room and then cut a cake at a table. That will be more appropriate. This is the least we could do to show that we are Hindus and respect one of our basic traditions, full of meaning and impact.

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Worship – Summary (k)

Worship is an integral part of one‟s life, when one accepts the concept of a Supreme Bhagawaan/Devi to whom we can reach in times of need. This enables one to loosen the „burden of living in an uncertain/unsettled world‟. As explained so far, there are many important aspects of Worship, as our „needs are varying with our growth, circumstances‟. Each one of us can follow a routine, but there are certain basic ones that all of us should follow to get the benefit.

We depend on our parents, teachers, the planet we live on, the source of Light and Enerfy, and various Deities with varying qualities to fulfill our diverse needs through life. Even if we are not able to chant the slokaas we went through so far, due to lack of time, we can at least follow the steps given below Every morning, before starting the day‟s work, say Maatrubhyo namah:, Pitrubhyo namah:, Gurubhyo namah:, Vaudhaaye namostute;, Aadityaaya namah:, Ganapati bappaa moriya:, Jaya Bhajarangabali:, Saraswatyai namah:, MahaaLaskmai namah:, Naaraayanee namostute:, Hare Raama Hare Raama, Raama Raama Hare Hare!, OM namo Vaasudevaaya;, OM nama Shivaaya!, Saptagiripataye namah:, Dakshinaamoortaye namah:, Vel Murugaa Vel Murugaa Vel Vel! Swaamiye saranam Ayyappa! DepaJyoti namostute! ---Do Gunjaa/Toppukaranam to Ganesha, three times at least and at least do a Saastaanga namaskaaram to all the Deities in the poojaa area. Take the blessings of elders at home. At night before retiring, dedicate all the tasks you had performed during the day to Krishna, by saying Sarvam Krishnaarpanamastu!. This will relieve your stress before going to sleep. Also, seek the forgiveness of the Supreme (any favorite Deity of yours) by asking that any fault/defect in anything you did or any wrongful act committed or some important deed that has been forgotten through body, mind, speech or by ignorance. As Krishna says in Bhagawad0Geetaa , giving up the sense of „I‟ and „Mine‟ in performance of our acts and not worried about the outcome are the paths to „Peace and Happiness‟.

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Teach youngsters to do Namaskaaram to Deities and elders. This is an important aspect of our heritage - at once giving humility and seeking blessings of our well-wishers. Many of the last generation seem to have lost this habit thinking „it shows subservience. It is a wrong thought since you are not „doing it to curry favors‟ with people in power. Similarly, showing respect to Lit Lamps is important to remind ourselves that we need „Light within and without‟ for our survival and growth, physically and spiritually. Celebrate festivals like Sankaraanti, Ugaadi, Raama Vavami, Gokulaashtami, Ganesh Chatiurti, Vijayadasami, Deepaavali, Onam/Vushu, Baisaakhi, etc. Visit temples on these days and pay homage to the respective Deities. Do Pradakshinaa, Namaskaaram to the Deities and Gun jaa to Ganesha. Join Satsanghs in your area and study Geetaa regularly. On birthdays, anniversaries get blessings of elders by prostrating to them. All these will enhance your life and enable you to get mental peace. They were all conceived and designed mainly to make you life better and meaningful. Hinduism always laid stress on personal development and universal happiness with protection to all of Nature. Be proud of this wonderful Heritage and keep it alive.

Let us not forget or give up some of our basic values as they have been established and proven over millennia.

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Chapter 10 Unique Social/Personal concepts and practices (a) – Introduction

Besides what we have discussed so far, there are certain other factors that distinguish Hinduism from all other religions/faiths. For our understanding of Hinduism to be complete, we should have at least some basic understanding of these. So, in the ensuing issues we will take up Reincarnation/Rebirth Karma/Karmaphala Varnaashrama Dharma Jnaana/Vijnaana - Philosophy and Science Learning and how it is to be done Psychology/Personality of a human being - Gunaas, etc.

Concept of Paapa/Punya - How it differs from other faiths?

How does one overcome oneâ€&#x;s limitations/bad habits What is Happiness and how to attain it?

Universalism and its relationship with concept of Supreme Why Hinduism has no animosity towards other faiths?

Anything else that might seem relevant Thus, at the end, we will be fully aware of Uniqueness of Hinduism and our duty to cherish and preserve it.

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Unique concepts/Practices (b)

Westerners, not exposed to the concepts of either „reincarnation/Avataar’ or to „rebirth‟, use the terms without context or meaning. Indians, even Hindus, also being exposed more to the western thought process than that of Hinduism, often are confused. The two are „distinct‟ and „different‟ and have connotations that are not similar. This basically arises from the basic fact that Hinduism defines very clearly the import of Paramaatma or Bhagawaan and Jeevaatma or the individual Self. While the former is conceived as „Eternal‟ the latter goes through the „cycle of birth and death‟ as all other things in Nature. The logic is simple - anything created has to perish. And everything in Nature after „perishing is revived once again‟. However, as for human beings, the cause for this cycle is controlled by their own „acts of commission and omission‟ during the lifetime. We will look into this in some depth later. So, „rebirth‟ is to some extent in the control of humans.

Reincarnation, what we call Avataar - Descent Down‟, is totally different. Only a Supreme Bhagawaan is capable of this act. No Brahma who is Abstract and always exists in our Inner Self and can only be „realized‟ through our own efforts. However, as we had discussed earlier, for our convenience, we have conceived of Bhagawaan as „a concrete Supreme with Form and and Qualities. And even among Bhagawaan, the TriMurti we have conceived with distinct roles of creation, sustenance and dissolution, only the One who is a Sustainer and Protector Vishnu is given this privilege. The reason is that since He has taken on the „responsibility of Sustaining and Protecting His children‟, He also had to „come down to the world, Earth where they live, to „redress their crisis situations‟ like a parent would. Normally, He is in His own Serene Blissful Self in His Abode with His Consort Lakshmi. AS Sri Krishna (Himself one of the Avataars) reveals in Bhagawad-Geetaa, as Bhagawaan, He comes down to Earth whenever there is a need Yadaa yadaa hi Dharmasya glaanirbhavati Bhaarata!

AbhyuttaanaamaDharmasya tadaatmaanam srujaamyaham!!

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Paritraanaaya saadhunaam vinaashayacha dushkritaam!

Dharmasamsthaapanaartaya sambhavaami yuge yuge!! „Whenever Dharma is degraded, I occur on my own will, to destroy Adharma and re-establish Dharma’ „To protect the innocent and destroy the evildoers, I occur in every Yuga, and re-establish Dharma.’

Sri Krishna in Mahaabhaarata also says that He occurs to „reduce the burden of Earth‟. So, His presence on Earth becomes necessary to „protect innocent, destroy evil, re-establish Dharma and reduce population on Earth, when needed‟ What is more important to note is that „He comes down to Earth on His own Will‟. This is to clearly differentiate His Avataar from the „rebirth of other creatures‟, which occur „due to karmaphala or as a consequence of their deeds performed while on Earth‟ (Cause and Effect phenomenon, which we will look into later). Sri Krishna also makes it clear that since as an Avataar all actions are performed without „any personal motive‟, there is no karmaphala associated with them. He also points out that Earth is a karmaBhoomi and a „being born‟ is meant for performing action, whether as an Avataar or a creature.

Based on this premise, Vishnu has taken number of Incarnations, out of which ten are considered as major or Poorna Avataar. This is the standard Dasaavataaram we hear about. So, be clear about the distinction between Incarnation and rebirth and explain properly when questioned.

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Chapter 11 Unique concepts and practices - Varnaashrama Dharma (a)

The concept of Varnaashrama is profound. However, while the latter part of this word, Aashrama is rarely understood, the former part Varna has caused so much misunderstanding, misrepresentation, and distortion, besides being „abused‟ in all possible ways by all and sundry.

Thus, a concept of „societal and individual duties and responsibilities‟ far beyond what any other society could even venture to think of, has been maligned and blamed for everything that is wrong with today‟s Indian society. Let us try to first understand what they mean, the context in which they were formed, and what distortions have taken place over time.

Varna and Aashrama together prescribe the „individual‟s role and responsibility in society‟, to enable „a stable, harmonious, prosperous and upward looking society‟ to emerge and flourish.

Varna does not „mean CASTE‟ as perceived by the west and then consumed by Indians as well.

It only means „CATEGORY‟, and as such, it stated that „a society needs categories of people‟ to run it smoothly and efficiently. So, the ancient sages suggested that KNOWLEDGE, GOVERNANCE and SECURITY, PROSPERITY through FOOD, MATERIALS, TRADE and SERVICE

of

various

types,

Just

like

today‟s

academics,

state

and

judiciary,

commerce/agriculture/manufacturing, and service sectors. Each of these require a special expertise and training as well as the aptitude on the part of the practitioner. Similarly, our scriptures have laid down thousands of years ago, not only the „categories, but also the qualities and aptitudes of individuals‟. The best and the most straightforward one of these is what Sri Krishna has stated in Bhagawad-Geetaa Chaaturvarnyam mayaa shrishtim gunakarma vibhaagasa:’ „I created the FOUR CATEGORIES based on Guna and Karma - (on mental make up and the activities performed).‟ 65

Based on these, He gives the „four Varnaas’ - Braahmiana, Kshatriya, Vaishya and Soodra. He further elaborates their qualities/aptitudes as follows –

Braahman is one who is in the pursuit of Brahman, the Eternal Truth and should have the qualities - spirituality, control over senses, non-violent, unselfish, caring and forgiving of others, consumes healthy food, does Yoga, and continuously learning and imparting his knowledge to others without fear or favor. etc.

Kshatriya should have - magnanimity, pride, ability to govern/protect, and full of vigor and energy.

Vaishya should have - talent for production and trade, create wealth, not be greedy, but fair and conscious of community welfare and environmental upkeep.

Soodra should have - ability to perform the given task, sincerity, honesty.

It is clear that given the cross-section of population, there will be individuals with these skill sets and together they can ensure a viable, harmonious, safe and progressive society. There is no „high or low‟ in the above classification. Neither there is any reference to this „categorization depending on BIRTH‟, but fully skill and aptitude based as any logical classification should be.

If the society „distorts, abuses such a classification‟ to meet the „needs of vested interests‟ or „imposition due to power or alien influence‟ it is not the fault of the system that „so beautifully conceived of this classification‟ and ensured „a golden era for thousands of years‟ earlier.

The only other reference to Varna, without mentioning it specifically is in Purusha Suktam where it states that Braahmanaas came out of the Face of the Purusha; Kshatriyaas out of His shoulders; Vaishyaas out of His thighs; and Soodraas out of His feet. This is to show the „functionality of each category through the body part of the Purusha. It has no connotation to anything being „higher than the other‟. In today‟s Hindu society, there have been people who have again „twisted this to make that distinction. In a Body, every part has a function and they are all equally needed for the Body to function properly - just like in Society. So, let us not 66

blame the system for our „motivated twistâ€&#x; of the same.

On the whole the Varna classification was meant for the benefit of society with a proper organization, instead of leaving everything loose and random. This should be used as such if we want a society which is harmonious, prosperous, safe, equality to all, and material as well as spiritual growth. We will take up the Aashrama classification in the next issue.

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Unique concepts and practices - Varnaashrama Dharma (b)

While Varna Dharma primarily is concerned with the role of an individual in society, Aashrama Dharma is about how the individual organizes himself/herself for growth in this world and hereafter. So, different stages are defined and the activity relevant to that stage is enunciated. The stages are Brahmacharya, Grihasta, Vanaprasta and Sanyaasa. We will briefly discuss each of these and try to understand their significance.

Brahmacharya is considered to be from the age of 6 or so for about 12 years (Nowadays, this can last for 15 years and more). After the childhood, the mental and intellectual growth and training to be a „good citizen‟ as well as lay the groundwork for later spiritual growth, is the aim and goal of this stage. It is a „period of focus‟ for gaining knowledge about the „outside world‟ (Vijnaana) and gain an insight into „one‟s own Self‟ (Jnaana), In today‟s society, we need different „teachers or sources‟ to gain Vijnaana and Jnaana. This needs a „proper teacher(s) and environment‟. The individual should not be distracted by frivolous things, even though „play and fun‟ are part of the training. Besides, knowledge, proper behaviour, personal and social values, personal responsibility and accountability (classified under Dharma - the first Purushaartha) all have to learnt for future application. It is the most important phase in one‟s development. The problem of today is all of us „graduate without any insight into Jnaana’ and so lose sight of Dharma, and mess up our lives and the society!

Nest, is the Grihasta or Householder stage starting after 18 years of age (present day this age is around 30!). This is the stage when the individual interacts with family and society for mutual benefit.

The impact of Dharma should be evident in these interactions. One takes on the responsibility of establishing a „household by getting married and raising a family‟ , that is enter Grihastaashrama and also take on „social responsibility by finding a way to earn one‟s livelihood‟. All the „knowledge gained‟ and „training undergone‟ during the Brahmacharya stage domes in handy. Also, all the Dhaarmic behaviour learnt during that phase acts as „guide and 68

control‟ over one‟s activities. Without this „value system as the guiding force‟, the individual at this stage of life can neither be „a good householder‟ nor „a good citizen‟. It should also be remembered that during this stage „the personal interaction and relationship‟ with the „spouse, parents, children and the extended family‟ as well as with „friends, colleagues, superiors, state and other citizens‟ needs to based on Dharma. This is what will ensure harmony and well-being of the family and society. At the same time ensure fairness, equality, and responsibility to Nature as well. Most importantly, this is the stage when one generates Artha (wealth) and fulfills one‟s Kaama (desires). However, this is achieved under the guidance of Dharma. This is also the most fruitful stage for society as it gains all the „good inputs‟ from the individual.

Then comes Vanaprastha stage, which is akin to the present day „retirement‟. In the old days, the couple after fulfilling their responsibilities to family and society, used to „retire into forest‟ to live with Nature and contemplate for spiritual growth. Today, that is ruled out, and hence either the couple stay as part of their children‟s family or go into a retirement home. This is the preparation phase for attaining the last of the Purushaarthaas, Moksha. To mingle with saints, have Satsanghs for spiritual discussions, etc. If living with children or other family members, „avoid giving advice‟ or „criticize their actions‟, as now it is „their life‟ and your role is over. If grandchildren come to you, entertain them with „good stories‟, teach them slokaas, bhajans, or just enjoy their company and chat. If you have the knowledge and ability to lecture, write then share them through these media, including internet. Read as much as you can about our heritage and contemplate.

Though Sanyaasa is given as the last phase, at present times for most of us, it may not be possible to „renounce everything‟ and wander around like a mendicant. Again, we cannot „pose as Sanyaasis and go around cheating people‟ as we would not have attained the „real liberation of a true Sanyaasi’. Also, remember that Moksha is an individual pursuit and cannot be undertaken even with „a spouse‟.

Anyone who has lived fully all the „four stages‟ and „enjoyed without any remorse left‟ all the four Purushaarthaas, has fulfilled the aim of Hinduism for an individual.

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Unique concepts and practices - Varnaashrama Dharma (c)

It is important to recognize the „interplay of Purushaartha, Aashram and Varna Dharma’ on the life of an individual and its impact on society. One cannot find such a detailed analysis of one‟s life on earth anywhere else. It may seem very „constraining‟ but in reality, it only emphasizes the „mutual dependence‟ of the two to get the utmost benefit. Only an „organized structure‟ can stand the test of time. But at the same time, the „external influences and internal changes‟ will necessarily modify it over time - both positively and negatively. Apart from laying out this foundation, to ensure its adherence to, our ancient sages also established „a practical guide‟ in the form of Manu Smriti of often called Manu Dharma Shaastra. This lide our Constitution on a country and its Judicial system of today, laid down „all the dos and don‟ts and consequences of not adhering‟.

What most of our Hindu pundits and scholars, even some of the Mataadhipatis tell us today on „practices, customs and rituals to be adhered to‟, quite from this. What they have either are ignorant about due to a shallow understanding of our scriptures or out of their own special interests NOT TOLD US is that the Manu Dharma Shaastra being „dependent on kaala, desa and vartamaana’ are subject to change (our Sanaatana Dharma is not like the Islamic Shariat law, that is invariant for all times). One important thing to note is that „the state has taken over much of this function of individual and social justice‟ and as such a citizen has to adhere to them.

The „religious leaders‟ are left with the task of „re-codifying and educating the faithful on their Swadharma - Individual Duties and Responsibilities‟ one his/her own moral and spiritual growth‟.

Based on all the three aspects laid down above, each of us have „a specific Swadharma. In fact, much of what Sri Krishna teaches Arjuna in Bhagawad-Geetaa is on Swadharma - how to identify it based on our current stage of Aashrama and Purushaartha under the ambit of Varna (which depends on one‟s Gunaa and Karma background). Performing Swadharma properly, is enough to get one „the Purushaartha relevant at that stage of life. One need not „change one‟s 70

Dharma as doing one‟s own Swadharma will yield everything one aspires for. It is not like progressing from a lower to a higher level, as they are all equal as far as the final goal of the individual is concerned. In fact, even if one thinks that „the Darma of the other is better‟ and that one can do it well, Sri Krishna advises that „it can be dangerous‟ as by “Guna and background knowledge/training”, one is not attuned to the new task‟. So, it can end up in disastrous consequences for the individual and society. (Recall the global economic meltdown of 2007/2008 - caused primarily due to Ph. D physicists being hired by Wall Street to use „their skills of statistical modeling for financial dealings‟, the famous phrase „financial-engineering‟ emerged out of this; the reason was „applying analytical methods to parameters which are subjective and constantly varying, which is not capable of „a scientific approach and analysis‟).

Same is true in today‟s Government, where politicians without qualifications or values decide vital issues of concern to the nation. This is precisely what can happen if „an expert and expertise in one field is applied to another without a logical basis.

So, while the basis and tenets of Purushaartha and Varnaashrama Dharma as explained in Bhagawad-Geetaa remain relevant for all times, their application and practice need to be „adapted to kaala, desa and vartamaana‟ to be meaningful and useful. If our religious leaders are not able to do it, at least those with a proper understanding should explain and uge people to follow sensible practices.

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Chapter 12 Unique concepts and practices – Gunaas

In no other scriptural or even philosophical discussion will one come across such a detailed exposition of human psychology. Right from Vedic times it was recognized by our ancient rishis that „the physical body‟ alone does not represent the „full dimension o humans‟. They stated that the entire BMI - Body, Mind and Intellect, need to be taken into account to describe and understand the human personality. The whole concept of Yoga arose out of this as amenas of „tuning and toning‟ for higher achievements. But, how it affects even normal behaviour and actions of an individual was brought out emphatically by Sri Krishna in Bhagawad-Geetaa, by not only linking it with the classification of society, but also with the „total personality‟ of the individual. An entire chapter Gunatraya vibhaaga Yoga has been devoted to discussing Gunaas and their effects on the human being. We will try to see their implications as regards Varnaashrama Dharma as well as to other aspects.

There are basically „three Gunaas’, just like the „three primary colors‟. But, by by their combinations and permutations, just like „rainbow colors or even more hues and shades‟, the three Gunaas interact „in an individual and produce „a multitude of personalities‟. Based on this understanding, it was not surprising that right at the outset the rishis had foreseen that „one system of religious practices or philosophy‟ cannot fit the society as a whole. The „diversity and tolerance of Hinduism‟ that evolved based on this is what we see today.

The three Gunaas were classified as Satva, Rajas and Tamas covering the range from „a noble, positive, and upward looking‟ nature to Rajas, which exemplifies Ego/Pride, Bravery, power and magnanimity and Tamas as one of „morose, indolent, mentally underdeveloped‟ kind at their „purest form‟. But, there are very few persons with „a complete one Guna-based personality‟, all of us evolved as „a mix of all three in varying proportions, often this variations themselves varying with „kaals, desa and vartamaana’ even on a daily basis. The Gunaas are the „driving or 72

motive force‟ behind every „thought, word and deed‟ of an individual. If an individual has to attain „higher levels of achievement in any field, and particularly so in spiritual field‟, his/her Gunaas have to improve through specific methods like Yoga. Satva being the ideal for one aspiring to be a Brahmaana; combination of Satva with Rajas, for an aspiring Kshatriya; a mix of Rajas and Tamas for one to be a Vaishya and mostly Tamas for one to be a Soodra. One even if „born in a family of Braahmanaas’, if driven by RajoGunaa cannot call himself/herself „a Braahmanaa’. (Our Puraanaas give examples of persons who tended to be so, and proved by their deeds that indeed they did not belong to that classification). Similarly, if a „so-called Soodra’ is highly learned, spiritual, kind and caring, unselfish, and always seeking higher values, then in essence he/she is entitled to be „recognized as a Braahman’. (There are instances of this also in our Puraanaas). Thus, the present day logic that „one is this caste or that depending on his/her birth‟ is neither correct nor justified as per our ancient code.

Also, it has been pointed out in Geetaa that the „food one eats‟ is determined by what is our predominant Gunaa (or combination) and vice versa. Not only the body‟s health but the mental and intellectual as well as spiritual health is based on the „type of food one consumes‟.

Nutritious, fresh, succulent natural food is considered as Saatvic; spicy, highly greasy, pungent, rather fattening and boosting anger etc., are known as Raajasic, while stale, acrid, unhygienic and unhealthy food is designated as Taamasic. Thus, the „total person is molded and formed by the food that is ingested. See how nicely it matches with the current understanding of health science! This was all stipulated more than five thousand years ago in our scriptures.

Thus, the „food makes the person what he/she is‟, as for as Gunaas are concerned, which in turn determines under which classification one is destined to be. (Of course, there are other parameters too, but the dominant factor is one‟s Gunaas. This what Sri Krishna indicated while discussing Varna categories. It is not just a „notion, but with solid evidence‟ that He makes that assertion.

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Chapter 13 Unique concepts and practices – Karma/Karmaphala (a)

The very word Karma is misinterpreted by the western scholars and often by Indians as well.

What is represents is „an essential part of the very foundation of Hinduism‟. It can simply be translated as „Action‟, but connotes much more than the meaning of „Action‟. Again, Sri Krishna beautifully explains it as „Saareeram kevalam KARMAkurvannaapnoti kilbhisham’ - The „physical body one gets‟ is meant only „to perform Action‟. Earth itself is often called Karmabhoomi - Action Ground. He also explains how even when „one is doing nothing‟, there is incessant action going on within the human body. But, philosophically „why so much importance is given to Karma’ in Hinduism?

Since the ancient sages went to „depth of everything they wanted to know‟, their contemplation took them to a state, where they realized that „Action has Consequences‟, as everything in Nature they observed seemed to have „a Cause and Effect‟ relationship. If Action is the Cause, there must be an Effect, sooner or later. This gave rise to the concept of Karmaphala - Fruits of Action. Our whole life „revolves around this interplay of Cause and Effect. What one should remember though is that „the Effect can occur any time after the Cause. This idea is able to explain not only what happens in the current life we have, but can follow us even later, and that is what gives rise to the other Unique Concept - Rebirth. This also leads to what is stated as Paapa and Punya and all that they imply. Most importantly for our present discussion, this concept of karma/karmaphala also has an impact on Varnaashrama Dharma, since out Actions are to a great extent controlled by our Gunaas.

Since Gunaas and Karma are closely linked, what we are and what we do together determine „who we are - Braahmanaa, Kshatriyaas, Vaishyaas or Soodraas’. Since karmaphala determines what and where we will be in our next birth, to some extent our Varna will depend on the 74

environment we are born in, but still it is due to „our own Actions‟ in the previous birth.

Interestingly, Sri Krishna emphasizes Swadharma - One‟s Duty as the one that is expected of us.

We have seen how that is important for the stability and progress of the society. But it also has an impact on „individual happiness and growth‟ With so much confusion about „Varna’ wrongly interpreted as „caste‟, thanks to western meddling, it is worthwhile to see a few instances that bring out how the GunaKarma vibhaagh as defined by Sri Krishna, plays a role in one‟s Varna.

We will just take two examples to illustrate this point Parasuraama is one of the Avataars of Vishnu, bron to Jamadagni, a renowned Braahmanaa rishi, but to settle a score with the kshatriya kings who wronged his father, went on a rampage killing scores of kings. As a Braahmana given to following Ahimsaa he was not supposed to kill under any provocation. Due to his act of killing, against his Swadharma, even though an Avataar and also a Chiranjeevi, he is never worshipped, even when the non-human Avataars like Matsya, Koorma, Varaaha are part of Hindu worship. Similarly, in much later times, Jyaaneshwar, a „lower caste origin, as per the tradition followed then, when he wrote a commentary of Bhagawad-Geetaa, it was not accepted by the priest class and on his persistence, they dared him to put it to a test - put it on the water in a river. Much to their surprise, instead of sinking, it came floating towards the temple on the banks of the river and deposited there. A voice was heard acclaiming the book and declaring Jyaaneshwar as a Sant. These two, there are many like this in the Puraanaas and later times, to show that „birth does not confer the honor due to a Varna’, but the GunaKarma.

So, Hinduism recognizes that „the character/qualities and deeds alone‟ proclaim the „status of an individual. Of course, the fact of „rebirth to complete one‟s karmaphala’ is part of this structure gives anyone the opportunity to evolve into a „better being and thus rise in status‟.

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Unique concepts and practices - Karma/Karmaphala (b)

As explained our everyday life is based on Karma - which involves Mano, Vaak and Kaaya, „mind, word and body‟. Thus, unlike normal definition Action is not simply physical. The root cause of any Action, is the Thought that occurs in the Mind. So, the term Karma involves all the three levels as indicated above. All discussions on Karma and the resultant Karmaphala refer to all these three. Apart from „involuntary Actions‟, it is human nature to perform Action, only with an eye on „the gains at the end‟ for performing that Action. (We had already seen how when the Supreme takes an Avataar, He/She performs the necessary Action(s) without this „personal Motive, and so there is no „effect of Karmaphala). Also, while performing the Action, the individual feels that „He/She is doing it‟. Thus, there is „attachment to the Act, and the Fruit thereof. (That is why Sri Krishna says that „whatever is the thought in one‟s mind at the time of death‟, to fulfill that one will be born again in an environment conducive for that). This „attachment to the Act/Deed‟ and the „desire for the fruit‟ is at the base of „all our stresses, frustrations, sorrows, bad personal relationships, and unhappiness. While Actions cannot be avoided, one can avoid the „bad consequences it has on us‟, by following the advice give nby Sri Krishna to Arjuna.

The famous sloka in Bhagawad-Geetaa gives us a „way out of this incessant misery of life‟ by adopting an attitude Karmanyevaadhikaaraste maa phalishu kadaachana!

Maa karmaphala heturbhumaaste sangostvakarmani!!

Unfortunately, this is the „MOST MISINTERPRETED SLOKA’ in the whole of BhagawadGeetaa! The word ‘adhikaara’ is often twisted to mean in translation „RIGHT‟, whereas the actual meaning is „CONTROL‟. This mischievous twist was meant to imply that „you have a RIGHT to WORK, but not the RIGHT to the REWARDS. Instead of the „profound idea‟ that is being stated here, it was made to appear as though Sri Krishna, and so Hinduism, asks „you to be like a SLAVE‟. The consequence of such a twist has enabled westerners and many of our pundits 76

to „denigrate Hinduism‟ as a „feudalistic concept‟. However, when the word ‘adhikaara is translated as CONTROL‟ the above statement makes lot of sense. Rightly understood the above sloka means - „You have CONTROL or AUTHORITY only over your Actions; never on the Fruits thereof. Do not therefore be attached to to the Action or the Fruit; or be inactive.‟ He later explains that the Fruit of any Action depends on five factors - Scene of Action, the Doer, the Skills he/she possesses, the Tools selected and finally Daiveekam. The first four are „under the control of the Doer, including himself/herself (the determination etc.). But the last one is NOT - it is God‟s Grace/Support or if you do not believe in God, „Chance/Luck‟ or even maybe the Boss! So, if one realizes the above fact, then being „attached to the Action or Fruit, only causes „stress, anxiety, possibly frustration and sorrow. Instead, without this attachment, if one „focuses on the Task on hand‟, one can at least ensure a 80% chance of success. Attachment only „acts as a distraction with constant anxiety about the outcome. Sri Krishna is well aware of our predicament and therefore assures us in the same breath so to say, that - Nahi kalyaanakrut kaschit durgatim taatha gacchati! - „A good deed will never lead one to bad state‟.

So, His advice is „Do your Duty with Shraddhaa, but without attachment to the Diid or to the outcome; you shall reap the benefit of your Action.‟ Now, you can see for yourself the „sense in His advice‟. It is a Law of Nature - Action will produce Consequences. So, if your Action if for a „good cause‟ and done selflessly, the result will definitely be beneficial to all concerned, including yourself. Karma and karmaphala are inevitable consequences of living. Another fallacy that has been propagated is that the Karma theory leads to „fatalistic view of life‟ and discourages one from doing anything under the belief that „everything is predetermined‟. It is ridiculous argument since Karma enables one to „determine one‟s future‟ as every Action performed now influences what comes later in life and as such „one has control over one‟s future‟ and „it is not predetermined‟. So, we need to understand Karma and Karmaphala properly and also explain it to those who try to misinterpret it.

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Chapter 14 Unique concepts and practices – Paapa and Punya

At the basic level, every human being has a „concept of what is Right and what is Wrong‟, even if it differs from person to person, depending on their own background and perception. This gets converted to Paapa (Sin) and Punya (Merit), when applied to „moral/ethical behaviour‟. As on many practical issues, Hinduism defines them based on „cause and effect principle‟ to make it logical and applicable in clear terms in one‟s life.

There is „no Original Sin‟ as in Christianity. The human being is „not born in Sin‟.

As we had seen, Hinduism considers everything in Creation, as part of the Divine. Birth and rebirth are caused by one‟s own Actions. The same Actions depending on whether they „cause harm or good‟ at both individual and community level, takes the form of Sin or Merit (Paapa or Punya). Further, Hinduism deals with the consequences at different levesl depending on one‟s own perception and spiritual evolution. At the ordinary level there is a concept of Swargam (Heaven) and Narakam (Hell), to ensure that people „behave‟. But, at the same time, based on Karmaphala, it is also realized that „one will bear the consequences of one‟s deeds‟, either right in this life or later through rebirth. There is therefore „a direct accountability‟ to one‟s Actions.

Consequence of „doing a good act and accruing Punya is that one will be born into a „better environment‟ to further evolve. Ultimately, the Goal of Hinduism is to enable everyone to reach his/her full potential, right up to the stage of JeevanMukta. At this stage there is „no rebirth‟ and only Peace and Bliss in this life itself. All practices laid down are tools to help one get to this level. So, the main Code of Conduct is to gain more and more Punya through good deeds (includes actions through „thought, word and deed‟) and evolve to the state of JeevanMukta.

What makes one „do wrong acts‟? Again, this is explained beautifully in Geetaa and is „completely from within‟. Though Divine to start with, the „interaction of the senses (Indriyaas) with external world and the consequent wrong inputs to the Mind and the Thought Process, 78

leading to specific Action, is the Cause for going astray. It is also pertinent that as per our concept of Prakriti being responsible for our Manas, Buddhi, Chetana and Ahamkaara, which all have a role in influencing our behavior and Actions. In this Ahamkaara along with the fickle Manas, mostly propel us to wrongdoing by generating Kaama, Krodha, Lobha besides various other emotional parts of our being. Sri Krishna explains their effects so well –

Dhyaayate vishayaan pumsasangasteshu upajaayate!

Sangaatsanjaayate Kaamah: Kammaat Krodhobhijaayate!

Kroshaatbhavati sammohah: Sammohaat smritirbhrimsati!

Smritirbhimsaat buddhinaaso Buddhinaasaat pranasyati!! „Dwelling on an object, develops Attachment; Attachment leads to Desire/Lust; Desire leads to Anger; Anger creates delusion/confusion; Delusion in turn leads to loss of Memory/Mental faculty; Loss of Mental Faculty leads to destruction of Intellect, which in turn leads to the demise of th individual.‟ He also talks about the „gateways to Hell‟ in our body through which the senses acquire all the wrong inputs. So, the Paapa we generate ourselves and thus create our own Hell! All that one needs to understand is that „all the sufferings, worries, frustrations, failures, etc., are all „living Hell‟ on a regular basis. It is not something that comes „as a place where we go to, to be punished. That is why all our scriptures and philosophy insist on „Control of the Senses‟ through Yoga and other practices. That is the solution to avoid our having to experience HELL. (We are all witness to what is happening to even our Planet, Mother Earth, due to our „Greed and selfishness‟ with the driving force of Materialism - the pity is even when disaster is staring at our face, we are carrying on merrily! All the guidance given by our ancient wise men/women have been thrown to the winds).

While gaining Punya leads to Happiness/Heaven, accumulating Paapa leads to Suffering, both in this life and also any life we have hereafter. All these emerge from Actions. So, we need to „do good deeds‟ and „control our Senses‟ to have a Happy and Peaceful life.

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Chapter 15 Unique concepts and practices – Daanam

Every Hindu is expected to perform certain daily practices; these are meant to develop his/her physical, mental, intellectual and spiritual skills with a disciplined lifestyle. It is the privilege of a human being among all creations, given the „intellect‟ to strive for improvement. Realizing that the „mind, senses along with ego‟, will divert the attention from this goal, our ancient sages, had established a series of practices to „discipline and direct‟ them to the desired goa. The concepts of Yajnya, Daana, Tapas and Karma are the basis of this process.

However, Daanam (Giving/Charity) is the most important aspect of Dharma - Purusha Suktam says that it is the PratamoDharmah: meaning that as soon as creation was done, this was the first injunction given to the humankind. Thus, one can easily see that the „common belief that it was Christianity that brought in the concept of Giving‟ is utterly wrong. Rig Veda in which Purusha Suktam is one of the first narrations, dates back at least six thousand years. The beauty about performing this „act of Giving‟ is that it does not take time, but only willingness on our part to ‟share a little of what we have‟ with those who need it. However, there is a way of Giving, which again had been explained to us thus (refer to Shraddhaatraya Vibhaaaga Yoga in BhagawadGeetaa) - „Giving‟ has to be to the „deserving person/organization, for the right cause, at the right time and place‟, without selfish motive or ostentatious feeling and publicity. Then the „Giving is termed as Saatvik’. The same Giving if it is done „to show off, beyond one‟s means, or with a view to get something in return, with pomp, then it becomes Raajasik. If the Giving is to a „wrong cause/person, at the wrong time and place, with disdain, and even wishing the recipient harm‟, then it is Taamasik. Also, the Giver should not have any „attachment to it after having given it‟ to make it truly Saatvik. (That is why after Giving, one has to say and feel ‘na mama’ „not mine‟).

Giving is of various types - AnnaDaanam (feeding the poor), VidhyaDaanam (educating 80

someone), GoDaanam (donating a Cow to feed the recipient and his/her family for a long time), KanyaaDaanam (giving „a girl in marriage) and also simple Giving of „cash, land, etc.‟ for some long-term charitable cause. Each of them is unique in their own way - AnnaDaanam is the only Daanam where the recipient can be fully satisfied, as he/she can be fed until fully satiated.

Vidhyaa Daanam is the only Giving, where the Giver‟s share is not reduced by Giving.

GoDaanam ensures that while the recipient is fed with its milk, the cow also is taken care of.

KanyaaDaanam is considered the „greatest of Giving‟ as the purpose is „for the Vamsavriddhi of the recipient‟s family, as the girl given in marriage is the „cause of future progeny‟. It is stated that even one‟s „worst Paapa’ will be erased by KanyaaDaanam. So, indeed what a tragedy and shame, when the „brides are harassed and even murdered‟ in some families today!

Apart from putting „cash/jewelry‟ in the Hundis, though to a certain extent that is required for upkeep of the temples, it will be worthwhile to donate to „social causes‟ provided the integrity and sincerity of the recipients are established. Educating a child or in today‟s context „providing toilets‟ is probably the most urgent task. Let us embrace our PrathamoDarma and get into a regular habit of giving Daanam.

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Chapter 16 Unique concepts and practices – Yajna, Daanam, Tapas

Sri Krishna reiterates the old injunction that even a Sanyaasi(ni) who has renounced „all worldly material aspirations‟ cannot give up Yajnya, Daanam, Tapas and Karma in his/her daily life.

Yajnya involving Homam may not be possible in today‟s lifestyle (living in apartments/flats), but one can always do daily prayers as part of this. Since temples perform Homam on various occasions, it is worthwhile to take part in them, whenever time permits. The Homa fire and smoke have purifying effect on the body and the mind. However, the other three should be practiced regularly. Karma by its very nature becomes unavoidable and all of us do it, well or otherwise. So, we need to remind ourselves constantly regarding the other two - Daanam and TAPAS. We dealt with Daanam at some length already, and so now we will take up Tapas.

As usual, with many of the words in Samskritam, Tapas also is „grossly misunderstood and/or misinterpreted. The problem as usual in „expressing the actual meaning and import‟ through English, which does not have even the vaguest of idea of the origin of the word, confounds the task. Tapas is interpreted as „Austerity‟ - which implies being „rigidly simple and also deprivation, at the physical level‟. However, the original word has a different aim and import. It is intended to „discipline and purify‟ the entire being. As we had seen earlier, Hinduism realizes that it is not the „physical body alone‟ that makes up the human being. As we saw with Karma, Tapas also, involves „Saareeram, Vaak and Manas - body, speech and thought. So, what we do should influence and impact all the three levels.

Bhagawad-Geetaa, the sum and substance of all our philosophy and practices, states that Tapas of Sareeram involves, „respect/worship of Supreme, Braahmana, Guru and Praajnya (Wise men and women); cleanliness and purity; forthrightness; continence and non-injury‟. This is is the first step in disciplining oneself. Next, coming to Tapas relating to Vaak, it says that „not saying anything provocative; being truthful, but also not hurting the other; kind words and 82

regular study for Self improvement‟. The importance of the above is fully evident in all our „interpersonal communication and relationship. Following this, would eliminate 99% of the tension in our lives! The last one concerns the Manas/Mind.

Tapas of the Mind, involves „serenity of mind, silence, and self-control‟. Agin, one can perceive the important effect such „an effort will have‟ on one‟s personal and interpersonal life.

If there is effective discipline and control of the „body, speech and thought‟, the total personality exhibits „calmness, consideration to others, a regulated lifestyle for health and wellbeing, nonviolence in thought/word/deed, humility, yearning for knowledge, honesty, fairness and kindness together, and purity both in body and mind. Thus, Tapas in reality should enable one to „be a GOOD HUMAN BEING‟. One should recall all the Puraanik stories we have heard/read about the GoraTapas (severe torturous penance) of Asuraas to gain „power to destroy others‟.

That is why, it is important to know what „true Tapas’ means and strive to practice it.

Tapas is meant for all of us and not just for Yogis or Rishis. It should become a part of our daily life.

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Chapter 17 Unique concepts and practices – Who and what is a Human Being?

Ultimately all religion, philosophy, culture are based on and meant for the Human Being. The standard western concept had been until recently, that a Human Being is made of „body and soul‟ and the whole world is created for its enjoyment. The ancient Hindu concept however had „dissected the Human Being‟ into finer and more meaningful ways. It recognized for instance that the world was created as „an equal place for all beings‟. More importantly, while granting that the Human Being is „unique‟ and therefore has „a greater responsibility‟, realized that this uniqueness arises out of the fact, that he/she is a „multilayered structure‟ with each layer having its own function and uniqueness.

In Yoga, the Human Being is considered to be made of - Annamaya kosa, Praanamaya kosa, Manomaya kosa, Jnaanamaya kos and Aanandamaya kosa, proceeding from outside to inside.

The „inner kosa (layer) is subtler‟ than the outer ones. Thus, the „innermost layer is the subtlest‟ and hence „most pervasive‟ which gives it the ability to „perceive all that is happening in all the outer layers.

It should be evident that Annamaya kosa, is the „physical body‟ and the innermost Aanandamaya kosa is the Self. Yoga is meant to „purify the outer layers‟, so that the „Self can shine through‟.

In a more general way, the Human Being is also represented as „Jeevaatmaa’ residing in the Sareeram or physical body. It is when the Jeevaatmaa leaves the physical body, that we say „the person is dead‟. Jeevaatmaa is the „sentient part of the Human Being‟. The „physical body is only a house or vehicle‟ carrying it. So, on this basis, the concept Kshetra and Kshetrajnya were also used - the former being the „place/stage‟ and the latter the „resident/knower‟. On another level, they are also discussed as Purusha, as the „sentient being‟ and Prakriti (this provides the „ego, mind, intellect‟ as well as „all the senses, sense organs, the Five Elements of Nature, etc.‟) the framework on which the „physical body is constituted‟. Of course, philosophically all 84

these pairs have much deeper meaning. We are just making an attempt to get familiar with the terminologies so that when we study Bhagawad-Geetaa or Vedaas/Upanishads, we are not confounded by these words. The origin of these concepts lie in the very first part of Rig Veda Purusha Suktam, where the creation of Universe and all that it contains is beautifully described as emanating from a Cosmic Purusha. Actually, only „one-fourth of the Cosmic Being‟ becomes the whole of universe and creation. Along with creatures, vegetation, humans, even „knowledge in the form of Vedaas’, the Saptarishis to spread it to mankind, the Dharma etc., are all created as a total package for the sustenance, growth and enlightenment of the humans. Just like the Jeevaatmaa pervades the whole of human being, the Paramaatmaa Naaraayana, the Cosmic Self as pervades everything in the Universe as depicted in Purusha Suktam. Later in Naaraayana Suktam, this aspect is elaborated at length describing how He is the „minutest of the minutest‟ and resides at the center of our hearts, even though He is a Cosmic Being.

So, the complexity of Human Being vis-a-vis the Universe and the place the humans occupy and their role in „self-evolution and preservation of other beings and Nature, has been the central theme, in the conceptual thinking as well as laying down essential practices, of the ancient Indians. Nothing comparable has been even attempted in other civilizations.

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Chapter 18 Unique concepts and practices – Jeevaatmaa Its Journey

Jeevaatmaa the Spirit, and the Sentient part of any Being, is „different from the Soul‟ as conceived by the western religion/philosophy. As we had seen the „creation/evolution‟ described in Purusha Suktam, everything „came out of a “part of Divine” and so is Divine‟. The Individual Self, Jeevaatmaa, however is different from the Universal/Cosmic Self, Paramaatmaa. Since the Individual Self takes on „a physical body‟ (formed out of Prakriti/Nature), it does not have „a permanency as the Cosmic Self‟ - that exists Unchanged, Eternal. (When „free of the body‟ it also has the same character). The Individual Self occupying „a decaying temporary boy‟, has to keep moving on. This is considered as part of evolution or devolution depending on the „experiences of the Self‟ in the previous residence. That is how the concept of „Rebirth‟ arose.

However, in the case of humans with „ego, mind and intellect‟ in greater measure than the other creatures, there is an opportunity and potential for „either growth or decline‟. As we had seen, the Individual is „affected by Gunaas, and the Karma arising out of it experiencing the external world through the Indriyaas or senses‟ and therefore to „enjoy the Karmaphala takes on „another physical body‟. The „physical body the Self occupies‟ being made of „elements of Prakriti (which is ever changing) also keep changing until it fully decays. This final end of the physical body is what „we call Death‟. Sri Krishna beautifully describes this in Bhagawad-Geetaa (Chapter 2 Saankhya Yoga) thus - just like the baby grows into a child, youth, aged person, why is it surprising when finally he/she dies?. It is Nature‟s Law that „anything that is born will die‟.

Again, Sri Krishna explains - before the baby was born, it was „not a being‟, when it is born, it becomes „a being‟ and then when the old person passes away, again there is „no being‟, so why make a big hue and cry when the final thing happens? So, Hinduism believes that „Death also is a Transition, just like other stages of Life‟. Further, in Geetaa, it is explained that the reason for „the Self to leave the present boy‟ is like „our discarding an old worn-out cloth‟ and when the Self „takes on a new body to have new experiences‟, it is like „out wearing more fitting, 86

fashionable new clothes‟. (One can easily extend this analogy to that of „our changing cars every few years, to enjoy some new features). In fact, all these slokaas are chanted while lighting the funeral pyre in a Hindu ritual - the idea being to make the „grieving person‟ realize that the departed Soul/Self has only gone for a new residence and so not to think that he/she has gone for ever. That is also the reason, why a Hindu is able to reconcile to Death of a loved one, rather than „suffering the agony for ever „asking why, why‟?

The rebirth takes place depending on the „state of mind at the time one is having the last breath‟; the „dying wish and the life that has been led, will determine the environment under which one is reborn, so as to „experience all the unfulfilled desires‟ and the karmaphala of actions done in the previous birth. Hence Sri Krishna advises that „we need to lead a life of a Saatvika. If we we die in peace, and also have not accumulated karmaphala, then we will attain Moksha, and will not be born again. All our philosophies including the three main ones - Advaita, Vsishishtaadvaita and Dvaita are about „what happens to the Jeevaatmaa at Moksha, as well as the paths and practices that lead one to this end.

Thus, Hinduism‟s concept of the human being or any being for that matter does not end with Death and then wait for the Day of Judgement, but having the opportunity to „correct ourselves as we go along in life‟ to reach the desired end. So, we can be whatever we want to be! We can „reach Heaven or the Supreme Itself or go to Hell‟.

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Chapter 19 Unique concepts and practices – Knowledge & Learning - Why and How? (a)

The first thing „a newborn child‟ does is, to use its senses to explore the „new environment it has suddenly landed in‟. As it grows, its inquisitiveness and curiosity also grows. It wants to „touch, hold, taste, listen and look around‟. Nothing is familiar to start with, except maybe the „touch and voice‟ of its mother.

From the toddler stage, he/she starts experimenting - dropping objects to see what happens, making sounds and uttering some strange words, and often asking Why‟. All of us know that this is „a process of learning‟. In a few years, the boy or girl starts asking questions for which we often either do not know how to respond or do not know the answer ourselves. He/She finds out that anything that „looks bright, and feels hot‟ will burn, if he/she touches it. The mother telling „do not do it‟, is not going to satisfy the child. If prevented, it will „try it out‟ when it is alone and find out for itself. Elders often do not know how to handle and respond to the „curiosity of the child‟. That is where the „first stumbling block‟ to learning occurs. As the child grows up, many of its queries are based on „doubts, rather than just curiosity‟. This is where the real process of Learning starts.

This is all today‟s Psychology. But thousands of years back, our sages had gone into „the whole process of Learning and Knowledge‟ in great depth. They tried to understand the human psychology first and then analyze the process logically. What they came up with are not only profound, but valid even today. Let us have „a peep‟ into it. As usual, our best source is Bhagawad-Geetaa. We will go step by step so that the logic become clear. In response to Arjuna’s query about the „vacillation of the mind‟ which makes it difficult to properly understand and follow any practice, Sri Krishna says Samshayaatmaa vinashyati! - ‘Doubting Tom will perish‟.

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Let us analyze this a little - As we know, Doubt is part of our life. Our rise and fall, both in „worldly matters‟ and in „spiritual issues‟ depends on „getting Doubts and clearing them‟ through „proper Knowledge and Understanding. Learning is the process through which we attain this end. Most of the time, one without any Doubt is a „moron/zombie‟ or „a robot‟. It arises out of „ignorance or insufficient information or understanding‟. Suppose, we do not try to get the Doubts cleared by someone who knows and has the experience, then it not only persists but gradually this attitude of „not seeking clarification‟ pervades other areas of our activities. As a result, we end up „not knowing/understanding things/situations/people we come across‟, which in turn leads to „not trusting anyone‟ since we are not sure. A life of „unresolved Doubts‟ and „Mistrust‟ apart from not „adding to our knowledge-base‟, makes our life itself so „uncertain and stressful‟. It is an agonizing life, which could be easily prevented by „first clearing our Doubts‟.

We are aware of umpteen sources that are out there - experts, consultants, Internet, etc. Also, when it comes to „serious issue of life‟, we have Godmen, Faith Healers, Evangelists, et al. If we have to get „proper answers to our Doubts‟ that will make us more knowledgeable that will help us in our life, then the Source we go to should not only reliable, but meet many other conditions.

Otherwise, the advice/guidance that we get can lead us „astray or even to a disaster‟.

Sri Krishna, as He does all through Geetaa, ensures that „real Doubts‟ are properly raised by Arjuna, by cleverly leading him there, but also provides the Answers and Solutions Himself, with well laid down logic and reasoning. So, let us see what He has to say on „clearing Doubts‟.

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Unique concepts and practices – Knowledge & Learning (b)

It is clear that though „Doubts‟ are natural for a human being with „a mind and intellect‟, it is also impossible „to live with Doubts‟ all the time. One needs to seek „resolution of Doubts‟, to carry on with one‟s normal life. As was seen, there are various sources out there, which „presumably can clear our Doubts‟, but to get „an answer‟ that will stand the „test of time and situations‟ is not at all easy. The host of „godmen, faith-healers, evangelists, Gurus, and experts‟ are not necessarily around there to „fulfill your needs‟, but to „make money, convert to a different faith with the promise that all your problems will be solved, or or use you for some illegal activity. It is interesting that Aadi Sankara way back in the 8th century CE, had warned of „such fake persons indicating that they are putting on the show for their stomach - „udaranimittam bahukrita vesham’. When in Doubt what we need is Real Knowledge based on Logic and facts‟.

That is called Jnaanam. So, as the „next step in our journey to clear Doubts‟, Sri Krishna emphatically states Jnaana sanchinna samshayam!’ - „Knowledge cuts asunder Doubts‟.

The word „sanchinna’ has been used with a „deep meaning‟ - it is not simple „removing or clearing Doubts‟ as we normally say, but the „Doubt is looked deep inside by „cutting through it with Logic and reasoning‟. What Sri Krishna is implying by the choice of that particular choice of word is that „it is not temporary ad hoc clarification‟ that will permanently remove the Doubt‟, so the „solution offered remains firm‟ in one‟s mind for all times. It has been the basis of attacking any problem by the ancient sages - UNLESS THE CAUSE IS TAKEN CARE OF, THE EFFECT WILL NOT GO AWAY. All issues in Hinduism used to be addressed and solved on this fundamental logic, as we had been reading all along. So, JNAANAM is a permanent solution for our Doubts.

As the next step, He goes onto explain the „prerequisite for obtaining that Jnaanam. Just a „wish or desire‟ is not enough, since it could be a long process with full involvement on one‟s part.

This means „a seriousness of purpose‟. What Sri Krishna says in this regard is as follows 90

Shraddhaavaan labate Jnaanam! - „One with Commitment and Determination will obtain Knowledge‟.

Shraddhaa is an essential part of all our Karma (in thought, word and deed).

Any learning as per our ancient tradition, needs „a single-minded focus‟ to absorb what is being taught. No multi-tasking business, if the Learning has to be serious and lasting. Even the process of „learning by chanting after the teacher‟ repeatedly is meant for the information to be firmly fixed in the mind/intellect.

Doubts are of various types; some can be solved through facts, some through logic and reasoning and some through prodding the mind to think/understand properly. These different methods are adopted to suit the type of Doubt - anything concerning the external world, related to Vijnaanam, the first two methods are sufficient. However, it the Doubt is concerning an „emotional or spiritual issue‟ Jnaanam, then all three indicated above will be required to make the person „free of that Doubt. The Teacher/Guru should recognize the category and offer appropriate methods.

We will see the „requirements of a Seeker (with Doubt) and the Teacher‟ in the next issue.

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Unique concepts and practices – Knowledge & Learning (c)

Having got an idea of Why Knowledge, how Jnaanam helps, now we come to the process of Learning, which ultimately is the basis of the growth of a human being. His/Her physical development is „driven by the natural instinct‟ which is present in other creatures too. That is Nature‟s/Prakritils role. But, for the „development of the Buddhi/Intellect, unique to humans, he/she has to „make a special attempt‟ and it is his/her own initiative. Knowledge is essential to clear Doubts - which is imperative for very existence, apart from further growth.

Knowledge is gained through Learning - which requires a Source of Knowledge, and the One who is interested in gaining it. Knowledge as we had seen in the Purusha Suktam and other scriptures, is „out there‟. Someone has to „gain it through Shraddhaa and Effort. The One who has gained it and is willing to pass on to others, who are interested, without any „selfish motive, teaching ability and patience, but only for the good of the one‟ who is receiving it, is called a Guru. He/She is „wise, kind and caring‟. A sishya/disciple/student should seek a Guru, Teacher, with the above qualities. (It has to be done through inquiry, references, and availability). What needs to be clearly understood is that „Learning is an Interactive process‟ and not „just a sermon or a lecture‟. Now let us see, again, what Sri Krishna has to say Tadvitti pranipaatena pariprshnena sevayaa!

Upadehyanti te Jnaanam, jnaaninahtatwadarshinah:!! „The student should approach a wise person who himself/herself has accomplished through Logic and Reasoning, his/her understanding and indeed Realized the Truth; with “humility and respect for the Guru”, willing to do what is expected of him/her, and an inquiring mind‟ to learn through an interactive process - that process is called acquiring Knowledge‟.

It is evident from the above, that the whole process is „intense, highly intellectual and challenging‟ for both the Teacher and the Taught. It cannot be on „a casual basis‟. The student‟s attitude is very important. One who is „seeking Knowledge‟ or for that matter anything from another, cannot be „on equal footing‟. What is needed is to recognize it and behave accordingly 92

with respect and gratitude.

Further, during the whole process the student needs to be „mentally alert‟. No distraction should be allowed. Mind has to be steady and single-pointed. Only then the „interaction and resultant absorption of Knowledge‟ is possible.

In the sloka the term „sevayaa’ - serving‟ is used with reference to the ancient Gurukula system of Learning. In today‟s environment, that is not possible, and that is why, „a student pays a fee‟ to the institution that is organizing the process.

But, it does not mean „one is buying Knowledge‟ and the „Customer is always Right‟. The student should still have „humility and show respect‟ to the Teacher or Professor. Also, the Teacher should feel „personally responsible for the intellectual growth‟ of the student. (I can still recall my teachers in high school, after more than 60 years, with gratitude, for what they did for me, Even now, I meet whenever I go to India, my college professor and pay my respects to him, by touching his feet - the traditional Indian way of showing one‟s respect). The term „Realized or Experiences (Darshinah:) indicates that the Teacher besides „theoretical knowledge, should have actual practical experience‟ of the subject he/she is teaching. That will ensure that the student is able to see the benefit of this learning.

It is interesting that the way Bhagawad-Geetaa is composed, itself is „an example of how Sri Krishna transforms Arjuna, through this „interactive teaching/learning through questions and answers back and forth between the two. He kindles Arjuna’s mental faculty to think and come up with pertinent queries at every stage. It is a „lesson for an Ideal Learning process‟. Teacher should encourage the student to ask questions and seek clarifications as the teaching continues and ensure that the student has grasped, what has been said, before proceeding further.

Remember that it took even JagatGuru Geetaachaarya Krishna, around 780 slikas to make Arjuna get out of his despondency and depression. Since Sri Krishna was clear about what He wanted Arjuna to learn and understand, He did not spare any effort on His part. That is the 93

Hallmark of a Teacher or more correctly a Guru.

Finally, unless the Doubts are cleared with certainly, the Learning is not complete. It could be a life-long process, when it comes to personal growth in all its dimensions. Let us learn from Sri Krishna and aspire to take on this task.

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Chapter 20 Unique concepts and practices – What is the Goal of human evolution?

Our ancient sages realized that with the benefit of „intellect‟, unlike most other creatures, and that too „an intellect that can be tuned and developed‟, there is an ultimate purpose intended.

Also, given their firm conviction that „every individual is distinct‟ and cannot be „treated like a mob or group‟ when it comes to their own skills and goals, they came up with „varieties of paths‟ to choose from. It was also understood that even though the „ultimate goal‟ may be the same, in an effort to attain that, many benefits are derived in the „personality and character of the individual‟. As usual, we will take the „simple scheme given in Bhagawad-Geetaa, as it is the „nectar collected from all the other scriptures‟.

Sri Krishna as He keeps explaining the „philosophy of life‟ to Arjuna, specifically elaborates on three primary paths for human development - Jnaana, Karma and Bhakti. Each of them require „a speciil training and practice‟, but the ultimate Goal reached is the same - a Super Individual‟ who is at peace with himself/herself and the world around and lives in unlimited eternal Happiness or Bliss. These states are described as StithaPrajnya, JeevanMuktaa, Muni, Karma Yogi or a Bhaktaa, dependign on the path chosen. Though the main Philosophies, Advaita, Vishishtaadvaita and Dvaita describe the Goal reached in different frameworks, at the practical level, in our physical state, the effect it has on the individual is the same. We will have a brief look at these characteristics. It is important to realize that, all of us are interested in leading a „better life here and now‟, though what we attain after we leave the body is of concern.

The practices suggested like Yoga, Aatma Vichaara, Svadharma, Aastikya sense control, lifestyle etc., are to a certain extent common to all of them. All of them necessarily involves Shraddha and continuous practice. However, as Arjuna rightly points out, as „a human being with all the pulls and pushes subjected to, if one is not able to completely fulfill the rigor of all these 95

practices, does all the efforts put in go waste?, to which Sri Krishna respond ‘Nahi kalyaanakrut kashcit durgatim taatha gacchati!’ - „Any good effort put in will never produce a bad end‟. So, we need not despair. Let us look at the ultimate transformation each of the above paths provide, for the individual StithaPrajnya is one who has „eliminated Attachment, Fear and Anger‟ from his mind and so is not affected by occurrences around him/her. Muni is the title that describes such a person.

JeevanMukta is also one who „is liberated from the worldly woes‟ while living in the world.

Both these types will be able to „perform all their duties with detachment, caring and kind to everyone, and at the same time live in Peace and Bliss. However, even a little bit of these qualities imbibed through prescribed practices, will make one „less stressful, not provoke others, and live with some amount of contentment. There have been many who have been able to reach the ultimate and one can give Sri Raama as an example.

A Karma Yogi, on the other hand, „performs his/her duties/Svadharma without attachment either to the action or to the of personal gain‟. He/She also attains to this state by understanding that „all that is done by him/her is for the Supreme, and he/she is only an instrument. This path is easier to follow in the sense, that besides carrying one one‟s duties, it is enough to remind oneself constantly that the „action that is being done is not for achieving any personal gains‟.

This can be done by mentally feeling Sarvam Krihsnaarpan!. Such a person also can carry on in life in spite of all the problems with some equanimity and contentment.

A Bhkata by definition, is only thinking about his/her IshtaDevata constantly, and as such, does not worry about what is happening to himself/herself. It is a „single-pointed focus‟ on the Supreme that enables one to get that attitude. Also, such a one will show same commitment to other Bhaktaas. He/She also can lead a reasonable peaceful life, even it not able to really reach to the Abode of the Supreme, as is the desire of a Bhakta.

Sri Krishna very clearly enumerates the qualities of a Bhakta who is dear to Him, thus - „no hatred towards any being, caring, kind, content with what he/she gets, without the feeling of I and Mind, not egoistic, takes pain and pleasure with equanimity, neither has enemies nor anyone treats him/her as one, does not react to praise or blame, etc.‟ All these qualities will be acquired 96

by a Jnaani, Karma Yogi or Bhakta due to the practices they go through and the attitudes they develop. If only all of us can achieve even „an iota‟ of each of the above listed qualities, our lives and that of the Mother Earth will be much better than what it is today.

Most of us have all the „natural instinct of the above three categories‟ often one dominating the other at different times. But, knowing our inclination and choosing the right path, we can attain some proficiency in one or the other.

Ultimately, that should be the purpose of any

Religion/Philosophy. Hinduism among the religions of the world, clearly visualizes it, enumerates it and also lays down the paths and practices that can make this happen.

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Chapter 21 Unique concepts and practices – Sukham - What is it and how to achieve it? (a)

What does one want living in this world? There must be a „goal to reach‟, to make life worth living. Just saying, „Be good and you will reach Heaven‟ does not make sense. Yes, in philosophical sense, treating life on Earth as a preparation to „reach a great place of Happiness‟, may seem a good argument. But, unless the „present life is worthwhile‟, one cannot live for ever in the hope that in the unknown „hereafter life‟, you will be happy. In general, most of the religions tell us only this.

Hinduism however, as is its nature, always wants to go to the basics and „cause and effect‟ analysis of any issue. Happiness or Sukham, can be „achieved right here and now‟, but one needs to first understand „What is Happiness‟, before trying to attain it. It is a „great slogan in America „Everybody (remember, this was more a political statement rather than religious or philosophical, „Happiness is your Birthright, for the “white race” at least at the time this was stated in the U. S. Constitution), is entitled to Happiness‟. Rig Veda, the oldest human endeavor in thought itself, says - Sarve janaah: Sukhino bhavantu! - Let all people be Happy.

The traditional blessing from an elder to any youngster is „sukhi bhava’ - Be Happy. So, it was recognized that „one should be Happy here and now‟. But then, what is Happiness? Commonly people think „Pleasure is Happiness‟. Again, the common belief is that „material wealth will make one Happy‟. There is popular American saying „Be Happy, don‟t Worry‟, which is part of a song. Does all this help one to understand the basis of Happiness, let alone attain it? Let us look into it, with our usual „microscope Bhagawad-Geetaa’ to know its true nature, before striving to achieve it.

Sri Krishna starts based on the „Cause and Effect‟ principle, that „without Peace of Mind‟, there cannot be Happiness‟. He asks - Ashaantasya kuta Sukham?! - which reflects the saying we 98

referred to above. But then, He goes further to analyze „how to get Peace of Mind‟ and says „Na chaa bhaava yatha Shaanti!!‟ –

Without proper Attitude, how can there be Peace of Mind?. A wandering Mind cannot ever find Peace, and „vacillation is Mind‟s nature‟. So, as the next step, Sri Krishna says - „Naasti Buddhir ayuktasay, na chaa yuktasay Bhaavana!’. Without „controlling the Intellect, the Attitude cannot be reined in‟. It is a beautiful expression - to attain Happiness, one should have Peace of Mind; to get Peace of Mind, one has to have proper Attitude; proper Attitude can be got only by controlling the Intellect. Intellect by controlling the Mind from wandering, develops a proper Attitude in a person (which is at every level of one‟s personality - physical, vocal, emotional, thought, action etc.). So, one has to start with training the Intellect/Buddhi to take control on the Mind. Without this starting point, aiming at „getting Happiness‟ is futile.

In this context, all of us should bring to our mind, the standard picture of Geetopadesha - Arjuna standing on the chariot with bow and arrow; Sri Krishna sitting as a driver with „a rein in His hand‟ and five horses pulling the chariot.

If one gives a little thought to this depiction, it should daen that - Arjuna is the Jeevaatma, chariot is its body, the horses are its senses, the rein is the mind and Sri Krishna is the Buddhi/Intellect. So, that is why the Geetopadesha becomes the means by which Sri Krishna is guiding the chariot and the Jeevaatmaa to the right destination. As is customary with Hinduism, it is through Symbolism that the message is conveyed to enable the common folds to get first interested in the issue. If this deeper meaning is not conveyed or understood, one can twist it in whichever way one wants. If the „reins are left loose‟, that is the Mind is left free, then the chariot will go wherever the „horses/senses‟ pull. That is what usually is happening to all of us.

Therefore, we need to „control the mind from wandering wherever the senses take it, to achieve Peace of Mind. Sri Krishna explains this also beautifully. We will look into it.

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Pleasure in temporary, mostly produced by „sense indulgence‟ and it is an „unstable state‟ and will get disturbed by the slightest of change or satiation of the senses. So, we should know, not to confuse it with Happiness, which is „a permanent state‟ where the mind is always at peace undisturbed by all the goings on around.

We will take up the aspect of Mind Control next.

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Unique concepts and practices – Sukham - What is it and how to achieve it? (b)

Having understood what Happiness is, and the means of achieving it, it is necessary to know the „pathway‟ to it. Just knowing „what would solve the problem‟ does not necessarily solve it! Most often, that is the issue with much of the advice we receive. (Even Arjuna faced this problem initially, when Sri Krishna told him to „get over his „the weakness of heart, and stand up and fight; then He had to explain from the very fundamentals). Yes, „control on Mind‟ can lead to Peace of Mind - but as all of us know, and also emphasized by both Arjuna and Sri Krishna, „the Mind‟s nature is to wander‟, as it is the medium through which all thoughts are generated. To illustrate this, Sri Krishna given a beautiful example - vaayurnaavamimaambasi - ‘like a boat tossed here and thither in turbulent waters‟, that is the state of a Mind going wherever the senses take it‟. The senses, all five of them, are always after their respective „sense-objects‟ and have no means of restraining themselves. There is nothing one can do to stop the snes from doing this, except the Mind (the reins), as they have no self-will. So, it is through the Mind, one has to ensure that we are not „taken astray by the senses‟. Since the Intellect is „subtler than the Mind‟, it is the one that can control it.

We have already seen various ways by which this „Mind Control‟ can be effected. In the particular context of Happiness, Sri Krishna brings in a „new concept‟ - Prasaadam through which it is achieved. This word popularly understood as „the part of the food offering to God (Naivedyam), which we partake of later‟, but in reality implies the „mental equanimity attained through the Grace/Blessings of the God‟. The purpose of the Prasaadam is to ensure that one gets Peace of Mind. Sri Krishna says that the same effect can be achieved through Raagadvesha viyuktaistu vishayaan indriyaischaran!

Atmavasyairvideyaatmaa Prasaadam adigacchati!! „If the Mind is allowed to interact with the inputs of the senses without “attachment or hatred”, then the person is stable and unconcerned and hence attains equanimity.‟ 101

Hinduism never advocates „abstinence by external edict or isolation‟, but believes in bringing about the control through „the attitude with which the interaction between the „senses and senseobjects‟ takes place by training the Mind. That is precisely what Sri Krishna is stating here. It is our „attitude in any interaction‟ that makes it good or bad, as life cannot go on without this interaction. A trained Mind need not be under supervision. The aim of all our practices is only that. No external control can have a lasting effect.

Sri Krishna goes on to state that „Prasaade sarvadukhaanam haanirasyopa jaayate! - the Equanimity of Mind will destroy all Sorrow. Thus, instead of trying to attain Happiness, it is suggested that by this method, destroy the „cause of Unhappiness‟, Sorrow! See the logic Instead of striving to get Health, make sure that you avoid illness. It is like instead of „seeking a cure‟ after your get a disease, take preventive steps to „avoid getting sick‟. All the concepts of Hinduism have the same logic - Prevention in better than Cure.

So, Happiness is right in our control and is within us. Happiness is a state of Mind. It cannot be found by seeking i outside. It does not depend on „others, wealth, or all the amenities of modern life. The usual fallacy that exists that „poor people cannot be happy, and only wealth and good life brings happiness is not borne out by facts or by the logic given above. Yes, all of us are „entitled to and can be Happy‟, by our own effort.

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Chapter 22 Unique concepts and practices – Integrating Culture

It is often described that „Hinduism is in fact, “a way of life” and not a religion‟. That is due to the fact, that every aspect of one‟s Life is perceived as an „integrated one‟. This again is the result of a basic understanding that „life to be lived as a whole, should not have too much compartmentalization‟. If one looks at the total volume of writings/teachings that were propounded as a part of one‟s „education/study‟, - Vedaas, Upanishads, Itihaasaas, Puraanaas, Shaastraas, etc., they cover all aspects of life. Added to this is the concept that „Knowledge comprises both Jnaanam and Vijnaanam. So, even though various subjects are classified, they are all intertwined. Thus, Culture pervades all of living.

There are 64 Shaastraas, which include Naatya Shaastra (music, dance and drama), Shilpa Shaastra (sculpture, architecture), Painting, Crafts, Literature, etc.

Even if not in detail, every Hindu has an acquaintance with all of them. Even after thousands of years, while traveling through India, one can find how these Cultural aspects pervade - temples are a specific example where they all come together and is constantly reminding people of their background. One cannot marvel enough at the magnificent temple Towers and their design, sculptures on them, and activities that go on inside. Whether it is Angkor Vat in Cambodia, Borabudur in Indonesia, or the towering Brahadheeshwara temple in Tanjaavoor, beautiful Meenaakshi temple in Madurai, the famous Ranganaatha temple in Srirangam, or Jagannaath temple at Puri, they have existed for thousand years and more as part of our lives. Just examine the layout of the entire temple complex at Srirangam to understand what „town planning is‟. It was not the palaces that were the center of an ancient town/city, but the temple for the fmaily Deity of the ruler.

Music, dance and drama/Upanyaasam all were part of the temple activities and integrated with its daily, seasonal/festival rituals at the temple. The Deity is everyday honored with 103

Shodasopachaara - 16 types of rituals including music and dance. There was no way one could live without getting an impact from all this. Logically therefore, it led to development of all the arts, crafts and Culture as a whole. It started right from Saama Veda, codifying the methodology of chanting Mantrams. Over the millennia this trend continued with Music and Dance primarily based on Worship in one form or other. Carnatic music and Bharatanaatyam in particular apart from various Bhajans, dance forms like Kuchipudi, Kathakali, Mohini Aattam, Odissi, Manipuri all were rendered based on the innumerable deities (the main ones being Raama, Krishna and Devi). Any music concert or dance program one goes to, even today, render compositions of great composers and saints of the past and the air is filled with all our ancient melody and rhythms, as a tribute to our heritage. One may say that he/she is „an atheist‟, but cannot deny the influence this heritage has on them full of Devotion. Just as wonderful writings were a result of „great thoughts‟, Devotion was at the root of all Culture. As Hinduism gave equal prominence to both, there was „an integrated environment‟ created around us and pervades our very being. In spite of all the modern advances and exposure to other cultures, this „Integrated approach to Life‟ as conceived and spread by our ancients, is part of us and that is what sustains the people and the country.

Every place in the country is associated with Gods/Goddesses from Itihaasaas, Puraanaas, and holy saints and sages down the entire span ot time to remind us of our heritage and culture.

Festivals like Ganesh Chaturthi, Durga pooja, Ayyappa pooja, Kumbhamela, etc. not only keep the great rituals alive but also being together people from all over, in spite of all the diversity of languages and habits. These are the intertwining issues that keep the Sanaatan Dharma alive, when all other contemporary cultures have vanished.

It is the wisdom of the sages, saints, philosophers of yore to have realized that „only an integrated Whole‟ can stand the test of time, as no internal or external force can easily penetrate every aspect of life to destroy it. It is like „total body immunity‟ that keep a person healthy in the midst of all the infections/diseases.

It is our proud privilege to be the inheritors of such a glorious tradition and it is up to us to nurture and preserve it.

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Chapter 23 Unique concepts and practices – Why is it not anti-Science? (a)

Religion/philosophy as per western concept cannot go with Science - the Theology of religion does not recognize the „logic and reasoning, actual facts as determined by Science, and often runs counter to it. Much of the conflict in Europe including the famous episode in Galileo‟s life, continues even today with a clash between „Evolution and Creation‟. On the contrary, Hinduism right from the outset, believed that „Knowledge consists of both spiritual and physical - internal and external. That is why, its basic tenet was without both Jnaanam and Vijnaanam, learning is cnot complete. The other basic feature is its foundation based on „Cause and Effect‟, which again is unique. As we explore in brief, we will find how „broad and inclusive‟, Hinduism is in its total comprehension of totality.

The concept of Purusha and Prakriti, and that both of them are a part of a Whole Supreme, as enunciated in Purusha Suktam and elsewhere, makes Evolution of modern science and Creation of the theologists co-exist. Right at the beginning it says that „while three-fourths remain eternally in heaven, one-fourth transforms into all of Universe‟. Current Cosmological theory says that about 20% only of the Universe is visible, while 80% remains unknown, though its effects are felt‟. All the five Elements of Nature, seasons, Vedaas, sun, moon, stars, space, vegetation, creatures, all come out of this part of Purusha, which is Prakriti. The correlation is remarkable, if one realizes that Rig Veda of which Purusha Suktam is the beginning, was conceived and propounded thousands of years ago. Further, Prakriti, Nature/Universe is subject to Laws of Nature, including that of „Cause and Effect‟. So, now Evolution takes over and the species and human being in particular, can through his/her efforts „rise or fall‟, thus both „Evolution and Devolution‟ are in his/her control through the actions performed. Further it is stated in Purusha Suktam, that Naaraayanaa pervades everything and keep them together, just like the Gluon of Modern Physics believed to „keep matter together‟. Narraayana is the primary 105

Principle as per our scriptures. He is at once considered as „mightier than the mightiest‟ and „tinier than the tiniest‟ - representing Cosmos and the smallest particle of matter.

Again to emphasize the evolution in a way, the Dasaavataarma of Vishnu starts with Matsya/Fish and proceeds to the human forms like Raama, Krishna, Buddha and Kalki. The very fact of „rebirth‟ leading to beings being born again based on karmaphala of the present life, a clear „Cause and Effect‟ relationship, not only „free will‟, but also „a selection process‟. Also, the rituals are based on use of navadaanya, varieties of fruits and flowers, gold, silver, copper, panchaloka, brass, bronze, iron, navaratna, Navagriha, Nakshatram, tithi, soorya udayam, soorya asthamanam, etc. Besides they erected Yagnyasaalaas, Homakundam, Mandalaas, for various rituals. All these involved knowledge and understanding and application in the fields of agriculture, horticulture, mining, refining, as well as casting for creation of various idols. So, knowledge of mathematics, metallurgy were also extensively used. Thus, every aspect of ritual was intricately woven with scientific and technological knowledge. How can Science be apart from the very basis of Hinduism?

What more, all the rishis were at once great „observational scientists‟ of both terrestrial as well as celestial happenings. Residing in the fertile Indo-Saraswati-Ganga plains overlooking the majestic Himaalaayaas, there was not limits on their exploration, collection of data and analysis, and thus come up with concepts of far-reaching imports. Add to this the fact many of the rishis were also innovators/inventors in technology, like Bharadwaaja in Aeronautics. We will look further into the phenomenal concepts that the ancient sages came up with, all of them mind you, better known for their religious and philosophical contributions to Hinduism.

So, instead of the antipathy to and fight with Science as evidenced by the western religions, Hinduism developed both theology coupled with philosophy and Science in a synergic pattern.

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Unique concepts and practices – Why is it not anti-Science? (b)

Most of the attention of those studying and evaluating Hinduism and its conceptual depth of vision, often do not give Shaastraas the importance they deserve. If at all, the only one referred to „as the source of all the ills of Hindu society‟ is the Manu Dharma Shaastra, without understanding that „as a Rules and Conduct Guide‟ for social practices is not invariant in time, place and circumstances. However, the most significant ones of the Shaastraas deal with „scientific , technological, cultural aspect‟, which are more relevant and important. That is source of Hinduism‟s Vision. Right from Mathematics, Astronomy, physical sciences, Medicine and Surgery, Metallurgy, Geography, and many others are dealt with in detail. Unlike the western practice of treating them in „compartments‟, the rishis envisioned all of them to interlace in a way along with the „rituals they conceived of‟, to make a Total Picture of all that exists.

Much before modern science thought of „Unified Theory‟, „General Theory‟ that oo explain just the „physical world‟, the collective Wisdom of the sages worked out a complete vista of both Jnaanam and Vijnaanam combined in the concept of Supreme. Much ridicule is made of „innumerable rituals‟ prescribed in the scriptures; their true purpose was to „stimulate wideranging thinking and solutions‟ through investigations into every branch of knowledge. Such depth of Astronomical understanding - the nature of stars, the planets (the very name Sani for Saturn to indicate that „it is a sluggish planet moving very slowly) and their orbits. movement of Sun itself through the Constellations, distribution of stars in each constellation, the concept that the Supreme resides far away in Vaikuntam or Kailaasham, etc. In Bhaagawata Puraana there is an episode of Sri Krishna taking Arjuna far beyond the realms of planets, stars, galaxies, through dark space for a long time before they „see brilliance at a distance‟ and on approach Arjuna is surprised to see Lord Vishnu lying on Seshanaag welcoming them with a smile; Sri Krishna tells Arjuna that they are in Vaikuntam. What a way to bring out the vast expanse of Space and the fact that Supreme necessarily has to be beyond the confines of the physical world - this was long 107

long time ago, while even just a few centuries back, the west was debating if the Earth is flat!

Also, there are 14 worlds with diverse beings with levels higher and lower than humans as per the scriptures. So, the planet Earth or we are not unique, which is what the present day astronomers are trying to find out with their efforts.

Using the position of stars (as per the ancients 27 important ones - in fact, as per Vedic astrology, each one of us has a „birth star‟ - the star which is ascendant at the time we are born, and our Raasi/Constellation is based on this), planets, eclipses (they could predict them years in advance), confluence of planets, comets, and any other special celestial occurrences, they specified precisely the time in which major events occurred - like start of Mahaabhaarata war, birthdays of various Avataars, etc. Unlike the western method of identifying periods using traces of objects left on earth, our ancients used a system that cannot be destroyed or misinterpreted.

Further, due to mastery over Numbers and Decimal system, their vision of Time spans extended far beyond what anyone today could have conceived. Also, they enunciated a „cyclical Time‟ instead of the „linear Time‟ of the western system. That way, the „puzzle like “what happened before Big Bang” was avoided. Only requirement was to „assume the presence of an Eternal Supreme, who is omnipresent, omnipotent and omniscient. Also, this involved a „periodic creation and dissolution of the entire Universe‟ - remember the Law in Thermodynamics stating „entropy keeps increasing until it reaches maximum, when it is complete chaos‟?. This is what the sages conceived of and thus stated that „this being equivalent to dissolution‟, from this „next creation or order will start‟. Concepts of Prabhava and Pralaya arose from this. The time periods were divided into Kalpa, Manvantara and Yuga, in descending order. Further each of them had divisions within and Yuga had four - Satya, Treta, Dvaapara and Kali, each spanning hundreds of thousands of years. In Vishnu Sahasranaamam, Brahma while describing Vishnu says He carries sahasrakoti yugas - 10 to the power 10 - that is Ten billion years (Roughly the age of the Universe as per present Cosmology!

What is more in Vishwaroopa darshana Yoga of Bhagawad-Geetaa, when questioned at the end

by Arjuna ‘who He was’, Sri Krishna replies KAALA/TIME as at the same time He revealed past, present and future‟ of events to Arjuna! Can anyone even in the wildest imagination could have 108

conceived such a Concept, unless they had such a depth of perception on Nature and Supreme, rolled into one.

So, Hinduism integrated „religion/spirituality and Science‟ instead of „one fighting the other‟.

This was possible since the rishis used deep contemplation and even a state of Samaadhi to go beyond the confines of normal perception and analyze all that they observed so meticulously.

They were able to surpass the achievements of present day Theoretical Physicists and pure Mathematicians and give us a Comprehensive Unified Concept of everything in existence. We owe a lot to them. Let us pay them our homage.

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Chapter 24 Unique concepts and practices – Universalism

For an outsider not conversant with the „ethos and evolution‟ of Hinduism, it long history, its depth of perception and vision, it is a „complex bundle of meaningless practices‟, even superstitious and incomprehensible. Unless one understands the broad diversity not only of adherents (given its philosophy that every individual is different in makeup), but also the variety of „levels it explores Life in totality‟ and provide well argued solutions. The very fact that it encompaaes not only religious, spiritual, philosophical, but also the aspects of life right here in this world, and offers guidance with more than half a million verses of information makes it UNIQUE. That is why often, it is has been referred to as „Way of Life‟, by those who have had a glimpse of it in its totality. In the abstract conceptual level the Supreme as Brahma is only ONE Monistic philosophy. This only a Yogi or Jnaani will be able to perceive within. For common folks however, this is difficult and so the concept of Bhagawaan with Form and Qualities was conceived. In this concrete view, Bhagawaan can be tailored to „individual requirements, and os now Hinduism becomes „polytheistic‟. Recall the famous saying in Vedaas, Ekam Satyam, vipraah bahudaa vandanti! - Trith/Reality if One, the wise call it by different names.

Unlike other faiths, Hinduism includes, both the genders, by having Gods and Goddesses; Nature through all its diversity; Cosmos, Time etcd., to have a complete view of Cosmic life as whole.

Further, since it has to bring all this vastness and unique concepts to humans at every level, it resorts extensively to „symbolism‟ through metaphors, similes and anecdotes. So at every level of human emotional and intellectual level, it can deliver the essential message.

Let us just take the „concept of so many Gods and Goddesses, for instance In spite of plethora of such divines, every sect or even individual can select any God or Goddess as his/her special one and make it Supreme. Then as a logical step, all others become subservient to Him or Her. They all perform „specific tasks‟ under the overall supervision of the Primary 110

One they have selected. It is akin to „a family or government‟ with „a head‟ or „a President/Prime Minister and the others as various other ministers. Even the prayers the way they are composed for their Supreme, is made to reflect this. (one can take any example). Also, as the main ones, Vishnu, Shiva or Devi is accepted as the Supreme. In this context, it is pertinent to realte what Sri Krishna as Bhagawaan says in Geetaa - „In whatever form anyone worship me anywhere, I appear to him/her in the same form and grant whatever is desired‟. This universal statement takes care of „not only all the diversities that exist in Hinduism, but also to the practices of ALL FAITHS! (Compare this with the Ten Commandment statement that „worshippers of any other God, go to hell or of Islam that „Allah is the only Savior‟). THIS IS WHAT MAKES HINDUISM AS THE ONLY UNIVERSAL FAITH. IN FACT, THIS INCLUDES ANY ASPECT OF NATURE THAT IS WORSHIPPED. Throughout history, India has given refuge to people who sought its shores to escape persecution from their native lands. (Zoroastrians, Jews, are recent examples). Conversion as applied to „change of Faith is anathema to Hinduism‟ as it believes in „individual choice‟ and no „dictate from a central authority like Pope. At the same time, „as a Faith it is open to inroads from all other Faiths who believe in Conversion. The recent attempts to bring Faiths together through Inter-Faith meetings does not lead anywhere, as none of the other Faiths want to accept that Hinduism has as its own Right to do what it wants and at best they all say that they will „tolerate Hinduism‟. That is not equality.

Many religions in India grew out of the foundations laid by Hinduism - Buddhism, Jainism, Sikshism and many other cults. What is amazing is that as the earliest variation, the founder of Buddhism, Gautam Bhddha, born in a Hindu royal family, who propounded the Naastee ka vaada - Atheism, one of the philosophical tenets of Hinduism, got accepted as an Avataar of Vishnu in the famous Dasaavataaram depiction in Hinduism! Nowhere else such a thing would have happened - the one going away from the established faith would have been crucified!

Again, none of the Hindu spiritual leaders will ever speak anything derogatory of other faiths. In fact, they often go overboard in following the Universalism of their own faith, and glorify other faiths.

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That is why, it is never referred to as „a religion‟ which has a „restrictive sectarian‟ meaning. It is called „a Way of Life‟, each according to his/her need, to fulfill the physical, emotional, intellectual and spiritual needs of a human being, giving scope for growth. Let us leave it like that instead of „putting it in a straitjacket of religion‟.

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Chapter 25 Unique concepts and practices – Mantra Pushpam, Aaseervaadam and Shaanti Mantram (a)

We have had a „bird‟s eye-view‟ of the overall Philosophy and Practices that set „Hinduism or Sanaatana Dharma’ apart from all other faiths. Now, let us look into some aspects that give the „finishing touch‟ to its visionary approach. We had a look at the „worship practices‟ and some of the main Deities. It is customary to end any Poojaa with Mantra Pushpam - with chanting of certain Mantrams. Also, at this time, „one does circumambulation (thrice) around oneself‟ and offers the „akshata, flowers‟ at the feet of the Deity (while circumambulating, one seeks „forgiveness of all sins committed through body, speech, mind, senses, etc.). What is interesting is that the Mantrams start with some „deep concepts‟.

It starts with „OM! Yopaam pushpam vedaa! Pushpavaan prajaavaan pasumaan bhaavati!

Yopaam aayatanam vedaa, Aayatanavaan bhavati!’ - „ OM! One who knows that Flower comes out of Water, has Flowers, gets progeny and cattle. One who knows where the Water comes from, reaches that Source‟. It ends with „ ------ Mahaaraajaaya namah:!’ - Salutations to the Emperor, representing the Supreme.

It goes on stating the same about Air, Fire, Space, Stars, etc., and finally ends with paying Homage to the Deity as the Emperor of All, with all treasures at Its feet, seeking the Blessings for Prosperity. The fact that „it refers to the Origin of the Five Elements and other celestial objects, and stating that the „One who knows this Origin, indeed reaches IT‟, implies that one needs to ponder deeply about „the Source from everything originates‟ and that understanding will „lead one to that Source‟ - meaning that such a person of understanding will attain the Supreme.

What a wonderful way of bringing such a profound concept, towards the end of one‟s Prayers!

So, even while seeking the Blessings for material well-being, the thought is focussed at the highest level.

After this, the officiating Priest or Yanamaana gieves the Aaseervaadams to all those assembled.

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(In fact, such Benediction can be given by a Guru, Archaka (priest) or an elder). This usually involves „daanyam (grains/food), danam (wealth), putralaabham (progeny), aarogyam (health); shreyam (fame) and sukham (happiness). This is an important part of Poojaa, as one embarks on the ritual, with the fond hope of attaining „material well-being in this world‟, to please the physical being.

Blessings can be given on various other occasions, like Birthdays, Anniversaries, going for Examinations/Interviews, Wars, etc. Some of the various Blessings appropriate for each occasion are - Sukhi bhava (Be Happy - general blessing); Aayushmaan bhava! (Have long life - general); Vijayee bhava! (Be victorious or successful - for examinations/interviews/war); Buddhimaan bhava - (Be Intelligent - for a student); Aarogyam astu! (Let you be healthy - for someone who is sick); Kalyaanam astu! - (Let it be auspicious); Sarvaabheeshtaphala siddhirastu! - (Let all your wishes be fulfilled - general); etc.

It is nice to get the Blessings of God/Goddess as well as that of one‟s elders, Guru and priest.

Their blessings are without „any strings‟ as they are your „well-wishers‟ and have no selfish interest. Attend the Poojaa at the temple until the end and get the Aaseervaadam and Prasaadam before leaving, to get the full benefit.

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Unique concepts and practices – Mantra Pushpam, Aaseervaadam and Shaanti Mantram (b)

Shaanti Mantram is again something very special to Hinduism or Sanaatana Dharma. The very concept itself is unique. Not only it extols Peace, but the Goodwill and Caring it typifies towards the whole of Humanity is admirable. It is customary to end any ritual or Upanyaasam/Discourse with one of the Shaanti Mantrams. There are many to suit individual occasions, and out of these we will take up two for consideration, as they bring out the essence of this concept.

The first one is for an „assembly of students with a teacher/Guru’, typically in the Gurukualam setting of old. It states ‘Saha naa vavatu! Sahas naa bhunakty! Saha veeryam karavavahai! Tejasvinaa vaditamastu maa vidvishaavahai! OM! Shaantih: Shaantih: Shaantih:!!’ „Let us live together; let us eat together; let us become strong together; let us shine bright and let there be no hatred between us. OM Peace, Peace, Peace‟ What a great lesson to be learnt every day! The teacher along with the taught, chant this daily before start of their schedule. The message of „unity of purpose‟ is clear and if this spirit gets imbibed, it will not only help in their living and learning process now, but be of support throughout their lives, as with this spirit, they can get on under any circumstances with a clear purpose of the ultimate Goal. The idea of chanting Peace thrice is also profound - it represents attainment of Peace at the „physical, mental and spiritual levels‟. It can also imply Peace at „family/group, society and universal levels‟. Peace is at the base of any aspiration to attain a Goal.

The next one we take up is the following ‘Sarve bhavantu sukhinah:! Sarve santu niraamayah:! Sarve bhadraani pashyantu! Maa kaschit dukhabaag bhavet! OM! Shaantih: Shaantih: Shaantih:!!’ „Let all be Happy; let all be free of Sickness; let everyone view each other with amity and let there be no feeling of sorrow. OM Peace, Peace, Peace.‟ 115

Can anything be more Universal and of Good will? The basic necessities of every individual is taken care - Happiness, Health, Amity between all, and freedom from Sorrow. The Wish or Benediction is not restricted to any „sect, faith, race, gender, nation‟ but sought for ALL. It is not „just being Secular‟, but openly seek the Good of All. That is why it is called SANAATANA DHARMA - ETERNAL DHARMA. Why don‟t we hear about this Great concept even within the country? Surely, no one, bow so ever sectarian they are, can object to this. Why are we AFRAID TO PROCLAIM this as the HERITAGE OF INDIA to the divided world? Or first and foremost, make this as India‟s Motto, resounding every street corner until people of India feel that „we are one Nation with a common Heritage, worthy of practice everywhere. Let us not be „SCARED OF OUR PAST which has given us such profound Wisdom‟. Today‟s world needs this message and let us show to the world that we are the „PROUD PROCLAIMERS OF THIS UNIVERSAL DOCTRINE.

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Chapter 26 Unique concepts and practices – Conclusions

We have gone through the whole gamut of a Heritage lasting at least five thousand years and comprising more than a „few million verses and cryptic statements‟ covering everything from Cosmos, Evolution, Concepts of Supreme, lifestyle, means of attaining SuperConsciousness, all branches of learning from spiritual to secular, to get „a brief glimpse‟ at the vast treasure house.

Nowhere else in the world would one find such Knowledge and Wisdom on so many topics.

How much we imbibe depend on our own limitations and effort. Today with the internet, one can find any information on all our scriptures and other writings. Only caution - go to a „recognized Hindu organization-based site and read the information available. Of course, one needs to „correlate between variety of information available‟ and make some judgement. It is always better to have had some initial grounding so that one is not misled by all the spurious writings out there. Hopefully, the background I have given will help in finding relevant reading material.

Besides this Primer, I have written on a variety of topics of interest and they are all freely available.

I have made this series „very condensed‟ as it is intended to be „A Primer‟ and as such intended to „create an awareness and interest‟ which will propel the reader to seek a wider arena to explore and understand. In particular, this Primer is meant for „the youth‟ who have little exposure to their own resources on hand, but are pulled in all other directions by the current social, political and media. This has only resulted in „complete misunderstanding of our ancient wisdom‟ and generate a wrong perception. On the other hand the current social system in India with all its ills, only make it worse. An educated approach will not only correct large scale misperceptions, but also will be „a Driver‟ to mend these social ills prevalent in Hindu society.

Those of us who have had the benefit of some exposure to our Sanaatan Dharma - Eternal Way of Life, have a responsibility to do whatever they can to help in this „transformation‟ of Hindu 117

society to enable it to live up to „its past gloryâ€&#x; and help the rest of the world to attain Harmony, Peace, Tolerance, Sustainable Development, Respect of each other and to Nature and Environment.

This is the task of the Oldest Civilization in History to take on and ensure that the Human Race and the Planet not only survive but thrive to achieve its full potential of becoming Super Beings, worthy of its intellect and spirit.

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APPENDIX (A) Gems from Vedaas

Vedaas are the Foundation on which Sanaatana Dharma, erroneously called Hinduism is laid.

They are supposed to be not „man-made‟. Sage Veda Vyaasa is the one who compiled them into the four parts that we know of today - Rig, Yajur, Saama and Atharvana. It is amazing that these contain such profound ideas and concepts even beyond what we are able to conceive of, let alone adhere to, even today. Let us look at a few of these cryptic statements and their implications to get a flare of their brilliance.

Aa no bhadrah! kratavo yaantu vishvatah!! „Let Nobility come from around the World‟ An open invitation to „all noble thoughts and people‟ from everywhere! No boundary conditions except that „they have to be Noble‟. In today‟s „media-permeated world‟, it is the opposite that is true. The world-view as well as the „search of all that is Good‟ is indeed such a „open-hearted welcome‟ and the confidence that one will be able to face them. This requires a firm conviction in one‟s own strength and that „noble ideas and people‟ are Universal. However, without the discrimination and goo background, such „a open door policy‟ can only lead to „getting corrupted and exploited‟ as has been proven in recent history. So, let us first get a good understanding of our values and ideals and then „interact freely without the constraints of race, creed, faith, gender, class or nation. Intellectual property concept is alien to this ideology and that is why it did not believe in „copyrights and patents‟. Knowledge is FREE. Nahi jnaaneena sadrusham! „None can compare with Wise‟ This is another terse statement. The Wise ones are put on a pedestal. This shows the importance and prestige accorded to people who are full of Wisdom. It is not just „knowledge or erudition‟, but based on these a „good discriminating power‟ to enable analysis and understanding. Besides, 119

the „implications of such knowledge‟ and „when and how to use it‟ are what makes one „a Jnaani. He/She is held in the highest esteem by society. Not the ones with wealth or power. This tradition ensured that the righis, munis, sants, and Gurus are considered as more important for the society than generals and kings. Also, traditionally the King is expected to be „guided by a kularishi’ even in matters og governance as the kularishi is considered as an expert. This is the reason that there was no equivalent of Alexander the Great or Napoleon the Great in Indian history.

Thus, Knowledge and Wisdom as well as the possessors of these, were considered as the pillars of society and so long as this tradition continued, the Nation was great in its achievements and glory. It is time we restore them to the helm of affairs instead of „fortune-seekers‟.

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APPENDIX (B) Gems from Vedaas/Upanishads

Let us look at some more Precious onesDharmo rakshati rakshatah:! „One who protects Dharma, is protected‟ Again, a cryptic statement full of deep import. As we had seen Dharma as per Hinduism encompoasses all aspects of one‟s living. Though often it is translated as Righteousness, it is more than that. This is what keep the society in order - stable, harmonious, and vibrant. That is why, the tradition itself is called Sanaatana Dharma. The concept of Avataars of Vishnu as the Protector and Sustainer is based on „preservation of Dharma’. The purpose of Bhagawad-Geetaa is to make Arjuna understand and follow his SwaDharma.

If every individual in society follow his or her Dharma, the society is stable and peaceful. This ensures that „each individual is protected by society‟ and that is what the above Gem indicates.

There is „no individual Peace without Harmony in society. So, it is in the „self-interest of the individual‟ to maintain Dharma and uphold it.

Ahimsaa paramo Dharmah:! „Non-injury is the greatest Dahrma.‟ This word Ahimsaa has been „usurped by Buddhism’, tanks to the western misperception and lack of acknowledging that the concept is as ancient as the Vedaas. It is also not understood or purposely ignored that Hinduism predates Buddhism by thousands of years and that Gautam who became Buddha later was born a Hindu.

Anyway, this concept is an important feature of Sanaatana Dharms. It arises from the very concept of „all creation is Divine‟ and the „spirit/Aatma in every being is a part of the Paramaatmaa or Supreme Being - Bhagawaan or Brahman’, as the case maybe. As such, „any injury caused to any being‟ impacts the Supreme and as such not acceptable. Further, this Non121

injury is not restricted to „physical‟, but extend to all aspects of the being - emotional, intellectual and spiritual. So, as per the „definition of torture‟ will encompass the total personality. Thus, it goes far beyond what is normally construed as „non-violence‟. So, anyone following Dharma has to live in such a way as „not to impact negatively on any other being - not just a human, but all beings‟. That is really Ahimsaa - not the diluted version that is „peddled today‟.

So, Dharma extends to diverse actions of humans and he/she needs to ensure that it is followed totally and faithfully. We owe it to other beings and to ourselves as the first statement reveals.

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APPENDIX (C) Gems from Vedaas/Upanishads

Here are tow other important ones to suit our times!

Lobah paapasya kaaranam! „Greed is the cause of Sin.‟ How true! Recall Sri Krishna’s response to Arjuna when he asks „why does one commit Sin, even though we are endowed with Divinity? - „Kaama, Krodha and LOBHA (Lust/excessive desire, Anger and Greed) in our sense-interactions drive us to commit Sin‟. The basic reason for man‟s/woman‟s woes lie in „his/her base emotions‟. Our „needs‟ are only a few, but our „wants‟ know no limits. In pursuit of these, we do not care „what we say or do‟. This „running after more and more‟ is what leads to „selfishness‟, which in turn rob the Divine feeling of „care for others‟.

Today, GREED has reached such proportions that „it is threatening the planet and our very existence! Unfortunately, this „madness of ours‟ is putting the life of every being on the planet in jeopardy.

It is interesting that this „aspect of human nature‟ has been understood so long time back and we had been forewarned. Did we hed it?

Annam na nindayet!

Annam parichaksheeta!

Annam bahu kurveeta! „Do not blame/criticize Foor. Do not waste Food. Grow more Food.‟ Again, how relevant even today! It was conceived so far ago in time, when in the fertile river valleys of Saraswati, Sindhu and Ganga, food was grown in plenty and the population was no where close to 7 billion. It goes to show that the ancient rishis were able to comprehend how „vital Food is for our survival‟ and the need to „safeguard the supply/resources‟. This is what planning is all about. Today, we only „talk endlessly about it, but do everything counter to it‟. In 123

fact, olden times, Food itself was considered Divine and prayer is chanted in its honor before it is consumed. At the end of the meal, the food-giver is blessed - Annadaataa sukhi bhava! (Let the food-giver be Happy).

So, it is time that we „curb our Greed‟ and „pay more attention to our Food‟ (its supply, consumption and wastage). At least as inheritors of such wise counsel, we should follow them and be leaders of rest of the world. In our „complete disregard for our heritage‟ we have been happy „belittling and denigrating‟ such inheritance. Even the west is becoming aware of our ancient wisdom, but When will we wake up?

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APPENDIX (D) Gems from Vedaas/Upanishads

It is indeed amazing that the two issues plaguing the Hindu society today due to „gross misinterpretation and adoption of the ancient statements/rules‟ seem to have been foreseen by the same wise men and women. Here are the two quotes from Vedaas to counter and set right such mischief Jama te shudraah: sarve! Karmeti Braahman bhavati! „By birth, everyone is a Shudra. Only through Deeds one becomes a Braahman.’

Why none of the „pundits and scholars‟ refer to this today? How well this statement fits in with what Sri Krishna says in Bhagawad-Geetaa! - Chaaturvarnyam mayaa shrishtim GunaKarma vibhaagasaa! - „I created the four castes based on the Gunaas and Karmaa, of each individual‟.

Why then the „myth that “caste is based on birth” being touted so loud‟ by the pundits? Why even great scholars and Aachaaryaas are not correcting this misrepresentation? So, the Sanaatan Dharma has been „usurped by vested interests‟ and common people have been taken for a ride.

Bane of Hindu society today is the „division and hatred‟ created due to these vested interests through spreading „a totally wrong and unwarranted myth‟. All that is needed to unite Hindu society and prevent exploitation by others‟ is „debunk and destroy the myth of „caste is based on birth‟. Let us restore the „categorization into four units‟ to the rightful place instead of making it „a divisive element‟. It is up to the youth to undertake this „demystification‟, Here is the next one Yatra naaryastu poojyante! Ramaneeeta tatra Devataah:! „Where women are worshipped, there the Gods are delighted.‟ Again, inspite of the above statement from the Vedaas, has been completely ignored and „various practices that came in during the Moghul rule‟ have become the norms for „treatment of women in society‟! It is more than a few centuries since the Moghul rule ended, but still those „heinous 125

practices against women‟ are continued, like Sati, treatment of widows, restriction on their chanting Vedaas, etc. Again, what are the „pundits and Aachaaryaas doing? In fact, they are part of the set that is perpetrating these atrocities. All our poojaas to Gods will not have any effect, if we ignore and ill-treat women. How can a society that „ill-treats‟ half its members ever thrive?

There is so much talk about restoring Sanaatana Dharma in India today, but none of them are addressing the basic causes. Our Dharma was unique in always „establishing the cause for any occurrence‟ and „addressing them to correct the situation‟. Why aren‟t we doing it today? What are we afraid of? Or is it that „we have lost the values of our Dharma’ for ever?

If only the Hindu society seriously tackles these two issues based on its own „Dharma’, we can see a total change in the „image and performance‟ of India and be „a role model‟ once more to the rest of the world.

Harih: OM! Vijendran PS: What we have considered are „an iota‟ of the wisdom that it buried in our Vedaas. I have just taken a few to illustrate how they are applicable to today‟s societal issues.

With this, the series „A Primer on Hinduism‟ concludes. Please ensure that these Appendices are included as a part of your folder.

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