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This book Essence of Hinduism has been compiled to give complete information about Hinduism in a most simple language and in concise form which can be understood by all people.

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Page 1: Essence of Hinduism
Page 2: Essence of Hinduism
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ESSENCE OF HINDUISM

Aum Sree Maha Gana-Adhipatiye Namah

COMPILED BY

Veluri Annappa Sastry

Address: Col. V.A.Sastry (Retd.)

H.No. 4-190/2A, Bhaskara Rao Nagar,

Sainikpuri (P.O.)

Secunderabad – 500 094 (A.P.)

Tele Nos.: 27116277 (Res), 94406 57704 (Mobile)

E-mail: [email protected]

Page 4: Essence of Hinduism

First Edition

2012

Note:

1. There are many Sanskrit and Indian language

words (written in italics) in this book. I tried my best

to write them in English letters and translate them to

the nearest possible meanings in English. If there are

any mistakes in them readers are requested to

forgive me and, if possible, please send suggestions.

2. Where ever possible relevant references are quoted.

3. First two chapters of Brhadaranyaka Upanishad are

not published in many books. Some books write 3rd

chapter as 1st. So the chapter numbers may differ in

different books.

4. The essence of this book is further summarized at

‘Essentials of Hinduism’ (Page Nos. 197 to 204).

Copy Rights: Reserved

Printed At:

Page 5: Essence of Hinduism

Matru Devo Bhava, Pitru Devo Bhava

I dedicate this book

To my Mother

(Late) Veluri Subbamma

and to my Father

(Late) Veluri Someswara Rao

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Vyasaya Vishnu Rupaya Vyasa Rupaya Vishnave

Namo Vai Brahma Nidhaye Vasistaya Namo Namah

(I prostrate before Vyasa in the form of Vishnu and Vishnu in the

form of Vyasa. I prostrate before Bhagavan Vyasa who is,

embodiment of Brahma Vidya, also known as Vasista)

Page 7: Essence of Hinduism

Aum Sree Maatreya Namah

An Appeal

The subject matter is infinite and incomprehensible for

human mind, without the pre-requisite of absolute faith,

devotion and finally Grace of Brahm (God). To write on the

subject matter, with the little information I gathered and still

with the little understanding I have (without any claim of perfect

meaning and interpretation), is a daring attempt on my part. I

beg for excuse for any misinterpretation and seek your valuable

guidance for further improvement on my part. It is a well known

fact that most of the Hindus have either vague perception and

confused or ignorant about their own religion. I intend to

provide the basic information on Hinduism, to the persons

interested. The aim of this book is to provide information for

recollection to those who are aware of it and for guidance for

those who are unaware of it. You are also requested to intimate

your advice, suggestions and comments for further

improvement.

Veluri Annappa Sastry

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Aum (OM) TAT SAT

Meaning

Aum (OM): Aum (OM) is Pranava revealed first at the

time of Creation. From Pranava, Gayatri Mantra (the Vedic

metre) is revealed. From Gayatri Mantra three Vedas (Rg

Veda, Sama Veda and Yajur Veda) were revealed. So Aum

(OM) is the root to Creation, Gayatri Mantra and the

Vedas.

TAT: TAT means THAT, referring to distance and

invisibility, means the Supreme Person or Reality (Isvara)

(Bhagavad Gita 15: 17), an object of faith and belief. All

actions should be performed, in order to please God,

without expecting any reward whatsoever. Such actions

as His (God’s) own and for His sake only becomes Godly

i.e., those actions lead to God – Realization.

SAT: SAT means truth or reality. SAT is used in the sense

of Existence of Absolute and Saintliness. It refers to (a)

Reality, (b) Goodness, (c) Praiseworthy, (d) Noble

disposition, (e) Steadfastness and Steadiness and (f)

Reverence and Faith. (Bhagavad Gita 17: 23 to 27,

Mahanirvana Tantra 14: 154 and 155).

Note: The above three words refers to the One and the

only Reality (God).

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Preface

Every part of Hinduism, right from the Vedas all the way

up to Moksa (Liberation), is dealt with in this book. I collected

and compiled the information from various books and tried my

best to present in a most simple and concise form for the

common people, to enable them to gain the basic knowledge

about Hinduism. The very words Hindus, Hindu Religion or

Hinduism is a misconception. There are no such words in Hindu

Scriptures. The so called Hinduism is Dharma (means

righteousness which is Only One and is applicable to everyone

i.e., complete humanity). Since Dharma has come into existence

at the start of the creation it is prefixed with Sanatana means

eternal or oldest. The most important aspect of Sanatana

Dharma is Satyasya Satyam means Truth of the Truth (i.e.,

Ultimate Truth) (Maitri Upanishad 6:32). To realize this Truth

everyone should be Truthful to themselves; control their ego and

desires, be devoted and totally surrender themselves to Para

Brahm (means God i.e., Reality). There is only one Reality and

that is the Para Brahm (God). Brahm Satya Jagat Mithya (i.e.,

Brahm alone is real; World i.e., all the rest is Maya or illusion)

(Niralamba Upanishad – 11). The Individual Soul (Jeevatma) is

not a distinct entity from Brahm. The Individual Soul itself is

Brahm. Most of the Hindus (I perforce use the words India for

Bharata Varsha, Hindus for Bharatiyudu and Hinduism for

Sanatana Dharma because everyone understand the subject

matter with these words only) are in false perception that

Hinduism means becoming Sannyasi (recluse), doing ritualistic

worship of God, visiting temples and holy places etc. Most of the

Hindus are misguided and totally ignorant about their religion

and proper way of their religious practices and blindly follow

others without knowing meaning thereof. Many Hindus perceive

OM

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Hinduism as dogmatic without knowing the Truth from Vedas,

Upanishads, Puranas, Epics and Srimad Bhagavad Gita. Many

Hindus do not accept their ignorance of their own religion and

try to blame on other things, like the Hindu Scriptures are in

Sanskrit language, which they do not know, (though many

translated versions are available in most of the Indian and

foreign languages), Brahmins (Priestly caste) did not tell them

and kept it for themselves or their grandparents/parents did not

tell them etc., in spite of the very fact that they never made any

attempt or effort to know about their own religion. The

intentions are not to blame or criticize or comment on any

individual, but to present the reality. I had come across similar

reactions and feelings, during my discussions with different

cross section of Hindus, which awakened my inner Self to

undertake this publication.

All living beings (includes human beings) want to live in

peace and be happy. People perform actions for the sake of

happiness. But they neither attain true happiness nor succeed in

ending their sorrows thereby (Srimad Bhagavata Mahapurana,

in short Bhagavata 3: 5: 2). They are driven by two powerful

motivations --- firstly—Desire (never ending) which leads to

acquisition and --- secondly—Enjoyment (sensual pleasures)

which are temporary and limited. They spend their entire life to

fulfil these motivations and forget their ultimate goal i.e., Infinite

Eternal Divine Bliss. Hinduism appeals to subdue (or control)

these motivations, provide means to overcome these

weaknesses to reconstitute the personality for higher values of

life for attainment of the ultimate goal i.e., Infinite Eternal Divine

Bliss.

Starting from 326 B.C.E (Before Common Era) India (The

use of word India is also inappropriate. This country is called

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Bharata Varsha) was repeatedly invaded by Greeks, Dutch,

Portuguese, French, Muslims and British for acquisition of its

abundant natural resources. From 13th century during the rule of

Islamic Sultanates and later during British Colonial Era, rulers of

that period spread their religions through coercion and

incentives. Some Western countries termed Hindu Scriptures as

mythology (i.e., false notions, fictitious), with their vested

interests, which is incorrect. During 18th and 19th centuries East

India Company and later British rulers, with a hidden agenda

(tactics of divide and rule India which has majority of Hindu

population who have firm Hindu religious believes), tried to

distort the Hindu religion and culture and misled/created

divisions among Hindus, between the two major races of Hindus

(i.e., Aryans and Dravidians) between different castes of Hindus

(i.e., Brahmins, Ksatrias, Vaisyas and Sudras) and between

different religions (i.e., Hindus, Muslims and Christians etc.),

published and distributed huge quantities of literature about

Hinduism incorporating their own fictitious theories of origin,

growth and philosophies. These publications affected the minds

of Hindus (since original Hindu Scriptures were rare to obtain in

those days) and started believing those fictitious theories. Some

Hindu writers and organizations also started writing on those

lines and this has further confused many Hindus. For Hinduism

there is no single institution, organization or a congregation with

a hierarchy for spreading and conversion like many other

religions (Note: Hinduism does not profess spreading or

conversion). Hindus consider that everyone is naturally on a

journey to reach higher awareness through the cycle of birth,

death and rebirth and the Soul continues this journey till God -

realization. Though there are many organizations preaching

Hinduism, all are independent from each other and profess

Hinduism in their own individual way. Most of these

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organizations commercialized their activities to attract funds

and thus the fundamental theme of Spirituality in Hinduism is

found missing. Over a period of time divisions have developed in

Hinduism because of fanatic work of the zealot followers. Hindu

Scriptures stress on the Spiritual aspect of human beings. The

present day followers of Hinduism lost sight of the Spiritual

aspect of their Scriptures and give more importance on social

aspects such as traditions, customs, rituals, festivals and the so

called caste system (which has been completely misconstrued).

Later with the influence of Western culture and attracted by

materialistic values, Hinduism took further toll. Present

generation is in a confused state about Hinduism, its values,

culture, rituals, traditions, social customs and household

practices. Even some political parties take advantage of these

confused Hindus and exploit through religious and caste

divisions for their own ends. Though Hinduism, being Sanatana

Dharma (means eternal religion for humanity), has the potential

to sustain such an onslaught, but going to oblivious state from

generation to generation (because of the affects of Kali Yuga i.e.,

the period during which standards of Dharma (righteousness)

decreases and Adharma (unrighteousness) i.e., evil prevails).

The aim of this book is to provide the essence of

Hinduism in simple language for common people to understand

and in a concise form as present generation cannot spare much

time for this subject due to their day – to - day busy schedule.

Some of the rituals, customs and practices may not be applicable,

relevant or practicable to the present day life and those could be

modified and suitably replaced and be Truthful to oneself.

Hinduism advocates that all paths lead to the same Supreme

Being. One may ask who then is a true Hindu. A true Hindu is one

who searches for the Ultimate Truth and relentlessly pursues

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answers to questions, “Who is God? Who am I? What is my

purpose? How to know God? What is the Ultimate Truth?” The

inquiry into the true nature of God, Self (Soul) and the world and

the practices thereof could be termed as the Hindu way of life.

The ultimate aim of a Hindu is God – realization through the

spiritual practices. What is commonly referred to as Hinduism is

the True Knowledge handed over from generation to generation

(Parampara Vidya) through great Rishis (who could see past,

present and future), Seers and Sages who had directly

experienced God and seen those Truths with their purified and

Divine mind as opposed to the teachings of a single teacher or a

founder. In a way, everyone who is trying to explore their

divinity is practicing Hinduism. As long as an individual is

mindful of ‘raising consciousness of – Self, community and

humanity as a whole’ one is following the tenets of Hinduism.

Hinduism being Revealed Eternal Divine Truth cannot be

understood or dealt with by human beings without proper

teaching from a Sad Guru (means True Teacher who has

established himself in God i.e., Reality) from Sad Sampradaya

(means True Traditional Teachings) and also without the

blessings and Grace of Isvara (God) Himself.

Aum (OM) Shanthi, Shanthi, Shanthi.

(Means: Supreme, give Peace, Peace and Peace)

Namaste Namah means I am not (to subdue the “I” i.e., ego),

ste means you are (I respect and bow to the God within you).

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Index

Page No.

1. Introduction 1

2. Brahm (God) 11

3. Creation 25

4. Dharma 45

5. Hindu way of life 53

6. Vedas 73

7. Upanishads 81

8. Smritis 96

9. Darshana Shastras 116

10. Yoga 123

11. Mantra 144

12. Tantra 154

13. Moksa (Liberation) 158

14. Conclusion 166

15. Appendices:

(a) Indian History Appendix ‘A’ 170

(b) Hindu Scriptures - Appendix ‘B’ 175

(c) Process of Creation - Appendix ‘C’ 176

(d) Process of Pancikarana - Appendix ‘D’ 178

(e) Cosmic Day and Cosmic Night - Appendix ‘E’ 179

(f) Levels of Dharma - Appendix ‘F’ 181

(g) Arishad Vargas – Appendix ‘G’ 182

(h) Divine Aspect of Marriage - Appendix ‘H’ 184

(j) Cycle of Birth–Death–Rebirth - Appendix ‘J’ 188

(k) Raja Yoga - Appendix ‘K’ 194

(l) Kundalini Yoga - Appendix ‘L’ 196

16. Essentials of Hinduism 197

17. Glossary 205

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Introduction

Religion

1. Religion is a faith, opinion or belief. It is an inquiry

into the Truth and it is the true Knowledge. All religions aim at

moral, social and ethical order of the society through

Philosophical and Spiritual aspects. Human beings are always

inquisitive of birth, life on the earth and fearful of death. The

questions of who am I?, From where did I come?, What are my

responsibilities?, What am I supposed to do?, What is the

meaning and purpose of my life?, Where will I go after death?

Creation of this Universe, birth, and life on earth, death and what

happens after death always puzzled human beings. All religions

aim to find answers to these aspects.

God (Brahm)

Hinduism deals in detail about the Creator (commonly

known as God), Creation of the Universe, Soul (Self, Atman),

Human body, life on the earth, death and what happens after

death. Since we are created by God our aim should be to utilize

this life, through spiritual approach, to accomplish and reach our

source i.e., God (which is known as Liberation, Beatitude,

Salvation, Moksa, Mukti). Hinduism explains God (Supreme

Person, Brahm, Paramatma and also called Bhagavan) as the only

One, Eternal, Infinite, Absolute and Bliss etc. God is beyond our

time, space and causation (transcendental state). He is beyond

human imagination (being Mayic) and human description (being

limited). When human beings think of infinite God (Brahm) with

finite mind we unknowingly, project human personality and

characteristics. Hindu Scriptures described God (Brahm) as

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Sat–Chit–Amanda. Sat means Existence (Truth, Eternal,

Unnegatable), Chit means Consciousness (all knowing, pure

Knowledge) and Ananda means Bliss (unlimited, whole and

eternal happiness) (Tejo Bindu Upanishad 6: 58). God (Brahm) is

beyond sex i.e., can be male or female. Vedas use neuter pronoun

Tat (THAT) means either He or She. Satyam Jnanam Anantam

Brahma (God is Truth, Knowledge and Infinity) (Taittiriya

Upanishad 2: 1: 1). Brahm Satyam Jagat Midhya (Brahm alone

is real; all the rest (world) is Maya (illusion)) (Niralamba

Upanishad - 11). Since God is beyond description, describing God

is by stating what It is not. Describing God means confining

infinite within the finite. In the Brhadaranyaka Upanishads 2 or

4: 3: 6 the word Neti - Neti (means -- not this, not this) is the

method in which God has been explained because God is beyond

description (Bhagavata 2: 6: 36).

God and Science

Humankind always believed that God had created this

world and was up there in the Heavens guiding its destiny.

Charles Darwin’s theory states that human beings have evolved

from single cell lower creature through millions of years. Other

men of science also started chipping away at the edifice of

institutionalized religion until everything came under a cloud of

doubt. A closer look would reveal that not all scientists had

denied God. They had redefined Him. Johannes Kepler believed

that God is the creative geometer. Sir Isaac Newton said the most

beautiful system of the Sun, planets and comets could only

proceed from the counsel and domain of an intelligent and

powerful Being. Albert Einstein spoke in ecstasy about God, who

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Revealed Himself in the wonderful harmony of the Universe.

Stephen Hawking has described his whole scientific venture as

an attempt to read the mind of God. God by His mere thought,

created the Universe out of nothing whereas the scientists add

or subtract from the already existing material/substances in the

Universe for their inventions/discoveries (i.e., which are already

existing but are unknown/hidden). Science does not create

anything new from nothing.

Hinduism

In Hinduism Rishis (means who has fore-sight) or Sages

or Seers (means Maha Purusas, Mahatmas or Great Souls), who

had revelation of Brahm (God), explained the Divine science

systematically in Hindu Scriptures (Vedas, Upanishads, Puranas,

Itihasas and Darshanas), the complexities of Creator i.e., Brahm

(God), creation, life on the earth, death, after death, rebirth and

explains means to attain life’s ultimate goal i.e., Moksa (means

Liberation from the repeated cycle of Birth, Death and Rebirth)

through God - realization. As such Scriptures are not at fault if

we do not make sincere efforts to gain knowledge contained in

them. Most of the founding fathers of other religions are neither

educated nor literates, but they had revelation and propagated

their religion which appealed the common people. Maharishi

Valmiki, author of Epic – Ramayana, was a savage in early part of

his life but later got enlightenment through meditation. So no

one should think that they cannot understand Hindu Scriptures

and hence they need not attempt to know their religion.

Dharma (Virtue) and Spirituality are embedded in

Hinduism and in Hindu way of (Social) life. But over the period,

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due to attraction towards material (worldly) happiness,

influenced by Arishad Vargas (Page Nos. 50, 51), Dharma and

Spirituality have been lost sight of. People who, blindly follow

the religious practices without properly understanding them and

some may not even believe in some of them, takes him/her away

from Spiritual aspect and God. But if one believes in Spirituality,

it closely connects to God which is the better way to realize Him.

Spirituality is a faith and belief that some super natural power

has created this universe and maintaining it. Atheists, who do

not believe in God, believe in the physical world for the

happiness it provides for the physical body. It means they look

for happiness. But the happiness gained from the physical world

for the physical body is temporary and limited. Hindu Scriptures

describe God as Ananda (Bliss), Love, Peace and Happiness

which is unlimited, eternal and Divine. Every Jeevatma or Soul is

born from Ananda (Bliss), live for Ananda (Bliss), attains Ananda

(Bliss) and finally becomes Ananda (Bliss or God) (Taittiriya

Upanishad 3: 6: 1). So every Jeevatma or Soul at every moment

performs actions with the aim of attaining Ananda (Bliss), Love,

Peace and Happiness (Bhagavata 3: 5: 2). It means that every

Soul (any living being), at every moment knowingly or

unknowingly, is Spiritual (believe in God). If someone has a

strong belief on the advanced science and technology, this so

called advanced science and technology have no conclusive

answers for – say blood, aging, life, death, soul, nature, space,

planetary system, universe and finally God. It means the present

stage of science, technology and knowledge is still in the

primitive stage of human knowledge compared to the Divine

science and technology involved in the above mentioned aspects.

But in Hindu Scriptures one can find a systematic explanation

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and conclusive answers to all the above aspects. This is the

evidence that Hindu Scriptures i.e., Vedas includes Upanishads

are the direct descents from Brahm (God), which are manifested

in Hindu Scriptures through eternal Rishis, Sages and Saints

(Maha Purusas, Mahatmas or Great Souls). Hindu Scriptures are

in Sanskrit language, which itself is a Divine language, came

from Lord Shiva (as per the first verse of Introduction in

Panini Grammar). It is in its total perfect form since it landed on

the Earth and there is no change since then with its 51 alphabets.

Its vocabulary is so complex, vast and its grammar can create

any number of words. Divine revelations, which are complex,

require a Divine language to explain and so is Sanskrit. Human

beings (Souls) are eternally under the bondage of Maya (Cosmic

power of Brahm) and under its influence, are ignorant of the

Divine matters, and hence beyond the reach of human mind

(Bhagavata 2: 6: 36). Hindu Scriptures, being Divine revelations,

reveal the form, personality, nature, qualities, greatness and

graciousness of God. Knowledge contained in Hindu Scriptures is

beyond the limits of human intelligence. Vedic Sanskrit, which is

known as Deva Nagara Lipi, means the language and literature

used by Devas (means Demi- Gods) living in the Heaven (that

means one can communicate with them in this language), and

hence it is Divine language. Such huge literature and Spiritual

knowledge contained in Hindu Scriptures, considering its

preciseness, extensiveness and depth, cannot be produced by

any human being without the Grace of God. Those Rishis (Sages),

who had the Grace of God, had revealed the complete Hindu

Scriptures (i.e., Vedas, Upanishads, Puranas, Epics and Itihasas)

for human beings to enable a Soul to attain its ultimate goal

i.e., God – realization (means Moksa) or Liberation (means Soul’s

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freedom from the bondage of Maya i.e., Cosmic power) and enjoy

Infinite Eternal Divine Bliss. It can also be deducted that such

huge literature with perfection, precision, extensiveness and

depth cannot be produced by any single individual in one’s

lifetime. Any literature produced by more than one individual

certainly differs in their thoughts, theme, approach and method.

But none of the thoughts, themes, approaches and methods

contained in Hindu Scriptures contradicts one another. It is thus

obvious, certain and beyond any iota of doubt that Hindu

Scriptures are Divine revelations and eternal. References: (a) Rg

Veda 10:90:9 (b) Yajur Veda 31:7 (c) Atharva Veda 19: 6: 13 (d)

Brhadaranyaka Upanishad 2 or 4: 4: 10 (e) Maitri Upanishad 6:

32 (f) Bhagavata 3: 12: 37 to 39.

Indian History

The history of Bharata Varsha (ancient India i.e., complete

land portion on Earth at that period), which stretches from the

present day Iran in the West up to Indonesia in the East and the

history of Sanatana Dharma (Hinduism) has been explained

systematically and in chronological order in Hindu Scriptures

from the start of present Kalpa (i.e., Sveta Varaha Kalpa) (Refer

Appendix ‘A’ - Page Nos. 170 to 174). Sanatana means eternally

exists in God and revealed by Him. Dharma means such actions

and such Spiritual and religious practices that finally result in all

good for the Soul. It also means such thoughts, actions and

practices that promote physical and mental happiness in this

world and also ensure attainment of the final goal of the life i.e.,

God - realization. Bharata Varsha (ancient India) is in such a

location on the Earth planet, which is not much effected by

natural calamities and disasters (except localized floods,

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earth - quakes and change of contours), like the ice age and

icy storms and blizzards that happened to many other countries

and parts of the Earth. Because of these calamities the history of

the other countries and parts of the world do not go back to

about 30,000 years B.C.E (Before Common Era). Brahm (God),

who has created this Universe and subsequently on the

evolution of human race on the Earth, sends His eternal Rishis

(Sages), at regular intervals, who reproduce and maintain the

Scriptural Knowledge with their Divine power, for the benefit of

mankind. Even these days, in spite of advanced materialistic

development and technology, there are no physical and material

means that could hold, preserve and reproduce the information

and knowledge of the history in its original form without any

damage or change for such a prolonged period of time. To hold,

retain, protect and to reproduce such a great Divine Knowledge

of the Hindu Scriptures the Divine personalities are needed. So

Lord Brahma (Creator of our planetary system), with the Grace

of Brahm (God), periodically sends such Divine personalities

known as Rishis and Sages (Saints) to undertake such tasks.

These Divine personalities are the eternal associates of Brahm

(God), who are sent on the Earth planet, to protect and maintain

the Divine Knowledge for the benefit of the Souls, in this world,

to build their faith in God and proceed on the path to God

realization or Liberation. Those Rishis (Sages), again with the

Grace of God, revealed many sacred poems, collectively known

as Vedas. Vedas, in Sanskrit, means Knowledge and they are

Revealed Eternal Divine Truths. These poems use many

mnemonic devices to ensure its effectiveness. As they are

taught by word of mouth and learned by hearing (not by

writing and reading) those Truths (which are eternal) came to

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are known as Shruti (means sounds produced by mouth). Rishis

and Sages, who had directly experienced God, had seen those

Truths with their Divine and purified mind. Hindu Scriptures

contain answers to Brahm (God) (Creator), Creation, Universe

and Life (before birth, birth, life on earth and after death). Rg

Veda mentions about cosmic order known as Rta. Creation and

destruction is cyclic as well as rhythmic. Everything in this

Universe is pulsating and moves according to a Divine pattern,

which is reflected in the rhythmic and cyclic movements of

Nature. All matter, including human beings, has rhythmic

movements within and our quest should be to create proper

rhythm and harmony within ourselves. Mantras, contain power

packed letters, words and verses, a system of syllables made

with particular vibrations and frequencies, is used to create or

connect one’s vibrating frequencies to Cosmic vibrating

frequencies. According to expanding and contracting theory, the

Universe is rhythmic more or less like a pulsating heart.

Hinduism calls this great rhythm of the Universe by the name

Spandana. Hinduism teaches to accomplish to synchronize our

rhythm and vibrations (our thoughts and actions including

inactions) to that of the Universe. “I” (Self or Atma) is the centre

point of the Universe. As per Hinduism, every being in the

Universe is a focal point. Every being in the Universe is a

Sukshma - Jagat means minutest world (microcosm). The

Universe and human body are made of identical materials and as

such all answers are within. If one can understand the factors

and forces within, then one will be able to understand all factors

and forces in the Universe and Nature. Human beings actions can

affect the Nature and that affected Nature in turn can affect the

well being of the human beings. The great scientists of those

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days, called Rishis, who had perfected themselves by meditation,

with the Grace of God, are said to have heard in their hearts

Eternal Divine Truths and those Truths were taught to their

disciples by talks and conversations (by shabdas i.e., sounds) as

writing and reading does not ensure desired effects. All Shruti

literature existed all through eternity in the form of sounds.

Therefore the sounds of the words of the Vedas and Upanishads

are very important to ensure its effectiveness. Before 5,000

years ago (before 3102 B.C.E. – the year in which Kali Yuga

started) Bhagavan Krishna Dwaipayana (later known as Veda

Vyasa – Veda means Knowledge and Vyasa means compiler)

reproduced and systematized the Mantras and Vedas. Bhagavan

Veda Vyasa dictated and Lord Ganesha (son of Lord Shiva)

recorded them, because this was a huge task and it needs a

Divine mind to record them correctly.

Bhagavan Veda Vyasa

In Dwapara Yuga Bhagavan Veda Vyasa, who is

Knowledge Incarnation of Sri Hari (Lord Vishnu), was born of

Maharishi Parasara (Grandson of Brahmarishi Vasistha and son

of Shakti Muni) with Satyavati. Bhagavan Veda Vyasa is also

known as Satyavati - Suta, Vadrayana, Krishna Dwaipayana and

Vyasa. He was born as a grown – up person and immediately

after birth, he set out for meditation. Bhagavan Veda Vyasa, who

had unfailing eye and could read the past, present and future,

saw how by the flux of time, there ensued in every age (Yuga) an

overlapping of duties, as a result of which the potency of the

material objects had diminished and people had grown slothful,

dull – witted, short – lived, unlucky and tormented with diseases

and other evils (Bhagavata 1: 1: 10). Bhagavan Veda Vyasa

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began to investigate by means of his Divine in – sight as to

wherein lay the welfare of human beings. Perceiving the Vedic

sacrifices (i.e., Yajnas) are the purifiers of people; he

reproduced (dictated) the Vedas (divided into four), four Upa

Vedas including six Vedangas which were revealed by Brahm

(God) to Lord Brahma (God for Creation). The Eternal Divine

Knowledge contained in these Scriptures was in the abode of

Brahm (God) and protected by Him. Brahm, at the time of

Creation, revealed this Knowledge to Lord Brahma (God for

Creation of this Brahmanda, i.e., one planetary system in which

one Lord Brahma functions the duties of Creation in that

planetary system) (Note: There are innumerable Brahmandas).

Lord Brahma reproduced this Eternal Divine Knowledge to the

Rishis and Sages at the time of Creation of this Brahmanda. Those

Rishis and Sages reproduced them for the people on this Earth

planet. Bhagavan Veda Vyasa reproduced all of them just before

3102 B.C.E. Then he dictated 18 Puranas, after those 18 Upa –

Puranas, then the Mahabharata (including Srimad Bhagavad

Gita), Brahma Sutras and the Ramayana, which was originally

written by Maharishi Valmiki about 18 million years ago. Details

of Hindu Scriptures are at Appendix ‘B’ (Page No. 175).

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Brahm (God)

Brahm (God) is threefold in which the basic Tattvas

(realities or entities) are Brahm (God), Atma and Maya

(Svetasvatara Upanishad 1: 6, 9 & 12). Brahm means big and

capable of making anything big - Bhagavad Gita 11:43. Brahm is

Sad Eva, Saumya, Idam Agra Asid Ekam Evaditiyam means in

the beginning God is alone, One only without a second

(Chandogya Upanishad 6: 2: 1). Anando Brahmeti. God is

Infinite Eternal Divine Bliss and capable of making everyone to

realize Infinite Eternal Divine Bliss (Taittiriya Upanishad 2: 7, 8

and 3: 6 and Bhagavata 11: 26: 1). Brahm is Satya (Reality).

Satyam Jnanam Anantam Brahma means God is Truth,

Knowledge and Infinite. (Taittiriya Upanishad 2: 1: 1). Brahm is

Sat – Chit –Ananda. Sat means Eternal, Truth; Chit means

Consciousness, Knowledge and Ananda means Bliss (Tejo Bindu

Upanishad 6: 58). Vijnanam Anandam Brahma. God is

Knowledge and Bliss. (Brhadaranyaka Upanishad 3 or 5: 9: 28).

Brahm also means The Absolute Divinity. Brahm is also known as

Bhagavan or Paramatma or Isvara. In Rg Veda, as per Nasadiya

Mantra (Creation Hymn) Brahm has been described as an

abstract principle – THAT - pure consciousness, pure spirit,

changeless (beyond time, space and causation) and unknown by

ordinary mind. Brahm cannot be seen or perceived by sense

organs (i.e., our physical eyes, ears, nose, mouth and skin as they

can see or perceive only material objects). Brahm also cannot be

understood by the human mind and intellect because they are

Mayic, i.e., evolved from Maya (Cosmic Power i.e., the material

world, delusion). To see, hear, perceive and understand Brahm

(God) one requires Divine faculties (eyes, ears and mind etc.)

which can be given only by Brahm (God) (Bhagavata 2: 6: 36,

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Bhagavad Gita 11: 8, 53 and 54). Brahm is also known as

Bhagavan. The word “Bhaga” denotes – power, virtue

(Dharma), fame, affluence, wisdom and dispassion – each in

its fullest measure. If the Soul, which is under the bondage of

Maya, with the Grace of Brahm (God) and with His Divine power,

can break the bondage of Maya then only the Soul can know Him

and realize His Infinite Eternal Divine Bliss. From that One and

the Only, this Universe of many evolved. God is infinitely big and

bigger than the biggest. Nothing is even equal to Him (Bhagavad

Gita 11:43, Bhagavata 2: 4: 14, Svetasvatara Upanishad 6: 8). He

is capable of absorbing within Himself the entire Universe,

including Maya and all the Souls, after total dissolution. God is

also infinitely small and smaller than the smallest (Svetasvatara

Upanishad 3: 20). He lives within all the Souls (Bhagavad Gita 15:

15) which are smallest subtle (Sukshma) entities in the Universe.

God gives energy to the Souls to do their duties (work or actions

i.e., Karma) through the physical body, which is Mayic. But the

decision as to what to do (good or bad) is left to the Soul and

therefore the Soul gets the results (fruits) for its actions

(Brhadaranyaka Upanishad 4 or 6: 4: 5; Bhagavata 11: 3: 20). In

the Upanishads the word Neti – Neti (means not this – not this) is

the method in which Brahm is explained because He is beyond

human description. To know Brahm (God) one must experience

one’s oneness with God through God realization. Brahm Satya

Jagat Midhya means Brahm alone is real and eternal; whereas

this Universe is unreal (means in transit or ever changing) and

hence temporary (Niralamba Upanishad – 11). The Universe is

evolved from God, sustained by God and dissolves in God

(Taittiriya Upanishad 3: 1: 1). God is the one Self - effulgent

Lord, the Self of all embodied Souls. He, who appears as the

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subject and the object, perceive Him as manifested in

multitudinous forms through Maya (Prakrti) (Bhagavata 1:13:

47). Everything and every Soul in this Universe long (live) for

Brahm (God) (Ananda or Bliss) (Taittiriya Upanishad 3: 6: 1). But

many don’t get Brahm (God) (Anand or Bliss) due to their Avidya

(ignorance) being under the bondage of Maya (means under

delusion and false perception and association with this material

world (Prakrti means Nature). By knowing Brahm the Soul is

freed from all fetters (Svetasvatara Upanishad 1: 8). Whatever

may one say that they are happy is unreal, temporary and

limited. That happiness is not the real happiness, not permanent

and not infinite. God has two aspects (a) Nirakara or Nirguna or

Impersonal form of God and (b) Sakara or Saguna or Personal

form of God.

Nirakara or Nirguna Brahm (Impersonal form of God):

Nirakara means formless or shapeless. Nirguna means without

qualities. Brahm means the Absolute Divinity. Nirakara or

Nirguna or Nirvisesha (without attributes) Brahm (Impersonal

form of God) is an abstract principle – THAT (i.e., pure

consciousness, pure spirit, changeless and unknown by ordinary

minds). Nirakara aspect of God is formless and action less. So It

does not Create the Universe and Grace the Souls. Nirakara

Brahm, being an existence of absolutely subtle and dormant

state of virtues (Avyakta Shakti means expressionless power)

does not even manifest happiness. Nirakara Brahm is beyond sex

i.e., can be He or She. Vedas use neuter pronoun Tat (THAT) for

Nirakara Brahm. Intend to become many with His mere thought

He assumes Isvara (Supreme Lord) and Sakara, Saguna Brahm

means Personal form of God (Brhadaranyaka Upanishad 2 or 4

:3:1). Whoever does devotion (Bhakti) to Nirakara Brahm

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is called Jnani (knowledgeable). There is very little description of

Nirakara or Nirguna Brahm in Scriptures.

Isvara (Supreme Lord):

Isvara (Supreme Lord) means “Supreme personality of

Godhead, who always does Subham (good)”. Intend to become

many Nirguna Brahm, at will, assumed Cosmic manifestation

with Vyakta Shakti (Eternal Divine Powers) - (a) Lordship, (b)

Righteousness, (c) Renown, (d) Prosperity, (e) Wisdom and (f)

Dispassion - all in their fullest measure (Bhagavata 2: 9: 16). He

has three basic aspects i.e. World - Creation, Preservation and

Destruction (Taittiriya Upanishad 3:1:1). He is also the originator

and upholder of Eternal Cosmic Order (in Sanskrit – Rta) means

regularity and orderliness of the Universe. To execute these

aspects He assumes Saguna or Sakara Brahm.

Sakara or Saguna Brahm (Personal form of God)

Sakara means physical form or shape. Saguna means

virtues (good qualities). In the Upanishads the term Brahm

mostly refers to the personal form of God (Saguna Brahm).

Nirakara Brahm is established in Saguna Brahm. So Saguna or

Sakara Brahm or personal form of God is known as Paramatma,

Bhagavan who is the main form of God. He is eternal,

omnipresent, omniscient, Omnipotent (Sarva Shakti), all blissful,

all pervading, all kindness, all gracious and all loving Divine

personality. His main forms are Lord Vishnu, Lord Shiva, Goddess

Durga, Lord Rama and Lord Krishna etc. Obeisance to that

Supreme Person of infinite glory, who in order to carry on His

Leela (Divine sport) of Creation, Preservation, destruction of

the Universe (in the form of Lord Brahma, Lord Vishnu and Lord

Shiva respectively) has assumed the three Shaktis (Powers)

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in the shape of Sattva (harmony), Rajas (activity) and Tamas

(darkness) (Bhagavata 2: 4: 12). Lord Vishnu (Sri Hari) has

infinite glory, all pervading, irresistible power, and Supreme

Divine nature, unequalled and unsurpassed known as Brahm

(Absolute, Self-born). By His own Maya (deluding potency,

creative energy) manifests Himself in different forms. He is Veda

(Knowledge). He is Dharma (righteousness). His virtues are

truthfulness, purity, compassion, forbearance, liberality,

contentment, guilelessness, composure of mind, subjugation of

the senses, austerity, evenness of temper, endurance, quietism,

sacred knowledge, self-realization, dispassion (absence of thirst

for sensuous enjoyment), lordship (power to rule), heroism,

majesty, strength, right judgment, independence (absolute

freedom), dexterity, loveliness of form, fortitude, gentleness of

disposition, exceptional intelligence, modesty, amiability,

quietness of mind, acuteness of the senses and bodily vigour,

sobriety, steadiness, reverence, absence of egotism, embodiment

of Supreme Bliss, all spirit, consciousness and many other

excellent virtues (Bhagavata 1: 16: 26 to 29). He puts an end to

the threefold agony i.e., (a) that having its origin in body and

mind, (b) that inflicted by other creatures and (c) that having its

source in the natural calamities. Whoever does devotion (Bhakti)

to personal form of God is called Bhakta (devotee). Impersonal

form of God, manifests as various Personal form of God, through

His own Yoga Maya (Divine Potency) keeping Maya under His

control (Bhagavad Gita 4: 6; 11: 10 & 11). By His mere will, He

manifests Himself as the manifold Universe (Aitareya Upanishad

1: 1: 1; Narayana Upanishad - 1). With His thought He becomes

Nirguna Brahm. So both Nirguna and Saguna Brahm are one and

the same (Brhadaranyaka Upanishad 2 or 4: 3: 1).

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Maya or Prakrti (Cosmic Power or Delusion)

Maya or Prakrti (Cosmic Power) means which conceals

reality and projects unreal as real. It is eternal power of God

(Svetasvatara Upanishad 4: 10). It is eternal, infinite and lifeless

(action less i.e. Maya cannot act on its own) Apara Shakti

(potential power) of Brahm. Maya cannot be destroyed. God has

absolute control over Maya. Maya is in between God and the

Soul. Maya is under the control of God and the Souls (attracted

by the charms of Prakrti, due to their Avidya (ignorance), by

their own will associated with Maya) are under the bondage of

Maya. But the Souls can be eternally liberated from the bondage

of Maya by God’s Grace. Maya is also called Prakrti or Nature and

God is the wielder of Maya. Material world is the bye product of

Maya. Due to Maya we witness duality in this world i.e., good or

bad, right or wrong etc. The world we see and feel with this

materialistic body (which is also Mayic) is not the real world.

True world is beyond Maya and beyond description. Maya

creates inner weakness in living beings to indulge in material

things (again Mayic) and makes us to forget our true Self (Atma).

Brahm alone is real and everything else is Maya (Svetasvatara

Upanishad 4:9). Avidya (Ignorance) disappears when a person

realizes True Knowledge. Why should imperfect (Maya) come

out of perfect (God)? If Brahm transcends all personality

feelings, how did He make a Creation with consciousness? Why

the Absolute and Infinite should descend into finite? Mundaka

Upanishad (1: 1: 7) explains that as hair and nails (which have no

life) are grown from the body (which has life), similarly from

imperishable Brahm arises this lifeless Universe through His

eternal power (Maya). Both Bhagavata and Bhagavad Gita

address these questions in an indirect manner. Both talk about

the instrumentality of Creation. In Bhagavata it is called Leela

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(Divine Sport for God) to create things. This Leela is Sristi

Kaarana (means the purpose of Creation) to give a chance to

Soul (Atma or Self under the bondage of Maya) to attain Moksa

(Liberation). Bhagavad Gita, on the other hand, states that it is

part of Nature to create and procreate. In the Brahma Sutra (1:

4: 24, 26 and 27) the word Leela (Divine sport) is used to explain

Creation as the desire - less expression of God. In the absence of

Maya creation and procreation stops and the world ceases.

During Creation Universe comes from God and during

dissolution Universe merges in God. Primordial matter (Prakrti)

is the womb of all creatures; in which God place the seed of all

life. The birth of all beings follows from the union of Matter and

the Spirit (Bhagavad Gita 14: 3).

Maya has three qualities. They are called Gunas. They are

(a) Sattva Guna (Pious), (b) Rajo Guna (Passion), and (c) Tamo

Guna (Ignorance or Laziness). These Gunas tie down the Soul to

the body (Bhagavad Gita 14: 5). When the Universe is under

absolute dissolution state, Maya stays in Brahm (God) in an

absolute dormant and subtle state along with the Souls that are

under its bondage. Before Creation the qualities of Maya

remained in perfect equilibrium and harmony without over

lapping one another. On Creation the qualities of Maya start

intermingling and over lapping and evolve into this manifold

Universe and represent its existence with the above three

qualities. In evolution process Maya (Prakrti or material Nature)

becomes manifold Universe consisting of Mind and Matter.

Sattva Guna: It is light or buoyant and bright or

illuminating. It has the nature of pleasure or joy and ability

to reveal or makes things known. It binds by creating

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attachment for happiness, wisdom and knowledge

(Bhagavad Gita 14: 6). If one feels happiness, contentment,

satisfaction, joy or bliss and purity in mind, it is due to

Sattva Guna which has Divine nature that leads to Spiritual

growth and progress. It is mode of goodness and

symbolized as white. (Scientific explanation: – Has great

amount of energy with little matter).

Rajo Guna: It causes passion, attachment, activity,

movement and restlessness, avarice, hankering, anger,

egoism, vanity and wish to dominate over others. It

causes bondage and binds the Soul through attachment to

action and their fruits (results) (Bhagavad Gita 14: 7). It is

mode of passion and symbolized as red. (Scientific

explanation: – It is in between Sattva and Tamo Gunas in

relation to energy and mass).

Tamo Guna: It is inertia, passivity, sluggishness,

heaviness and negativity. It resists, deludes, renders mind

incapable and causes confusion, mental depression,

bewilderment and ignorance. It induces drowsiness and

sleep. It causes senseless violence. It binds the Soul

through inattention, indolence and sleep (Bhagavad Gita

14: 8). It is mode of ignorance and symbolized as black.

(Scientific explanation: – Has less amount of energy and

big matter).

These Gunas have one common characteristic. They are in

constant conflict with each other and each one try to subdue the

other in order to become predominant. When Sattva Guna

dominates the mind, which happens occasionally, a person is

calm and serene. When Rajo Guna dominates the mind, which is

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more powerful than Sattva Guna and easily dominates, a person

is active and ambitious. When Tamo Guna dominates the mind,

which is most powerful and mostly dominates, a person is lazy

and violent. There is always a difference in the degree of

intensity of these Gunas in each person due to their interaction

and constantly fluctuating of the Gunas. As a result a person’s

reaction depends on the dominance of one of these Gunas.

Domination of Sattva Guna leads to happiness, domination of

Rajo Guna leads to suffering and domination of Tamo Guna leads

to confusion. Sattva, Rajas and Tamas are the three attributes or

modes of Prakrti (primordial Matter) assuming these for the

Preservation, Creation and Destruction of the Universe, the one

Supreme Person severally bears the names of Hari (Lord Vishnu),

Virinci (Lord Brahma) and Hara (Lord Shiva) (Bhagavata 1: 2:

23). Lord Krishna said “My Divine power of Maya, consisting of

these three Gunas, can be crossed by the one who totally

surrenders and perpetually worships Me.” (Bhagavad Gita 7: 14).

God – Vision

One with Sattva Guna acquires Divine nature which is

conducive to Spiritual growth. The qualities of Sattva Guna are as

follows -- purity in mind, control over his sense organs, fond of

Spiritual growth, strait-forwardness, mental and physical

endurance, truthfulness, non-violence, absence of anger,

renunciation of sensual pleasures, kindness to creatures,

gentleness, modesty, freedom from malice, non-covetousness,

lack of restlessness, vigour, forgiveness, fortitude and knowledge

about his inherent Divine Self. Sattva Guna leads a person to God.

Lord Krishna said “When a Soul goes beyond these three Gunas

attains Immortality” (Bhagavad Gita 14: 20). In other words one

has to go beyond matter (Maya) to manifest their Divine Spirit.

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Atma or Purusa or Self (Reality) and Soul or Jeevatma (Embodied)

Atma or Purusa or Self means Divinity or Reality. Soul or

Jeevatma means Divinity or Reality having an attire of Ego

(Product of Maya). Atma or Soul is eternal, unborn, immortal,

infinitesimal, conscious and divine entity (Svetasvatara

Upanishad 1: 9; 4: 5), (Bhagavad Gita 2: 20 and 24; 15: 7). Soul in

its pure form (i.e., Atma) is without any blemish and

substantially the same as God. Soul, an eternal fragment of God,

having become embodied (to Maya), this Soul in this world

draws to itself five senses with the mind (as sixth) which are

abiding in nature (Bhagavad Gita 15: 7, Svetasvatara Upanishad

1: 6). There are innumerable numbers of Souls. Soul is not male,

not female, not neuter; whatever body it takes to itself, by that it

is held (Svetasvatara Upanishad 5: 10). Soul has no relationship

with another Soul (Bhagavata 11: 17: 53). Souls are a special

part (Visista Ansh) of God (Divine Power) called Jeeva Shakti or

Tatasta Shakti (Soul power) which is affiliated to Chit Shakti

(consciousness power) of God . Aham Brahmasmi means “I”

(Atma or Purusa or Self) am Brahm (God) (Brhadaranyaka

Upanishad 1 or 3: 4: 10). Tat Tvam Asi means THAT ART THOU,

What I am that is He (God); What He is that is I (Chandogya

Upanishad – 6: 8: 7). Ayam Atma Brahm means this Self is God

(Mandukya Upanishad – 2). Souls are Sukshma means smaller

than the smallest in size and subtle (Svetasvatara Upanishad 3:

20). Souls, being same as or part (Ansh) of God (Bhagavad Gita

15: 7), have got Chetana Shakti (power to perform actions) i.e.,

Tatasta Shakti (given by God) means in-between Chit Shakti

(God’s) and Apara Shakti (Maya’s) powers of God. Souls have

permanent relationship with God and God lives within the

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Soul’s (Katha Upanishad 2: 2: 12; Svetasvatara Upanishad 3: 20;

4: 6; 6: 7, 11, 14; Bhagavad Gita 7: 9, 10; 15: 15). Souls are

always active and cannot remain inactive even for a moment and

compelled to act by the modes (Gunas) of Prakrti (Bhagavad Gita

3: 5). The Souls have no relationship with Maya, but fell prey to

the charms of Prakrti, accepted of their (Soul’s) own free will, the

unmanifest Divine Prakrti (Maya), which finally resulted to their

(Souls) bondage of Maya due to their (Souls) Sancita Karmas

(destiny of the Souls). Mind, alone, is responsible for the

bondage and emancipation of the Soul. Attached to the objects of

senses, it leads to bondage (Bhagavata 3: 25: 15). Because of the

bondage of Maya, Souls lose their consciousness; lose sight of

their identity (as being part of God) and associate themselves in

the Mayic realm and are eternally blemished with the association

of Maya (Eternal Cosmic power) (Padma Purana 11: 2: 37). Due

to this bondage Souls (Jeevatmas) get attached to the three

modes of Prakrti (Gunas) deluded by egotism feel as doer. Due to

this sense of doer-ship, brought about by the association with

Prakrti, they helplessly are thrown into the wombs of good or

evil – has to undergo births, deaths and rebirths (Bhagavata 3:

27: 3). By the will of God, Maya (Prakrti) evolves itself in the

form of this material world. The Soul (Jeevatma), because of its

power to act, within a body activates the body (Maya or

material world) which we call the body has Life. When the Soul

(Jeevatma) leaves the body, the body becomes inactive or inert

which we call the body has no Life (Jeevatma) (dead) (Taittiriya

Upanishad – 3: 3). The Soul and the body can be compared to

electric power and the bulb respectively. The body, without a

Soul (Jeevatma), is nothing but Maya or material world. Atma

or Self that is bound by Karma Phalas (fruits of actions – good

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or bad) is known as Soul (Jeevatma) and it has to take

innumerable births to enjoy or suffer the fruits of its actions

(Karmas), till it exhausts its Karmas Phalas and breaks loose

the bondage of Maya (Brhadaranyaka Upanishad 4 or 6: 4: 6).

Thus a person has to realize this truth, remove his ignorance for

his false (Mayic) association with Maya, and try to attain the

True knowledge (which burns his Karmas Phalas) of the fact that

it does not belong to Mayic (material) world and it (Soul) is same

as God. If one develops devotion to the Supreme Person (God)

that, with the Grace of God, liberates the Soul (frees from the

bondage of Maya). Brahm (God) and the Jeevatma (Soul) have

similar (visista) qualities in certain aspects and also different

(vibhinna) qualities in many other aspects. The following are

some similar qualities of Brahm and Jeevatma (Soul):

Both are unborn and eternal (Bhagavad Gita 2: 20 to 25 and 10: 3).

Both have Chetana (means power to perform actions).

Brahm has Para Shakti (absolute power) and Jeevatma

(Soul) has Brahm’s (God’s) Tatasta Shakti (means in -

between Para Shakti and Apara and Maya Shakti).

Both are no different, do not change and come under the same category (Svetasvatara Upanishad – 1: 6).

Always both are together and reside at one place (heart) (Bhagavad Gita 15: 15 and Svetasvatara Upanishad 4: 17).

Though Jeevatma (Soul) is part (ansh) of God it does not have

same amount of qualities of God. The Jeevatma (Soul) differs in

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many other qualities of God. The following are few such

qualities. There are innumerable Virtues in Saguna Brahm that

no one can count (Bhagavata 1:18:14).

Brahm (God) Jeevatma (Soul)

Wielder, ruler or above Under the bondage of Maya Maya (Material World) (it does not belong to Maya)

Creator of the Universe Dwells within the Universe

(Material world) Cause of everything Relative to cause (Prerit)

(Prerak) Omnipresent Limited to the material body

it enters Omnipotent Limited power

Omniscient Covered by Avidya

(ignorance) due to Maya Infinite Finite

Absolute (Complete) Incomplete

Sat-Chit-Ananda Can realize only with God’s

(Truth, Consciousness Grace and Divine Bliss)

Capable of Creation, Incapable of this action

Protection and destruc- (God’s personal power tion of the Universe Brahma Sutra 4:4:17)

Has unlimited love, These qualities are limited

kindness and all Gracious

Can be compared to Can be compared to

Sun or Clay (say X) Sun rays or Pot (say Y) Note: X is Y but Y is not X. X can exist without Y. But Y

cannot exist without X) References: Bhagavad Gita 15: 15; Svetasvatara

Upanishad 4 : 16; Mundaka Upanishad 1 : 1 : 9;

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Brhadaranyaka Upanishad 5 or 7: 1: 1; Taittiriya Upanishad 3:

Chapters 1 to 6; Brahma Sutra (by Bhagavan Veda Vyasa) 1: 1: 2

to 4; 1: 2: 8 and 21; 2: 1: 1 and 22; 3: 3: 21 to 23.

Individual Soul, though beyond the three Gunas, thinks itself

as consisting of the three Gunas and suffers the evil

consequences brought about by this identification (Bhagavata 1:

7: 5). A Soul through its Spiritual Knowledge has to realize the

Truth that it is under the bondage of Maya (Cosmic or material

power) and dispel its ignorance (Avidya) that its body, (which is

Mayic), does not belong to it (Soul) and its (Soul’s) source or

origin and destiny or ultimate goal is Divine God (Brahm)

(Bhagavad Gita 7: 6 and 15: 15). Identify the God that lives in all

the Souls (the indwelling Self or Atma) or God – head (subtle or

Sukshma element of God or power of God). Atma (Self) is one

without change, pure (untainted by Maya) self effulgent, beyond

the three Gunas (modes of Prakrti), the substratum of Divine

attributes, all pervading, unveiled, the witness (of all), having no

other Soul and distinct from the body (Bhagavata 4: 20: 7). One

who understands the Self, existing in this body, as described

above is never tainted by the modes of Prakrti

(Bhagavata 4: 20: 8). He who knows the immutable Self as if it is

unconcerned, though presiding over the body, the senses of

perception, the organs of actions and the mind, attains

blessedness (Bhagavata 4: 20: 11).

Devas (Celestial Gods)

Certain beings, which did meritorious work, are promoted

and they acquire special powers and divine bodies which emit

light (Div means light or shine) and they are called Devas

(Celestial or Demi - Gods). These Celestial Gods have not yet

crossed the barrier of Maya and are subjected to the modes of

Prakrti (Gunas) (Bhagavad Gita 18: 40).

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Creation

In Hinduism, as per Puranas, Manu Smriti and various

Schools of Hindu Philosophies (Darshanas), there are many

theories for Creation (Sristi). Creation (Sristi) and Dissolution

(Maha Pralaya) of the Universe is cyclic. There is no beginning

and end to this cycle. It is eternal and goes on perpetually.

During Dissolution (Maha Pralaya) the creative energies and the

forces (of God) remain in an absolutely subtle and dormant state

(it is called Avyakta) within God (Bhagavad Gita 9: 7). During

Creation (Sristi) they evolve in the form of the Universe (Vyakta)

(Bhagavad Gita 7: 6 to 12 and 9: 17 to 19). For God Creation and

Dissolution is only a Divine Sport (called Leela).

Aim of Creation

Souls are eternal and unlimited in number. They are in an

infinitesimal and life form having a subtle mind (along with their

Karma Phalas) of their own. During Creation when the Souls

receive the human body they do many good as well as many bad

actions according to the discrimination of their own mind. The

record of all those good and bad actions (called Karma Phalas or

Samskaras) are recorded or stored in subconscious section of the

mind and also by God (Svetasvatara Upanishad 4: 6). The

doctrine of Karma (action) has theory of conservation of energy.

As per this theory one’s Karmas dictate their past, present and

future which are known as Karma – Vada (cause and effect of

action). Karma – Phalas are the fruits (results) of the actions.

God is Karma – Phaladata (giver of the fruits of actions) and

ultimate dispenser of natural justice as per Cosmic Law. No Soul

can escape this law. During Maha Pralaya (dissolution period)

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Souls, which are under the bondage of Maya, along with their

Sancita Karma (means accumulated fruits of their actions in

their past lives) rest in an absolute subtle dormant state in

Brahm (God). The aim of Creation is to give a chance to all the

Souls to exhaust all their Sancita Karmas in the following

manner:

By enjoying Karma Phalas (fruits of actions) in their next

life. But one accumulates further Karmas Phalas in their

next life and this will be never ending process.

By destroying all their Sancita Karmas by Self –

realization through Jnana (Scriptural Knowledge) Yoga.

Jnana (Spiritual Knowledge) is so powerful that it is

capable of destroying all the Sancita Karmas and attain

Liberation (freedom from the cycle of birth, death and

rebirth) after the death of present life.

Through Bhakti (absolute Devotion to God) Yoga by

totally surrendering to God, thereby with His Grace, one

attains God - Realization and Liberation.

Entities involved in the Creation

There are three eternal entities that are involved in the

Creation (Svetasvatara Upanishad 1:12). They are as under:

Brahm (God): One and the only One. He is Eternal, Divine

and has infinite absolute virtues.

Jeevatmas (Souls): Unlimited in number, Souls are ansh

(part) of God, also eternal, infinitesimal and life form

having a subtle mind of their own along with collective

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Sancita Karmas in an absolute subtle, dormant state in

subconscious section of the mind of every Soul.

Maya or Prakrti (Cosmic power): It is eternal, lifeless

power of God with three powerful qualities (Gunas). They

are – (a) Sattva Guna (pious), (b) Rajo Guna (passion) and

(c) Tamo Guna (ignorance and lazy). These qualities exist in

a mixed proportion in every part of Creation. It is a very

strong force that starts the manifestation of the Mayic

attributes which finally becomes the Universe and moves

the Universe forward until Dissolution (Maha Pralaya).

Forces Running the Universe:

The egg-shaped Universe, has a breadth of 5 Million

(50,00,000) Yojanas (or 40 Million miles), covered outside by

seven sheaths (viz., Earth, Water, Fire, Air, Ether, the Ego and the

Mahat - tattva) each of which is ten times larger than the one it

surrounds, constituted as it is as under (Bhagavata 3: 11: 39 to

41):

Eight casual Principles: Primordial Matter, the Mahat -

tattva, the Ego and five subtle elements viz., principle of

Sound, Touch, Colour, Taste and Smell. Sixteen Evolutes: The Mind, five Sense Perceptions

(Auditory, Tactile, Sight, Taste, Olfactory i.e., smell), Five

Organs of Actions (Vocal Apparatus, Hands, Feet, Genitals,

Defecation (bowl)) and Five Gross Elements (Ether, Air, Fire,

Water and Earth) none of which evolve further. The following two forces move the Universe forward:

Karmas (Actions): The accumulated and

collective force of the accumulated Karmas of all the

unlimited number of Souls, as described above.

Kala (Imperishable Time): Brahm (God) alone is

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beyond time. All the rest which emerged from Brahm

(Lord) will change its shape and form in time, including

the Universe. The time one calculates is the parameter

that gives the understanding of the period and helps to

record the events of past, present and future. But the Kala

(force of Time) is an eternal energy, like Maya, that exists

side by side with Maya and pushes the Universe to move

forward. The measure of Time which (in the form of Sun)

flits across the smallest particle of matter (Paramanu) is

the shortest, while that which extends over the whole life

- span of the Universe i.e., one Para (100 Cosmic years –

refer Page No. 179) is the longest measure of Time. Two

Paramanus make one Anu (an atom). Three Anus

constitute a Trasarenu (the minutest particle of matter or

mote). The measure of Time which (in the form of Sun)

travels across a composite of three Trasarenu is known as

Truti (Bhagavata 3: 11: 4 to 9 and Vishnu Purana Book 1

Chapter 3). Further calculation of Time is as under:

100 Trutis: one Vedha

3 Vedhas: one Lava

3 Lavas: one Nimesa (twinkle of an eye)

3 Nimesas: one Ksana (also called a moment)

5 Ksanas: one Kastha

15 Kasthas: one Laghu

15 Laghus: one Nadhika

2 Nadhikas: one Muhurta (48 minutes)

30 Muhurtas: one day and night (24 hours counts

from Sun rise to Sun set)

The time between 3 a.m. to 6 a.m. is considered as Brahmi

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Muhurta and supposed to be the most auspicious time of a day.

During this period, it is believed, that all celestial beings take rest

and there is little activity in the ethereal world. It is considered

that this is the best period for meditation and Spiritual activities.

It is also believed that any problem can be solved if one tries

during this period. Time is precious and valuable. Time once

lapsed will never come back. Time is also a healer.

Creation as per Bhagavata

Before Creation this Universe existed in no other form

than the Lord, His powers lay dormant although His conscious

was wide awake. Souls (along with their Karmas i.e., force of

accumulated actions), Maya (Primordial Matter) and Kala (Time)

rest in Brahm (God) in an absolute subtle form and dormant

state during Maha Pralaya (Dissolution period). They are

activated by the will of Brahm (God) (Aitareya Upanishad 1:1). It

is this energy Cit-Shakti i.e., His (God’s Power of intelligence),

Time (Potency of Lord), destiny of all the Souls acted upon Maya

(Primordial Matter) that disturbed the equilibrium of the three

Gunas (evolutes of Maya). Lord places Himself within all living

beings as Purusa (inner controller, which is His own fragment)

and outside as Kala (Time). From the unmanifest Maya

Primordial Matter), impelled by the Time, evolves the Mahat-

tattva (the principle of Cosmic intelligent). Mahat-tattva, as it

undergoes transformation, and then evolves the principle of

Ahamkara (Ego or Self identification with the body). Ahamkara

(Ego) is of three kinds – (a) Vaikarika (Sattvika) Ego: When

undergoes transformation evolves Manas i.e., the Mind (Citta

and Ego) – whose thoughts and reflections give rise to desires,

(b) Taijasa (Rajasika) Ego: When undergoes transformation

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evolves Buddhi (understanding), Prana (Vital Air), 5 Sense

Perceptions (Auditory, Tactile, Sight, Taste and Olfactory) and 5

Organs of Actions (Vocal Apparatus, Hands, Feet, Genitals and

Defecation) and (c) Tamasika Ego: When undergoes

transformation, springs up (Subtle and Gross elements). They

are the principle of Sound evolved Ether and auditory sense

(which catches sound). From Ether springs up the principle of

touch and evolves Air as well as tactile sense (which perceives

touch). From Air evolves the principle of colour then Fire as well

as sense of sight (enable to perceive colour). From Fire proceeds

the principle of taste, thence Water as well as the sense of Taste.

From Water proceeds the principle of smell, thence Earth as well

as olfactory sense (perceiving odour) (Bhagavata 3: 10: 14 to 17

and 3: 26: 1 to 50). The above evolution can further be explained

as follows. After certain subtle phases of evolution, endless

empty Space was the first subtle manifestation of Maya (Cosmic

power). In the infinite Space, unlimited space pockets of various

sizes were formed and they become the base of unlimited sub –

Universes. The next phase of evolution of Maya was Vayu (Air)

which created circular movements in the Space, as if the entire

Space was in a circular motion from its central point. In this

motion sub – particles in the Space evenly merged. The next

phase of Mayic manifestation was Agni (Fire). Then the particles

in the Space annihilated to form hydrogen atoms. In the next

phase gravity began to predominate which resulted in the

formation of the basic structure of innumerable galaxies and

their clusters. Due to the already existing motion in the Space the

galaxies look like moving away from each other. The speed and

orbit of movement of these galaxies vary from each other, but

they are perfectly controlled and synchronized, which itself

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reflects the Divine activity in the Universe. When the galaxies

begin to stabilize and assume their normal shape, Brahm (God)

creates great number of Divine Celestial Spaces in the galaxies.

Brahm (God), though beyond the three Gunas, He assumes Rajo

Guna (activity) thus known Him as Lord Brahma (God for

Creation). There is one Lord Brahma, for each Celestial Space.

Lord Brahma creates Celestial abodes of gods and goddesses.

Celestial abodes are invisible, for human beings, as they are in

different space dimensions. One planetary system with its

Celestial abodes is called one Brahmanda. Brahmanda means

the material and the celestial creation of one single Lord Brahma.

There are three types of dimensions (Material, Celestial and

Divine) and two kinds of spaces (Material and Celestial) in this

Brahmanda. Material and Celestial Creations are two

dimensions of the material power of Maya. The Divine

dimension is equally omnipresent in both (Material and

Celestial) dimensions, but it is not visible to Mayic beings (both

Material and Celestial beings). Material creation consists of the

planetary system (Earth, Sun, Moon and planetary system etc.)

in the Material space. In the Celestial space, which is next to

Material space, there is Celestial Creation. The top most Celestial

abode i.e., Brahma Loka belongs to Lord Brahma (God for

Creation). The abodes of Lord Vishnu, Lord Shiva and Goddess

Durga represent a branch of Vaikunta abode in the Celestial

abode. Other Celestial gods like Indra (King of the Celestial

abode and also God of thunder and lightning), Vayu (God of air),

Agni (God of fire), Varuna (God of water and rain), Kubera (God

of wealth), Brihaspati (God of wisdom and Guru for Gods) and

Prajapati (President of the God’s kingdom) etc., represent the

Celestial creation. The material reasoning and conditions are

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based upon the limitations of material time and space. This is the

reason that happenings, which are beyond the Mayic sphere,

cannot be intellectualized. There are innumerable Brahmandas

along with one Lord Brahma each for each Brahmanda in one

galaxy. After the formation of Earth planet, the Ozone layer was

formed, Oceans began to exist. Vegetation is the first form of life

that appeared on the Earth planet, as the soil itself contains the

subtle form of the seeds of all kinds of vegetation. Lord Brahma

transfers the Souls (as per their Prarabdha Karma Phalas) into

these seeds and the vegetation grow. Afterwards they create

their own seeds. When the Nature further evolves the bodies of

insects, fishes, birds, animals and human beings are formed and

Lord Brahma transfers the Souls (as per their Prarabdha Karma

Phalas) into them (Bhagavad Gita 9: 8). Lord Brahma produces

the first pair of all living beings on the Earth planet and

afterwards they multiply themselves. Brahm (God), though

beyond the three Gunas, He assumes Sattva Guna (compassion),

thus known Him as Lord Vishnu, who sustains Creation with

Dharma. Due to Avidya (ignorance) Souls, attracted by the

charms of this mayic world, lose sight of their identity as a

reflection or part of God and associate themselves, on their

own will (means accepts bondage), with Maya (body and

material world) to satisfy their senses. There are a total of

84,00,000 varieties of living beings on the Earth planet. This

Knowledge (systematic theory and detailed chronological order

of Creation) was already incorporated in Bhagavata by

Bhagavan Veda Vyasa with His Divine Knowledge over 5,000

years ago. In spite of advanced scientific and technological

expertise none of the existing theories of scientists, cosmologists

and historians could find conclusive answers to their own

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theories on Creation. The Creation aspect is further explained in

Puranas, Manu – Smriti and various Darshanas (Philosophies).

Creation as per Puranas

The broad theme as explained in Puranas is as follows. In

the beginning Brahm pervaded the entire Universe. When it was

time for Creation, Brahm manifested Himself as three Supreme

Gods i.e., Lord Brahma (God for Creation), Lord Vishnu (God for

Preservation) and Lord Shiva (God for Destruction).Then water

was created and out of the water many headed serpent arose

which is known as Seshnag. Lord Vishnu took the Seshnag as his

resting place. Next from the waters came a Golden Egg. Lord

Brahma (God for Creation), entered the egg and within the egg

He carried out the work of Creation for thousands of years. Then

the egg hatched into two parts. The upper part was made the

Heaven and the lower part the Earth. The Sun emerged from the

egg and took its ordained place. Since it is first to emerge Sun is

known as Aditya. Then Lord Brahma created various forms of

Life.

Creation as per Manu-Smriti

According to Manu-Smriti the Self-existent Brahm

manifested to dispel the darkness enveloping everything. He

created the Waters and deposited a seed that became Golden

Egg (Hiranyagarbha), from which He was born as Lord Brahma.

He divided the egg in two parts to create Heaven and Earth. Lord

Brahma created ten Prajapathies (mind born sons), believed to

be the fathers of the human race. They are Marici, Atri, Angira,

Pulastya, Pulaha, Kratu, Vasistha, Daksa, Bhrgu and Narada

(Bhagavata 3: 12: 21&22). The first seven are known as Sapta

Maharishis (Seven Great Sages) and fourteen Manus (Manu

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Swayambhuva etc.) to help him in Creation (Bhagavad Gita 10:

6). Brahm divided Himself into three parts i.e., Lord Brahma

(became Creator), Lord Vishnu (became Preserver) and Lord

Shiva (became Destroyer) of the Universe.

Creation as per Sankhya Philosophy

Sankhya is the most ancient School of Hindu Philosophy

(which determines the nature of fundamental principles). It

recognizes three ultimate realities i.e., (a) Brahm (God) (b)

Purusa (Soul) and (c) Prakrti (Maya).

Brahm (God): Brahm (God) is all blissful, all pervading,

all gracious and all loving Divine personality. He is

Creator, Preserver and Destroyer.

Purusa (Soul): Purusa (Soul) is pure consciousness or

sentience, uncaused, changeless, eternal and pure spirit

(totally devoid of matter). It is totally passive and all

pervading. There are many Purusas (just like light from

many candles can occupy the same space).

Prakrti (Maya): Prakrti (Maya) is unconsciousness,

primordial matter. Though it is uncaused, it is the cause

of everything in this Universe whether mind, matter or

energy (Purusa is not caused by Prakrti). It is composed of three extremely subtle (Sukshma) substances, called Sattva Guna, Rajo Guna and Tamo Guna (refer Gunas)

Process of Creation: Intent upon becoming many (at the

dawn of Creation), Brahm (Lord of Maya) assumed at will

(pressed into His service) by His own Maya (deluding

potency), Time, Karmas (destiny of the Jeevatmas i.e.,

Souls) and Swabhava (their innate disposition) that had

already existed in the latent form in His being. The

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Cit – Shakti i.e., power of intelligence and Kala i.e.,

Imperishable Time) in His own Maya, the equilibrium of

whose Gunas has been disturbed by the destiny of various

Souls. These forces, unwind the energy (Creation

unfolds), which were in dormant state in Brahm during

Maha Pralaya. Maya gave birth to Mahat-tattva (the

principle of cosmic intelligence) and the second is

Ahamkara (Ego or Self-identification with Maya or body).

There are three types of Egos—(a) From Sattvika Ego,

Mind and deities presiding over the senses are evolved.

(b) From Rajasika Ego, the principle of Buddhi (analyzer,

understanding), Indriyas (5 Sense Perceptions i.e.,

Auditory sense (catches sound), Tactile sense (perceives

touch), sense of Sight (perceives colour), sense of Taste

(perceives taste) and Olfactory sense (perceives odour)

as well as 5 Organs of Actions (i.e., Vocal apparatus,

Hands, Legs, Genitals and Anus) are evolved. (c) From

Tamasika Ego, 5 Subtle elements (i.e., Sound, Touch,

Colour, Taste and Smell) and 5 Gross elements (i.e., Ether,

Air, Fire, Water and Earth) are evolved. (Refer Appendix

“C” – Page Nos. 176 and 177). These five subtle elements

mingle in different proportions following certain rules of

permutation and combination, called as Pancikarana,

and become the manifold Universe. Pancikarana: The five subtle (Sukshma) elements are

called Pancha Sukshma Bhutas. These five subtle elements

mingled in five different ways to produce five gross

(Sthula) elements. They are called five gross elements

(Pancha Sthula Bhutas). They became manifold Universe

(Refer Appendix “D” - Page No. 178):

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½ Subtle Ether+1/8 Subtle Air “Gross Ether

+ 1/8 Subtle Fire+1/8 Subtle Element”

Water+1/8 Subtle Earth

½ Subtle Air+1/8 Subtle Ether “Gross Air

+1/8 Subtle Fire+1/8 Subtle Element”

Water+1/8 Subtle Earth

½ Subtle Fire+1/8 Subtle Ether “Gross Fire

+1/8 Subtle Air+1/8 Subtle Element”

Water+1/8 Subtle Earth

½ Subtle Water+1/8 Subtle “Gross Water

Ether+1/8 Subtle Air+1/8 Element”

Subtle Fire+1/8 Subtle Earth

½ Subtle Earth+1/8 Subtle “Gross Earth

Ether+1/8 Subtle Air+1/8 Element”

Subtle Fire+1/8 Subtle Water

Maha Yuga

Four Yugas means epoch or era (Krta Yuga, Treta Yuga,

Dwapara Yuga and Kali Yuga) along with their Sandhya

(transitional period marking the beginning of each Yuga) and

Sandhyamsa (transitional period marking the end of each

Yuga) consisting of 12,000 Celestial years (43,20,000 human

Years) make one Maha Yuga. The period of Sandhya and

Sandhyamsa is twice as many hundred years of each Yuga.

Things in the Universe deteriorate from Yuga to Yuga. At the end

of four Yugas (i.e., one Maha Yuga) the physical world is

destroyed by rain, flood and fire which are called laya (deluge).

After that Creation takes place once again. (Vishnu Purana Book

I; Chapter 3) (Refer Appendix “E” Cosmic Day and Cosmic Night –

Page Nos. 179 and 180).

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Krta Yuga or Satya Yuga: Krta Yuga or Satya Yuga has

4,800 Celestial Years (17,28,000 human years) (4 x Kali

Yuga periods). During this period Dharma (God of Virtue

in the form of Austere Penance, Purity, Compassion and

Truthfulness) (who protects the Universe), has been

represented in the form of four legs of a bull, exists

complete on its four legs (Bhagavata 1: 17: 24). During

this period Sattva Guna predominates among people and

pursue for Moksa by following Satyam (Truthfulness),

Dharmam (Religious Merit) and Dhyanam (Meditation).

In this Yuga, children like all other things, come by mere

wishing. Human beings live for about 1,00,000 years.

People are always happy. There are no superiors or

inferiors. Hatred and jealousy are unknown. The earth

yield abundant supply of juices and mankind live happily

with that. There is no concept of sin (Papam) and store of

merit (Punyam).

Treta Yuga: The period of this Yuga is 3,600 Celestial

Years (12,96,000 human years) (3 x Kali Yuga periods).

During this period Austere Penance falls into destitute.

Only Purity, Compassion and Truthfulness are practiced

in the name of Virtue (i.e., Dharma standard reduces and

stands on three legs). During this period Rajo Guna

predominates among people and performs Yajnas and

mainly observes Dharma (Religious Merit). Knowledge is

the chief virtue during this period. Procreation happens

by mere touch. Human beings live for few thousands of

years. Clouds form in the sky and cause heavy rains.

Because of the rains earth no longer yield juices. It rains

so much that trees grow and people live on the sap of

those trees. Individuals slowly turn evil and start to fight

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for the possession of those trees. The trees no longer

provide sap, but start giving fruits and human beings live

on fruits and vegetables. When human beings continue to

fight over the possession of the trees, trees start to wither

away. People learn to practice agriculture and animal

husbandry to live on. Heat and cold manifest and people

require building houses to protect themselves from the

heat and the cold.

Dwapara Yuga: The period of this Yuga is 2,400 Celestial

Years (8,64,000 human years) (2 x Kali Yuga periods).

During this Yuga Austere Penance and Purity both

become obsolete; Compassion and Truthfulness alone

prevail and Dharma standard further reduces and stands

on two legs. During this Yuga a mixture of Rajo and Tamo

Gunas predominates and people suspect everything.

People perform Archana (Pooja (Chanting) of God).

Human beings are subject to disease and misery. Children

are born out of male and female union. Human beings live

for about few hundred years. Mankind really starts to

suffer from the time of Dwapara Yuga. Starting of evil

traits like hatred, jealousy, fraudulence, greed and

quarrels can be traced back to this period. Famine and

droughts are first felt on earth in this Yuga.

Kali Yuga: Kali Yuga is the worst of all Yugas. The period

of this Yuga is 1,200 Celestial Years (4,32,000 human

years). During this period Truthfulness alone remains,

the other three Virtues become very rare (Bhagavata 3:

11: 21). Unrighteousness advances and Dharma (Virtue)

standard is further reduces and limps on one leg. During

Kali Yuga, Tamo Guna and Arishad Vargas (Page No. 50)

predominate among people. No one pays any attention to

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good and it is the evil that prevails. Few people pray God

through Samkirtana and Stotrams (Singing in praise of

God). During this period people are mostly short-lived,

slothful (little inclined to thread the path of God-

realization), most dull-witted (less knowledge), unlucky

(suffers from poverty) and tormented with diseases and

other evils (Bhagavata 1: 1: 10). Human beings live up to

100 years during Kali Yuga. At the end of Dwapara Yuga,

when Lord Krishna renounced the world and ascended to

His abode, Kali Yuga is supposed to have started

(Bhagavata 12: 2: 29, 33) on the midnight of 17 February

3,102 B.C.E. King Yudhisthira (Dharma Raju) realized the

advent of Kali Yuga (which will be chaos), abdicated the

throne and coroneted Arjuna’s grandson, Parikshit, to the

throne of Hastinapura.

Laya (Destruction)

The length of one Maha Yuga (i.e., total of above four

Yugas) is 43,20,000 human years. At the end of one Maha Yuga,

Laya (Destruction) takes place. The physical world is destroyed

by rain, floods and fire. Life on earth dies. Each destructive

period is followed by the succession of Creation. Then the period

of next Maha Yuga starts again with the life on Earth.

Lord Brahma (God of Creation)

Lord Brahma (God of Creation) has a life span of 100

Cosmic years (equivalent to 31,104 Crore or 311.04 Trillion

human years). 100 Cosmic years, which is called Para, is divided

into two halves and each half is called Parardha. Present Lord

Brahma is in his first day of His 51st Cosmic year, i.e., second half

of His 100 Cosmic years of his life, which is called Dwiteeya

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Parardha. Each Cosmic year consists of 360 Cosmic days (i.e.,

day time) and 360 Cosmic nights (i.e., night time). Lord Brahma’s

one Cosmic day or one Cosmic night is equivalent to one Kalpa

each for human beings (i.e., there are 720 Kalpas in one Cosmic

year). Till now 36,000 Kalpas i.e., 18,000 Cosmic days time

(Creation) and 18,000 Cosmic night time (Pralaya or

destruction) have already lapsed. The period of each Kalpa is

equivalent to 432 Crore or 4.32 Billion human years. Present

Kalpa is called Sveta Varaha Kalpa, (Sveta means yellow colour,

Varaha means bore, i.e., Lord Vishnu took the form (incarnation)

of yellow colour bore in this Kalpa for the upliftment of the Earth

from the ocean to save Earth from demon Hiranyaksa)

(Bhagavata 3: 11: 33, 34 and 36), which started about 197.29

Crore or 1.9729 Billion human years ago. One Kalpa has 14

Manvantaras. During each Manvantara a Manu assists Lord

Brahma for the Creation. Present Manvantara (i.e., 7th out of total

14 Manvantaras) is called Vaivaswata Manvantara (Manu

Vaivaswata is son of Vivaswan (Sun)) (Bhagavata 8: 13: 1) which

started 12.22 Crore or 122.2 Million human years ago. The

period of each Manvantara is equivalent to 30.672 Crore or

306.72 Million human years. Each Manvantara is separated by

an intervening period called Sandhya Kala that makes 15

Sandhya Kalas separating 14 Manvantaras. The period of each

Sandhya Kala is equivalent to the period of one Krta or Satya

Yuga i.e., 17,28,000 human years. The period of 15 Sandhya

Kalas i.e., 15 x17,28,000 is equal to the period of 6 Maha Yugas

i.e., 6 x 43,20,000 ( 2.592 Crore or 25.92 Million human years).

Each Manvantara has 71 Maha Yugas. Present Maha Yuga is 28th

Maha Yuga. The period of one Maha Yuga is 43,20,000 or 4.32

Million human years. Each Maha Yuga has 4 Yugas. The present

Yuga, called Kali Yuga, has 4,32,000 human Years, which has

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started at the midnight on 17/18 February 3102 B.C.E. Thus one

Kalpa consists of 1000 Maha Yugas (i.e., 14 (Manvantaras) x

71(Maha Yugas) + 6 (i.e., 15 Sandhya Kalas, which are equivalent

to 6 Maha Yugas) (Bhagavad Gita 8:17). At the dawn of the

Cosmic day (Kalpa period starts) Lord Brahma starts Creation of

three worlds (Bhur Loka (earth), Bhuvar Loka (the space

between the Earth and the Sun inhabited by Munis/Rishis) and

Swarga Loka (the space between the Sun and the Pole Star i.e.,

Indra’s Heaven) as in the preceding Kalpa i.e., sub-human

creatures, human beings and Demi-Gods are born according to

their respective Prarabdha Karma Phalas (Narada Parivrajaka

Upanishad 5: 7; Bhagavata 2: 9: 38). By the end of Cosmic day

(end of the day time) (for human beings Kalpa period ends) Lord

Brahma stops Creation. At the start of the Cosmic night (for

human beings next Kalpa period starts), Lord Brahma assumes

an iota of Tamo Guna (the principle of inactivity), winding up his

activity (Creation) becomes quit (by the force of the Time

withdrawing all the worlds into his belly), starts taking rest (or

sleep) and Pralaya (means “to dissolve”, “melt away”, “liquefy”,

“dissolution”, “reabsorption”, “destruction” and “death”) takes

place. Means the Earth planet and the Sun along with three

Celestial abodes (Bhur, Bhuvar and Swarga Lokas) means

physical world and the subtle worlds are absorbed in the Causal

world and the Souls takes rest in the Causal world until the start

of next Creation. It means they enter into the transition period

and during this period Lord Brahma holds, all the beings of the

material and celestial worlds in a suspended state, within

Himself. Duration of one Cosmic night is equivalent to the period

of one Kalpa. During this period Lord Brahma takes rest (or

sleep) and Pralaya or chaos reigns supreme. When Lord Brahma

wakes up in the morning (at the dawn of the next Cosmic day)

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(another period of Kalpa starts) order is restored and

Lord Brahma starts Creation again. The present age of Lord

Brahma is 1st day of His 51st year, which is 15697. 394

Crore or 156.97384 Trillion human years. Thus these processes

of Creation by Lord Brahma during the Cosmic day and

Dissolution during Cosmic night continue till Lord Brahma

reaches His 100 Cosmic years. At the end of his 100 Cosmic years

(end of Maha Kalpa i.e., the period of one Maha Kalpa (72,000

Kalpas) is 100 Cosmic years) Lord Brahma merges in Brahm.

Brahm, though beyond the three Gunas, assumes Tamo Guna

(Destruction) thus known Him as Lord Shiva, who winds up His

energy (forces) in the reverse order of Creation. Maha Pralaya

(great deluge or complete dissolution) of Brahmanda takes place

i.e., all the three Worlds, all time, form and space (i.e., the

planetary system and its celestial abodes means the entire

Universe) (Physical, Subtle and Causal) are withdrawn or

absorbed into Brahm (Bhagavad Gita 9: 18). Space is now

reduced to 100 Cosmic years of chaos at the end of which Brahm

Creates a new life span of a new Lord Brahma and the

above process of Creation and Dissolution repeats itself and

it is a never ending process (Bhagavad Gita 8:19). This view of

Cosmic time is given in Puranas and Dharma Shastras. If one

looks at this Creation (Evolution), Laya, Pralaya and Maha

Pralaya (Dissolution) from scientific point of view, it is nothing

but expanding and contracting theory of Energy. This world is

Vyavaharika Satya (means real for the time being only). It is not

Paramarthika Satya (means ultimate reality). This world has a

beginning and an end in time. Therefore, it cannot be eternal and

hence it must be in transition. Being in transition it cannot be

real. The apparent reality of the world is the essence of its ever

changing character. Had it been real, it should be changeless.

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Brahm, being eternal and changeless, is the only reality that

exists. To a person who has realized Brahm, this world appears

to him as an illusion (magic) and not real to him anymore. Major

historical events, right from the start of Creation and also the

events of Bharata Varsha (ancient India) are given in Bhagavata

and Puranas. Brahm (Personal form of God) created present Lord

Brahma about 15,697.3 Crore or 156.973 Trillion human years

ago or precisely 15697,39,49,110 human years ago (as in 2008

C.E. i.e., Common Era). During the first Kalpa (i.e., first day time

of Lord Brahma), which is called Brahma Kalpa, Lord Brahma

meditated for Brahm, which is known as Brahma Samhita, and

conceived all the Vedas, with the Grace of Brahm. Then Brahm

appeared in the form of four brothers i.e., Sanatkumara, Sanaka,

Sanandana and Sanatana and expounded the Truth of the Spirit,

which had been lost during the Dissolution of the previous Kalpa

(Bhagavata 2: 7: 5). During the third Kalpa (i.e., second day

time for Lord Brahma) Lord Brahma created Brahmanda,

produces the first ten Rishis, known as Prajapathies (mind born

sons of Lord Brahma) and Celestial Gods (Devas) and Asuras

(Demons). The abode of Lord Brahma is called Brahma Loka or

Satya Loka. The abodes for Celestial Gods (Devas) are called

Tapo Loka, Jana Loka, Mahar Loka, Swarga Loka (the abode of

Indra), and Bhuvar Loka. Then Bhur Loka (Earth) and after the

Earth are the

abodes of the demons viz., Atala Loka, Vitala Loka, Sutala Loka,

Rasatala Loka, Talatala Loka, Mahatala Loka and Patala Loka,

are below Bhur Loka (Earth planet). One Brahmanda consists of

the above 14 Lokas. All the other Lokas, except Bhur Loka (Earth

planet), are in a different Space dimensions and therefore cannot

be seen by normal human beings. Later on the Ozone layer is

formed on the Earth planet. Then Lord Brahma produces Manu

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Swayambhuva, who assists Lord Brahma for Creation during the

first Manvantara. The Rishis (Sages) on the Earth planet

conceive, with the Grace of Brahm (through Lord Brahma) the

Vedas and Puranas. Gradually the nature evolves and human

civilization develops.

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Dharma

The word Dharma is formed from the root word Dhryan

(Dhryan Dharme). Dharma means changeless virtue,

righteousness, morality and religion. It also means duty and such

actions and Spiritual or religious practices that finally result in

all – good for an individual Soul and Humanity as a whole. It also

means such thoughts, actions and practices (virtues) that

promote physical and mental happiness in this world and also

ensure the attainment of the final goal of God - realization.

Dharma also includes moral and ethical duties. Darayati Dharm

Ity Ahu means whatever sustains is Dharma. The Divine Self

(Atma) is the foundation of our being and it is Self which sustains

every living being. Atharva Veda states that Prithivim

Dharmana Dhritam means the world is sustained by Dharma.

Dharmo Rakshita Rakshatah means whoever protects Dharma,

Dharma protects them. The principles of Dharma are Self-

Control and Self-Sacrifice. There are two kinds of Dharmas.

Firstly Apara (Vyavaharika means worldly) Dharma means good

Karmas (actions), which is secondary or general or preliminary

discipline. It is the religious discipline and injections of Do’s and

Don’ts that are explained in the Scriptures for uplifting the

Sattvic (pious) qualities of human beings in general. It means

having faith in God and then doing all the good actions to please

God and not for personal gain. They are applicable to all kinds

and all classes of people living with various ways of life. Such

good actions pacify the doer in the existing life and in the next

life they create a good destiny. Apara Dharma is preliminary or

preparatory stage for entering into the next stage of Dharma.

The next stage of Dharma is called Para (Brahm) Dharma or

Paramardhika Dharma. This is the main Dharma which ensures

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attainment of the final goal of God-realization to a Soul. One can

realize God through Ananya and Nirantara Bhakti (absolute and

continuous Devotion) towards God in His personal form without

any desire (Bhagavata 11: 14: 21). It gives both peace and

happiness in this life as well as attainment of God – realization

and finally Liberation (freedom from birth, death and rebirth),

which is the ultimate goal to any Soul. Devotion (Bhakti) is above

all the religious formalities, practices and rituals. It is true Love

of one’s Soul towards one’s beloved God. It can be observed by

any person, at any time, at any place, in any dress and in any

method. It is universal. Nishkama (without desire) and Nirantara

(always) do Bhakti (devotion) which is the Dharma (duty) of the

Atma (Bhagavata 1: 2: 6). Any Dharma which does not induce

Bhakti (devotion) is no Dharma (Bhagavata 1: 2: 8). Dharma

with Bhakti (devotion) is the only Dharma (Bhagavata 11: 19:

27). Thus the Dharma, which is based on such Devotion (Bhakti)

and which establishes Devotion (Bhakti) for God as a universal

religion of the world, is called Sanatana Dharma (Eternal

Religion). God is Dharmadhistana. It means that Sanatana

(Eternal) Dharma (Religion) is established in God and resides in

God as Divine power. It is revealed by Brahm (God) through Lord

Brahma before human civilization and reproduced by Rishis

(Sages) through Vedas, Upanishads and Puranas.

Vyaktigata (Individual) Dharma

Every individual must follow the under mentioned

principles as their moral and ethical duties:

Dama: Control of external organs.

Arjava: Strait forwardness.

Ahimsa: No injury to any form of life.

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Satya: Truthfulness in thought, word and deed.

Akrodha: Absence of anger.

Santosha: Contentment and happiness.

Brahmacharya: Control of carnal desires and passion.

Thyaga: Renunciation of selfishness.

Apaishuna: Refraining from backbiting.

Aparigraha: Non-acceptance of unnecessary gifts.

Hri: Modesty.

Mardava: Gentleness.

Daya: Kindness and compassion.

Shanthi: Peace of mind (by subduing or controlling it).

Kshama: Forgiveness.

Shoucha: Purity of body and mind.

Adhroha: Freedom from malice.

(Note: Attainment of absolute perfection of all the above qualities is very difficult at initial stage. But if one make continuous efforts for improvement, after a certain stage one attains absolute perfection).

Parivarika (Family) Dharma

Parivarika Dharma starts with marriage which involves

mutual love, self-sacrifice and respect. Wife is called Dharma

Patni. Wife is a co-operating energy of her husband and one

does not have an identity without the other (Example: Agni

(Fire) and its burning power, eye and its eyesight). Wife is

Ardhangini (half of husband’s body) (Brhadaranyaka Upanishad

1 or 3: 4: 3) and Saha-dharma Charini (partner in husband’s

Spiritual practice). Hinduism offers twofold Spiritual paths or

sets of religious duties – (a) Pravrtti Marg for family man (house

holder) involving in worldly activities and (b) Nivrtti Marg for

Sannyasi (Monk) by withdrawing from the worldly activities

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(Bhagavata 1: 9: 26 to 28). The ultimate goal of human life,

according to Hinduism, is God–realization and Liberation.

Following duties of family man assure this goal (Note: Also refer

Gruhasta Ashram – Page No. 57 to 59 & 156 and 157):

Who performs his duties (actions) as per Scriptures.

Who surrenders the fruits of their actions to God.

One’s life is meant for the service of God, poor and

helpless.

To earn livelihood through honest means.

One should look upon their parents as representatives of

God. One must please them and must not forget that they

owe their physical body to them.

One must not take food before providing food to their

parents, wife, children and the poor.

One must maintain complete fidelity to their partner.

One should never use improper language in the presence

of women.

One should not brag about their achievements, wealth,

power and position.

One must not give excessive attention to food, clothes and

external appearance.

One should maintain cleanliness of their body, purity at

heart and in mind.

One should lovingly bring up their children, properly

educate and marry them.

One should be active, should not be lazy and coward.

One should also help brothers and sisters (if poor), needy

and the poor.

One should respect those who are good and noble.

One should always speak truth.

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One should struggle to become wealthy by honest means.

One should engage in social service, plant trees for the

benefit of the people.

Selfless actions will help them to attain the Spiritual goal.

(Note: Note after Vyaktigata Dharma at Page Nos. 46 and

47 is also applicable for the above qualities)

Samaja (Society) Dharma

Individuals must observe code of conduct to maintain a

well integrated society. Duties towards the society are as under:

Non-violence. (Ahimso Paramo Dharma means non-

violence is the highest discipline and virtue).

Non-stealing.

Truthfulness. (Satya Meva Jayate means Truth alone shall

prevail ultimately).

Control of anger and lower passions.

Charity.

Hospitality and Kindness.

Good to neighbours.

Rashtra (Nation) Dharma

Rashtra Dharma means duties towards your Nation.

Individuals must make some self-sacrifice towards their country

to sustain.

Manava (Humanity) Dharma

Every individual has a responsibility and duty towards

humanity. Everyone should be compassionate towards all living

beings. One should do service and render help for those who are

under- privileged. Self sacrifice means self - sustenance and not

self - deprivation.

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Levels of Dharma

For levels of Dharma refer Appendix “F” – Page No. 181.

Arishad Vargas (Enemies in subtle form)

In every human being these Arishad Vargas (invisible

enemies in subtle form), caused by Maya (Rajo Guna), are

embedded. Avidya (ignorance), caused due to the bondage of

Maya, leads to three gates to hell i.e., desire, anger and greed

(Bhagavad Gita 2: 62, 63, 71; 3:37 to 40; 6:24; 16: 21). Besides

this ego, attachment, jealousy and hatred etc. (material ailment)

constantly disturb the embodied Soul. Raga (affection,

attachment) leads to Krodha (anger). Krodha leads to Lobha

(greed). Lobha leads to Moha (passion). Moha leads loss of Sruti

(balance). Loss of Sruti leads to loss of Buddhi (discrimination).

Loss of Buddhi leads to death. Numerous vices are greed,

falsehood, thieving, wickedness, proneness to sin, wile and

hypocrisy. The places of vice are dice (falsehood), wine

(intoxication), women (passion) and shambles (cruelty)

(Bhagavata 1:17:32 & 38; 9:19:14). Actions done under their

influence, losing discrimination, cause harm and sufferings to

own self, others and the society which results immense damage

to Dharma. One should control and subdue these enemies and

vices to progress in pursuit of their Spiritual growth. Arishad

Vargas (enemies in subtle form) (refer Appendix ‘G’ Page Nos.

182 to 184) are as under:-

Kama (Desire): Originates in Mind. When not fulfilled leads to Krodha. When fulfilled leads to Lobha. When intensifies leads to Moha.

Krodha (Anger): When intensifies leads to Mada. Lobha (Greed): When intensifies leads to Macharya. Moha (Passion). Mada (Ego). Macharya (Attachment, Selfishness and jealousy).

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Kama (Desire)

The senses, mind and intellect are the seats of desire, an

insatiable fire, which deludes the embodied Soul (Bhagavad Gita

3: 39 and 40). Desire originates in two ways. Firstly, by

observing the world (material) and desiring for it. Secondly, by

the subtle instincts of the old Vasanas (unmanifested form of

desires) those are stored in the mind in previous lives. There are

many shades of desire which are indicative of different states of

mind. As the degree of desire increases, sorrows and problems

also increase proportionately. Desire is classified as under:

Vasana: Subtle and unmanifested form of desire.

Sprha: A feeling of want.

Iccha: Wish, a fully manifested form of desire.

Trupti: Contentment with whatever one gets for the

minimum basic needs of life.

Trsna (Aasha): Seeking to posses more and more even

though one is provided for all his basic needs.

Duraasha: Greed, a feeling that no one should have

anything and everything should be grabbed for himself.

Pancha Kosas (Five bodies or Sheaths)

All living beings bodies consist of the following five

sheaths (Taittiriya Upanishad 2: 5: 1 and Chapter 3 Sections 1 to

6):

Annamaya Kosa: Material or physical sheath or body. Pranamaya Kosa: Vital sheath – means breath for

sustenance of physical body. Manomaya Kosa: Mental sheath. Vijnanamaya Kosa: Intellectual sheath (Buddhi decides

to control the tangible world). Anandamaya Kosa: Spiritual sheath (the attempt to

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Pillars of Virtue

Evolved four pillars of Dharma (Virtues) are as under

(Bhagavata 3: 12: 41):

Vidya: Purity acquired through knowledge of God.

Dana: Charity prompted by compassion.

Tapas: Austerity.

Satya: Truthfulness.

Avidya (Nescience or Ignorance) or Pancha Klesas

Avidya (nescience i.e., the identification of the Self with

the body), known as Pancha Klesas, which are the sources of

pain/suffering, are as under (Bhagavata 3: 9: 20; Yoga Sutras 2:

3):

Avidya: Fundamental ignorance.

Asmita: Egotism.

Raga: Attraction or attachment.

Dwesa: Aversion or hatred.

Abhinivesa: Fear of death. Death is an inevitable ultimate

reality. One should realize this truth and develop mental

attitude to accept death gracefully.

Ignorance

Five–fold ignorance is as under (Bhagavata 3: 12: 2).

Tamas: Ignorance about one’s owns Self.

Moha: Self - identification with the body and world etc.

Mahamoha: The craving for the bodily enjoyment.

Tamisra: Anger.

Andhatamisra: Looking upon death as one’s own end.

Note: - Karma Phalas (fruits of all actions) should be offered

to God without expecting any results (fruits). (Bhagavad Gita

5: 10; 9: 27), (Isa Upanishad – 1).

Ye tat phalam sarvam Sri Krishna – Arpana Mastu:

(After doing any good deed, surrender all its fruits to God).

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Hindu way of Life

Hindu way of life is based on the Karma Yoga. So Bharata

Varsha is called Karma Bhoomi. The Scriptures are the authority

as to what is right and what is wrong. “Everyone must follow the

instructions of the Scriptures” (Bhagavad Gita 16: 24). Hindu’s

main occupation was agriculture and raising cattle. During rainy

and winter seasons the cattle were kept under shelters at night.

As the cattle population increased many families used to keep

their cattle in common shelters at night and during winter due to

shortage of shelters. Then disputes arose as cattle used to get

mixed up. To solve their disputes highly noble people were

appointed as judges who used to resolve their disputes. In

Sanskrit Gotra means cow shelter. Gotradhipaties are those

judges who were Sages, Rishis, Maha Purusas, Mahatmas and

Seers. People and their descendents started identifying

themselves with their Gotradhipaties. All the present Hindu

generations are known by their Gotradhipaties i.e., those Sages,

Rishis or Seers. Example - Bharadwaja, Srivastava, Kasyapa,

Kaundanyasa etc., Gotras.

Varna (Order or Grades of Society or So called Caste

System)

There is no Varna for Skin, Blood, Flesh, Bones and Atma.

Varna classification is meant for smooth functioning of the

society or for worldly affairs only (Niralamba Upanishad – 6). At

the time of birth of all human beings are known as Sudras.

Originally the Varna (so called caste system) had a qualitative

base and all Varnas (castes) were categorized based on the

inherent qualities (Gunas) or career potential of an individual.

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Fourfold Varna (order or grades of society) has been clearly

explained in Bhagavad Gita (4: 13). A person, naturally endowed

with noble qualities like truthfulness, serenity of mind, non -

violence, compassion, unselfishness, spiritual and moral virtues

(qualities of Sattva Guna), was called Brahmana or Brahmin and

he was considered as a right person to teach and give Spiritual

guidance to others. One with compassion and martial qualities

(mixture of qualities of Sattva Guna and Rajo Guna) was

considered as Ksatriya (caste). One with business acumen,

farmers, herders and artisans who have mixture of passion and

ignorance (mixed qualities of Rajo Guna and Tamo Guna) was

considered as Vaisya (caste). Slaves and servants in whom

laziness and ignorance dominates (qualities of Tamo Guna) was

considered as Sudra (caste). (Note: This type of classification i.e.,

Priests or Teachers, Rulers (Politicians), Traders (Business

community) and Working class exist in every religion, society

and country in one form or the other). Those who violated the

laws of Hindu society pertaining to food and matrimony were

considered as out-caste. Though Sudras and out-caste people did

not enjoy the same social status, they were never looked down,

ill treated or hated at that time. Service is the root of the

successful performance of all sacred duties; no sacred obligation

can be discharged without the service. Hence the place of the

Sudras, whose allotted duty is service, the root of all virtues, is

indeed high among all the Varnas (castes). The Dharma (duty) of

Brahmana has Moksa (final beatitude) as his goal, that of

Ksatriya has Kama (enjoyment) as his objective, that of a Vaisya

has acquisition of Artha (wealth) as his goal, while that of a

Sudra has Dharma (religious merit and service which is the root

of all virtues) as his goal. In this way while the Dharma (duty) of

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the first three Varnas (castes) has the other three Purusardhas

(Ends of human pursuits) for their goal, those of Sudra has

Dharma or service itself as his goal; hence it is declared above,

that the very occupation of a Sudra secures the pleasure of God.

Brahmanas represents (not born as is being interpreted by

many) His (God’s) mouth, Ksatriyas (warriors) represent His

arms, Vaisyas (traders, farmers, herders and artisans)

represents His thighs and Sudras (slaves and servants) represent

His feet (Bhagavata 2: 1: 37 and 3: 6: 30 to 34). No Varna is

superior or inferior to other Varnas. Initially the classification of

Varna (caste) was based on inherent traits and qualities (as

influenced by the qualities of Gunas) of an individual.

Subsequently it has become hereditary resulting misfit people

became Priests or Gurus (teachers) and Kings etc. This practice

might have emerged due to continued practice of occupation to

cater for the needs of the society during that period, but as time

passed the false sense of superiority of one Varna (caste) over

the other crept in and it became an aberration on Hinduism. It

can be observed from Indian history that Maharishi Valmiki (who

authored Ramayana) was a savage in early part of his life and

there were many noble people from the present day belief of

lower castes. Mahatma Gandhi said “If untouchability is part of

Hinduism I will discard Hinduism”. He termed Sudras as “Harijan”

meaning “children of God”. Later it has been termed as Dalit.

Ashrams (Stages) of Hindu way of Life (Bhagavata 3: 12: 41)

Brahmacharya Ashram (Student period).

Gruhasta Ashram (House holder or Family Man).

Vanaprasta Ashram (Semi – Retired period).

Sannyasa Ashram (Monk or hermit or recluse).

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Brahmacharya Ashram (Student period)

Brahmacharya means pursuing of Brahm (God) i.e.,

acquiring the Vidya (knowledge) about Brahm (Brahma Jnan).

After completion of 5 years of age children were sent to Guru

Kula (Teacher’s residence) for acquiring Vidya (true knowledge).

Guru (means dispeller of Avidya i.e., ignorance) is an

intermediary between the Jeevatma (Soul) and Brahm (God).

Guru is the one who has known, seen, experienced and realized

Brahm (God). In other words the one who has realized God is

called Guru or Maha Purusa or Mahatma or Maharishi (Great

Soul or Saint). Prayer to Guru is “Gurur Brahma Gurur Vishnu

Gurur Devo Maheswarah, Gurur Sakshat Para Brahma

Tasmai Sree Gurave Namah:”Brahmacharya Ashram (student

period) is the period spent by the student for acquiring Brahma

Jnan (Knowledge of God). On completion of Vidya the student is

called Snataka means “bather” which implies that the student

had successfully bathed in the water of True Knowledge. On

completion of Vidya at his ashram (residence) Guru gives the

farewell address to his pupil and instructs them on the following

aspects (Taittiriya Upanishad 1: 11: 1 to 6):

Satyam Vada. To speak Truth (by thought, word and

deed).

Dharmam Chara. To practice Virtue by right Conduct

and right action (as per Scriptures).

Not cut off the thread of the off-spring.

Let there be no neglect of welfare, prosperity, study,

teachings and duties to the Gods and Fathers.

To be always poised and self - controlled.

To perform the duties with cheerful heart and unattached

mind.

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“Matr Devo Bhava, Pitr Devo Bhava, Acarya Devo

Bhava, Atidhi Devo Bhava”. Mother, Father, Guru

(teacher) and Guest are Gods to you.

Whatever deeds are blameless, they are to be practiced.

Dana (donation) is to be given with faith, modesty, love,

fear, joy, humility, compassion and plenty.

When in doubt to follow the practices of great souls

(Maha Purusas).

This is the command, teaching, instruction. This is the

secret doctrine of the Veda. Thus indeed one should

worship.

Girls

Girls also used to receive education similar to that of

boys. Later as society became more rigid, it became customary

for the girls to be educated at home and taught by male relatives.

Because of their natural instinct many girls used to learn

classical music originated from Sama Veda (Veda of melodies)

and Indian classical dance. There were many learned women

Gurus (teachers) and they were given the same status and

honour given to men Gurus (teachers). Among them were Rishi

Gargi Vacaknavi, the daughter of Vacaknu; Pathyasvati (who was

given the title of Vaak means the Goddess of Learning), Rishis

Vishvavara, Ghosha and Apala. In the Brhadaranyaka Upanishad

one of the persons asking grilling questions to Maharishi

Yajnavalkya was none other than his virtuous wife Maitreyi and

female Rishi Gargi.

Gruhasta Ashram (House holder or Family Man)

The stage of Gruhasta Ashram (house – holder or family

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man) starts with marriage. Both the wife and the husband live

the life of house - holder following the dictates of the

Scriptures. According to Hinduism, the institution of marriage is

a sacred and divine relationship between a female and a male

(Refer Appendix “H” Page Nos. 184 to 187). This relationship is

meant for their life – time (There is no divorce system in

Hinduism). The Mantras of marriage, if properly cited during the

marriage, have an everlasting effect of bondage of love, affection,

mutual respect and caring for each other between the couple for

lifelong commitment. The Mantras recited (taking vows) by the

couple means sharing of equal duties and responsibilities for the

fulfilment of three of the four Purusardhas i.e., Dharma (Religious

merit), Artha (Wealth or worldly possessions) and Kama

(Desire). It is the individual responsibility and duty to fulfil the

fourth Purusardha i.e., Moksa (Liberation). However, as per

Hindu philosophy a wife gets 50% of her husband’s Punya Phalas

(fruits of good actions) because a wife encourages, supports,

cooperates and assists her husband to perform such Punya

Karmas (good actions). The rituals during the marriage

ceremony aim to bring the couple and their families together to

understand each other for a lifelong relationship. The growing

menace of dowry system in a sacred and divine institution of a

marriage is the darkest blot. Presently such a sacred and divine

institution of marriage has been made a commercial transaction

where pure love is lost sight off between the couple instead

desire, passion and lust prevail. “A house- holder, who performs

his daily duties and his actions are dedicated to Me, home life is

not recognised as a source of bondage” (Bhagavata 4: 30: 19).

Important guide lines to the house holder are as under:

To perform daily ritual called Agnihotra (offering sacrifice

to the Fire). Fire, being the purest is considered as God,

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and acts as courier to deliver all sacrifices to respective

Gods.

To study Vedas regularly to gain True Knowledge.

To earn an honest livelihood.

To practice hospitality.

To raise the children with love and affection. To teach

them noble qualities.

To be charitable to the poor.

To take care of parents and other relatives living with

him.

To treat women with honour, respect and make them

happy. In other words of Manu Swayambhuva “Where

female relatives live in grief, the family will soon perish

and the family where they are happy ever prosper.”

Husband and wife are expected to observe absolute

fidelity.

It is the duty of both husband and wife to create a happy

atmosphere at home. As per Manu Swayambhuva

“Everlasting happiness will be assured in that

family where husband is pleased with his wife

and the wife with her husband. Such family is an

Ideal Home and loving environment for the

children to grow”.

Wife is called Ardhangini means half of the husband’s

body. She is also called Saha-dharma-Charini means

partner in Spiritual life. Both the husband and the wife

are expected to help each other in their Spiritual growth

and their ultimate goal of God - realization.

(Note: Refer Vyaktigata and Parivarika Dharma – Page Nos. 46 to

49 including their Note and also Page Nos. 156 and 157).

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Vanaprasta Ashram (Semi – Retired period)

Vanaprasta Ashram is meant for practicing detachment

from this material (Mayic) world and attachment to God,

acquiring Tattva Jnan (Knowledge of Reality) and pursuing Atma

Jnan (Self – Realization). As per Hindu Scriptures people who

attain the age of 60 years (by then it is expected that their

children are grown up, married and settled in their lives) are to

take up (along with wife) Vanaprasta Ashram (semi – retired

life). During Vanaprasta Ashram they are required to detach

from the material world and attachments and lead simple life

with barest minimum food and necessaries just to maintain their

physical body and pursue their Spiritual growth with the

ultimate goal of attainment of Moksa (Liberation).They are not

repeat not supposed to interfere in the personal lives of their

children and relatives. If they are asked for any advice, then only

they may advise what is right and what is wrong and nothing

else. They should not expect that their advice is followed.

Sannyasa Ashram (Monk)

Sannyasa Ashram (Monk) is withdrawal from such

worldly activities endowed with passion/attachment and

following Nivrtti Marg. He not only gives up Karma Phalas (fruits

of actions), but also gives up Kartruttva Bhaav (i.e., I am the doer

notion) and pursues for Brahma Jnan (God-Realization) (Narada

Parivrajaka Upanishad 4: 1 to 14 and 5: 1 to 15; Sannyasa

Upanishad 1: 1 to 3 and 2: 1 to 21).

Women as per Hinduism

Hindu society respect women. Hindu girls had the right to

marry the men of their own choice through Swayam Vara

(means self selection of the groom). It is the mother, sister, wife

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or daughter who really used to rule the family with her pure

love, affection, kindness, purity, chastity and selflessness. Her

love is superior to any other forms of worldly love. Hindu society

never tolerates any insult done to a mother, sister, wife or

daughter. In Hinduism, the Supreme God is looked upon as

“Divine Mother – Sree Lalita Maata” (superior to three Murthies

i.e., Lord Brahma, Lord Vishnu and Lord Shiva). Also Goddess

Saraswati (who represents Knowledge), Goddess Lakshmi (who

represents Wealth) and Goddess Parvati (who represents Shakti

or Power) are the highest respected Deities for Hindus. Three

Murties cannot perform their respective duties without their

respective wives. As per Manu Swayambhuva “Where women

are honoured, there the Gods are pleased. But where they are

not honoured, no sacred rite yields rewards” (Manu Smriti 3:

56). When a girl is born in a family, she is considered as Goddess

Lakshmi (Goddess for Wealth) has taken birth in their home.

Parents used to get maximum happiness during the growth

(childhood) of their daughter and because of their happiness

they used to prosper. Hindus consider Kanya dana (Kanya means

unmarried girl and Dana means donation, meaning giving away

(as donation) of the daughter in marriage to the groom, a ritual

in Hindu marriage) as the greatest and highest sacrifice

(willingly giving) than any other material sacrifices (dana). As

the time passed and virtues (qualities of Sattva Guna)

diminished people started considering, due to their selfish

attitude (domination of Tamo Guna qualities), the birth of a girl

as a burden (as they have to grow the child, educate her and

spend for her marriage and finally after the marriage she goes to

another family) compared to the birth of a boy as he would earn

and look after the parents during their old age. Even the mother

and other women relatives also have similar feelings, which is an

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utter disgrace to their own gender. In certain Rajput families

they consider the birth of a girl as a disgrace (due to their

inflated ego and domination of Rajo Guna qualities). (There is a

requirement of change of attitude in Hindus in this regard).

Samskaras

Dharma (Virtue) and Spiritual progress are the main objects

in Hindu way of life. The following Samskaras are important

occasions in a Hindu family which are celebrated with

enthusiasm:

Garbhadana: Consummation of marriage.

Pumsavan: First sign of conception of wife.

Seemantam: Parting of hair of expecting mother (7th

month of pregnancy).

Jata – Karma: First breast feeding to the child by mother.

Nama – Karana: Naming of child (11th day after the birth).

Nishkramana: Sun and Moon are shown to the child.

Annaprasana: Child is given first solid food.

Chuda – Karana: First hair cut (leaving tuft) to the child.

Karna – Bhedha: Piercing of ears – 7th or 8th month.

Upanayanam: Tread Ceremony (for boys only) after 5

years. Afterwards studies of Vedas begin at Gurukula.

Kesanta: After completion of studies, hair is cut and

Gurudakshana is given.

Samavartan: Returns home from Gurukula after studies.

Vivaha: Marriage.

Vanaprastha: Semi-Retired life, after children are settled.

Sannyasa: Shedding all attachments before Death.

Antyeshthi: Last rights after death.

Note: As per Hindu customs there is no celebration at the

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time of birth of a child. The child, on birth, first cries which

means that the Soul is unhappy to enter into this Mayic world

(product of Maya) to undergo its Prarabdha Karma Phalas of

sufferings and sorrows. (Example: A convicted person’s

unwillingness to enter a prison to undergo his jail sentence).

Hindu Rituals

Hindu families observe the following rituals: -

Building of a new house.

Entering a new house.

Attainment of puberty (for girls only).

Sraddha (death anniversary).

Note: Sraddha means ritual done with devotion. Rituals of

death, funeral and Sraddha have significant importance as

per Hindu Scriptures. Rituals of Dahana Kriya (disposal of

the dead body by burning/burying), the rituals done

during the first thirteen days immediately after the death,

then Masikas (monthly ceremonies during the first year of

the dead), Samvastarika (rituals done for three days on

completion of one year of the dead) and later yearly

Ceremonies of the dead are very important for Hindu.

Hindu Scriptures dealt these in detail and laid stress for

performance of these rituals with interest. By performing

these rituals with devotion and love to their parents, their

(Parent’s) blessings and good wishes will provide

impetus for the well being of their children and also act as

a shield against evil forces. Secondly one will be rid of his

Pitru Runa (Debt to ancestors) (refer page No. 71). But it

is pity that many Hindus, because of their ignorance, lost

sight of these important rituals and offer lame excuses to

avoid for the performance of such rituals.

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Shodasa Upachara Puja (Sixteen Services of Worship)

Puja (worship) of any God has Shodasa Upacharas

(sixteen services). Before commencement of worship one should

(a) Take bath; (b) Wear neatly washed clothes; (c) Light Deepam

(oil lamp) near God’s idol or image or photo or picture; (d)

First prays to Lord Ganesha; (e) Then prays to one’s own Guru

(Spiritual mentor). One should do the following sixteen services

of Puja (worship) to his/her choice of any God or Goddess:

Dhyanam and Avahanam: Meditates and invokes the Deity

into the idol or photo or picture.

Asanam: Offers a seat to God.

Padhyam: Washes God’s feet with water.

Argyam: Offers water to God to wash His/Her hands.

Achamanam: Offers water to God to drink.

Madhuparkam: Offers silk cloths to God.

Abhishekam: Gives bath with Pancha Amrutams to God.

Vastram: Offers dress to God.

Yajnopaveetam: Offers sacred thread to God.

Gandham: Offers sandalwood powder/paste to God.

Pushpam: Offers flowers and flower garland to God

chanting His/Her various names and virtues.

Dhoopam: Lights Agarbatti (incense sticks) and shows to

God.

Deepam: Offers lighted lamp to God.

Naivedyam: Offers food (fruits or cooked items) (in-

between offers water to Him/her to drink).

Tamboolam: Offers beetle leaves to God.

Neeranjanam: Lights camphor and show to God.

Atma Pradakshanam: Goes around himself or herself and

prostate before Him/Her (indicating one’s absolute surrender to

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God subduing ones Ahamkara (Ego) i.e., false identification of the

Soul with the body due to Avidya (ignorance)).

Note: After the above sixteen steps of Puja (worship) of God

one should first offer Prasadam (food offered to God as

Naivedyam) to others and then eat that Prasadam as God’s

gift.

Hindu Festivals

There are many Hindu festivals observed by various

regions and some of them slightly vary from region to region but

the central theme of either for material prosperity or for

spiritual enlightenment remains the same. Over the period many

forgot the main central theme of these festivals and attribute

different stories and follow different customs and ways of

observing these festivals. Since Hindus follow Lunar/Solar

calendar the days of these festivals vary from Gregorian calendar

(which is commonly used all over the world). Some of the

important and major Hindu festivals are as under:

Bogi or Lohri: This festival is celebrated on 13th Jan in

honour of Lord Indra (King of Celestial Gods and also God of

clouds and rain), for sufficient rains for abundance of

harvest and prosperity of the land.

Makara Samkranti: This festival is celebrated on 14th Jan,

the day Sun enters the Sign of Makara (the first sign of a new

year and also the first day 90 degrees of Sun rays crosses

equator from Southern to Northern hemisphere). It means

end of winter season and starting of harvesting season.

Maha Shivaratri: This festival falls in Feb – Mar. At

midnight Lord Shiva appeared in the form of a pillar of fire

(Lingodbhavam) to Lord Brahma and Lord Vishnu to

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establish Nirguna, Nirakara Brahm (as Linga) and Saguna,

Sakara Brahm (as human form of Lord Shiva) as one. This

day is celebrated by performing marriage ceremony to Lord

Shiva and Goddess Parvati.

Holi: This festival falls in Feb – Mar. Demon King Hiranya

Kasipu, who demanded everybody to worship him. But his

own son Praharada, became an ardent devotee of Lord

Vishnu (whom Hiranya Kasipu treated as his number one

enemy). So Hiranya Kasipu wanted his son Praharada to be

killed. Hiranya Kasipu asked his sister Holika, who had a

boon of immunity from fire, to enter a blazing fire with

Praharada. Praharada was saved from fire by Lord Vishnu

and evil minded Holika was burnt to ashes. Holi festival is

celebrated for the victory of good (Praharada) over evil

(Holika) and triumph of devotion to God.

Yugadi or Ugadi: Yuga means epoch or era and adi means

starting point. Yugadi falls in Mar – Apr. It is the beginning of

the first day, the first month of a new year and also the day

on which Lord Brahma (God of Creation) started Creation of

this Universe.

Vasanta Navaratri: Vasanta means spring and Navaratri

means nine nights. This festival falls in Mar – Apr. This

festival starts with the beginning of spring season

(important solar and climatic junction) and climaxes on Sree

Rama Navami. During Navaratri festival period of nine days,

the energy (Shakti) aspect of God in the form of Universal

Mother, commonly referred to as Devi, is invoked for the

protection from evil and also either for material prosperity

or for spiritual enlightenment.

Sree Rama Navami: This festival is celebrated on the birth

anniversary of Lord Sree Rama who is an embodiment of all

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virtues and the incarnation of Lord Vishnu. This festival falls

in Mar – Apr and celebrated by performing marriage

ceremony to Lord Rama and Goddess Sita.

Sree Krishnastami or Janmastami: This festival is

celebrated on the birth anniversary of Lord Sree Krishna,

Supreme Personality of all Personal forms of God, an

incarnation of Lord Vishnu. This festival falls in Aug – Sep.

Ganesh Chaturdhi: This festival is celebrated on the birth

anniversary of Lord Ganesha. This festival falls in Sep – Oct.

Lord Ganesha is widely worshipped as the God of

Knowledge, Wisdom, Prosperity and Good Fortune and also

for removal of all obstacles for prosperity.

Sharad or Sravana Navaratri or Dashara or Dussehra:

Sharad or Sravana means autumn and Navaratri means nine

nights. Dashara (means ten days) became Dussehra in

popular parlance. This festival falls in Sep – Oct. It signifies

the beginning of autumn or winter season (an important

solar and climatic junction). Navaratri (nine nights) with the

addition of next day i.e., Vijaya Dashami, which is its

culmination became ten days festival. On all these ten days

various forms of Divine Mother, Goddess Durga (Mahisha –

Asura – Mardini means who killed demon Mahisha) a Divine

manifestation of Shakti (Energy or power of God), are

worshipped with devotion for protection from evil.

Diwali or Deepavali: Diwali or Deepavali means row of

lamps. Diwali marks the return of Lord Sree Rama to His

kingdom Ayodhya after defeating and killing demon King

Ravana. This festival falls in Oct – Nov. This festival of lamps

signifies the triumph of good over evil. Lamps dispel

darkness and bring light which makes everyone to clearly

see and know things around. Awareness of Inner – Self

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(Atma Jnan) dispels all ignorance and removes all obstacles,

awakening the individual to ones true nature of

transcendental reality. With Self – Realization (Atma Jnan)

one attains Universal Compassion, Love and awareness of

oneness of all beings/things (higher Knowledge) which

brings Ananda (Bliss, Joy and Peace).

Joint Family System

According to Hindu way of life joint family system is a

great opportunity to subdue the Arishad Vargas (i.e., Desire,

Anger, Greed, Passion, Ego and Selfishness). This system leads to

mutual love, respect, understanding, self-sacrifice, mental peace,

harmony and happiness and a great strength of unity. It also

provides congenial atmosphere and opportunity for the children

to develop and grow with a balanced personality under the

guidance of the elders in the family. Unfortunately, lately with

the decline of religious and spiritual attitude and attracted by the

influence of western culture with materialistic values resulting

the growth of the above mentioned Arishad Vargas, this joint

family system is breaking down. Further these days grown up

children feel that looking after their aged parents as a burden, is

really a shame and pity to Hindu social fabric (Hope they do not

get similar treatment from their own children).

Hindu Food

A traditional Hindu family observes food habits

prescribed in Manu Smriti and other Hindu Scriptures. Food

plays an important and major role in all living beings (Taittiriya

Upanishad 3: 2). Universe and nature is evolved from Maya. So

all plants and the food the plants produce contain the three

Gunas (evolutes of Maya). Food contains matter, energy and

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Gunas (Sattva, Rajas and Tamas) in subtle form. After digestion

of food, energy is supplied into the blood system, matter goes out

as waste and Gunas are absolved in Manas (Mind). So living

beings mind, thoughts and actions depends on the percentage of

Gunas absolved by the Mind. “As is the food, so is the mind”. Few

food items mentioned below against each Guna contain higher

percentage of that particular Guna (Bhagavad Gita 17: 8 to 10).

Sattvika (pious) Food: Augments vitality, intellect,

health and happiness. Cow milk (and its bye products i.e.,

butter and Ghee), fresh green vegetables and leaves

(edibles), fresh fruits and juices, almond, cashew nuts,

raisins and grains etc.

Rajasika (passionate) Food: Causes suffering, grief and

sickness. Bitter, sour, saltiest, pungent, dry, very hot,

alkaline, scorching, other than cow milk, pulses,

condiments, tamarind, lemon, onion, garlic, ginger, spices,

eggs, fish and white meat etc.

Tamasika (violent) Food: Causes drowsiness, sleep and

violence. Half cooked, half ripe, over ripe, insipid, putrid,

fermented, off season fruits and vegetables, all stale food

(1 ½ hours after preparation or cooking of food is

considered as stale), frozen, defreeze, processed and

tined food and red meat etc.

Preparation of food also plays an important role. The

following points should be kept in mind while cooking and

serving the food.

Cooking should be a slow process, though time

consuming, and should not be quick with high flames or

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oven (microwave) heating etc.

While cooking and severing the food a person’s thoughts,

feelings and purpose also go in subtle form into the food.

Food should never to be prepared for the purpose of self

consumption. After preparation of food, first it should be

offered to God (whom so ever one believes) because it is

God’s creation, then to the guests, birds, animals and

creatures (for ecological balance) and whatever is left is

to be served as Prasadam (God’s gift) to the family

members (children, parents, elders and then to self in that

order) (Bhagavad Gita 3: 13 to 15; 4: 31). Salt should

never to be served to add later for the individual

requirements (whatever salt was used while cooking

should be final).

One should eat only up to ½ the stomach’s capacity, then

1/4th is to be filled with water and the remaining 1/4th

should be left empty (for the circulation of air and proper

digestion). The food one eats should be considered as

Yajna (a sacred sacrifice to the Soul inside the body and to

the God that resides in the Soul) for the sustenance of the

body (which is the temple of God) and not just to enjoy

and fill the stomach. In this Yajna (sacred sacrifice) the

mouth is considered as Yajna Kundam (place of sacred

sacrifice), the hunger in the stomach is considered as Agni

(sacred fire) and the food that goes into the stomach is

considered as the Havis or Havya (oblation i.e., material of

sacred sacrifice) (Bhagavad Gita 9: 27).

One should not eat food while standing (buffet type of

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eating). One should never get up while eating. One should

never pass adverse comments about the taste of the food

and its preparation. One should never get angry while

eating. If this process is observed the energy the body

gets and the Gunas the Manas (Mind) absolves get

purified and becomes Divya (Divine) and becomes fit and

eligible for the Spiritual enlightenment.

Pancha Runas (Five Debts): All forms of life belong to one

ecological system and they are interdependent. God (Creator)

upholds eternal moral order. As per Manu Smriti (3: 118) every

human being is indebted to the following and without repaying

these debts, no Soul (Jeevatma) can attain Liberation. These

debts can be repaid by following Pravrtti Marg and performing

Yajnas and Nitya Karmas (daily rituals/duties) as laid down in

Scriptures during Gruhasta Ashram only (Refer Page Nos. 57 to

59 and 156 and 157):-

Deva Runa (Debt to God): Because of God the Universe

(Sun, Moon, Space, Air, Fire, Water and Earth etc.) came

into being. Because of the Universe every living being is

surviving. Thus everyone is indebted to God (Bhagavad

Gita 3: 11 and 12).

Rishi Runa (Debt to Sages): Rishis gave knowledge as to

how one has to live in this world and attain Liberation. So

is the debt to Rishis.

Pitru Runa (Debt to ancestors): Because of ancestors

(parents) every being has come into existence. So every

being is indebted to their ancestors.

Manava Runa (Debt to mankind): Human being

cannot survive alone and is dependent on other human

beings. Hence is the debt to mankind.

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Bhuta Runa (Debt to sub-human beings): Ecological

system is maintained and balanced by sub - human beings

and hence debt to them.

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Vedas

Veda means Knowledge. Vedas are Revealed Eternal

Divine Truths. Vedas are Apourasheya (not human mind

creation), Shabdadmika (sound based i.e., not book based),

Aloukika (beyond the understanding of human mind and senses)

and Pramana (valid means of knowledge). Vedas are known as

Shrutis means oral citations (in those days there was no writing

down and reading of Vedas). The Eternal Divine Knowledge

contained in the Vedas was in the abode of Brahm (God) and

protected by Him. Brahm at the time of Creation revealed this

Eternal Divine Knowledge to Lord Brahma (God for Creation of

this Brahmanda) (Bhagavad Gita 3: 15 and 17: 23). Lord Brahma

revealed this Eternal Divine Knowledge to the Rishis and Sages at

the time of Creation of this Brahmanda (Bhagavata 3: 12: 37).

Those Rishis and Sages from time to time revealed that

Knowledge to the people on this Earth planet. Bhagavan Veda

Vyasa separated and reorganised all of them just before 3102

B.C.E. They are (a) Rg Veda (21 branches), (b) Yajur Veda (109

branches), (c) Sama Veda (1,000 branches), and Atharva Veda

(50 branches) (Bhagavata 1: 4: 20). There are a total of 1,180

branches having approximately 1,00,000 verses. But now a day’s

only 20,379 verses in total are available. The primary aim of the

four Vedas is to propound the reality of God which is the

supreme goal (duty) of life (Bhagavad Gita 15: 15). Vedas contain

highest Eternal Divine Truths that can lead a Soul to God -

realization. Satyam Eva Jayate means Truth alone conquers

(Mundaka Upanishad 3: 1: 6). It is the motto inscribed on the

Indian national seal. Vedas have four sections. They are as under:

Mantra or Samhita: It is metric texts of hymns, prayers,

benediction, sacrificial formulas and chants. It relates to

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Yajnas (sacrifices) and Vedic rituals in the praise of

Celestial Gods. All the Vedic hymns inspire a person

towards God. This section is mainly for Brahmacharya

Ashram (student period).

Brahmana: In Brahmana section there are 1,180

branches. The Brahmana section of each Veda is

explanatory part and describes the details of the actual

performance of the Yajnas (sacrifices), directions,

meaning, connected themes and comments for the

performance of sacrificial rituals for various almighty

forms of God. Out of 1,180 branches only few are now

available (Aitareya, Taittiriya and Kausitaki etc.). This

section is for Gruhasta Ashram (house - holder period).

Aranyaka: Out of 1,180 branches of Aranyakas only few

full branches are now available. Aranyaka contain

Paramardhika Satyas which is the final essence of the

Vedas and explains about God, His supremacy, to

renounce the worldly attachments and surrender to God

to attain His Grace and realize Infinite Eternal Divine

Bliss. This section is Upasana (Devotion) or Sadhana

(Practice) based and is meant for Vanaprasta Ashram

(semi – retired life period).

Upanishad: Upanishad contains spiritual interpretations

(essence) of Mantras or Samhitas at the end and hence

they are also known as Vedanta. Out of 1,180 Upanishads

related to the 1,180 branches of the Vedas about 200

Upanishads only are presently available. Upanishads deal

with Loukika (worldly) as well as Aloukika (God) details

revealing ultimate spiritual truths and ways to attain

Liberation. (This total collection is called the Vedas)

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Purusardhas (Ends of Human pursuit)

Vedas contain highest Divine Truths that can lead a Soul

(Jeevatma) to God. The following are Purusardhas (ends of

human pursuit) (Bhagavata 1: 9: 26 to 28):

Dharma (Religious Merit): Consists of moral and ethical

duties (Training in Self – control and Self – sacrifice).

Artha (Worldly Riches): Acquisition of worldly wealth or

possessions through honest means just for basic needs.

Kama (Sensuous Enjoyment): To satisfy the desires of the

senses through sense organs through right means.

Moksa (Final Beatitude or Liberation): To realize, the

ultimate goal of attainment of God - realization and, with

His Grace, Infinite Eternal Divine Bliss.

Rg Veda

Rg Veda means Veda of Adoration. It is Veda of Hymns. Its

Chief Deity (Adhi Devata) is Lord Brahma. Gotra is Atreya.

Chandas (prosody) is Gayatri. It has five divisions – (a)

Ashwalayani, (b) Sankhyani, (c) Shaakala, (d) Paushala and (e)

Mandukeya. It explains virtues of Devas (Demi-Gods) and songs

of praise consists a total of 10,600 verses (arranged in 10

mandalas means sections) for Gods like Indra (King of Swarga

Loka i.e., Heaven), Agni (Fire) and Varuna (Rain) etc. A hymn has

three basic parts. The first part is an exhortation, the second part

is the praise of the deity in the form of prayer and the third part

is a special request. Rishi Paila, a disciple of Bhagavan Veda

Vyasa, learnt Rg Veda. The religion (faith) explained in Rg Veda

can be called Brahmanism or Vedism. It consists worshipping all

the powers of Nature such as Sun (Surya), Moon (Soma), Fire

(Agni), Air (Vayu) and Water (Varuna) etc., for the prosperity of

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Nature. The most important aspect of Rg Veda is the Cosmic

order named Rta (Rta means Cosmic and sacred order) an

ultimate and harmonic structure of reality. Later, this Cosmic

order Rta, came to be known Dharma or Sanatana Dharma or

Righteousness. Dharma became not only the Universal Law, but

also the Moral Law of Hinduism. Performance of Yajna (sacrifice)

pleases the Heavenly Gods, who then bless the sacrificer. One of

the most important Yajna (sacrifice) in Rg Veda is the Soma

Yajna (sacrifice). Soma is an essence prepared from an herbal

plant. Among all the Gods, mentioned in the Rg Veda, Rudra

(Lord Shiva) is the most important. The popular caste system

(Varna) is also referred in it. There are also references to

transmigration of Souls from body to body. It also deals with

rituals like, marriage and cremation of the dead etc., (but not

birth).

Yajur Veda

It is Veda of liturgy. Its Chief Deity (Adhi Devata) is Lord

Shiva (Rudra). Gotra is Bharadwaja. Chandas (prosody) is

Trishtup. Yajur Veda contains Knowledge of rituals and

sacrificial formulas. It has 1,975 verses (in 40 chapters). Rishi

Vaisampayana, a disciple of Bhagavan Veda Vyasa, learnt Yajur

Veda. It explains the rules how to perform all rituals (priestly

hand-book) i.e., how to make an altar etc. Yajna (sacrifice) is the

most important aspect of this Veda. Yajur Veda has two branches

i.e., (a) Krishna or Black and (b) Shukla or White. Human beings

are inspired to translate good thoughts into actions. Yajur Veda

inspires human beings to walk on the path of Karma (actions).

That is why it is also referred as Karma-Veda. The first

incantation of Yajur Veda commands one to perform actions,

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which reads as follows: “DEVO VAHA SAVITA PRAPRAYATU

SHRESHTAMAYA KARMANE! “ (Means – O, Creator of the

Universe inspire us to perform great deeds).

Sama Veda

Sama means melody. It is Veda of Chants and Knowledge

of Melodies. Its Chief Deity (Adhi Devata) is Lord Vishnu. Gotra is

Kasyapa. Chandas (Prosody) is Jagati. Rishi Jaimini, a disciple of

Bhagavan Veda Vyasa, learnt how to chant Sama Veda. The

Indian classical music originated from Sama Veda. It consists of

1,875 verses in 21 chapters. This Veda is also based on Rg Veda.

The verses from Sama Veda were sung by Rishis when Soma

Yajna (sacrifice) was performed. To some extent, much of this

Veda is repetition of Rg Veda sung in melodious format.

Invocations in this Veda are addressed to Soma (Moon), Agni

(Fire) and Indra (King of the Celestial abode). Chandogya

Upanishad is one of the supplementary treatises of Sama Veda.

Atharva Veda

Atharva Veda means the Veda of Wise and the Old. It has a

large number of magic formulas. Its Chief Deity (Adhi Devata) is

God Indra. Gotra is Vaijnana. Chandas (Prosody) is Trishtup. It

contains 5,977 verses in 20 chapters. Rishi Sumantu, a disciple of

Bhagavan Veda Vyasa, acquired proficiency in Atharva Veda,

known as Brahma Veda. It is used as a manual by the chief

sacrificial priests and the Brahmins for performance of various

Yajnas (Sacrifices). Atharva Veda contains many magic formulas

and incantations. It has poems, glorifying the curative powers of

herbs and waters (for diseases), importance of Sanskrit letters

and power and energy contained in them, relating to sins

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and their atonements, about errors in performing rituals and

their expiatory acts and philosophical issues etc.

Maha Vaakyas (Great Sentences/Statements)

The important message in the Vedas is Everything and

Every being is Divine. Divinity, present in everything and every

being, when fully manifest become God-realized Soul i.e., attains

Moksa or Liberation. God is equally present everywhere, but not

equally manifest. Stones, trees, creatures, humans, angels and

deities are at different stages of manifestation of the same

Godhead. Divinity is the True Self of a Soul. Veda’s Maha Vaakyas

speak of the Divinity of every Soul is the nature of God. They are

as under:-

Prajnanam Brahm (Aitareya Upanishad – 3: 1: 3)

It means ‘All knowing pure Knowledge is God’. He

(God) became all (World). Intelligence is the basis of all

existence and ultimate Reality. The world is established,

supported and guided by intelligence. Brahm (God) is

intelligence. When this ultimate and eternal Divine Truth

(Supreme Knowledge) is realized, Maya (ignorance)

melts in the fire of Knowledge. Then the Atma realizes

and identifies itself with God (Brahm).

Aham Brahmasmi (Brhadaranyaka Upanishad 1 or 3: 4:

10)

It means ‘I am Brahm’. ‘I’ means the Atma (not

body) is part (ansh) or reflection of or same as Brahm

(God). Only God-realized masters can experience this

oneness of Atma and Brahm. Others find it difficult to

overcome the delusion (due to Maya) which makes them

believe that “I am the body, this body is mine. I am doer”

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(doer ship notion) due to ignorance. If this ignorance is

removed by True Knowledge then Atma is nothing but

Brahm (God), who became all and this entire Universe.

Tat Tvam Asi (Chandogya Upanishad – 6: 8: 7)

It means That art thou. What I am, that is He

(God); what He (God) is, that is I. (I, means the Atma), is

Brahm (God). Brahm alone is real. The subtle essence of

the entire world is the Atma (Self). As long as the Atma is

under the bondage of Maya, the Soul (Jeevatma) cannot

realize this reality.

Ayam Atma Brahm (Mandukya Upanishad - 2)

It means ‘This Atma is Brahm’. The subtle essence

is the Atma which is real. The Soul (Jeevatma), which is

deluded by its past and present Karmas (actions), forgets

that it is none other than the Paramatma (Brahm).

Knowledge or realization of one’s own identity with God

is Moksa (Liberation).

Note: Atma is Ansh (eternal fragment of or same as) of

God. God lives within Atma. God gave, Tatasta Shakti or

Jeeva Shakti (Soul power) which is affiliated to Cit Shakti

(consciousness power) of God, to Atma. With that power

only Atma activates the body it enters. Everything is

nothing but God. So Atma (i.e., “I”) is same as or nothing

but God.

Vedangas

Vedangas, means limbs of Vedas, are subsidiary science to

Vedas. One should first study and understand Vedangas, the

science and rules dealing with the sacrificial acts, to enable to

understand Vedas. There are six Vedangas on the following

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technical subjects (Mundaka Upanishad 1:1:5; Bhagavata 3:3:2):

Siksa (Phonetics): Study of vocal sounds corresponding to

pronunciation.

Vyakaranam (Grammar): Study or rules of language

(here Sanskrit) inflections and other means of showing

the relation between words.

Chandas (Prosody or Meter): Science of versification

(study of speech – rhythms).

Niruktam (Etymology): Explains the meaning of Vedic

words.

Jyotisam (Astronomy): Science of celestial bodies.

Kalpa Sutras: Rituals, Ceremonials and Sacrificial acts.

Upa Vedas The term Upa Veda means subsidiary Knowledge

(Bhagavata 3: 12: 38). These Upa Vedas deal certain technical

subjects. Upa Vedas are as under:

Ayur Veda (The Science Medicine): It is medical science.

It is associated with the Rg Veda.

Dhanur Veda (The Science Archery): It is science of war.

It is associated with the Yajur Veda.

Gandharva Veda (The Science Music): It is science of

music. It is associated with the Sama Veda.

Sthapatya Veda (The Science of Architecture): The art of

Architecture is associated with the Atharva Veda.

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Upanishads

Upanishad means Sit down closely and devotedly. Upa

means - near, Ni means – down and Shad mean - to sit. An

Upanishad is a teaching taught by the Guru for which the disciple

sits close to him because it is Shabda Pramana (Sound based). It

is also called Vedanta means culmination of Knowledge (acme).

They contain highly Paramardhika Satyas (Ontological Truths) of

the Vedas in a dialog form, revealing ultimate Spiritual Truths,

ways to realize them and help a person to realize the illusive

charm of the worldly pleasures and attachments and teach that

absolute devotion (Ananya, Nirantara Bhakti) towards God is the

only way to attain Liberation and Infinite Eternal Divine Bliss

with the Grace of God. They also contain Spiritual interpretations

of the Vedas and regarded as their essence, thus they are known

as Vedanta (means the end of the Vedas). So Upanishads are

called Jnana Kanda (means the true Knowledge of the Vedas).

Souls are under the influence and bondage of Maya (Cosmic

power) since eternity. Due to the influence of Avidya (ignorance),

every being has an inherent weakness of leaning towards

worldly pleasures and attractions (which are temporary, limited

and Mayic). So they keep on running after the mirage of illusive

hope of receiving happiness (which is temporary) through

sensual gratification, acquisition of wealth and egoistic attitude

of name and fame in the world (again temporary and limited).

Their life ends, but the search for happiness never ends because

of never ending desires. The Upanishads reveal the form of God,

who is beyond Maya and its wielder, and explain the ways of

freeing oneself from the bondage of Maya and with the Grace of

God to attain Infinite Eternal Divine Bliss (Taittiriya Upanishad

2: 7). Out of 1,180 Upanishads related to the 1,180 branches

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of the Vedas about 200 Upanishads are presently available. Out of

these 108 Upanishads contain Tattva Jnan (True Knowledge) for

God – realization (Muktiko Upanishad 1: 3, 6 to 8). Among them,

the following Upanishads are called principal (Mukhya)

Upanishads. They are: (a) Isa, (b) Kena, (c) Katha, (d) Prasna, (e)

Mundaka, (f) Mandukya, (g) Taittiriya, (h) Aitareya, (j)

Chandogya, (k) Brhadaranyaka and (l) Svetasvatara etc.

Isa or Isavasya Upanishad

Isa also called Isavasya Upanishad belongs to the Vajasaneyi

School of the Yajur Veda. Its main purpose is to teach Isa (God)

and God - realization and essential unity of God and the World,

being and becoming. Its main teaching is Isa (i.e., Brahm) has

pervaded in His entire Creation. Isa Upanishad covers Brahma

Vidya (Knowledge regarding the nature of the Brahm), Upasana

(Devotion) and prayer of the Upasaka (Devotee).

It (God) moves and It moves not. God is farther than the

farthest and at the same time nearer than the nearest. He

is spread everywhere i.e., within as well as outside of all

(5).

He, who sees all beings in his own Self and his own Self in

all beings, does not feel any revulsion (6).

Knowledge and Ignorance -- He, who knows the two

together, crosses death by ignorance and attains eternal

life through knowledge (11).

Kena Upanishad

Kena Upanishad belongs to Sama Veda. It deals with the

Supreme Brahm, the absolute principle underlying the world of

phenomena, and also the Supreme as God, Isvara. The

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Knowledge of the Absolute, which secures immediate Liberation,

is possible only for those who are able to withdraw their

thoughts from worldly objects and concentrate on the ultimate

fact of Brahm. The worshipping Soul gradually acquires the

higher wisdom which results in the consciousness of the identity

with the Supreme.

Brahm is the ear of the ear, the mind of the mind, the

speech of the speech, the breath of the breath and the eye

of the eye. Give up the false identification of the Self with

senses, sense organs and the mind (1: 2).

Him (Brahm) the eyes do not see, the mind does not

grasp, one neither know nor able to teach, different from

the known and different is He from unknown (means

difficulty in explaining the nature of Brahm) (1: 3).

If God is not understood in this human life, it is

irrevocable loss. Hence, seeing or seeking God in all

beings, wise men become immortal on departing this

world (2: 5).

Katha Upanishad

Katha Upanishad belongs to Taittiriya School of the Yajur

Veda. Vajasravasa, a poor and pious Brahmin hoping for Divine

powers, performed Visvajit Yajna (sacrifice) which required

giving away (donation) (Dana) all his possessions. He donated

only few old, feeble and barren cows. His son, Naciketas, feeling

disturbed by his father’s action asked his father “I too belong to

you. To whom will you give me?” When his father did not reply,

he repeatedly asked and insisted. Vajasravasa got fed up and

replied, “I give you to Yama (God of death)”. Naciketas goes to the

abode of Yama and finding Yama had gone out, waits there for

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three days and nights unfed. Yama, on his return seeing

Naciketas, offers him three boons in recompense for the delay

and discomfort caused to Naciketas. Naciketas asked the

following boons:

“Let me return alive to my father and my father should

not be angry with me and accept me back with love” --

Yama grants (1: 1: 10 and 11).

“Give me the Knowledge of fire sacrifice by which one

goes to Heaven and gains immortality” -- Yama grants (1:

1: 13 to 19).

“When a man dies some say he is dead and some say he is

not. Please impart me this knowledge (i.e., Atma Jnan)”

(1: 1: 20). Yama said it is not easy to understand and even

the gods were once puzzled by this mystery. Yama said to

Naciketas to ask any other boon. But Naciketas refused

any other boon and insisted to impart Atma Jnan to him.

After testing Naciketas and knowing his fitness for

receiving the True knowledge, Yama commented that a

seeker of True Knowledge is rare among men and

explained the great secret to Naciketas as under:

The wise chooses the good in preference to the

pleasant (1: 2: 2).

He, who is filled with selfish desires and attracted

by worldly possessions, becomes subject to the

laws of Karma which leads him to repeated birth,

death and rebirth (under the bondage of Maya)

and under the control of Yama (1: 2: 6).

Knowledge of Self, taught by a Sad Guru (true

teacher), who has realized his oneness with

Brahm, attains the Truth (1: 2: 8).

Realizing through Self – contemplation, that

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Primal Person (God) seated in the heart of all and

difficult to be seen, the wise leaves behind both joy

and sorrow (1: 2: 12).

The syllable Aum (OM) is Brahm (God) and

everlasting spirit (1: 2: 16).

Self is unborn, eternal, abiding and primeval (1: 2:

18).

Smaller than the smallest, greater than the

greatest Self dwells within the heart of all (1: 2:

20).

The Self is not known by hearing, reading, intellect

and instructions. Self is to be attained by the one

whom the Self chooses (1: 2: 23).

Self is not known by him who, has not desisted

from evil ways, not he who is not tranquil, not he

who has not composed/concentrated his mind can

reach the Self through True Knowledge (1: 2: 24).

Know the Self as the lord of a chariot, the body as

chariot, the Buddhi (intellect) as the charioteer and

the mind as the reins. The senses are the horses,

the objects of senses are the paths and the Self,

associated with the body, senses and mind, is the

enjoyer (1: 3: 3 and 4).

He, who has understanding, who has controls his

mind and is ever pure, reaches the goal from

which he is not born again. He, who has the

understanding for the driver of the chariot and

controls the reins of his mind, reaches the end of

his journey i.e., that Supreme Abode of All –

Pervading (1: 3: 8 and 9).

Beyond the senses, are objects of senses. Beyond

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the objects, is mind. Beyond the mind is the Buddhi

(understanding) and beyond the understanding is

the great Self. Beyond the Self is the unmanifest

(Maya). Beyond the unmanifest is the Spirit (God).

There is nothing beyond this. This is the ultimate

goal and the end of the journey (1: 3: 10 and 11).

Mundaka Upanishad

Mundaka Upanishad belongs to the Atharva Veda. It is in

the form of questions and answers between Rishis Saunaka (who

was in Gruhasta Ashram) and Angiras. This Upanishad states

clearly the distinction between the higher Knowledge of the

Supreme Brahm and the lower Knowledge of the empirical

World. It is by this higher Knowledge (Wisdom) and not by

sacrifices and worship that one can reach Brahm.

There are two kinds of Vidyas (knowledge). (a) Apara

Vidya is the all Vedas (4) and all Vedangas (6). (b) Para

Vidya or Brahma Vidya is that Knowledge by which

changeless reality (Brahm) is apprehended (1:1: 4 & 5).

Brahm, who is all - knowing and all - wise, whose

austerity consists of knowledge, from Him are born Lord

Brahma (God of Creation) and the Universe (1: 1: 9).

What is luminous, what is subtle than the subtle, in which

are centered all the worlds and those that dwell in Him –

that is the imperishable Brahm. That is the Truth, which is

to be known (2: 2: 2).

The Self within the body, light and pure, is attainable by

truth, by austerity, by right knowledge and by constant

practice of chastity (3: 1: 5).

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Those, who are free from desires, worship the Person

(God), pass beyond the seed (of rebirth) (3: 2: 1).

Mandukya Upanishad

Mandukya Upanishad belongs to Atharva Veda. It is an

exposition of the principle of AUM (OM) as consisting of three

elements A, U, M which refers to the three states of waking,

dream and dreamless (deep) sleep. The Supreme Self

(Paramatma) is manifested in the manifold Universe in its gross,

subtle and casual aspects/forms. The above three states and

threefold time of past, present and future as well as the fourth

state unmanifested Absolute i.e., Transcendental Consciousness

is the only syllable A U M (OM) (Verse – 1).

The syllable A U M is the symbol of Brahm. This Self is

Brahm which has four quarters (Verse – 2).

The first quarter is Vaisvanara, whose sphere (of activity)

is the waking state, who cognizes material objects. This state

leads all creatures of the Universe in diverse ways of enjoyment

of various material objects (Verse – 3).

The second quarter is Taijasa (means conscious of

internal i.e., inward – movement or mental state) is dream state,

who cognizes internal objects. In this state one experiences

mental state dependent on the predispositions left by the waking

state experiences and fashions its own world in the imagining of

the dreams (subtle form) (Verse–4).

The third quarter is Prajna (means pure wisdom) whose

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sphere (of activity) is deep sleep. In this state conscious one has

no perception of either external or internal objects, hence no

desire and no thought/dream whatsoever, and enjoys peace. In

deep sleep, in the absence of duality i.e., external self

(perception) and internal self (imaginative), all impressions

have become one; only Knowledge and Bliss remain. It is the

state of Knowledge of conceptual Self. The Self, liberated from

empirical world leads to the final state of union with Brahm

(God) and consciousness realizes (enjoys, experiences) Bliss and

Peace (Verse – 5 and 6).

The fourth quarter is Turiya (transcendental

consciousness means Atma or Self) is to know the Self, the

deepest essence of the Soul, the image of Godhead. In Turiya (i.e.,

Brahm) there is objective consciousness and hence there is

permanent union with Brahm (God) (Verse – 7) (Also refer

Brhadaranyaka Upanishad 4 or 6: 3: 19 to 29).

Self is the nature of syllable A U M (OM) (Verse – 8).

‘A’ represents Vaisvanara (waking state). He, who knows this,

obtains all desires (Verse – 9).

‘U’ represents Taijasa (dreaming state). He, who knows this,

exalts the continuity of knowledge in his family and knows

Brahm (Verse – 10).

‘M’ represents Prajna (deep sleep). He, who knows this,

knows all and also merges in himself. This Aum is the very Self

(Verse – 11).

The fourth, which cannot be written or spoken (beyond

description) and hence has no syllable i.e., element, represents

Turiya (transcendental consciousness). He, who knows it, thus

enters the Self (God) with his Self (Atma) (Verse – 12).

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Taittiriya Upanishad

Taittiriya Upanishad belongs to the Yajur Veda. It deals with

the Knowledge of the Supreme Self (Paramatma-Jnan) and

Creation of the Universe.

A U M (OM) is the symbol of both Brahm and Isvara (1: 8:

1).

Conduct of an individual must be as under. This is the

command, teaching, instruction, worship and the secret

doctrine of the Veda (1: 11: 1 to 6):

Satyam Vada. One should always speak Truth.

Dharmam Chara. To always practice Virtue.

To daily read teachings of the Scriptures.

Not to cut the thread of the off-spring.

Not to neglect the welfare and prosperity.

Not to neglect the duties towards gods and fathers.

To treat mother, father, teacher and guest as God.

One’s duties should be blameless (cheerful with

unattached mind).

To sacrifice (donate) plenty with faith, modesty,

humility and sympathy.

If there is any doubt regarding any deed (action) –

one should follow the great Souls.

Satyam Jnanam Anantam Brahma. From God (Brahm),

with His will, first Ether (Space) came into being, from

Ether - Air (Vayu), from Air - Fire (Agni), from Fire -

Water (Ap), from Water - Earth (Prithvi), from Earth –

herbs and food and from food - the person (2: 1: 1).

Then by His mere desire to become many and be born,

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the Universe was created. Then He entered it and He

Himself became the Universe (2: 6: 1).

Brahm is Bliss – the essence of existence (2: 7: 1).

Brahm is that from which the origin, continuance and the

dissolution of the world comes is of Isvara – who is world

creator, sustainer and dissolver (3: 1: 1).

Anando Brahmeti (God is Bliss). Beings are born from

Bliss, live by Bliss and enter Bliss when departing (3:6:1).

Aitareya Upanishad

Aitareya Upanishad belongs to Rg Veda. The purpose of

this Upanishad is to lead the mind of the sacrificer away from the

outer material ceremonial to its inner meaning. All true sacrifice

is inward. There are three classes of men who wish to acquire

wisdom. The highest are those who have turned away from the

world, whose minds are freed and collected and who are eager

for freedom. This Upanishad (Aranyaka 2: 4-6) is intended for

them. There are others who wish to become free gradually by

attaining to the world of Hiranyagarbha (interpreted as Golden

Embryo or Womb or Lord Brahma). For them the Knowledge and

worship of Prana (life-breath) is intended (refers Aranyaka 2: 1-

3). There are still others who care only for worldly possessions.

For them the Meditative Worship is intended (Aranyaka 3).

Before Creation all that existed was the One only (Brahm)

and Brahm alone. Then the Brahm thought, “Let me now create

the worlds” (1: 1: 1). He created Ambho Loka (Heaven), then

Marici Loka (Sky), then Mara Loka i.e., Mortal World (Earth),

then Jala Loka (world beneath the Earth) (1: 1: 2). Then He

created guardians (human beings) (1: 1: 3) and then food for

guardians (1: 3: 2). Then He thought, “How shall there be

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guardians and I have no part in them? Without Me functions

speech, breath, eyes, ears, skin, mind and generative organs?”

Then He thought, “Let Me enter the Guardians” (1: 3: 11). The

door by which He entered is called Vidrti (Door of Bliss – situated

at the topmost of the brain i.e., Sahasrara) (He lives in the subtle

form at three places i.e., in the eyes, throat and heart) (1: 3: 12).

Its purpose is to lead the mind that all true sacrifice is inward.

Chandogya Upanishad

Chandogya Upanishad belongs to the Sama Veda. This

Upanishad deals with sacrifices and other forms of worship and

chants. It discusses the problems of liturgy and doctrine such as

the genesis and significance of Aum (OM).

One should meditate and chant the syllable Aum (OM),

the Udgitha (1: 1: 1).

The essence of these beings (life) is Earth. The essence of

the Earth is Water. The essence of the Water is plants.

The essence of plants is human beings. The essence of

human beings is Speech. The essence of Speech is Rg

(Hymn). The essence of Rg is the Saman (Chant). The

essence of Saman (Chant) is Udgitha. This is the

quintessence of the essence, the Supreme, the highest -

Udgitha (1: 1: 2 and 3).

Both the life (breath) and the Sun are Udgitha (1: 3: 2).

What is Udgitha is Aum (OM). What is Aum (OM) is

Udgitha. The Udgitha is the yonder Sun and Aum (OM), for

the Sun is continually sounding Aum (OM) (1: 5: 1).

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Ether (Space) is said to be the origin, support and end of

all (1: 9: 1). This is the Udgitha – the highest and the best.

He, who meditates on Udgitha, the highest and the best

becomes the highest and the best and obtains the highest

and the best of the worlds (1: 9: 2). (Also refer Page Nos.

87 to 88 and 144 to 145).

There are three branches of duty – (a) Austerity: All

forms of pursuit of Self – control and sacrifice, (b)

Brahmacaryam (Control over the body) and pursuit of

sacred wisdom and (c) Dwelling in Guru Kula (teacher’s

residence) and Guru Seva (service to teacher). All these

attain to the worlds of the Virtuous (2: 23: 1).

In this Upanishad, Brahm (God) and Self (Atma) or

Jeevatma (Soul) have been explained as under:

Tat Tvam Asi. THAT ART THOU. What I (Atma) am that is

He (God); What He is that is I (6: 8: 7).

Everything is Brahm. Brahm, who dwells within the heart

of this body (Self), should be sought after and one should

desire to understand (8: 1: 1 and 2).

It is as large as the Universe outside; even so large is the

Universe within the lotus of heart. Within It are Heaven,

Earth, Fire, Air, Sun, Moon, Lightening and Stars. What is

in the macrocosm is in this microcosm (8: 1: 3).

It is the true city of Brahm, untouched by age, death,

desires are contained, free from sin, old age, death,

sorrow, hunger and thirst (8: 1: 4 and 5).

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Prajapati (President of God’s kingdom) explains to Indra

(King of Celestial abode) the highest Truth of the Self

(Atma Jnan).

He who has found out and understands that Self

obtains all the worlds and all desires (8: 7: 1).

This body is mortal (gripped by death). But within

this dwells the immortal Self (8: 12: 1).

This Self, when associated with the

consciousness in the body (causes desires), is

subjected to pleasure and pain. So long as this

association continues freedom from pleasure and

pain cannot be found. Rising above physical

consciousness and when this association ceases,

knowing that the Self is distinct from the senses

and mind, pleasure or pain ceases, one rejoices

and is free (8: 12: 6).

He, who concentrates all his senses in the Self, who

practices non - hatred towards all creatures and

who behaves thus throughout his life reaches

Brahm and does not return to this world again (8:

15: 1).

Note: 1. As per Jagadguru Adi Sankaracharya –

Brahm and Atma are identical (Advaita

Philosophy).

2. As per Jagadguru Ramanujacharya – Brahm

and Atma are inseparable but not identical

(Vishistadvaita Philosophy).

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Brhadaranyaka Upanishad

This is one of the earliest and longest Upanishad. This

Upanishad expounds the teachings of the basic identity of the

individual Self (Atma) and the Universal Self (Brahm),

philosophical justification of the teachings and certain modes of

worship and meditation (i.e., Upasana – Sravana (hearing),

Manana (logical reflection) and Nidhidhyasana (meditation)).

One of the teachers of this Upanishad is Maharishi Yajnavalkya. This Upanishad discusses multiple Gods and finally states that

there is only one Truth and that is Atma. It also explains God as

Brahm (Paramatma). It states that the Atma is only a reflection

of the Brahm. Everything in this world has a name, form and

activity. The Absolute is the manifestation of these three aspects.

One of the most popular prayers of Hindus, which is from this

Upanishad (1 or 3: 3: 28) (Note: First two chapters of this

Upanishad are not published in many books. Some books write

3rd chapter as 1st. So the chapter numbers may differ in different

books) is as under:

Asato ma Sad gamaya

– means - Lead me from unreal to real

Tamaso ma Jyotir gamaya

– means - Lead me from darkness to light

Mrtyor ma Amrtam gamaya

– means - Lead me from death to immortality

OM Shanthi, Shanthi, Shanthi

– means - Protect me with Peace, Peace and peace.

This Upanishad talks about the Self (perceiver) and organs of

perception as under (3 or 5: 2: 2to 7):

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When one breaths, one knows him as breath,

When one speaks, one knows him as speech,

When one tastes, one knows him as taste,

When one sees, one knows him as the eye,

When one hears, one knows him as the ear,

When one desires desires, one knows him as the mind.

You cannot see the Seer of seeing, You cannot hear the Hearer of hearing,

You cannot think Thinker of thinking,

You cannot understand the Understander of understanding, He is Your Self which is in all things, Everything else is of evil and perishes (3 or 5: 4: 2).

Note: Svetasvatara Upanishad has not been covered separately

here to avoid repetition since the important verses have already

been mentioned/quoted in the book at various places.

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Smritis

Smriti means “to be remembered”. They are Dharma

Sutras and manuals of Code and Conduct for Hindus. There are

18 Smritis (Manu, Brihspati, Daksa, Gautama, Shankh, Parasara,

Yajnavalkya, Vishnu, Atri and Yama etc.) There are over 30 Upa

(subsidiary) Smritis (only few are available now). They are

Narada, Garga, Baudhayana, Viswamitra, Skanda, Vyasa, Vasistha,

Bharadwaja etc.). Change is constant in nature, so is religious

norms. So Manu Smriti is applicable during Satya or Krta Yuga,

Gautama Smriti during Treta Yuga, Shankh Smriti during

Dwapara Yuga and Parasara Smriti is applicable during Kali

Yuga (present Yuga).

Dharma Sutras (Law Books)

Dharma Sutras give elaborate details about the conduct

and the duties for the men of different Varnas (Castes) at

different stages of life (Ashrams) and rights and duties of Kings.

They deal with the rights and duties of women, judicial matters

and describe penances for various sins. They also deal with

religious matters such as purification and funeral ceremonies.

Manu - Smriti

Of all the Dharma Sutras, Manu-Smriti, or the Code of

Manu (Ethical Code) written by Manu Swayambhuva, who was

the first Manu to assist Lord Brahma for the Creation during the

first Manvantara of this Kalpa, is the most important. Manu

means Patriarchal Earth Ruler. The Code of Manu is known as

Manava Dharma Shastra. It comprises rites and ritual

obligations encompassing proper conduct and the right way to

lead one’s life. The moral dimension of Dharma comes to the

forefront and touches all aspects of life.

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Manu wrote in Book 5 “Women are to be honoured and

adored who desire much prosperity. Where women are

honoured there the Gods rejoice”. Women should be protected

by her father during childhood, by her husband during her youth

and by her son during her old age. There were certain

restrictions on women not to do certain things independently.

Women, being weaker sex physically and emotionally, these

restrictions were meant to give protection to women from evil

(They may not be relevant for the present day women).

Manu wrote “Human beings obtain the life of plants

(motionless) as a result of evil committed by the body, the life of

birds and beasts as a result of the evil committed by the speech

and the lowest form of life for the evil committed by the mind”.

Parasara - Smriti

Maharishi Parasara is the grandson of Brahmarishi

Vasistha, son of Shakti Muni and father of Bhagavan Veda Vyasa.

Parasara Smriti, which is applicable during this Kali Yuga,

endorses all the ideologies of human life which are capable of

improving the life of common people. Paradoxes are the main

features of human life during Kali Yuga irrespective of region,

religion and society. In Kali Yuga irreligion is more powerful

than the religion. So it is more necessary during this period than

ever before to abide by the path of religion. There are 12

Chapters in Parasara Smriti.

Chapter 1: Deals with the conduct of people of

various Varnas (Castes) at various Ashrams (Stages of

Life), hospitality and donations etc.

Chapter 2: Deals with married life. Agriculture has

been given importance keeping in view of increase in

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population.

Chapter 4: Deals with expiation for the sins arising

out of evil deeds, duties of husband and wife etc.

Chapter 10: Deals with sins of having illegal carnal

relations with women other than his wife etc.

Chapter 12: Deals norms of eating, earning money

and decision of expiations etc.

Puranas

Purana means ancient or history which always appears as

new. Puranas are post Vedic texts. Puranas are considered as

fifth Veda (Bhagavata 3: 12: 39). They explain Vedas and Vedanta

(Upanishads) (Chandogya Upanishad – 7: 1: 4). Bhagavan Veda

Vyasa revealed (dictated) 18 Puranas. To name few they are

Agni, Bhagavata (on Lord Vishnu and Lord Krishna), Brahma,

Brahmanda, (includes Lalita Sahasra Namam), Garuda, Linga,

Markandeya (includes Devi Mahatyam which extols the virtues of

Goddess Durga as Supreme Being), Narada, Padma, Skanda, Vayu,

Vishnu etc. These Puranas are classified by the three aspects of

Three Murties i.e., Lord Brahma, Lord Vishnu and Lord Shiva.

They are also classified by the Gunas (qualities of Maya, material

nature) i.e., Sattva Guna (Virtue), Rajo Guna (Passion) and

Tamo Guna (Ignorance). These illustrate the Truths of Vedas

and Upanishads. Deeper Truths of Vedas and Upanishads are

difficult and beyond the scope of understanding by most of the

people. In order to present those Truths in an interesting and

easily understandable manner Puranas were created with

stories of history. Although these texts are related to each other,

each one present a view of ordering the society from a particular

perspective to propagate particular vision, whether it is focused

on Lord Vishnu, Lord Shiva, Lord Brahma, Goddess Durga, Lord

Rama and Lord Krishna or any other deities. Vedas Knowledge

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alone is insufficient without Puranas Knowledge (Vayu Purana 1:

1: 180). With Purana Knowledge one is considered as completely

Knowledgeable (Narada Purana 1: 92: 21). Purana Purusa is

Narayana means Puranas are the body limbs of Lord Vishnu

(Padma Purana, Adi Kanda 828).

Srimad Bhagavata Mahapurana: Srimad Bhagavata

Mahapurana is on par with the Vedas, revealed by

Bhagavan Veda Vyasa for stabilizing Bhakti (devotion),

Jnana (knowledge) and Viragya (dispassion). It has

emanated from the essence of the Vedas and the

Upanishads. Jnana Yajna (sacrifice in the form of

knowledge) is the reading of Srimad Bhagavata

Mahapurana (Bhagavata Mahatmya (Extracts from

Padma Purana) Discourse 2: 60, 67 & 71). Bhakti

(devotion) is the mother and her two sons are Jnana

(Spiritual enlightenment) and Viragya (dispassion)

(Bhagavata Mahatmya (extracts from Padma Purana)

Discourse 1: 45). Lord Krishna infused all His glory and

energy into Bhagavata and disappeared in the ocean of

Srimad Bhagavata (Bhagavata Mahatmya (extract from

Padma Purana) Discourse 3: 61). It consists of 18,000

Verses divided into 12 Skandas (books). Bhagavata is the

fruit (essence) of the wish-yielding tree of Veda came

from Parama Hansa Sukadeva (son of Bhagavan Veda

Vyasa) and full of nectar of Supreme Bliss (Bhagavata

Mahatmya (extract from Padma Purana) Discourse 6: 80).

Upa Puranas: Upa means subsidiary. There are 18 Upa

Puranas. To name few they are Adi Purana, Bhaskara,

Durvasa, Kapila, Naradiya, Narasimha, Parasara, Shiva-

Dharma, Vamana, Varuna etc.

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Other Puranas

Ousha Puranas: There are 18 Ousha Puranas. To name

a few they are Aditya, Bhargava, Devi-Bhagavatam,

Parananda, Sanat-Kumara, Saura (Surya i.e., Sun)

Vasistha etc.

Upa-Ousha Puranas These are subsequently

Upa-Oupa Puranas added.

Divine Love

He (God) is Truth, Infinite, Omnipotent and dwells in all

beings and all things. Find joy in worship, devoted service and

make sacrifice (renounce all pleasures) as all work done is

towards the service of God. He, who surrenders himself to God

(Divine Self within) becomes pure, tranquil and attains the

Knowledge, Truth and Infinite Eternal Divine Bliss. He (God) is

all Gracious, all forgiving, ever kind and lives in all beings

waiting and hoping that the Soul may realize Him at any moment

and totally surrenders to Him so that He can bless the Soul with

Infinite Eternal Divine Bliss. “I am the servant of My devotees.

My heart having been (completely) taken possession of My pious

devotees, I am not independent, but really subject to the control

of their devotion” (Bhagavata 9: 4: 63). “My devotees are more

dear to Me than My Divine Consort Goddess Lakshmi, My son

Lord Brahma, My own elder brother Balarama, My own Self

(Lord Shiva) and My own (Divine) personality” (Bhagavata 11:

14: 15). “I follow My devotees so that I may be cleansed by their

foot dust” (Bhagavata 11: 14: 16). At the same time He (God) is

selfish also. He (God) wants the Soul to love Him and only Him

alone and does not want to share the love with anyone else

unlike human beings who love their mother, father, wife,

children and others at the same time. When a person loves God

and at the same time loves someone also, it means that person

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has still not broken the bondage with Maya and still has got

attachments to the worldly objects (Mayic), in which case that

person (Soul) has not yet totally surrendered to God and the

Soul has not yet become Divya (Divine) vessel and hence not yet

fit enough to receive God’s Grace.

Knowledge of Self

Ego (“I” thought or notion) causes ignorance (Avidya)

which leads to all the problems. Objects attract senses and the

mind become attached, loses power of discrimination, deluded

and loses the Knowledge of Atma (losing one’s own Self). He,

whose ego is consumed in the fire of Knowledge, manifold

Universe (false or illusion) gets falsified, crosses the passion,

lust, anger, greed, pride, delusion and jealousy, realizes Sat-Chit-

Ananda (Absolute Existence, Knowledge and Divine Bliss).

Epics

Epics are called Itihasas. Itihasa means “It happened like

this” (facts of history). They are mainly Ramayana (means

journey of Lord Rama), Mahabharata (means the great tale of the

Bharata Dynasty) and Mahakavyas (means the great literature).

Ramayana, which was originally authored by Maharishi Valmiki

about 1,80,00,000 or 18 Million years ago, was again reproduced

by Bhagavan Veda Vyasa about 5,000 years ago. Mahabharata

along with Srimad Bhagavad Gita was also composed/revealed

by Bhagavan Veda Vyasa. They explain fundamental teachings of

Hinduism, greatest Universal Truths and highly compressed

Philosophy of the Vedanta-Sutras by using historical events and

factual stories of many great Kings, Demons (represents evil),

Rishis and Demi - Gods.

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Ramayana

Ramayana means journey of Lord Rama. Maharishi

Valmiki, in the early part of his life, was a high - way robber

without a name. He used to rob travellers to support his wife and

children. One day the great Deva Rishi Narada was passing by

and the robber attacked him. Deva Rishi Narada asked the

robber why he was robbing him. The robber replied, “To support

and take care of my family”. Deva Rishi Narada asked the robber,

“When you rob a person, you incur lot of sin. Would your family

also share your sins?” The robber replied, “I am sure, they will”.

Then the Deva Rishi said, “All right. Why don’t you tie me up here

to a tree, go home and ask everyone in your family whether they

are willing to share your sins also, since they are sharing your

money, earned by you by committing sins, you are taking home

for them.” The robber agreed, tied the Deva Rishi against a tree

and ran to his home. There he accosted all the members of his

family including his wife with the question, “Will you share my

sins also as you are all sharing the money, earned by me by

committing sins, I bring home?” All the members of his family

including his wife gave an emphatic reply “No”. For the first time

in his life, the robber understood the Truth of Life. He ran to the

Deva Rishi Narada and begged for his forgiveness. Because of his

sins the robber should not utter the sacred word Rama. So Deva

Rishi Narada taught the robber the word Rama in reverse order

i.e., Ma-ra and told him to meditate as Ma-ra. On constant

repetition of the word Ma-ra that word automatically becomes

Rama. The robber got so engrossed in meditation of Lord Rama

that ants built anthills surrounding him. After many years, a

voice came from the sky asking the meditating robber to get up

from the meditation. The voice named him Valmiki meaning

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born out of anthill.

Once Maharishi Valmiki was walking through a forest and

saw two doves were romantically involved with each other. As

the Maharishi was engrossed in that delightful sight, a cruel

arrow passed by him and struck the male dove. The female dove

went down in remorse and started chirping around the dead

companion. Maharishi Valmiki saw the hunter and called him a

wretch, but immediately realized that being a Saint he should

not have said like that. Then a voice from the sky said, “Oh

Valmiki, your words are poetic. Don’t be depressed. This is the

right time for you to write the story of Lord Rama, who is the

incarnation of Lord Vishnu.” With the blessings of Lord Brahma,

Maharishi Valmiki wrote Ramayana. Ramayana is (Itihasa or

history) of Lord Rama and His wife Sita. It is a poem with about

24,000 couplets. Ramayana is struggle of virtue over evil and

projects the Hindu ideals of life. Lord Rama is the perfect son,

Purusottama (noblest man), King and a ruler who inspired all His

subjects with the greatest Love and Dharma. Lord Rama has been

referred to as Veda Dharma (Ananda Swarupa and Dharma

Swarupa) in human form and an embodiment of virtues and

Ravana as evil. He established the proper execution of Karma

(duties) prescribed by the Scriptures. Sita is a perfect, faithful

and ideal wife and Shakti (Power, Energy) of Lord Rama. Bharata

and Lakshmana are perfect brothers and Hanuman is a perfect

Bhakta (devotee).

Mahabharata

Mahabharata means the great tale of the Bharata

Dynasty. This Epic has been revealed by Bhagavan Veda Vyasa. It

is the longest Epic containing about 1,10,000 couplets in 18

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Parvas or sections. Mahabharata was composed in order that

woman, Sudras, fallen Brahmanas, Ksatriyas and Vaisyas (who

are debarred even from hearing sacred Vedas and do not know

how to perform acts that are conducive to good) too to attain

blessedness through the Mahabharata (Bhagavata 1: 4: 25).

Mahabharata deals with the struggle of Dharma (righteousness)

over Adharma (unrighteousness). This includes Srimad

Bhagavad Gita (song of God) also. It is considered as fifth Veda.

Shanthi Parva: After the Mahabharata battle, Lord

Krishna tells Yudhisthira to approach Bhisma (who is well

versed in Dharma), who was lying on the bed of arrows

at the bank of river Oghavati, with reverence and to

request him to impart his Knowledge (various Dharmas

means virtues) to you. Otherwise such Knowledge will die

with him. When Yudhisthira approaches Bhisma and

requests him to impart his Knowledge to him, Bhisma

explains to Yudhisthira various Dharmas (duties) with

due regard to Varna (social grade or caste), Ashrams

(stages of Hindu way of life) and two fold Dharmas – (a)

Pravrtti Marg - The Dharma involving worldly activities

for those who are full of worldly attachment and (b)

Nivrtti Marg – Marked by withdrawal from such worldly

activities for those who are endowed with dispassion,

Dharma relating to charitable gifts, the duties obligatory

to Monarchs, the duties of women, the course of conduct

that are intended to propitiate the God and the

Purusardhas (four ends of human pursuit i.e., Dharma

(religious merit), Artha (worldly riches), Kama (sensuous

enjoyment) and Moksa (final beatitude) (Bhagavata 1: 9:

26 to 28). Few of them are as under:

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In the fourth age (Kali Yuga) Dharma (virtue)

becomes Adharma (no virtue) and Adharma

becomes Dharma.

If one fights with trickery, one should oppose him

with trickery.

If one fights lawfully, one should check him with

Dharma.

One should conquer evil with good.

Death by Dharma is better than victory by evil

deeds.

Human endeavour is greater than the dependence

on fate.

Truthfulness and strait forward actions bring

success.

To do good to others by thought, word and deed.

To sacrifice own pleasures.

To conquer own Self.

To avoid lust and anger.

To follow the path of the duty.

To treat others as one would like to be treated.

Greed is the root cause of sin. One should be self-

controlled and destroy avarice.

Passion, hatred, melancholy, anger, pride,

delusion, laziness and envy constitute ignorance.

Forbearance, bravery, non-injury, truthfulness,

calmness, affection, steadiness of mind and

freedom from envy constitute Self control.

Truth is the Eternal Brahm. Truthfulness is the

Eternal Dharma.

Happiness gained through the stilling of senses or

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renunciation of desires is 16 times greater than the

happiness derived from fulfillment of desires.

The secret meaning of the Vedas is ‘Truth of the Truth,

Self-control of Self-control and freedom from all

bondages’. This is the sum of all Scriptures.

Anusasana Parva:

Alms giving is way to fame. Truthfulness is the way to

Heaven. Right conduct is the way to happiness and

contentment.

Kindness and compassion are great virtues.

Giving up of vanity, anger and greed leads to

happiness.

One should not harm their neighbour.

To worship God with devotion.

Freedom from anger, malice, avarice and evil thought

leads to happiness.

One should conduct with pure thought, speech and

actions.

(Note: Attainment of absolute perfection of all the above

qualities is very difficult at initial stage. But one should

constantly practice and after a certain stage they attain absolute

perfection).

Srimad Bhagavad Gita

Srimad Bhagavad Gita means song of God. Bhagavad Gita

is the essence of the Vedas and summation of Upanishads,

explaining Brahma Vidya giving it the status of Upanishads.

Some place Bhagavad Gita in the category of Vedas (Revealed

Truths). It contains 700 verses in 18 chapters. Lord Krishna,

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incarnation of Lord Vishnu, is considered as Supreme God with

unlimited and ultimate virtues. Hindu Scriptures extol Lord

Krishna as an ultimate Brahm (supreme to Saguna Brahm) in

human form (Bhagavata 1: 3: 28). He is the King of Yogas and

gave excellent divine spiritual teachings to Arjuna at the onset of

the Mahabharata war. It deals, in depth, with all the Yogas or

ways of God-realization. Its aim is to dispel and destroy Moha

(Delusion, Passion) which causes Vishada (Sorrow, Dejection)

born out of Ajnana (Ignorance) and to gain Jnana (True

Knowledge) and overcome Vishada (Bhagavad Gita 18: 72 and

73). Bhagavad Gita has an answer for every problem one may

face in their life. It gives the pros and cons of every issue and the

final decision is left to the individual (18: 63). In Bhagavad Gita,

Lord Krishna explains way for Liberation (Moksa) for all in

various couplets (11: 54 and 55; 12: 3, 4 and 8; 13: 30 and 34;

16: 22; 18: 53, 55, 56, 65 and 68). Every one whether one

believes in God or not, is destined to attain Liberation one day or

the other. But only the time factor differs for the best and the

worst. Bhagavad Gita says, “The Truth shall set you free”. It

advocates/teaches selfless actions, importance of the

annihilation or sublimation of desires, falsified ego and different

ways to subdue or control the mind and senses. It describes

oneness with God with lines such as Realize Me, Attain Me, I am

the way, Abide in Me, Come to Me, and Merge into Me etc. (Note:

Here the word ‘Me’ is not the person Lord Krishna but Tattva

(reality) existing in the person). Lord Krishna said, “All senses

(Indriyas) love the sense objects. Just like tortoise withdraws its

limbs into its shell when it perceives danger, so too wise men

withdraw their senses from sense objects when they feel that the

senses are losing themselves in the sense objects” (2: 58 to 68).

He (Lord Krishna), who is seated in the heart of all living beings

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as the inner controller; source of memory, knowledge and

reason; is the only object worth knowing through the Vedas, who

is the knower of the Vedas and the father of the Vedanta (15: 15).

Without proper control of senses, nobody can realise the

Absolute Truth. Gita finally teaches the secret of devotion

(Bhakti) – (18: 64 and 65) that selfless devotion to God by fixing

the mind on God, devotedly worshiping Him, sacrificing to Him is

the only way to realize God (Bhagavad Gita 8: 7, 8 and 9: 34). In

other words it is Sarva Sanga Parityaga (detachment from all

attachments) and by God’s Grace leads to God-realization.

The Yoga of Knowledge (Jnana Yoga) (Chapter – 2)

The wise grieve neither for the living, nor for the dead. I,

you and all exist forever. Never shall we cease. The

dweller (Soul) in this body (at death) passes into another

body. Body dies, but that which posses the body is eternal

(2: 11 to 13).

Embodied Atma (Soul), has no beginning, unborn,

undying, indestructible, imperishable, unchanging,

perpetual, eternal, unmanifest, constant and immutable.

Weapons do not wound, fire does not burn, water does

not wet, wind does not wither and all pervading. It is

eternal ever and forever (2: 20 to 25).

If you avoid your own duty (inaction) you shall incur sin.

If you do your duty with equanimity and treating alike

success or failure, gain or loss, pleasure or pain, not

hoping for the fruits of your actions, you shall not incur

sin (2: 33, 38 and 47).

Yoga is evenness of mind and skill in action (2: 48 & 50).

The wise, renounces craving, abandons fruits of actions,

leaves behind all desires emerging from the mind, is

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content in the Self by the Self, restrains and controls

senses, withdraws senses from the sense objects and

frees himself from desire, fear, anger, passion, greed, ego

and bonds of flesh (2: 51, 55 to 59).

From sense objects attachment is born, from attachment

springs desire, from unfulfilled desires originates

anger, from anger arises delusion, from delusion

confusion of memory, from which grows loss of

discrimination and from loss of discrimination paves the

way for self - destruction. Uncontrolled mind, cannot feel

the presence of Atma, turns better judgement, loses

discrimination, cannot meditate, will have no peace and

happiness (2: 62 and 63).

Recollected and stable mind, is awakened, knows Atma,

melts ignorance, abandons all desires, acts free from

longing, is indifferent to possessions, is free from ego

and pride, feels Brahm and Soul as one and attains

enlightenment and Divine Bliss (2: 64, 65, 68, 71 and 72).

The Yoga of Action (Karma Yoga) (Chapter – 3)

Two-fold path is (a) Yoga of Knowledge (who ceases to

identify himself (i.e., Soul) with his body) and (b) Yoga of

Action (who overcomes the sense of possession,

attachment and desire for fruits for his actions). He, who

controls his senses by the mind and who engages the

organs of action without attachment, is superior in the

Yoga of Action. Perform your duty for action is superior to

inaction (3: 3, 7 and 8).

He, whose delight is only in the Self, whose satisfaction is

in the Self, who is content only in the Self, for him the

need to act, does not arise (3: 17).

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Actions, in all cases, are performed by the qualities

(Gunas) of material nature (Prakrti). Those who, are

deluded by egotism (the quality of material nature), and

attached to the actions of the qualities thinks, “I am the

doer”. Dedicating all actions in Me (allowing God to

initiate all actions), having become free from desire and

selfishness, meditate on the Supreme Spirit (3:27 to 30).

Passion (attraction, attachment) and hatred (aversion)

are seated in the senses in relation to their objects. These

forces are desire and anger (element of Rajo Guna). One

should not come under the influence of these two. Know

that these are your enemies (3: 34 and 37).

Intellect is obscured by passion. Knowledge is obscured

by desire (which is insatiable like fire). Desires, seated in

senses, the mind and the intellect, delude embodied Atma

(Soul) obscuring and destroying one’s Knowledge and

discrimination. Controlling the senses kills the evil and

sinful demons (desire, anger and passion) (3: 38 to 41).

Senses are superior to gross body. Mind is superior to

senses. The intellect is superior to mind. Greater than the

intellect is Self. Kill this enemy, in the form of desire,

(which subdues the Self) which is a tough enemy and

hard to conquer. (3: 42 and 43).

The Yoga of Renunciation of Action in Knowledge (Chapter -

4)

Whenever there is decline in righteousness (Dharma) and

upsurge in unrighteousness (Adharma) then I (God)

manifest Myself, for the protection of the virtuous and

expiration of wicked and evil doers, for the sake of

establishing righteousness (Dharma) (4: 7 and 8).

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I serve the devotee according to the sentiments with

which he worships Me and to the degree of his surrender

to Me (4: 11).

Fourfold social grade (Varna or caste system) (refer Page

Nos. 53 to 55) has been classified by Me according to the

distribution of qualities (Gunas) and their actions (4: 13).

Those, who have no desire for the fruits of their actions,

are not bound by their actions (4: 14).

He, who perceives inaction in action and action in

inaction, who knows what to do and what not, who

remains free from impurities and who is poised in the

tranquility of the Atma, is wise. He is Yogi and performs

all actions (4: 18).

He, who has excluded desire and motive, who acts

without scheming and not for the rewards (fruits), who

breaks the chain of Karma, who melts in the flame of

Knowledge and who consumes his Karmas (actions) in

the fire of wisdom, is a Sage (4: 19).

He, who performs necessary actions for

maintenance of his body, having no desire, with his mind

and body fully subdued, giving up all attachments and

possessions (is Karma Yogi), incurs no sin (4: 21).

He, who is content in mind with whatever ever comes to

him (without desiring for it), who transcends and

indifferent to the dualities (i.e., pleasure or pain; gain or

loss; success or failure) and who is free from envy and

jealousy, is not bound by his actions (4: 22).

All actions of a person, who is devoid of attachment,

whose thought is established in Knowledge of the Self, are

destroyed (4: 23).

All his actions, whose bonds are broken, whose actions

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is worship, whose heart beats in Brahm and who sees

Brahm in every action finds Brahm. The sacrifice is

Brahm, the sacrificer himself is Brahm, the utensils are

Brahm, the fire in which the sacrifice is offered is Brahm

and the entire act consist of Brahm because Brahm is

everything and everywhere (4: 24 and 25).

Wisdom (Knowledge) sacrifice is superior to material

sacrifice. Know this through humble submission, enquiry

and service to Guru. Then you will perceive Truth and

Knowledge. Knowing this you shall not fall into delusion

and you shall see all beings and Brahm in yourself. The

fire of Knowledge reduces all actions and sins to ashes.

No purifier is equal to Knowledge. He, who possesses

faith, attains Knowledge. Devoted to that Knowledge, who

restrains his senses, in time, attains Peace (God-

realization) (4: 33 to 39).

Perform actions with senses, mind, intellect and the body,

abandon doer-ship notion, attachment and fruits of

actions. Perform actions towards Self-purification (5: 11).

Knowledge is enveloped by ignorance. Ignorance of Self is

destroyed by True Knowledge (5: 15 and 16).

The Yoga of Meditation (Self - Control) (Chapter – 6)

He (Soul), who has conquered his Self (Mind, Senses and

Body), his own Self is a friend. But to him who has not

conquered his Self, his own Self acts as his foe (6: 6).

He, who conquered his Self, is perfectly calm (in mind) in

the midst of antithetical pairs i.e., cold or heat; favourable

or unfavourable; joy or sorrow: honour or dishonour, is

in constant communication with the Supreme Spirit (6:

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Practice of Yoga for Self-purification is concentrating the

mind, controlling mind and the senses (6: 12). He, who controls his mind and constantly meditates on

Me, attains everlasting peace (Supreme Bliss) (6: 15). Yoga is not successful for him who eats too much or too

less and who sleeps too much or too less (6: 16). He, who perfectly controlled his mind and fixes on the Self

(Atma) alone, free from desires for enjoyment, is said to

be established in Yoga (i.e., Yogi) (6: 18). When the mind, disciplined by practice of Yoga becomes

tranquil, the Yogi, realizing God by his Self (Atma),

rejoices only in God (6: 20). He, who sees Me (the universal Self) present in all

creatures, who sees all beings existing in Me, I am never

out of sight for him nor is he out of My sight (6: 30). He, who established in union with Me, worships Me as

abiding in all beings, though engaged in all forms of

activities, dwells in Me (6: 31). The mind is restless, turbulent, obstinate, powerful and

difficult to control, but by repeated practice (meditation)

and by dispassion it can be controlled (6: 34 and 35). Even a little practice of this discipline saves one from the

fear of birth and death (2: 40). He is born in the family of

enlightened Yogis, regains his spiritual insight in his

previous birth, and strives harder for perfection for God-

realization (6: 42 and 43). The Yogi is superior to ascetics (not devoid of desires)

and superior to Jnani (who has knowledge of Scriptures)

and rituality (who perform elaborate rituals). Such Yogi,

who devotedly worships Me (with his mind focused on

Me), is most devout one (6: 46 and 47). 113

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The Yoga of Renunciation (Chapter -- 18)

He, whose own (natural) work or action is worship of

God, attains perfection (18: 46).

He, who has conquered the Self, who becomes free from

desire, with his intellect unattached at all times, attains

the supreme state of non - action and attains perfection

(18: 49).

He, who attains perfection, attains Brahm i.e., the highest

state of Knowledge (18: 50).

He, who is endowed with pure intellect; who controls the

senses with firmness; who abandons objects of senses;

who has casted off attractions and aversion; who dwells

in solitude; who eats Sattvika diet; who controls mind,

speech and body; who is constantly devoted to Yoga and

meditation; who takes refuge in dispassion; who

relinquishes egotism, violence, arrogance, lust, desire,

anger and possession of property; who is devoid of the

notion of mineness and tranquil in mind, is fit for oneness

with Brahm (18: 51 to 53).

He, who is absorbed in Brahm, whose Self is serene, who

does not mourn, who has no desire, who sees Brahm

among all beings, has supreme devotion for Me (18: 54).

By devotion to Me, he comes to know that I am in Truth,

having known Me in Truth; he merges unto Me (18: 55).

Performing all duties (actions) he, whose reliance is

always in Me, by My Grace, attains the eternal and

imperishable abode (18: 56).

He, who has mentally dedicated all his actions in Me, who

is devoted to Me as the Supreme Goal, who constantly

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thinks of Me, who takes refuge in the Yoga of

discrimination, who fixes his mind on Me, through My

Grace, shall pass all his obstacles (18: 57, 58).

Thus the Knowledge (Brahma Jnan) that is more secret

than all that is secret has been expounded to you by Me.

Do as you please (18: 63).

Fix your mind on Me, be devoted to Me, worship Me,

prostrate yourself before Me, you shall come to Me. I

promise you (18: 65).

After surrendering to Me, one need not worry about the

sins committed by them. From the moment one

completely surrenders to Me, I (Lord Krishna) become

his/her Governor or Protector and I will redeem all

his/her sins and liberate him/her from Maya (18: 66).

Having performed the highest devotion to Me, he who

shall teach this Supreme Secret to My worshipers shall

come to Me (18: 68).

He, whosoever studies this sacred Gita, worships Me

through Jnana Yajna (Wisdom Sacrifice) (18: 70).

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Darshana Shastras

Darshana means “to see”. There are primarily six

Darshana Shastras means systems of Hindu Religious

Philosophies developed at different periods of time. All of them

are based on the Vedas. The Vedic literature is so exhaustive that

it very difficult even for the Vedic genius to comprehend the

theme of Vedas. So many Rishis and Sages wrote Darshana

Shastras to facilitate proper understanding of the Vedas and

direct the Soul towards God - realization. Original treatises using

very concise aphorisms called Sutras were written.

Sankhya Philosophy

Sankhya Philosophy is the most ancient system of Hindu

Philosophy, founded by Lord Kapila. This Philosophy explains

the nature of fundamental principles, Divinity and Mayic

Creation which leads to true knowledge. It is dualistic

Philosophy in the sense between the Atma (Self) and Maya

(Cosmic power). It sees the Universe with the forces of Purusa

(Soul) and Prakrti (Maya). It explains that discarding the Mayic

attributes is essential to attain Infinite Eternal Divine Bliss.

(Bhagavata Book 3 Discourses 24 to 33).

Yoga Philosophy

Yoga is derived from the root word Yuj means “to yoke”

or “to join” or “to connect”. This Philosophy is founded by

Maharishi Patanjali. It is similar to Sankhya system but more

theistic. This philosophy explains about the practical process of

mind and heart purification and practice of meditation which

qualify a person to experience the absolute Divinity. These ideas

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are based on dualism (seeing the Universe as two i.e., subject

and object). To some extent this Philosophy talks about God as

an inanimate object with the word “It”. Raja Yoga and Hatha

Yoga are most important Yogas in this system of Philosophy.

Vaisheshika Philosophy

Vaisheshika means “Particularity”. Maharishi Kanada’s

Vaisheshika Sutras describe the logical steps as to how to

determine right or wrong in terms of finding what is good for a

person. It refers God as THAT. It teaches that the Universe is

made of nine elements i.e., Earth, Water, Fire, Air, Soul, Mind,

Ether, Time and Space. Brahm is regarded as the fundamental

force that causes consciousness in these elements.

Nyaya Philosophy

Nyaya means “Justice”. It is similar to Vaisheshika

Philosophy. Maharishi Aksapada Gautama’s Nyaya Sutras

primarily deals with the logical analysis of the world and its

atheistic nature. It believes that obtaining valid Knowledge is the

only way to gain release from suffering. This Philosophy

identified valid sources of Knowledge as (a) Perception, (b)

Inference, (c) Comparison and (d) Testimony and developed

several criteria for validity of Knowledge obtained through these

sources.

Poorva Mimamsa Philosophy

Maharishi Jaimini, who was the disciple of Bhagavan Veda

Vyasa, wrote Sutras on Poorva Mimamsa to facilitate proper

understanding and practice of Karma Kanda (section pertaining

to actions for higher evolution of Jeevatma i.e., Soul) of the Vedas.

Its aim is Abhyudaya (higher evolution of Jeevatma for better

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enjoyment means for the purpose of attaining Swarga Loka

(Heaven). Keeping in view the above aim of attaining Swarga

Loka, this philosophy does not contradict with the Jnana Kanda

(section pertaining to True Knowledge of the Self) of the Vedas.

Uttara Mimamsa (Brahma Sutra)

Uttara Mimamsa (Brahma Sutras) means later part of

Vedas, is also known as Vedanta means essence of the Vedas.

Bhagavan Veda Vyasa’s Brahma Sutras (Total of 555 Sutras in 4

Chapters) reveal Jnana Kanda of the Vedas that God (Brahm) is

absolute Divinity, Bliss and Gracious. The ignorance of true

nature of Atma results in the endless cycle of birth, death and

rebirth. It explains that God has Infinite Divine Virtues. So

lovingly surrender to God and with His Grace, realize His

Absolute Divine Bliss eternally (1: 1: 7). His Grace would break

the bondage of Maya (Cosmic power) and free the Soul. The

Souls are unlimited in number and infinitesimal in form and are

part (ansh) of God (Bhagavad Gita 15: 7). Here the meaning of

Soul is part (ansh) of God is that Souls are God – like, Divine by

nature and not a fraction of God as God being absolute cannot be

made fractions. It reveals the importance and greatness of

absolute Devotion (Ananya, Nirantara Bhakti) and through

devotion a devotee can easily realize God (3: 4: 38). Brahma

Sutras reveal the total theme of the Upanishads which are the

essence of the Vedic literature. The central doctrine is that God

(Brahm) and the Soul is one and the same. Nothing exists except

Brahm (God). The human problem is not sin but ignorance. The

ignorance of true nature of Self results in the endless cycle of

birth, death and rebirth. From the Vedanta Philosophy the

following three Philosophies are formed based on different

interpretations/stand points:

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Advaita Philosophy

Jagadguru Adi Sankaracharya was born in 788 C.E. at Kaladi

in Kerala. By the age eight he had mastered all the four Vedas

and by age twelve he was well versed in all Hindu Scriptures. He

went to North India and became the disciple of Sri Govinda

Bhagavad Pada, who was the disciple of Sri Gauda Pada. By the

age sixteen he had completed writing many religious books

which can be broadly categorised as under:

Bhashyas: Copious commentaries and interpretations of

Scriptural Texts on ten major Upanishads, Brahma Sutras

and Bhagavad Gita.

Prakaranas: These are Philosophical Treatise. They are

Upadesa Sahasri, Viveka Choodamani, Atma Bodha, Tattva

Bodha and Pancha Dasi etc.

Stotras: These are devotional hymns. They are Shivananda

Lahari, Soundarya Lahari, Bhaja Govindam and Kanaka

Durga Stotram etc.

He established four monasteries which are known as

Sankara Mathas. They are at Sringeri (Karnataka), Badrinath

(Himalayas), Dwaraka (Gujarat), and Puri (Orissa). Through his

commentaries on Upanishads and Brahma Sutras he established

Advaita Philosophy and its basic tenets are as under:

Brahm (The Absolute) is non-dual, One without the second

and alone is Truth and Real (Paramardhika Satya).

Atma is same as Brahm (refer Maha Vaakyas – Page Nos. 78

and 79). Atma being same as Brahm, He (God) dwells in all

beings. Moksa always exists to Atma.

As long as Jeevatma (Soul) identifies itself with the body,

mind, senses and material world, it is bonded to Maya,

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deluded by Avidya (ignorance), identity of Atma and Brahm

is concealed and duality of Atma and Brahm is perceived.

Brahm is Sat-Chit-Ananda and not an object. It is Adrusya

(invisible) and beyond the reach of Mayic senses, mind

and intellect.

Yogic practices of controlling Antahkarana (consisting of

Senses, Mind, Intellect and Ego) dawns True Knowledge in

Jeevatma resulting Citta-Suddhi (makes Antahkarana

Divine).

Then Avidya (ignorance) is dispelled and Jeevatma is freed

from its bondage of Maya. With God’s Grace, Jeevatma

realizes its Sat-Chit Ananda nature and merges itself in the

ocean of Bliss.

Realization of this identity leads Atma to Jeevan Mukti.

At the age of 32, (i.e., in 820 C.E.), Jagadguru Adi

Sankaracharya departed from this world. He is considered as an

incarnation of Lord Shiva. Jagadguru Adi Sankaracharya came to

fill the Spiritual vacuum and restored its past glory in India when

Buddhism was on the raise.

Vishistadvaita Philosophy

Jagadguru Ramanujacharya (1040 – 1137C.E.) is the founder

of Vishistadvaita Philosophy and a devotee of Lord Vishnu. This

Philosophy is based on both Paramarthika Satya as well as

Vyavaharika Satya which combines Advaita (oneness of God)

with Visesha (attributes). He is the foremost proponent of the

concept of the Supreme Being having definite form, name and

attributes (without Gunas – Sattva, Rajo and Tamo). He saw this

form as that of Lord Vishnu and taught that reality has three

aspects i.e., (a) Lord Vishnu, (b) Soul and (c) Maya or Matter

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(Prakrti). Lord Vishnu is the only independent reality, while

Souls and Maya (Matter) are internal distinctions and are

dependent on Lord Vishnu for their existence. It is thus known as

qualified non - dualism. It believes that all qualities or

manifestations are real and permanent and under the control of

the Brahm. The Lord Vishnu (Narayana) has two inseparable

modes (Prakaras), namely the world and the Souls. They are

related to Him as the body is related to the Soul. They have no

existence apart from Him. They inhere in Him as attributes in a

substance. Maya (Matter) and Souls constitute the body of Lord.

The Lord is their indweller. He is the controlling reality. Maya

(Matter) and Souls are subordinate elements to Lord. He used a

word Prapatti (complete surrender to God) to express the

feelings of a devotee, who very humbly surrenders his heart,

mind and the Soul at the lotus feet of his loving God and

earnestly desires for His Divine Vision.

Dvaita Philosophy

Jagadguru Madhavacharya (1218 – 1317 C.E.) propagated

Dvaita Philosophy based on Vyavaharika Satya of duality and

devotion to God alone can lead for attainment of God and

Liberation. He identified Brahm with Lord Vishnu, but his view of

reality is pluralistic. According to Dvaita Philosophy there are

three ultimate realities i.e., (a) Lord Vishnu, (b) Soul and (c) Maya

or Matter. There are five distinctions i.e., (a) Lord Vishnu is

distinct from the Souls, (b) Lord Vishnu is distinct from the Maya

or Matter, (c) Souls are distinct from the Maya or Matter, (d) A

Soul is distinct from another Soul and (e) Maya or Matter is

distinct from another Maya or Matter. Souls are eternal and are

dependent on the will of Lord Vishnu. The basic tenets of Dvaita

Philosophy are:

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Supremacy of Lord Vishnu. Supremacy of Vayu (Air) among Jeevas (lives). The world is Real (Satya) and not illusory. Fivefold distinction (mentioned above). Bhakti (devotion) towards God is the sure route to God.

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Yoga

Yoga, derives from Sanskrit word Yuj (to unite), means

getting something new (which was not there before). It also

means method and techniques to unite or connect the Soul

(Jeevatma) to God (Paramatma). Yoga is science that enables the

Soul to its ultimate possibility i.e., Moksa. Yoga has originated

from Lord Shiva. He is the Adi Yogi or first Yogi. There are three

types of Yogas. They are (a) Karma (action) Yoga, (b) Jnana

(Knowledge) Yoga, and (c) Upasana or Bhakti (devotion) Yoga

(Bhagavata 11: 20: 06 to 09).

Laws of Karma and Reincarnation

Hinduism believes in rebirth after death. Hindus also believe

that whatever a person sowed, that shall he/she also reap. This

is the basis of Karmic Law (Bhagavata 10:24:13). Every action

has a reaction. Even every thought, speech and action is weighed

on the scale of Eternal Justice or unwritten Karmic Law which is

universal and nobody can get away from the claws of this Karmic

Law. According to Hinduism, the body alone dies and the Soul is

eternal. This body, constituted of the five elements (earth, water,

fire, air and ether), is subjected to the control of Time, Karma-

Phalas (fruits of actions) and three modes of Maya or Prakrti

(Sattva Guna, Rajo Guna and Tamo Guna (Bhagavata 1:13:45).

The path the Soul takes, after death, is decided upon by the past

actions (Karmas) which are known as Prarabdha-Karma

(process of yielding the fruits of actions). The Soul continues this

journey with heavy load of Sancita-Karma Phalas (stored fruits

of actions) from one life to another until it exhausts all its

Karmas Phalas by under - going pain or pleasure sensation in the

body and mind. When this Karma Phalas exhaust Soul

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(Jeevatma) will merge with the Absolute Soul (Paramatma) and

this merging process is called Moksa. God has given free will for

the human beings to decide whatever they wanted to do. God

never interferes in their decisions and actions. So individual is

responsible for his actions, so he has to bear the results or fruits

of his actions (Brhadaranyaka Upanishad 4 or 6: 4: 5; Bhagavata

11: 3: 20).

Doctrine of Karma

The word Karma is derived from Sanskrit word Kri means

“to do”. Here the meaning of Karma is work or action. Vikarma

means sinful actions or actions which are condemnable

(Bhagavad Gita 16: 19). Karma implies strict observance of

ritualistic actions specified in the Scriptures. Not doing work also

turns out to be work. God gave Chetana Shakti (power to

perform action) to Soul (Jeevatma) (Kena Upanishad 1: 1 to 9).

Because of this power, Soul always and at every moment does

action. It cannot stop from doing actions. Everyone is compelled

to act, by the modes born of Nature (Prakrti) (Bhagavad Gita 3: 5

& 33; 18: 59 & 60). But God leaves the decision making authority

to the Soul. God never interferes in the decision making of the

Soul. It is left to the Soul either to do good actions or bad actions

(Svetasvatara Upanishad 4: 6 & 7). (Example – when one has

Nuclear energy and if one decides to use it as bomb, for military

purpose, it causes destruction and suffering for everyone and if

one decides to use it for civilian facilities it provides comforts to

everyone. So it is the decision that matters). So the Soul

(Jeevatma) has to get results or fruits for its decisions and

actions as per eternal Cosmic Law (Prasna Upanishad 3: 7;

Bhagavad Gita 3: 9). The Karmas (actions) one does dictate

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his/her past, present and future. In Nyaya Philosophy it is

explained, and also we observe, that one person though puts in

lot of efforts but gets little or less results, where as another

person with little effort gets great results (i.e., people are born

with a particular talent). This is the result of Cosmic Law, which

takes into account the Karma Phalas of previous lives. One does

Karmas (actions) to satisfy his/her desires. Desires originate in

mind in two ways. Firstly, by observing the world (material) and

desiring for it. Secondly, by the subtle instincts, of the old

Vasanas (unmanifest form of desires) of previous lives, those are

stored in subtle form in the mind. Such impressions are stored in

a very subtle form in the unconscious section of the mind and

then emerge into the conscious mind in the form of a desire. It is

impossible to abstain from desires until one attains Divine Bliss

(Khatha Upanishad 2: 3: 14; Bhagavata 7: 10: 7 to 9)). Compelled

by these desires Jeevatma (Soul) performs actions. These actions

generate Punya Phalas (for good actions) and Papa Phalas (for

bad actions). Such Punya/Papa Phalas are called Agami Karma

Phalas which will fructify in subsequent lives. Their

accumulation is unaccountable. They cannot be destroyed by any

means, except to enjoy their fruits. Sancita Karma Phalas of a

person can be destroyed, only with the Grace of God, upon God -

realization. It means that a person can get rid of worldly desires

and attachments by constant practice of Yoga. When he

devotedly surrenders to God, His Divine Grace destroys all his

Sancita Karma Phalas. However, he has to undergo Prarabdha

Karma Phalas in his present life. When his present life ends he is

free from both Sancita and Prarabdha Karma Phalas. Then he

breaks the bondage of Maya, crosses its effects and Brahm (God)

is revealed to him (Brhadaranyaka Upanishad 4 or 6: 4: 6).

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According to Hinduism all duties prescribed in Hindu Scriptures

(DO’s) are good Karmas (because they have holistic vision)

popularly known as Swadharma. Nishkama Karma (unselfish

actions) purifies a person. Selfish actions retard our goal.

Unselfish actions take us towards our goal. Karma has the theory

of conservation of energy. Karma-Vada is cause and effect of

action. Karma-Phalas are fruits (results) of our actions. God is

Karma-Phala-Pradata (giver of fruits of actions) and ultimate

dispenser of justice. Good actions (Punyam) will give good

results (Swarga Loka) and bad actions (Papam) will give bad

results (Naraka Loka) (Brhadaranyaka Upanishad 4 or 6: 4: 5).

God is always with the Soul and He resides in the Soul (Mundaka

Upanishad 2: 2: 7 and 8; Svetasvatara Upanishad 6: 7; Bhagavad

Gita 15: 15). He notes all the Karmas (actions) done by the Soul

(as doer ship notion through the modes of Prakrti) and gives the

fruits for those actions (Karmas) according to Cosmic Law

(Svetasvatara Upanishad 4: 6, 7 and Bhagavad Gita 18: 61). The

Karmas one does have the following three phases:

Agami Karma Phalas: Agami means arriving. In this life

when one is enjoying the fruits of his Prarabdha Karma

Phalas, he is earning fresh Agami Karma Phalas for his

actions in this life. Some of such Agami Karma Phalas are

fructified in this life itself. When those are enjoyed those

Agami Karma Phalas get exhausted. The remaining

unfructified Agami Karma Phalas will be converted into

Sancita Karma Phalas (after death) and added to his

already stored Sancita Karma Phalas account.

Sancita Karma Phalas: Sancita means stored. It is

unfructified results of one’s actions (Karmas) performed

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during past lives. These are stored in cosmic intelligence

and remain in potential state (like a term deposit).

Prarabdha Karma Phalas: Prarabdha means which has

begun to give results. When Sancita Karma Phalas

mature, they become kinetic energy, which is called

Prarabdha (destiny). Out of the above accumulated

Sancita Karma Phalas, some portion of Sancita Karmas

Phalas, which are due to bear fruits, are converted into

Prarabdha Karma Phalas and give the present life.

Prarabdha Karma Phalas alone determine the type of

body, the type of parentage, the time and place of birth

and death etc. No one can get rid of (even Saints are not

exempted) from the process of the Prarabdha Karma

Phalas. When one exhausts his Prarabdha Karma Phalas

his Soul leaves his body and his body dies.

Thus the cycle of fructification of Agami, Sancita and

Prarabdha Karma Phalas goes on and on. A person can get rid of

Sancita Karma Phalas with the Grace of God upon God -

realization except Prarabdha Karma Phalas. One does not earn

Agami Karma Phalas if one performs actions without expecting

the fruits (Bhagavad Gita 4: 22, 23; 9: 27, 28; 18: 11 to 18). “After

doing any good deed, wholeheartedly surrender all its fruits to

God (Ye tat phalas sarvam Sri Parameswara arpana mastu:

means – I surrender all the fruits of this action to God” (Isa

Upanishad – 1). Thus he will not earn fresh Agami Karma Phalas

also (provided he does not do any bad deeds).

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Karma Yoga

Karma Yoga is the path of right action (Karma). It is the

path for the one who is extremely attached to the world. It is a

very difficult path because there are many conditions, rules and

restrictions for the performance of right action (Bhagavata 11:

27:06). Any action done with the attachment to its fruits

generates a kind of psychological bondage. The art and science of

performing Nish - Kama Karma (without desiring for fruits of

actions) is Karma Yoga (Yoga of right action). Always one has to

perform actions with proper attitude and method to please God.

“Keep your mind completely attached to Me and perform your

Karma (actions). The attachment of the mind to God (with

devotion) while the body is engaged in Karma is referred to as

Karma Yoga” (Bhagavad Gita 3: 7, 9 and 8: 7). Then the fruits of

one’s actions will not be accumulated by him/her. It results in

Liberation from material (Mayic) bondage and attainment of God

- realization. Any Dharma Karma (religious or right action)

without Bhakti (devotion) is no Dharma (Bhagavata 1: 2: 6),

(Bhagavad Gita 11: 55). Any Dharma Karma with Bhakti

(devotion) is the only Dharma (Bhagavata 11: 19: 27). According

to Sankhya Philosophy Karmas are performed by three forces i.e.,

Sattva, Rajas and Tamas (also known as Gunas). Rajas represent

activity, Tamas represents inactivity and Sattva is the

equilibrium of the former two. Karma Yoga involves employing

these three forces to do work properly. Selfish actions retard

one’s goal and unselfish actions take towards his/her goal i.e.,

Salvation or Liberation (Mukti or Moksa). “He, who performs all

actions, taking refuse in Me, by My Grace, attains the Eternal

imperishable State” (Bhagavad Gita 18: 56). If one does Dharma

Karmas (Virtuous actions) with the qualities of Sattva Guna

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(pious) he/she gets Swarga Loka (Heaven) till the fruits of those

actions are exhausted (means for limited period). If one does

Karma with the qualities of Rajo Guna (passion/attachment)

he/she gets Mrtyu Loka ( life on Earth) and if one does Karma

with the qualities of Tamo Guna (evil) he/she gets Naraka

Loka (Hell) (Bhagavata 2: 10: 41; Bhagavad Gita 14: 18; Prasna

Upanishad 3: 7). It is the contact with these Gunas that is

responsible for the Soul to take birth in good or bad wombs. If

one does actions according to his Swadharma (duties according

to his Varna and Ashram) (refer Page Nos. 54 to 60) without

expecting the fruits for those actions is called Karma Yoga. One

who devotionally and exclusively surrenders to God can cross

over the barrier of Maya (Bhagavad Gita 7: 14). One, whose mind

is not attached to any material object, motive, sense of mine and

egotism (i.e., giving up of all desires), alone deserves to attain

God - realization (Bhagavad Gita 2: 71). “Whatever you do,

whatever you eat, whatever you sacrifice, whatever you give in

charity, do it for Me alone. If your mind is attached to Me, then

your actions will not bind you” (Bhagavad Gita 9: 28). Karma

Yoga is a system of attaining freedom through selfless actions.

With selfless actions, mind gets purified and with devoid of sense

of agency or doer-ship notion, fruits of their actions do not come

back to them, then no new links will be created, continuity of

birth, death and rebirth will be broken, becomes free and attains

Liberation. “Take refuse in Me and perform your duties (actions)

for Me. Then the fruits of your actions (good or bad) will not

come to you.”(Bhagavad Gita 4: 22, 23 and 9: 28). The practical

form of Karma Yoga is performing one’s duties with his/her

senses and body while lovingly attach the mind to God. Refer

Appendix “J” Cycle of Birth–Death–Rebirth (Page Nos. 188-193).

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Jnana Yoga

Jnana means “Knowledge”. Jnana is of two types – (a)

Apara Vidya i.e., Vedas and Upa Vedas (b) Para Vidya i.e., Brahma

Vidya with which one can realize Brahm (God) (Mundaka

Upanishad 1: 1: 4, 5). The theoretical knowledge without

practicing that knowledge does not lead to the goal. “Prajnanam

Brahm” means “All knowing Pure Knowledge (Brahma Jnan) is

God” (Aitareya Upanishad 3: 1: 3). God is in the form of

Knowledge and that Knowledge is the Vedas. There is no purifier

equal to Jnana (True Knowledge) (Bhagavad Gita 4: 38). This is

the path for the one who is totally detached from the world and

feels Self and Brahm as one. One who knows himself/herself

(Atma or Self) is Divine. Everything in this Universe is Divine.

One is not his/her physical body. If one questions himself “Who

am I”? “Who/What is mine?” “Am I, my body or my body is

owned by the I in me?” Then one gets correct answer.”The

eternal Jeevatma in this body is a particle of My own being; and it

is that alone which draws round itself the mind and the five

senses which rest in Prakrti” (Bhagavad Gita 15: 7). “Fool is he

who looks upon the body as his Self and that connected with it as

his” (Bhagavata 11: 19: 42). “Discard everything whatever you

consider as My and Mine. Finally what is left is I or Me (i.e., Self or

Atma)”. In Jnana Marg one ceases to identify himself (i.e., Soul)

with his body. To follow Jnana Marg one has to have absolute

control over mind (which is root for lust, anger, vanity, greed,

sorrow, infatuation, fear and many other evils) with

tranquillity and guilelessness which is very difficult (Bhagavata

5: 6: 3 to 5; 11: 16: 11; Maitri Upanishad 6: 34 Bhagavad Gita 6:

34, 35 and Mahopanishad 4: 5). Mind is a good servant, but a bad

master. As long as one performs actions for himself, one has

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affinity for them, his mind remains impure. But when one does

not perform actions for himself, his mind is purified (Bhagavad

Gita 6: 35). The mind is tainted by three kinds of defects – (a)

Sins, (b) Volatility of mind and (c) Ignorance. When one

performs actions without any selfish motive, his first two defects

i.e., sins and volatility of mind, come to an end. In order to get rid

of the third defect i.e., ignorance, having renounced actions, one

has to go to his Guru, so that he may impart True Knowledge. At

this stage, one does not aim his actions for material objects, but

his aim is God–Realization. This is known as culmination of all

actions and material objects, in Knowledge i.e., God–Realization

through attainment of True Knowledge. In the Scriptures, there

is Viragya Mukha Sadhana Chatustayam (i.e., four inward

Spiritual means) to attain True Knowledge (Varaha Upanishad 2:

1; Brhadaranyaka Upanishad 4 or 6: 4: 23). These are as under:

Nitya - Anitya Vastu Vivekah (Discrimination):

Distinguishing the difference between Eternal (Atma)

from the Non-Eternal (Temporary – Material World,

including our body).

Viragya (Dispassion): Total renunciation from the

enjoyment of fruits of actions by winning over (Control

forever) body, sense perceptions and the mind.

Sama Adi Shatka Sampatti:

Sama (Quietism): Subdue the mind, detach the mind

from worldly objects and direct towards Brahm (God).

Dama (Win over or Control forever of Karma

Indriyas): Not desiring to enjoy material world with

Karma Indriyas (Organs of Actions).

Uparama (Indifference): Total renunciation from the

material world by Jnana Indriyas (Sense Perceptions),

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mind and Intellect.

Titiksha (Endurance): To endure all kinds of affliction

i.e., forbearance in the pairs of opposites (pleasure or

pain, happiness or sorrow, heat or cold, gain or loss etc).

Sreddha (Piety): Faith and firm conviction towards

teachings of Scriptures and Guru (Teacher).

Samadhi (Composure): With calm and alert mind

concentrate the intellect upon pure Brahm and surrender

to Him.

Mumukshuttva (Determined desire for Salvation): When

this is aroused, the striver goes to a God - Realized

preceptor (Guru), hears Vedantic Texts (Scriptures) from

Him, which removes his doubts about God (Reality) and

the World (unreality). Removal of this contrary

conception is called meditation (Nididhyasana). With

renounced affinity for all material objects, one gets

established in the Self. It is called Tattvam Parardha

Samsodhana (Self-Realization) and practices the

following:

Observes preparatory discipline of moral and ethical

practices. Purifies himself through selfless work.

Meditates on the Divinity of his True inner Self (there is

God in his Atma). The fundamental teaching of Vedas is

Everything in this Universe is Divine and in dwelling Self

is Brahm.

After mind and ego falsified, infinite Divinity reveals.

Bhakti Yoga

Bhakti comes from the root word Bhaj which means to be

attached to. Bhakti means absorption of mind in God (Bhagavata

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10: 29: 15). Bhakti Yoga is the path of devotion to connect to

Personal form of God (Saguna Brahm). “The path of Bhakti Yoga

is Jnana (Spiritual enlightenment) and Viragya (dispassion)

worn out by the process of time” (Bhagavata Mahatmya (Extract

from Padma Purana) Discourse 1: 45). One of the greatest

exponents of Bhakti Yoga is Deva Rishi Narada and the

Philosophy of Bhakti is described in Narada Bhakti Sutras.

Nishkama (desire less) and Nirantara (always) Bhakti (devotion)

is serene and a direct relation of the Soul with Personal form of

God (Bhagavata 1: 2: 6). It is above religion, nationality, caste,

creed and sect etc. It can be adopted by anyone, at any place and

at any time. There are no requirements, conditions, restrictions

and any rituals. If selfish Love in human beings is directed

towards God through Navada Bhakti (Nine fold Devotion) i.e.,

Smarana (thinking with mind), Sravana (hearing), Samkirtana

(singing), Pada Seva (service to His feet), Archana (Pooja),

Vandana (bow and Pray), Daasya (doing His service), Sakhya

(friendly), and Atma-Nivedana (surrendering oneself – with

mind and not by mere physical actions) are effective means for

God – realization. In the initial stage of devotional practice, one

should minimize the contact with the material world so that the

mind should not get attracted and attached to any material

object. Devotion eradicates elements of passion (Rajo Guna) and

ignorance (Tamo Guna) (Bhagavata 1:5:28). In the highest

aspect of Bhakti Yoga the devotee goes for total Self-surrender to

God. By doing Dharma Karma (good actions) only Paap (sins)

(stored bad Sancita Karma Phalas) is destroyed, but heart is not

purified. “For this most wonderful Maya (veil) of Mine, consisting

of the three Gunas (modes of Nature), is extremely difficult to

break through; those, however, who constantly adore Me alone

are able to cross it” (Bhagavad Gita 7: 14). God can only be

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captured through exclusive Devotion with reverence (Bhagavata

11:14:21). Lord Krishna said that “Neither My own divine

personality (Lord Himself), nor My better half (Goddess Lakshmi),

nor My own Self (Lord Shiva), nor My son (Lord Brahma – God for

Creation) nor My brother (Balarama) is so dear to Me than My

devotee. I even dog the footsteps of My devotee in order that I

may be cleansed (absolved from the stigma of not being able to

repay my debt to him) by the dust of his feet” (Bhagavata 11: 14:

15, 16). God showers His Grace on His devotee, the devotee so

blessed gives up Karmas (actions) (Bhagavata 4:29:46). Bhakti

leads to the total dissolution of the feeling of I (ego) and desires

which is the cause of all the problems. One should be free from

the delusion of I and Mine. In Bhagavad Gita, Lord Krishna

explains Bhakti Yoga (Chapter 12) as under:-

Those who, fixing their mind on Me, worship Me ever

steadfast and are endowed with supreme faith, are the

most perfect Yogi (12: 2).

Those, who worship on imaginary form devoid of all

attributes (i.e., Nirakara Brahm), controlling their senses

and being even minded towards all, also come to Me (12:3,

4).

I take the responsibility of those who surrender all their

actions to Me, regard Me as supreme goal and worship Me

(Sakara Brahm) with single minded devotion, I liberate

them from the endless cycle of birth, death and rebirth

(12: 6 and 7).

Fix your mind on Me, and establish your intellect on Me

alone. There after you will abide solely in Me. There is no

doubt about it(12: 8).

If you cannot fix your mind and intellect steadily on Me,

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then seek to attain Me through the Yoga of repeated

practice (12: 9).

If you cannot practice this, perform selfless actions for My

sake. You will attain perfection (12: 10).

If you cannot even do this, then, subduing your mind,

intellect and senses relinquish the fruits of your actions

(12: 11).

Knowledge is better than practice. Meditation is superior

to Knowledge. Renunciation of fruits of actions is even

superior to meditation. Peace follows renunciation (12:

12).

He, who hates no being, friendly and compassionate to all,

rid of “I” and “mine”, balanced in pain and pleasure,

forgiving by nature, ever contended and mentally united

with Me, who has subdued his mind, senses and body,

whose conviction is firm, and surrendered his mind and

reason to Me, who is devoted to Me, is dear to Me (12: 13

and 14).

He who neither rejoices nor hates, nor grieves nor desires

and who renounces both good and evil actions and is full

of devotion is dear to Me (12: 17).

Those devotees, who partake in a disinterested way of this

nectar of pious wisdom set forth above, endowed with

faith and solely devoted to Me, they are extremely dear to

Me (12: 20).

Other Yogas:

In Hinduism the other popular Yogas and practices are (a)

Raja Yoga, (b) Kundalini Yoga and (c) Pranayama.

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Raja Yoga

Raja means King. Raja Yoga provides perfect path to

enlightenment if one has the right understanding and practices

correctly. This is the path of mental concentration and suitable

for meditative people. It is Kriya Yoga. It is stoppage of vibrations

or modification of mind, to achieve a state above the mind to

reach a mindless state for God-realization. This clears the mind

of past thoughts and impressions in sub-conscious mind

(Samskaras). In the course of practicing this Yoga one gets

super human powers (Siddhis). (Refer Appendix “K”- Page Nos.

194 and 195). One should ignore these powers and proceed in

their Spiritual path. Then their inherent Divinity will manifest

and will become free from human limitations. Then the mind and

the ego melt in, and then Yogi enters Nirvikalpa Samadhi.

According to Maharishi Patanjali, the following are the eight

limbs of Yoga (Yoga Sutras 2: 29):-

Yama (Self-control): Non-violence, truthfulness, non-

thieving, continence, non-accumulation of worldly

possessions (Bhagavata 2: 9: 39) (Yoga Sutras 2: 30).

Niyama (Religious observance): Observing good habits

i.e., purity of body and mind, contentment, austerity,

study of Vedas, repetition of Divine names and meditation

on God (Yoga Sutras 2: 32).

Aasana: Learning proper posture for meditation (Yoga

Sutras 2: 46).

Pranayama: Practicing proper controlling of breath

(concentrating restless mind) (Yoga Sutras 2: 49). (Note:

For details see Page Nos. 140 to 142).

Pratyahara: Withdrawing (winning over) (controlling

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forever) senses from sense objects (Yoga Sutras 2: 54).

Dharana: Fixing the mind on chosen object(Yoga Sutras

3:1)

Dhyana: Practicing meditation (Yoga Sutras 3: 2).

Samadhi: Practicing mental concentration. Ego dissolves

(suspends), the mind loses its identity, assumes formless

state and realizes ultimate Truth (Yoga Sutras 3: 3).

Kundalini Yoga

In Sanskrit Kundali means coil. Kundalini, (means one with

ear rings) refers to Shakti (Goddess of Power), which is said to

lie asleep like a coiled serpent in the base of one’s spine. The vital

energy or nerve current of a person passes through two vertical

channels (Ida channel and Pingala channel) which are on both

sides of spinal cord. When Kundalini power is awakened, vital

energy (power) rises from the base of the spine, passes through

Sushumna channel (which is inside the spinal cord and normally

closed) and through six Cosmic centers known as Cakras

(wheels) to the final centre called Sahasrara, located under the

top of the skull or at the crown of the head, envisaged as a

thousand petalled lotus. Then Spiritual illumination takes place

(Refer Appendix “L” – Page No. 196).

Ida Channel: It is on the left side of the spine. It meets

Sushumna channel at Ajna Cakra (central point between

eyebrows) and flows through left nostril. When exhales, if

breathe is stronger through left nostril, means vital

energy is passing through this channel. When resting,

energy passes through this channel.

Pingala Channel: It is on the right side of the spine. It

meets Sushumna channel at Ajna Cakra and flows through

right nostril. When exhales, if breathe is stronger in the

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right nostril, means vital energy is passing through this

channel. When copious amount of physical activity is

done, energy passes through this channel.

Sushumna Channel: It runs through the centre of the

spinal cord to the top most point of the brain under the

skull. Pingala and Ida channels join this Sushumna

channel at Ajna Cakra. Normally this channel is closed. It

opens when Kundalini power is awakened and Kundalini

power rises upward through this channel up to

Sahasrara.

Cakras (Cosmic Centers): There are six Cakras (Cosmic

Centers). They are:

Muladhara (at the lower end of the spinal cord).

Svadhishthana (at the base of the genital).

Manipuraka (at the level of the navel).

Anahata (at the level of the heart).

Visuddhi (at the medulla oblongata in the throat).

Ajna (at the middle of both the eyebrows).

Solar Plexus, which is between the navel and the heart,

activates the body. When Kundalini power passes

through these Cakras, Spiritual level enhances as the

level goes higher.

Space: There are three types of Spaces:

Maha Akasa or Pancha Bhuta Akasa: Outer Space i.e.,

Earth, Planets and the Stars etc.

Citta Akasa or Dahara Akasa: Mental Space i.e.,

Dreams and the Imagination world.

Cida Akasa or Para Akasa: Knowledge Space i.e., one

gets access to this Space when Kundalini power

awakens and enters Sushumna Channel.

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Asamprajnata Samadhi: This is the goal of the Kundalini Yoga.

When Kundalini power passes through Cakras (Cosmic Centers),

Spiritual illumination enhances as the level goes higher. When

Kundalini power enters Sahasrara, through Sushumna channel,

Spiritual illumination takes place (unites with Purusa i.e., God).

Leaving the body (dying) through this Yoga, the Self disciplined

Yogi does the following (Bhagavata 2: 2: 18 to 21):

Sits squat pressing anus with heels.

Draws air located in the circle located within the navel

(Manipuraka Cakra) upward into Anahata Cakra, located

at the heart.

Following the course of Udana air, takes to Visuddhi

Cakra, located at the medulla oblongata in the throat.

With the help of reason, gradually pushes it to the root of

the palate (i.e., to the top of the Visuddhi Cakra).

Closes the seven passages (2 eyes, 2 ears, 2 nostrils and

mouth) takes air from the root of the palate to Ajna

Cakra (the circle located at the middle of the eyebrows).

If one has no desire to visit the higher worlds, he pauses

at the Ajna Cakra for about half an hour with his gaze

fixed on his goal and taking the air into the Sahasrara (at

the crown of the head) attains union with God. Finally

breaking upon the crown of the head, he abandons his

body and the senses.

(Caution: Swami Vivekananda, master of this Yoga said

“This must be learned from competent Guru. There must

be perfect chastity in thought, word and deed. Otherwise

it may lead to insanity.”)

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Pranayama

Prana means Life Energy. Some say it means vital current

in the body. Ayama or Yama means expansion or extension (i.e.,

to bring forth to Nature). Some define Prana as the link between

Absolute Consciousness, the mind and the body. Strivers should

clear the passage of the breath, inhale the air to ones utmost

capacity, and hold the breath and then finally exhaling it. Or by

reversing the process i.e., by exhaling the air, then hold the

breath outside and finally inhaling. Eradicate the disorders of

three cardinal humours of the body (wind, bile and phlegm).

Prana (vital airs) is of ten kinds. They are (a) Pancha Prana

(five vital airs) (i) Prana (the air which one inhale or exhale

either through nostrils or though mouth and has its seat in the

lungs),(ii) Apana (the air which has downward course and has its

seat in the anus),(iii) Samana (the air which is essential for

digestion and has its seat in the navel),(iv) Udana (the air which

has an upward course and has its seat in the throat, functions at

the time of vomiting), (v) Vyana (the air which circulates in

every direction and diffuses through the body) and (b) Pancha

Upa Prana (five subsidiary airs) (i) Naga (the air which enables

one to belch), (ii) Kurma (the air which helps one to open and

close the eyes), (iii) Krkala (the air which excites the hunger),

(iv) Devadatta (the air which enables one to yawn) and (v)

Dhananjaya (the air which nourishes the body) (Bhagavata

3:6:7). These ten airs again manifest into three forms - vigour,

will–power and bodily strength. Pranayama is combination of

Puraka (means inhaling), Kumbhaka (means holding breath) and

Rechaka (means exhaling). Maharishi Patanjali in his text of Yoga

Sutras (2: 49) explained Pranayama as means for attaining

higher state of Samadhi. It is the most scientific method of

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expansion of vital current in the body. It has been found that

those animals which take longer duration of breath (i.e., time for

one cycle) live longer lives and those which take shorter

duration of breath live shorter lives. A person’s character and

health are a reflection of his/her breathe pattern. Generally

people who take shorter breath are weak, nervous and

unpredictable, where as those who take longer breath are

usually stronger, trust worthy and happy people. The following

types of Pranayama (while chanting mystic word AUM (OM)) are

commonly practiced:

Bhastrika: Takes deep breath and then completely

breathes out by pulling stomach inside (2 to 5 minutes).

Kapala Bhati: Pushes air forcefully out by pulling

stomach inside (30 times or maximum 10 minutes).

Baharya: Breathes air out, touching chin to chest,

squeezing stomach inside completely, holds for a while,

then raises the chin to normal position and breathes in

slowly (10 minutes).

Anuloma and Viloma: Closes the right nasal with right

hand thumb, breathes in from left nasal. Then opens the

right nasal and closing the left nasal with right hand

middle finger and breathes out from right nasal

(Anuloma). Similarly opposite process is Viloma. Closes

the left nasal with right hand middle finger, breathes in

from right nasal. Then opens the left nasal and closing the

right nasal with right hand thumb and breathes out from

left nasal and so on (10 minutes).

Bhramri: Closes both ears with thumbs, putting both

index fingers on forehead and resting the other three

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fingers at the base of the nose, breathes in. Then one

breathes out humming like a bee (10 minutes).

Udgitha: Breathes in deeply. Chanting AUM (OM) while

breathing out (10 minutes).

(Caution: Pranayama is to be learned from competent and

learned Guru (teacher) and practiced properly. Otherwise

it will have negative and dangerous effects).

Character of Yoga

The character of Yoga (meditation) gets the mind purified and

takes to the path of God (Bhagavata 3: 28: 2 to 7):

To do one’s allotted duty to the best of one’s ability.

To shrink from prohibited acts.

To remain contended with whatever one has as a

dispensation of Providence.

To cease from duties connected with pursuit of religious

merit, worldly possessions and sensuous enjoyment

(ends of human pursuit except Moksa). Even so to take

delight in duties tending to final beatitude (Moksa).

To take pure food in a measured quantity.

To practice non - violence (in thought, word and deed).

To speak truth. To abstain from thieving.

To limit one’s possessions to the barest needs.

To be free from molestation, to abstain from sexual

commerce.

To practice austere penance and worship the Deity.

To observe purity – both body and mind.

To control breathes by slow degree. To observe

silence.

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To withdraw senses from their objects and direct them

towards the heart with the help of the mind.

To fix the mind as well as vital airs (Prana or life) on any

mystical circle in one’s body, to compose one’s mind.

To gradually curb one’s wicked mind, addicted to evil

ways, with the help of one’s reason and apply it to the

contemplation (meditation) on God.

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Mantra Mantra (Man means repeating in mind and Tra means

protection) means something by repeating/reflecting on which a

person is protected from the dangers of the bondage of Maya

(this world). Mantras contain power packed letter, word or a

verse, a system of syllables made with particular frequencies of

vibrations. According to expanding and contracting theory, the

Universe is rhythmic more or less like a pulsating heart.

Hinduism calls this great rhythm of the Universe by the name

Spandana. Mantra is a method to connect and accomplish to

synchronize our rhythm and vibrations to the rhythm and

vibrations of a particular Divine power. A Mantra has to be

taught and given (revealed) by a realized Guru and learned and

received by a competent disciple (student) and meditates it

inside (secretly) repeatedly to gain its immense power. If there

is any slightest error in the pronunciation, rhythm and sound

vibrations of Vedic Mantra, it can have adverse effects than any

benefit.

ॐ - OM (Aum)

ॐ – OM (AUM) means that which protects. Its Sanskrit

name is Udgitha or Pranava. Udgitha or Pranava (the mystic

syllable of Aum (OM)) flowed from the cavity of Lord Brahma’s

heart. Mandukya Upanishad (Page Nos. 87, 88); Chandogya

Upanishad (Page Nos. 91 to 93) and Taittiriya Upanishad (1: 8: 1)

give elaborate explanations to this Udgitha. It is the first sound

(big bang) that came on Creation. It is the symbol of Brahm,

Isvara and also Hinduism. It is the seed of the Veda (Bhagavata

Mahatmya (extract from Padma Purana) Discourse 3: 34;

Bhagavad Gita 9: 17). It is the ultimate essence of Vedas (True

Knowledge). It represents Three in One:

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Three Murties i.e., Lord Brahma (God for Creation),

Lord Vishnu (God for Preservation) and Lord Shiva (God

for Destruction).

Three Vedas i.e., Rg Veda, Sama Veda and Yajur Veda.

Three Gunas i.e., Sattva (serenity), Rajas (activity) and

Tamas (destruction).

Avasta (Consciousness or state): Awakening

(consciousness), dreaming (sub-consciousness) and deep

sleep (unconsciousness).

Material world i.e., Body, mind and intellect.

Three Lokas (worlds): Patala (below the Earth), Earth

and Heaven (above the Earth).

Three stages: Causal, Subtle and Gross.

Three Universal processes i.e., Coming, Being and Going.

Gayatri Maha Mantra

Maharishi Viswamitra, who is the Mantra Drasta (to

whom Mantra reveals itself), has been associated with Gayatri

Maha Mantra. Gayatri is the mother of Veda (Bhagavata

Mahatmya (extract from Padma Purana) Discourse 3: 34). It is a

prayer from Rg Veda. Gayatri has three names i.e., Gayatri

(master of Senses), Saraswati (presiding deity of Speech i.e.,

Vaak) and Savitri (master of Prana i.e., life force and Truth).

These three represent purity of thought, word and deed. Prime

source of this Creation is Shakti (energy) which is the power of

God. Everything comes from the same source and merges into

the same source. That Shakti (energy) is Gayatri. It is addressed

to Shakti of Surya (Sun) (i.e., Brahm (God) can be seen in the

form of Sun), which is an imminent and transcendental Divinity.

Gayatri Maha Mantra, with its proper pronunciation, rhythm and

sound vibrations has the infinite potentiality, vibrant formula

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and immense power. It purifies the subtle Karmas, helps in

Spiritual awakening and Self - realization. It is the supreme

method for gaining the Spiritual enlightenment. It activates

Kundalini Shakti at all the seven major Cakras and connects them

to seven great Spiritual realms of Existence. Gayatri (or Savitri),

the sacred verse reads as under (Rig Veda 3: 57: 10) (refer

Brhadaranyaka Upanishad 5 or 7: 14: 1):

Aum Bhu Bhuvah Suvah: Means - A is the ultimate

essence of Bhu; U is the ultimate essence of Bhuvah

and M is the ultimate essence of Suvah.

Bhu (essence of Rg Veda) means Earth.

Bhuvah (essence of Yajur Veda) means Sky.

Suvah (essence of Sama Veda) means Heaven.

“Tat Savitur Varenyam,

Bhargo Devasya Dhimahi,

Dhiyo Yo Nah Pracodayat”.

There are 8 syllables in each line and a total of 24

syllables. Many eminent people derived and translated the

meaning of Gayatri Maha Mantra. Some of them are as under:

We meditate on the adorable glory of the radiant Sun;

may He inspire our intelligence.

OM, we meditate upon the Spiritual effulgence of THAT

adorable supreme Divine reality, the source of the

Physical, Astral and the Heavenly spheres of existence.

May THAT Supreme Being enlighten our intellect (so that

we may realize the supreme Truth).

I invoke the Earthly plane, the Astral plane, the Celestial

plane, the plane of human Spiritual Knowledge, the plane

of Spiritual austerities and the plane of ultimate Truth.

Oh, the great Spiritual light, which is the brilliance of all

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Divinity, we meditate upon You. Please illumine our minds.

OM, the absolute reality and its planes, on THAT finest

Spiritual light, we meditate, as remover of all obstacles

that, IT may inspire and enlighten us.

OM, we meditate on the effulgence of that adorable Divine

Being, who is the source and protector of three Worlds

i.e., The Earthly plane (Bhur Loka), the subtle Ethereal

plane (Bhuvar Loka) and The Heavenly plane (Swarga

Loka). May that supreme Divine Being stimulate our

intelligence in order that we may realize the supreme

Truth.

May we meditate on the effulgent light of Him, who is

worshipful and who has given birth to all the Worlds. May

He direct the rays of our intelligence towards the path of

God.

May the almighty God, illuminate our intellect to lead us

along the right path.

Oh God ! Thou art the giver of life,

Remover of pain and sorrow,

The Bestower of happiness,

Oh, Creator of the Universe,

May we receive Thy supreme sin destroying light,

May Thou guide our intellect in the right direction.

Maha Mrtyumjaya or Rudra or Trayambaka Mantra:

Mrtyumjaya means conquering death. This Mantra is in Rg

Veda and Shiva Purana which reads as under:

AUM, Tryambakam yajamahe

-- means: OM, We worship all knowledgeable, all knowing

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Isvara (Lord Shiva who has three eyes)

Sugandhim pushti varadanam

-- means: Who spreads sweet fragrance of knowledge,

which nourishes, grows and provides life to all beings

Urvarukam iva bandhana

-- means: May He liberate us from decease, attachment

and death for the sake of immortality

Mrtyor mrksheeya mamrtat

-- means: Be pleased and bless us to be liberated into Your

deathless state.

Beeja Mantras (Powers in seed form):

Beeja Akshara (seed letter that does not deteriorate or

destroy) consists of a single letter, sometimes constitutes several

syllables or compound letters. Their meaning is subtle, mystical

and it is a very power packed Mantra. In Sanskrit language there

are 51 Aksharas (letters) (i.e., 16 letters from अ to अ then 25

letters from क to म then 10 letters from य to (that makes

total of 51). In Akshamala, each bead represents one letter and

Mantra pertaining to that letter is to be repeated in mind. 50

small beads represent अ to ह and one big bead represents (all the beads should be either Rudraksha or Spatika or Tulasi

beads) and not mixed. Every Devata (Goddess or God) has

her/his own Beeja Mantra representing their Divine power

which is very sacred. This topic is not discussed in detail in this

book because they have to be taught by a competent Guru and

received, known and meditated upon by deserving Sishya

(student). Some of the Beeja Mantras are as under:

The greatest of all the Beeja Mantras is ॐ OM (Aum).

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(Sree Vidya) represents Tripura Sundari or

Bhuvaneswari or Maha-Maya. (Hreem) represents to Maha-

Maya or Bhuvaneswari. (Dum) represents to Durga. (Kreem) represents Maha-Kali. (Shreem) represents Maha-

Lakshmi. (Aim) represents to Maha-Saraswati. ह or ह (Haum

or Hoom) represents to Shiva. (Klim) represents to Krishna.

or (Gam or Glaum) represents to Ganesha. ह (Ham)

represents Ether. य (Yam) represents to Air. (Ram)

represents to Fire. (Vam) represents to Water. (Lam)

represents to Earth etc.

Pancha - Dasi (means Fifteen) Maha Mantra (Sree Lalita

Maata) (Tripura Upanishad – 3):

Pancha - Dasi Maha Mantra leads to transcend the

dualities. This Mantra cannot be truly translated, being the most

secret and a very powerful Mantra. However, this Mantra can be

divided into three parts of five seed letters each and the broad

meaning is as under:

Vaak Bhava Kutam (Source of Speech): 1. Ka (Kamah) (to

shine) Lord Shiva as Creator Lord Brahma. 2. Ye (Yoni) (to

study, pure consciousness) Goddess Saraswati (Goddess of

Jnana – Knowledge). 3. Ee (Kama Kalhaa) Pervades desire to

create the Cosmos. Goddess Lakshmi bestows wealth and

prosperity. 4. La (Vajra Paanhi) (Stithi) God Indra

(represents Victory). 5. Hreem (Guhaa) Creation – merger of

Shiva and Shakti thus Lord Brahma and Goddess Saraswati

enjoying the dance and music of Creation.

Kama Raja Kutam (King of Desire – which protects and

gives all desired material and Spiritual power): 6. Ha (Ha)

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(to injure – passion) Sustainer of life and cause of vanquishing

the enemy. 7. Sa (Saa) (to enjoy or procreate) Feeling of ecstasy

and depression alternating in cycles, language of gestures,

wealth and aid to enjoyment. 8. Ka (Maata Risvaa) (Kama –

desire) Agitations of heart and mind due to thinking about the

world. 9. Ha (Abhram) Hamsa i.e., Swan. Discriminating between

love, power, lust, fear and life sustaining breath refers to

achievement of valour, wealth and desires etc. 10. La (Indrah)

God of pleasure, enjoyment and controller of all other Deities

(power).

Shakti Kutam (Peak of Power): 11. (Hreem (Guhaa) Shiva

and Shakti in union protecting and nourishing the world. 12.

Sa (Sa) (Para) Transcendent Goddess who manifests as this

world the source of Cosmos and this world. 13. Ka (Ka)

(Desire) Brings forth this world out of Shiva with the help of

Para Shakti. 14. La (Laa) (Hara) Shiva’s, existence without

awareness is like a corpse without any movement. 15.

Hreem (Mayaa) (to remain) Shiva – Shakti – fulfillment of

desires of desires, divine union and liberation from desires.

Note: If seed letter Sreem (Maha-Lakshmi) is added after the

above 15 seed letters then it becomes Sho - Dasi (16 letters)

Maha Mantra. Whatever may be the form they all lead to the

same Ultimate Reality.

Panchakshari (means five syllables) Maha Mantra:

Namah Shivaya. If OM (AUM) is prefixed to this it

becomes six syllables. There are many spiritual meanings

referring to Pancha Kosa, Pancha Bhutas etc. But simple general

meaning of this Mantra is “I offer my prostrations (salutations)

to the most auspicious one who eliminates all inauspiciousness”.

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Ashtakshari (means eight syllables) Maha Mantra:

OM (AUM) Namo Narayanaya. There are many spiritual

meanings. Naara (means water, Jeevas) and Ayana (means

resting place). Simple general meaning of this Mantra is “I offer

my prostrations (salutations) to the most auspicious one who is

the resting place to all living beings”.

Prayers:

Asato ma Sad gamaya

-- means: Lead me from unreal to real

Tamaso ma Jyotir gamaya

-- means: Lead me from darkness to light

Mrtyor ma Amrtam gamaya

-- means: Lead me from death to immortality

Aum Shanti, Shanti, Shanti

-- means: Protect me with Peace, Peace and Peace

(Brhadaranyaka Upanishad – 1 or 3: 3: 28)

Aum, Purnam adah, Purnam idam

-- means: That (God) is Full, this (Soul) is full,

Purnat Purnam udacyate

-- means: From the Full, full is created,

Purnasya Purnam adaya

-- means: If the full is taken out from the Full,

Purnam eva avasisyate

-- means: The Full itself remains.

Aum Shanti, Shanti, Shanti

-- means: Protect me with Peace, Peace and Peace.

Note: In this Sloka (verse) God and the Soul are compared to

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complete, full or totality. Full, being without the beginning

and an end, so also God and the Soul, being eternal, are

without a beginning and an end (Invocation of Isa Upanishad).

Aum, Sa ha nav avatu, saha nau bhunaktu

-- means: May He Protect us, be pleased with us both

Saha viryam kara vavahai:

-- means: May we work together with vigour

Tejasvi nav adhitam astu:

-- means: May our study make us illumined

Ma Vidvisavahai

-- means: May we not envy among ourselves

Aum Shanti, Shanti, Shanti

-- means: Provide us Peace, Peace and Peace

(Invocation of Katha Upanishad and Taittiriya Upanishad)

Stotrams

Stotram means prayer to Goddess/God by their various

forms/names/attributes, which are power packed Mantras

(letters/words) so that they are pleased and bless the devotee.

The following are important Stotrams:

Lalita Sahasra Nama Stotram: Goddess Lalita Devi is Divine

Mother and God’s feminine power. Goddess Lalita Devi is Cit-

Shakti (Maha-Maya) (Supreme personal Power of Brahm) with

which Creation started. Saraswati Devi Vasinis i.e., 8 Vaag Devis

have first composed Sri Lalita Devi Sahasra Nama Valli

(Prayer with Mantras of 1000 Forms/Names/Attributes of Sri

Lalita Devi). These are organised as a hymn in the form of

Stotram. This Stotram was revealed by Bhagavan Hayagriva (an

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incarnation of Lord Vishnu) to Maharishi Agasya which is in

Brahmanda Purana.

Shiva Sahasra Nama Stotram: Lord Shiva Sahasra

Nama Stotram has two versions. They are as under:

Shiva Sahasra Nama Stotram was taught by Lord Krishna to

Sage Markandeya which is in Linga Purana.

Shiva Sahasra Nama Stotram is in Anusasana Parva of

Mahabharata. After Mahabharata war Yudhisthira after

hearing Vishnu Sahasra Nama Stotram from Bhisma, requests

Bhisma also to teach him Shiva Sahasra Nama Stotram. But

Bhisma expresses his inability to the same and requests Lord

Krishna to teach it to Yudhisthira. Then Lord Krishna teaches

Shiva Sahasra Nama Stotram to Yudhisthira.

Vishnu Sahasra Nama Stotram: Lord Vishnu Sahasra

Nama Stotram is in Anusasana Parva of Mahabharata. Vishnu

Sahasra Nama Stotram was first composed by Sanaka (one of

the Manasa Putra i.e., mind born sons of Lord Brahma). Later it

was transmitted to Bhisma. After Mahabharata war when

Yudhisthira approaches Bhisma to impart his knowledge to him,

Bhisma first chanted Vishnu Sahasra Nama Stotram.

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Tantra

Tantra means “weave” denoting continuity. Tantras are

associated during medieval period having been written between

500 and 1,800 C.E (Common Era). There are 92 Tantras (64

Bhairava Tantras, 18 Rudra Tantras, and 10 Shiva Tantras).

These are parallel set of disciplines to Mantra/Veda discipline.

Tantrism is marked by rejection of the Vedic notions and points

that the precepts of the Vedas are too difficult for the present

period and an easier cult or doctrine has been revealed to them.

Tantric texts are classified as Shaiva Agamas, Vaishnava

Pancaratra Samhitas and Shakti (Divine Mother) Tantras. In the

process of evolution, Maya conceals reality and separates into

opposites i.e., consciousness and unconsciousness, pleasant and

unpleasant etc. Evolution or the Out-going Current is only one

half of the functioning of Maya. Involution or the Return Current

takes the Jeeva back towards the source or root of the reality,

revealing the Infinite. Tantra is understood to teach the method

of changing the Out-going Current into the Return Current,

transforming the fetters created by Maya into that which

Releases or Liberates. The following Tantric Pujas, to please and

gain Kshudra Shaktis (Divine Power for destructive purposes),

became popular during medieval period (which were conducted

at midnight at burial ground).

Akarshana Tantra Puja: To attract other people.

Vikarshana Tantra Puja: To reject other people.

Bhuta, Preta and Pisacha Tantra Puja: To remove negative forces.

Marana Tantra Puja: To kill other persons.

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Vaseekarana Tantra Puja: To subjugate other people by occult power.

God is looked upon as both male and female principle

called Lord Shiva and Goddess Shakti. Lord Shiva can be

compared to potential energy and Goddess Shakti, who is

creative power of Lord Shiva, is kinetic energy (when potential

energy becomes active it becomes kinetic energy). When Lord

Shiva becomes active, He is called Goddess Shakti. When Goddess

Shakti becomes inactive she is called Lord Shiva. According to

Tantras the creative principle of the world is union of Goddess

Shakti (Divine Mother) with Lord Shiva. Goddess Shakti is not

indistinct from Lord Shiva, the Absolute of the Upanishads, but is

the power of the Absolute. Their relationship is inseparable, like

Sun and Sunrays power. Goddess Shakti has many other names;

one of them is Goddess Parvati. The texts in the Tantras are

generally in the form of dialogues between Lord Shiva and

Goddess Parvati. When Lord Shiva is giving Spiritual teachings

and Goddess Parvati is listener they are called Agamas. When

Goddess Parvati plays the role of teacher and Lord Shiva listener,

the texts are called Nigamas. Tantra Spiritual discipline is

suitable for people from the highest to the lowest cultural levels.

Some of the popular Tantra texts are as under:

Mahanirvana Kularnava Kulsara Prapanchasara Rudra Yamala Vishnu Yamala Brahma Yamala Tantra Raja

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The essence of all Tantra discipline is contained in

Swatantra Tantra. Tantra discipline gained importance in the 5th

Century C.E. When images of deities are installed in temples,

geometric drawings (Mandalas) representing Deities, the

Cosmos are drawn on the floor for the people to meditate and

perform rituals. By Tantric discipline one comes to know the

nature of Brahm (Sat-Chit-Ananda) i.e., Absolute Existence,

Consciousness and Bliss. Then one is freed from desire, lives

detached life from objects of senses, breaks the chain of Karmas

and finally from the repeated cycle of birth, death and rebirth, no

longer returns to this world and enters the ocean of Immortal

Bliss.

Mahanirvana Tantra

Aum (OM) TAT SAT – By uttering this sacred text

whatever action a house - holder or a Sage begins, with it he gets

the desired fruits (14: 154 and 155). There are two paths i.e.,

Pravrtti Marg for family man (house - holder) and Nivrtti Marg

for renouncing monks. Duties of family man (Gruhasta Ashram or

house - holder) as per Pravrtti Marg are as under:

To surrender the fruits of your actions to God.

One should earn his/her livelihood through honest

means (To struggle to become rich through honest

means).

Life is meant for the service of God, poor and helpless.

One must look after his/her parents, Guru and guests

as tangible representatives of God.

One must look after his wife well (not to scold, hurt

and show anger) and maintain with complete fidelity.

Should please her with love, faithfulness, sweet words,

gifts, cloths and money.

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Should not use foul language and brag about oneself

i.e., fame, wealth, power, position or poverty.

One should maintain with pure heart and clean body.

Not pay excessive attention to food, clothes and

appearance.

One should be enthusiastic, active and brave and fight

for the right.

One must lovingly bring up their children, educate and

marry them.

One should take care of their brothers, sisters, relatives

(if poor) and servants.

One should carefully judge and select good friends.

One should always speak truth and earn good name.

One should do social service and plant trees.

(Note: Please refer Page Nos. 47 to 49 and also 57 to 59)

Kularnava Tantra

Human birth, the highest step in the ladder to

liberation, is difficult to obtain. Pity on him who gets

this birth and yet does not save himself.

One who bears the body; it is not possible for him to

give up all his activities. He, who abandons the fruits of

his actions, truly renounces.

Ananda (Bliss) is the form of Brahm and that Ananda is

installed in this body.

The body is temple, Jeevatma (Soul) is God and

Sadashiva is Brahm.

There is no mantra higher than the meditation, no God

higher than the Self and no worship higher than the

pursuit of Inner-Self.

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Moksa (Liberation)

Samsaara (Mayic and Material world) means repeated

passing of Soul through different worlds of gross, subtle and

causal (repeated cycle of birth, death and rebirth) in other words

everything in the Universe other than God. Moksa, Mukti,

Salvation or Liberation of Soul from Samsaara can be obtained

only through God - realization. Due to Avidya (ignorance), Soul is

bonded to Maya which is the barrier in between God and the

Soul. Foremost requirement for God - realization of the Soul for

Liberation from Samsaara is to break the bondage and cross

over the barrier of Maya. Whoever may be, he/she cannot cross

over the bondage of Maya without devotion (Bhakti) towards

God. Whoever devotionally surrenders to God, He would bestow

His Grace to His devotee and then only the devotee is freed from

the bondage of Maya (Bhagavata 2: 7: 42). The greatest quality

of Brahm (God) is that He resides in every Soul (Svetasvatara

Upanishad 4: 17). He is so kind, gracious, ever ready and always

resides within the Soul (omnipresent), hoping and awaiting that

at any moment the Soul may realize Him so that He can bless and

Grace the Soul with Infinite Eternal Divine Bliss (Ananda). God

cannot be understood by hearing and reading (Mayic senses)

without His Grace (Katha Upanishad 1: 2: 23), (Mundaka

Upanishad 3: 2: 3) and (Bhagavata 10: 14: 38). When a devotee

has infallible love and devotion to God, totally dedicated and

surrenders to Him, only then that Soul, with the Grace of God,

crosses the barrier of the bondage of Maya and then with Divine

senses understand, perceive, conceive and becomes God realized

(Svetasvatara Upanishad 1: 10; 6: 23; Bhagavad Gita 7: 14). God

realization (Brahma Jnan) can never be obtained without

devotion (Bhakti) and God’s Grace (Brahma Sutra 2: 3: 41). He,

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who understands the Self and controls the reins of his mind,

reaches the end of his journey i.e., the Supreme Abode of the All-

Pervading (Katha Upanishad 1: 3: 9). When the Soul attains

union with Brahm, it loses its identity and merges in Brahm

(Mundaka Upanishad 3: 2: 8). Manu Swayambhuva (first Manu of

this Kalpa) told his grandson Bhakta Dhruv (greatest devotee)

that “It is through forbearance (towards our elders); compassion

(towards our inferiors); friendliness (towards our equals) and

even-mindedness towards all living beings – that the Lord is

thoroughly pleased (with us). On being thoroughly pleased by

Lord, a man is rid of three modes of Prakrti (Gunas and their

evolutes i.e., the subtle body) and becomes one with the all blissful

Brahm” (Bhagavata 4: 11: 13 and 14).

Qualification for Moksa (Liberation)

People who realize God are (a) Who is free from desires

and worships the Supreme Person, pass beyond the seed of

rebirth (Mundaka Upanishad 3: 2: 1); (b) Whose all desires

(along with their subtle form) are totally destroyed and

eliminated from their mind attain Brahm (Katha Upanishad 2: 3:

14) and (c) Who whole heartedly worships and adores the

personal form of God and Spiritual (Divine) Guru (teacher) ,

through whom he receives the Divine Knowledge, Vision and

Love of God (Svetasvatara Upanishad 6: 23). Human body/birth

is a rare boon to embodied Soul (Bhagavata 11: 2: 29 & 30)

through which one can easily attain Liberation. Hinduism

suggests the following approach to attain Liberation (Varaha

Upanishad 2: 1; Brhadaranyaka Upanishad 4 or 6: 4: 23):

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Nitya - Anitya Vastu Vivekah (Discrimination):

Distinguishing the Eternal (Atma) from the Non-Eternal

(Temporary – Material World, including human body).

Viragya (Dispassion): Total renunciation from the

enjoyment of fruits of actions by winning over (Control

forever, subdue) body, sense perceptions and the mind.

Sama Adi Shatka Sampatti:

Sama (Quietism): Control mind and detach the mind

from worldly objects and direct towards Brahm (God).

Dama (Win over or Control forever of Karma

Indriyas): Not desiring to enjoy material world with

Karma Indriyas (Organs of Actions).

Uparama (Indifference): Total renunciation from the

material world by Jnana Indriyas (Sense Perceptions),

mind and Intellect.

Titiksha (Endurance): To endure all kinds of affliction

i.e., forbearance in the pairs of opposites (pleasure or

pain, happiness or sorrow, heat or cold, gain or loss etc).

Sreddha (Piety): Faith and firm conviction towards

teachings of Scriptures and Guru (Teacher).

Samadhi (Composure): With calm and alert mind

concentrate the intellect upon pure Brahm and surrender

to Him.

Mumukshuttva: Desire for Moksa. Freeing oneself from

Avidya (ignorance- i.e., ego, intellect, mind, senses etc.)

through realization of one’s True Self.

In Bhagavata (2: 2: 15 to 18) it has been explained that an

enlightened Soul at the time of leaving the body (death) observes

the following:

Detaches mind from time and place (space).

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Controls breathe and restrain senses and mind.

Merges intellect (along with mind) in Ksetrajna (the

conscious principle in the body) and Ksetrajna in the

Absolute Self.

Then merges the Self in the Supreme Spirit.

Abstains from all the activities.

There is neither Sattva nor Rajas nor Tamas (i.e.,

Gunas) in that state, much less the Ahamkara (Ego) or

Mahat (the principle of Cosmic Intelligence) or

Pradhana (Primordial Matter).

Gives-up false identification with the body, embrace

with heart (every moment) the adorable form of Lord

Vishnu (Brahm).

In Bhagavad Gita, Lord Krishna explains Soul, God and

ways for Liberation as follows:

Soul: Soul is unborn; eternal; constant; primeval;

imperishable; free from decay; cannot be cut by weapons,

burn by fire, wet by water and dried by wind; unmanifest;

inscrutable and immutable (Bhagavad Gita 2: 18 to 25).

Tat Tvam Asi (That art thou). Tat (THAT) refers to Brahm

and Tvam (Self) refers to Soul. Means What He (God) is,

that is I (Atma) (Chandogya Upanishad 6: 8: 7). “The

greatest secret is that if any Soul (Jeevatma) desires to

come to Me and be with Me forever, the easiest path is

that he/she should fix his/her mind on Me, be devoted to

Me, worship Me, prostrate before Me, love Me, remember

Me all the time and dedicate his/her life for Me. Then

surely he/she will come to Me. It is My promise”

(Bhagavad Gita – 18: 64 and 65). Brahm: Brahm is immutable, independent of any

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cause but Itself, unborn, origin unknown, eternal, pure

consciousness, omniscient, omnipresent, all pervading

and seated in the heart of all beings. The creative

energy of Brahm is that which causes all existence to

come into being. Brahm is Satyam (Truth), Jnanam

(Knowledge); Anantam (Infinite) is Brahm (Bliss).

Ways to Moksa (Liberation):

There are many schools of thoughts describing Moksa. They

are as follows:

Jeevan Mukti according to Advaita Philosophy

As per Advaita Philosophy one can attain Moksa from

Samsaara even when alive (Jeevan Mukti). Brahma Vidya is

the only way for Jeevan Mukti in whom (a) Prajna (Jnana) is

attained, (b) Who is not confined, concerned and influenced

with the body/world, (c) Who liberates himself from all

bondages and (d) Who is established in Eternal Bliss

(Ananda). One has to go through various religious, ethical and

moral practices and worship (Upasana) God. This purifies the

mind. After that intense meditation enables him/her to

acquire Atma-Jnan (Knowledge of his/her inner Divine Self)

through Sad Guru by Sravana (Hearing), Manana (Dispelling

doubts) and Nidhidhyasana (Contemplation). It destroys

Avidya (ignorance) that covers the Knowledge of reality. Then

he/she attains Jeevan Mukti. To him/her the body, like rest of

the world, appears illusory. The illusory body exists as long as

his/her Prarabdha Karma Phalas last. When his/her

Prarabdha Karma Phalas exhaust, his/her illusory body dies.

Then he/she attains Atyentika Moksa (Ultimate Moksa).

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Moksa According to Sankhya School of Philosophy

The Soul or Atma is Purusa. Purusa is pure consciousness.

The mind – body complex is an evolved form of unconscious

primordial matter i.e., Prakrti (Maya). Prakrti, inherently

unconscious, functions borrowing consciousness from

Purusa. The bondage of Purusa with Maya is caused due to

Avidya or Aviveka or ignorance and its evolved products are

mind and body. While in bondage Purusa suffers mental and

physical pain because of its false identification with mind –

body complex. Purusa has to acquire Knowledge (Viveka

Jnana). In this Philosophy Moksa (also called Kaivalya)

means complete cessation of suffering and pain. It is Viveka

Jnana which causes disconnection of Purusa from Prakrti

and connecting to God, there by Purusa attains Moksa.

Moksa According to Dvaita School of Philosophy

This Philosophy believes in post-mortem Moksa. A

person who goes through religious, ethical and moral

discipline followed by right Knowledge, action, devotion and

meditation lead to Moksa. There are five gradations or levels

of Moksa (which are finite and for a limited period), which a

true devotee does not accept in exchange for God’s service.

(Bhagavata 3: 29: 13 and 14). They are as under:

Salokya (residence in His Divine realm): It is the

lowest level of Moksa. Atma goes to Ista Loka (desired

world) and enjoys His presence blissfully.

Sarsti (Atma enjoys His powers except Creation,

Preservation and Destruction of the Universe): It is

next higher level of Moksa.

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Samipya or Saanidhya (living in His presence): It is

the next higher level of Moksa. Atma enjoys bliss of His

extreme proximity.

Sarupya (possessing a form similar to His): It is next

higher level of Moksa. Atma acquires the form of

personal God and enjoys His intense Bliss.

Sayujya (absorption into Him): Sayujya or Kaivalya

is the next higher level of Moksa. Atma blissfully

absorbed in Brahm (Mundaka Upanishad 3: 1: 3).

Bhakti Yoga: It has been described that “Bhakti Yoga

is the highest (final) goal, for transcending the realm

of three Gunas (modes of Maya or Prakrti) the devotee

thereby becomes qualified for My (God’s) state and

attains Premanand (Bliss)”.

Moksa According to Vishistadvaita School of

Philosophy

This Philosophy does not believe in Jeevan Mukti. As per

this Philosophy, a person can attain Moksa only after death.

Karma Yoga and Jnana Yoga are the only aids to Bhakti Yoga.

One can attain Moksa only through Bhakti Yoga with God’s

Grace (Brahma Sutra 2: 3: 41). A person who attains Moksa

lives blissfully in Vaikunta in a Spiritual body in the presence

of God.

Krama Mukti

A person who has intensely meditated upon Saguna

Brahm (Personal form of God) using sacred Mantra Aum

(OM) goes to Brahma Loka after death. There he/she attains

the Knowledge of Para Brahm through Lord Brahma

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(Hiranyagarbha). When the entire Universe is dissolved,

after Kalpa, his/her Atma becomes one with Brahm.

Moksa from Holy Places and Rivers

Puranas and Epics extol the sanctity of many holy places

and rivers. To live at or to undertake pilgrimage to those

places and bathe in those rivers is enough to destroy one’s

sins (bad Karma Phalas) and assist in the attainment of

Moksa.

Moksa from any form

God liberates the Soul and gives Moksa, if the mind is

fixed on God even one does Karma (actions) with any form

i.e., devotion, love, affection, passion, anger, fear, enmity and

hatred (Bhagavata 7: 1: 25, 29 & 39 to 46 and 10: 29: 13 to

16).

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Conclusion

Idol Worship

Hindus use Fire (dispeller of darkness, symbol of purity,

giver of warmth) as symbol of God. Hindus worship the Supreme

Being in temples in the form of Vigraha (idol) rendered as

incarnation, embodiment or form. During the consecration ritual

called Prana Pratishta (establishment of life) as per Agama

Shastras an idol ceases to be a gross matter and becomes an

actual presence or incarnation of Divinity on earth. The Divine

Spirit is believed to remain in the idol as long as the devotee

wishes. The temples and shrines are dedicated to many Deities,

but consider only one as the supreme or may consider all Gods

and Goddesses as equal, but worship the one who is their

favourite. Most Hindus view all Divinities to be the

manifestations of a single Godhead (Bhagavad Gita 7: 6 to 12 and

9: 15 to 19). Hinduism has a unique characteristic of tolerance.

Hindus believe that God is one and He has many names and

forms as per Rg Veda. Ekam Sad Vipra Bahudh Vadanti means He

is one but wise call Him by many names.

Note: Salagrama (smooth stone) is considered as natural

form of Lord Vishnu.

Religion

Over the years, due to increased usage of different local

vernacular languages and also due to lack of knowledge of

Sanskrit language, diminished the status of Sanskrit works of

Vedas, Upanishads, Puranas and Epics as Scriptures and

challenged the orthodox claim that Sanskrit is the exclusive

vehicle for revelation and theological communication. It is not

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that vernacular language is different with the message of the

Vedas and Upanishads. It is a belief that holy people, who

composed in the living tongues, gathered the Truths from

incomprehensible Vedas and Upanishads and made them

accessible to everyone (including Sudras and out-castes). They

were held up as ideal followers of the God and Goddesses they

revered. Hindus started identifying themselves with reference to

their caste, community, region and regional language and thus

created internal divisions. Local traditions, culture, customs,

language and pattern of rituals played important role than the

Spiritual aspect of Hinduism. Holy texts of all religions provide

with Spiritual paths to Liberation from the repeated cycle of

birth, death and rebirth. More meaningful terms in Hindu

context are Dharma and Moksa. Dharma is to sustain Truth,

Righteousness, Duty, Law and Justice in this world. Moksa is

Liberation of the Soul from the cycle of birth, death and rebirth

and attain a state of Bliss (Ananda). Present day Hindu life and

rituals do not directly lead to such transformation, but enhance

quality of life on the earth. While few people have always

learned and kept alive Sanskrit Vedic traditions, others may only

know few Sanskrit hymns and heard some stories from Puranas

and Epics (as they are not able to read or understand hidden

Spiritual interpretations of Sanskrit versions of Vedas and

Upanishads) and gradually shifted to devotional Bhajans,

Sankirtanas and songs written in their regional languages by

various Hindu Saints. Gautama Buddha (founder of Buddhism)

and other religions do not accept Vedas as Divine Revelations,

Pramanika (valid means of Knowledge) and questioned the

structure of traditional Hindu religion such as religious

leadership of priestly caste Brahmins and the Varna (caste

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system) itself. They said that paths of Liberation are open to all

and not just to higher Varnas (castes) (those days those people

only knew Sanskrit language) of the society. There are many

Hindus Saints, who wrote devotional verses, poems, songs in

local vernacular languages and offered hope, inspired and

consoled the masses. Some of them are as under:

Jagadguru Adi Sankaracharya (788 – 820 C.E): Advaita

Philosophy.

Jagadguru Ramanujacharya (1040 – 1137 C.E):

Vishistadvaita Philosophy.

Jagadguru Madhavacharya (1218 – 1317 C.E): Dvaita

Philosophy.

Sri Kabir (1440 – 1518 C.E): Blend of Hinduism and Islam.

Sri Surdas (1483 – 1563 C.E): Lord Krishna devotee.

Sri Chaitanya Mahaprabhu (1485 – 1533 C.E): Lord

Krishna devotee.

Sri Tulasi Das (1543 – 1623 C.E): Lord Rama devotee.

Smt. Mira Bai (1547 – 1614 C.E): Lord Krishna devotee.

Sri Bhakta Tukaram (1598 - 1650 C.E): Lord Krishna

devotee.

Sri Tyagaraja (1757 – 1847 C.E): Lord Rama devotee.

Sri Raja Ram Mohan Roy (1772 – 1833 C.E): Reformer

and founder of Brahmo Samaj.

Swami Dayananda Saraswati (1824 – 1883 C.E):

Reformer and founder of Arya Samaj.

Sri Ramakrishna Paramahansa (1836 – 1886 C.E):

Witnessed Divine Light.

Helena Petrovna Blavatsky, Col Henry Steel Olcott and

William Q. Judge (1875): Founders of

Theosophical Society (Universal Brother - hood,

Religion, Philosophy and Nature).

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Swami Vivekananda (1863 – 1902 C.E): Founder of

Ramakrishna Math and Mission.

Bhagawan Ramana Maharishi (1879 – 1950): Silent

teacher (Guru) of “Pure non-dual Essence”.

Sri A.C. Bhaktivedanta Swami Prabhupada (1896 – 1977

C.E): In 1966 established International Society for Krishna

Consciousness (ISKCON) in New York.

Maharishi Mahesh Yogi (1911 – 2008 C.E): Founder of

Transcendental Meditation movement.

Jagadguru Sri Kripalu Maharaj Ji (1922 - ): Known as

Bhaktiyogarasavatara (Dissension of Divine Love and

Bliss). Established Jagadguru Kripalu Parishat. Devotee of

Radha – Krishna.

Sri Satya Sai Baba (1926 - 2011): Charismatic Religious Leader.

Ye tat phalas sarvam Sri Paramesvara arpana mastu:

I surrender all this fruit to Brahm (God)

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Appendix ‘A’

(Refers to Introduction, Page No. 6)

1. 197,12,21,110 (Human years ago – as in 2008):

Present Kalpa, known as Sveta Varaha Kalpa, started

(1St day of the 51st year of Lord Brahma).

2. First Manvantara, is known as Swayambhuva Manvantara

(30,672 Crore human years): Period of Manu

Swayambhuva and his wife Satarupa. Manu Swayambhuva

assisted Lord Brahma in the process of Creation during

this period. He had two sons (Priyavrata and Uttanapada)

and three daughters. Bhakta Prahrada (son of demon

Hiranya Kasipu) was in the family succession of his first

son Priyavrata. Bhakta Dhruva (who became Pole Star,

with the Grace of Lord Vishnu) was from his second son

Uttanapada. Earth rotates along the axis of the centre

point of Earth and Pole star, means Bhakta Dhruva is the

guiding personality for human beings.

3. Manu Swayambhuva ruled the entire Earth during the

Swayambhuva Manvantara. Swayambhuva’s son

Priyavrata had ten sons and two daughters. Last three of

his sons – Medha, Agnibhahu and Mitrulu became Yogis

and did not become Kings. Priyavrata divided his

kingdom (then entire Earth) into seven parts (Dweepams)

and gave one Dweepam each to his remaining seven sons.

Eldest son Agnidra was made the king of Jambu Dweepam.

(Medhatidhi - Plaksha Dweepam; Vapushman – Salmili

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Dweepam; Jyotishman – Kusa Dweepam; Dyutiman –

Crowncha Dweepam; Bhawya – Saka Dweepam; Savana –

Pushkara Dweepam). Agnidra’s eldest son was Nabhi.

Nabhi’s son was Rushabha. Rushabha’s son was Bharata.

Rushabha gave Hima (Dakshin Varsha means Southern

part of Jambu Dweepam i.e., Great Indian Peninsula) to his

son Bharata. Since Bharata ruled the present Indian

peninsula, it is named as Bharata Varsha (ancient India)

which is the land of Karma (action) and Dharma (Virtue).

4. Second Manvantara is known as Swarocisa Manvantara:

The period of Manu Swarocisa started 166,27,73,110

human years ago.

5. Third Manvantara is known as Uttama Manvantara: The

period of Manu Uttama started 135,43,25,110 human

years ago.

6. Fourth Manvantara is known as Tamasa Manvantara: The

period of Manu Tamasa started 104,58,77,110 human

years ago.

7. Fifth Manvantara is known as Raivata Manvantara: The

period of Manu Raivata started 73,74,29,110 human

years ago.

8. Sixth Manvantara is known as Caksusa Manvantara: The

period of Manu Caksusa started 42,89,81,110 human

years ago.

9. Seventh (present) Manvantara is known as Vaivaswata

Manvantara: The period of Manu Vaivaswata (son of

Vivaswan) started 12,05,33,110 human years ago. Manu

Vaivaswata had ten sons and one daughter. Surya (Sun)

Vansha (family) started from his elder son Ikswaku and

Chandra (Moon) Vansha (family) started from his

daughter Ela.

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10. Parashurama (incarnation (Avatar), of Lord Vishnu): To

annihilate the then Kings, who used to obstruct the Rishis

to pursue their Spiritual progress, during Kali Yuga

period of 19th Maha Yuga of the Vaivaswata Manvantara

i.e., between 3,88,85,110 to 3,84,53,110 human years ago.

11. Lord Rama (incarnation (Avatar), of Lord Vishnu):

During Treta Yuga period of 24th Maha Yuga of the

Vaivaswata Manvantara i.e., between 1,94,45,110 to

1,81,49,110 human years ago. He remained on the Earth

planet for about 11,000 years.

12. 27 Maha Yugas of the Vaivaswata Manvantara: The

period of 27 Maha Yugas of the Vaivaswata Manvantara

i.e., 11,66,40,000 have already lapsed.

13. 28th Maha Yuga (present Maha Yuga) of the Vaivaswata

Manvantara (present Manvantara): The period of present

28th Maha Yuga started 38,93,110 human years ago.

14. Lord Krishna (incarnation (Avatar), of Lord Vishnu):

During Dwapara Yuga period of the 28th Maha Yuga of the

Vaivaswata Manvantara i.e., 3228 – 3102 B.C.E. He

remained on the Earth planet for 125 years and 7 months.

15. Mahabharata War: It lasted for 18 days in 3139 B.C.E.

16. First three Yugas of the present 28th Maha Yuga (i.e., Krta

or Satya, Treta and Dwapara Yugas): The period of the

first three Yugas of the present 28th Maha Yuga i.e.,

38,88,000 human years have already lapsed.

17. Ascension of Lord Krishna and start of Kali Yuga

(present Yuga) of the present 28th Maha Yuga: Kali Yuga

(present Yuga) started in 3102 B.C.E (i.e., 5,110 years ago

as in 2008) (Bhagavata 12: 2: 29 and 33).

18. Indus Valley Civilization (Harappa Culture): 3300 – 1300

B.C.E.

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(a) Early Harappan Period: 3300 – 2600 B.C.E.

(b) Mature Harappan Period: 2600 – 1900 B.C.E.

(c) Late Harappan Period: 1900 – 1300 B.C.E.

19. Magadha Dynasties: 3128 – 1994 B.C.E.

(a) Brihadratha Dynasty (24 Kings): 3128 – 2118 B.C.E.

(b) Pradyota Dynasty (5 Kings): 2122 – 1994 B.C.E.

20. The 16 Maha Jana Padas or Avanti: 700 – 300 B.C.E.

16 Kingdoms are Anga, Kosala, Kasi, Megadha, Videha,

Malla, Chedi, Vatsa, Kuru, Panchala, Machcha, Surasena,

Assaka, Avanti, Gandhara and Kamboja.

21. Gautama Buddha: Founder of Buddhism 563 – 483 B.C.E.

22. Nanda Dynasty (10 Kings): 424 – 321 B.C.E.

23. Shishunaga Dynasty (3 Kings): 413 – 345 B.C.E.

24. Alexander invasion of India: 327 – 325 B.C.E.

25. Mauryan Empire (9 Kings): 322 – 185 B.C.E. Important

and most popular Rulers are as under:

(a) Chandra Gupta Maurya: 322 – 298 B.C.E.

(b) Bindusara: 298 to 272 B.C.E.

(c) Ashokavardhan Maurya (Ashoka The great): 273 – 232

B.C.E.

26. Chola (Tamil) Dynasty (29 Kings): 300 B.C.E. – 1279 C.E.

27. Pandyan (Tamil) Dynasty (46 Kings): 300 B.C.E.–1345 C.E.

28. Satavahana (Andhra) Empire (30 Kings): 230 B.C.E. –220

C.E. Satakarni (son of Gautami), also was known as

Shalivahana, was 23rd ruler of Satavahana Empire during

78 C.E. – 102 C.E. He established Shalivahana Era or Saka

Calendar in 78 C.E.

29. Shunga Empire (10 Kings): 185 B.C.E. – 75 B.C.E.

30. Vikramaditya Emperor of Ujjain: 102 B.C.E. - 15 C.E.

31. Kanva Dynasty (4 Kings): 75 B.C.E. – 26 B.C.E.

32. Kushan Empire (15 Kings): 30 C.E. – 375 C.E.

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33. Gupta Empire (17 Kings): 320 C.E. – 600 C.E.

34. Rajput Princely States: 6th Century – 20th Century C.E.

35. Pala Empire (18 Kings): 750 C.E. – 1174 C.E.

36. Hoysala (Kannadiga) Empire (12 Kings): 1026 – 1343 C.E.

37. Kakatiya Dynasty (9 Kings): 1083 – 1323 C.E.

38. Islamic Sultanates: 1192 – 1757 C.E (565 Years). Delhi

Sultanates (27 Sultans) 1206 – 1526 C.E.; Mughal Empire

(23 Sultans) 1526 – 1757 C.E. and Deccan Sultanates (45

Sultans) 1527 – 1686 C.E.

39. Vijayanagara Empire (28 Kings): 1336 – 1646 C.E.

40. Colonial Era: East India Company arrived to India in 1619

C.E. and established its regime in Bengal in 1757. In 1857

British rule was established all over India and ruled up to

15 Aug 1947 for a total period of 190 years.

41. Independent India: 1947 C.E onwards.

42. Balance period of the present Kali Yuga of the

present(28th) Maha Yuga: The remaining period of the

present Kali Yuga of the present (28th) Maha Yuga is

4,26,890 human years (as in 2008).

Note: In Puranas there are many more details of important rulers

and Divine personalities from Surya (Sun) Vansha (family) between

Ikswaku and Lord Rama like Harischandra and Bhagirathi etc.

In Chandra (Moon) Vansha (family) important personalities are

Maharishi Bharadwaja, King Hasti (who established Hastinapura

– Kuru Kingdom) and King Dushyanta (of Mahabharata) etc.

Other than Bharata Varsha (ancient India), no other country (or

even any other place) on the earth planet has such an ancient

history and such an eternal religion as Sanatana Dharma

(Hinduism).

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Appendix “B” (Refers to Page No.10)

( Page No. 175

H Hindu Scriptures

Vedas

Smritis Darshanas Tantras

(Oral citation which is heard) Rg Veda Yajur Veda Sama Veda Atharva Veda

(To be remembered) (Philosophies) Vedanta Sutras

Bhairava (64) Rudra (18) Shiva (10)

Samhitas (Hymns)

Brahmanas (Explanations)

Aranyakas (Interpretations)

Dharma Sutras (18) (Law Books) Manu-Smriti Parasara-Smriti

Epics (Itihasas)

Puranas (18) (Agni, Bhagavata, Brahma, Brahmanda, Garuda, Linga, Markandeya (includes Devi – Mahatyam), Narada, Padma, Skanda, Vayu, Vishnu, etc.)

Upa Puranas (18) (Adi Purana, Bhaskara, Durvasa, Kapila, Naradiya, Narasimha, Parasara, Shiva - Dharma, Vamana, Varuna, etc.)

Other Puranas Ousha Puranas (18) Upa-Ousha Puranas Upa-Oupa Puranas

Sankhya Yoga Vaisheshika Nyaya Poorva

Mimamsa Uttara

Mimamsa - Advaita - Vishistadvaita - Dvaita

Ramayana Mahabharata

(Bhagavad Gita)

Mahakaavyas

Mahanirvana Kularnava Kulsara Prapanchasara Rudra Yamala Vishnu Yamala Brahma Yamala Tantra Raja, etc.

Etc.

Upanishads (108) (Vedanta)

(Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhadaranyaka, Svetasvatara etc.)

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Appendix “C”

(Refers to Page No. 35)

Avidya (due to ignorance Soul identifies itself with Maya) Page No. 176

Cit - Shakti (Power of intelligence)

Mahat (Principle of Cosmic Intelligence)

Proc Process of Creation

Brahm

Maya

Soul

Ahamkara (Cosmic Ego) (Self – sense)

Kala (Imperishable Time)

Destiny of

Souls

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(Continued from

Previous Page)

Buddhi Indriyas

177

Manas (Mind) (Ego, reasoning Storing, reflecting)

(Intellect, analyzer)

Subtle Elements Gross Elements

Sound Ether Touch Air Colour Fire Taste Water Smell Earth

Sense Perceptions Organs of Actions

Auditory Vocal Apparatus Tactile Hands Sight Legs Taste Genitals Olfactory Anus

Tamasika Ego Rajasika Ego Sattvika Ego

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Appendix “D” (Refers to Sankhya Philosophy, Page No. 35)

178

Process of Pancikarana

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Appendix “E” (Refers to Maha Yuga, Page No.36)

(Page No. 179)

(Continued in

Next Page)

Cosmic Day and Cosmic Night

COSMIC NIGHT

(Period of one Kalpa - 432 Crore Human years)

Pralaya (Destruction) (Chaos)

LORD BRAHMA (Life span - 100 Cosmic Years) (31,104 Crore Human Years) (Now 1

st day of 51

st Year is

running)

Creation Laya Creation

Dusk

Pralaya (Destruction) Starts

Dawn

Sristi (Creation) Starts

COSMIC DAY (Period of one Kalpa – 432 Crore Human Years)

(Present Kalpa – Sveta Varaha Kalpa)

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(Continued from

Previous Page)

180

COSMIC DAY (Period of one Kalpa – 432 Crore Human Years)

(Present Kalpa – Sveta Varaha Kalpa)

SANDHYAKAL A S

(15) A

SANDHYA KALA (15th

) MANVANTAR A S

(14) A

(14)

(15)

INDRA SAVARNI (14th

)

SANDHYA KALA (8th

)

VAIVASWATA (7th

) (Present Manvantara)

SANDHYA KALA (2nd

)

Swayambhuva (1st

) 30.672 Crore Human Years

SANDHYA KALA (1st

)

Maha Yugas (71) (Present Maha Yuga is

28th

) (43,20,000 Human

years)

Present Yuga is Kali Yuga (Started on 17 Feb 3102 B.C.E.)

Krta or Satya Yuga (17,28,000 Human years)

Treta Yuga (12,96,000 Human years)

Dwapara Yuga (8,64,000 Human

years)

Kali Yuga (4,32,000

Human years)

YUGAS

(4)

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Appendix “F”

(Refers to Dharma, Page No. 50)

181

Levels of Dharma

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Appendix “G”

(Refer to Arishad Vargas. Page No. 50)

The affects of Arishad Vargas (Enemies in subtle form in the

body) are as follows: Maya or Prakrti (Illusion)

Ahamkara (Ego) (Due to ignorance Jeevatma identifies itself with the body)

Aham Vritti (Jeevatma (Soul) thinks itself as body)

Contact with Maya (World) - Samsakaras or Vasanas Drusya (sees sense objects) (Subtle, unmanifested form through Jnana Indriyas (Sense of desires stored in sub- Perceptions) (5) and Karma conscious section of mind) Indriyas (Organs of Actions) (5)

Samkalpam (Thought)

Kama (Desire) (Sprha (Feeling) Ichha (Wish) Trupti (Contentment) Trishna or Aasha (Want to possess more) Duraasha (Greed)

When fulfilled Sukham (Happiness) When not fulfilled Dukham

(When intensifies arises) (Unhappiness). (When intensifies)

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Arishad Vargas

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Raga (Attraction) Dwesha (Hatred)

(When intensifies arises) (When intensifies arises)

Lobha (Greed) Krodha (Anger)

(When intensifies arises) (When intensifies arises)

Moha (Passion) Mada (Ego)

(When intensifies arises) (When intensifies arises)

Macharya (Attachment) Buddhi Naas (Loss of reason)

Dwandas (Pairs of opposites)

Through

Jnana Yoga

(Ignorance is dispelled, Aham Vrtti is dissolved, Ahamkara burns

into ashes in the fire of the True Knowledge)

Atma observes Drusya (Sense objects) as Drasta (Looks as Witness)

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Appendix ‘H’

(Refer Gruhasta Ashram Page No. 58)

Everything in the Universe is in its place because of

balance. A harmonious balance between the two complementary

forces is an integral part of Creation and Nature. As the half –

female and half – male symbol of Ardhanarisvara of Goddess

Parvati and Lord Shiva (known as Adi Dampatulu means the

foremost couple for the Creation of this Universe) represents the

union of Goddess Parvati as Prakrti, the potential energy or

power of God, and Lord Shiva as Purusa (Atma or Self) - the two

manifested aspects of Cosmic Consciousness i.e., Brahm (God).

Both Prakrti (represents female) and Purusa (represents

male) are two different entities of Creation and they come

together (means marriage) to form a perfect and harmonious

balance between the two complimentary forces for Creation.

There is no Creation in the absence of any one of these two

forces. The institution of marriage between a female and a male

is a sacred and divine relationship between these two

complimentary forces for the fulfillment of three (Dharma, Artha

and Kama) of the four Purusardhas (ends of human pursuit)

(refer Page No. 75) except the fourth one i.e., Moksa, which is the

individual Atma’s or Self’s (either female’s or male’s) ultimate

goal, has to be pursued individually. This is the reason that

during the marriage, the couple takes a vow in witness of all

relatives, friends and also Agni (God of fire – who is present at

everywhere and at all times) by reciting a Mantra which reads as

“Dharmecha, Arthecha, Kamecha Na-aticharitavya ----- Na-

aticharami” (means we both together will purse Dharma –

184

Ida Channel (Left nostril)

Sushumna Channel (Inside backbone- Spinal Cord)

Pingala Channel (Right nostril)

Divine Aspect of Marriage

Page 199: Essence of Hinduism

means Religious merit as laid down in Scriptures, Artha - means

acquire wealth through honest means and share or enjoy the

same equally and Kama -means satisfy our desires of senses

through right means) i.e., only the first three Purusardhas

(Dharma, Artha and Kama) are recited by the couple and the

fourth Purusardha (i.e., Moksa) is not included in the Mantra. At

Muhurta Kala (exact time of the marriage) while the priest is

reciting Mantra, the Bride and the Bridegroom are supposed to

sit facing each other, both place mixture of Jagri (gud) and Jeera

on each other’s head (at the place of Brahma Randhra i.e.,

opening at the top of the skull). They are supposed to see into

each other’s Ajna Chakra (between the eye brows) and Groom

accepts Bride’s hand (Pani-graham). Then each one’s Kundalini

Shakti (highest level of energy) goes through their eyes to other’s

Ajna Chakra, then to their Sahasrara, then through their Brahma

Randhra goes to other’s Brahma Randhra, then to their

Sahasrara and finally to their Ajna Chakra, thus complete the

circuit. This circuit (due to the power of Muhurta Kala and

Mantra) keeps their marriage bond at Ajna Chakra for the rest of

their life time and become inseparable like mixture of Jagri and

Jeera (like Ardhanarisvara) This is the concept of marriage in

Vedic Philosophy. Vivah (marriage) means a special vehicle for

the journey of life. The marriage of female and the male is

intended to create a harmonious balance, very similar to that of

the Ardhanarisvara. They come together to form a union,

becoming an inseparable part in each other’s lives, subsuming

their individual identities (Ego – falsely indentifying the Soul

with the physical body) for a holistic and divine relationship that

is based on mutual give and take. Both the partners take care of

each other’s needs for the rest of their lives with mutual love,

devotion, dignity and respect. The relationship (attachment)

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might extend further to include – children, the rest of the family

(parents, brothers and sisters etc.) and other relations. Wife is

considered as Shakti (power or force) in a husband’s life. How

better a marital relationship between a wife and husband would

depend upon the evolution of that relationship – higher the

purpose – the more meaningful would be the relationship or

union of a wife and husband. The bonds are established between

a wife and husband at the level of Chakras (energy centers)

(Refer Kundalini Yoga Page Nos. 137 to 139 and 196). There are

certain characteristics pertaining to each Cakra, and the

relationship or union between the couple would happen at that

level of that particular Cakra with those characteristics. They

are as follows:

Muladhara Cakra: This is the lowest level of the

relationship which is based on satisfying the grosser needs

of life like sharing of wealth and belongings which are the

selfish basic worldly or earthly desires. (Purusardhas –

Artha and Kama).

Svadhishthana Cakra: This is the next higher level of

relationship which is based on satisfying sexual desires at

the level of physical creation (procreation). (Purusardha –

Kama).

Manipuraka Cakra: This is the next higher level of

relationship which is based on sharing of power – Social.

Economic or Political etc. (Purusardhas – Artha and Kama).

Anahata Cakra: Rare is the next higher level of

relationship which is based on unconditional Pure Love

which has no ties. This Chakra is the seat of selfless pure

love which does not have any attachments like emotions,

conditions, situations and stages of life etc. The love that

sets in frees from negative feelings because one is happy in

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the happiness of the other person (Purusardha – Dharma).

Visuddhi Cakra: Even rarer is the next higher level of

relationship which is based on higher level of creativity

when the couples (means both) have raised beyond their

own individual selfish needs and can think of beyond

themselves. (Purusardha – Dharma).

Ajna Cakra: This is the highest energy centre in a human

body, the seat of Ardhanarisvara. If a couple (means both)

can reach to this level the relation between them at this

level would be so subtle, divine and similar to that of

Goddess Parvati (Prakrti or Shakti – energy or power of

God) and Lord Shiva (Purusa) and complete in every aspect

and become one (means one cannot be separated from the

other and also cannot live without the other). This is the

reason in Hindu society a respectable old couple is

compared to Parvati – Paramesvara (i.e., Goddess Parvati

and Lord Shiva) (Note: In the current flow of circumstances

it might be very difficult to find such a relationship).

(Purusardha – Dharma).

Sahasrara: The journey from Ajna Cakra upwards towards

Sahasrara (on reaching where a Soul attains Moksa means

becomes one with Cosmic Consciousness – Brahm or God)

has to be pursued individually. Hence the fourth

Purusardha - Moksa is not included in the Mantra (vow

taken by the couple) during their marriage ceremony.

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Appendix “J”

(Refers to Karma Yoga Page No. 129)

There are three types of bodies in all living beings. They are as under:

1. Sthula Sareera (Physical or Gross Body):

Represents: A (in AUM), Lord Brahma (God of

Creation).

Guna: Rajo Guna (Represents activity).

Atma: Jeevatma (Soul).

Place: In Eyes.

State: Jagruti (Awaken State).

Kosa (Sheath): Annamaya Kosa (Sheath of food or

Physical sheath).

Development: Development in the womb during

pregnancy is as under (Gharbho Upanishad 13 to 20,

26, 30, 43 and 44; and Garuda Purana Chapter – 6):

1st Month: Fertilized egg in the womb hardens and

Head is formed.

2nd Month: Shoulders, Hands, Legs, Feet and other

limbs take shape.

3rd Month: Nails, Hair, Skin, Genitals and Anus

develop.

4th Month: Development is as under:

Stomach and back develop.

Sapta Dhatus (Seven essential ingredients for the

body) – Asti (bones), Maams (flesh), Medha (fat),

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Rudhira (blood), Sanyu (nerves), Charma (inner

skin) and Tvak (outer skin) develop.

Subtle Elements: Sense of Sound for Ears; Sense of

Colour for Eyes; Sense of Touch for Skin; Sense of

Taste for Mouth and Sense of Smell for Nose –

develop.

5th Month: Backbone develops and Hunger and

Thirst are felt.

6th Month: Nose, Eyes, Ears and mouth develop.

Embryo is covered by Mavi (amnion).

7th Month: Jeevatma (Soul) enters the body. Gains

Consciousness, Wisdom and Knowledge of previous

lives. Starts movements in the faeces and urine in

the womb. (Note: Immediately after delivery loses

Knowledge and Kaarana Sareera (Causal Body -

ignorance) envelops.

8th onwards: All body parts and all qualities develop

fully and baby moves.

2. Sukshma (Linga) Sareera (Subtle Body):

Represents: U (in AUM), Lord Vishnu (God of Sustenance).

Guna: Sattva Guna (Represents Knowledge).

Atma: Antaratma (Inner Consciousness).

Place: In Throat.

State: Swapna (Dream State).

Kosa (Sheath): (a) Pranamaya Kosa (Vital Sheath), (b)

Manomaya Kosa (Mental Sheath) and (c) Vijnanamaya

Kosa (Intellectual Sheath).

Development: As follows - Sukshma Sareera (Subtle Body)

enters the body of the baby (in the womb) during 7th

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month of pregnancy. Sukshma Sareera enables a link

between the Jeevatma (Soul) and the matter (Body). The

following further development takes place:

Antahkarana (Subtle Senses): Development as

follows - (a) Ahamkara (Ego) - at Heart, (b) Citta

(Reasoning) - at Navel, (c) Buddhi (Intellect) - in the

Eyes and (d) Manas (Mind) - in the Throat.

Prana Indriyas (Five Vital Airs perceptions):

Development as follows - (a) Prana: Air for inhale and

exhale through nostrils. Place - In the Lungs, (b) Apana:

Air which has its downward course. Place - At Anus, (c)

Samana: Air which is essential for digestion. Place – At

Navel, (d) Udana: Air which has an upward course.

Place – At Throat and (e) Vyana: Air which circulates in

every direction and diffuses through the body. Place –

Throughout the body.

Jnana Indriyas (Sense Perceptions): Sense

perceptions development as follows – (a) Auditory - in

Ears, (b) Tactile - in the Skin, (c) Sight - in the Eyes, (d)

Taste - in Tongue and (e) Olfactory - in Nose.

Karma Indriyas (Action Perceptions): Action

perceptions development as follows – (a) Vaak - Vocal

Apparatus in throat, (b) Paani – in Hands, (c) Paada -

in Legs, (d) Upasta - in Genitals and (e) Paayu - at Anus.

3. Kaarana Sareera (Causal Body):

Represents: M (in AUM), Lord Shiva (God of Destruction).

Guna: Tamo Guna (Avidya or Ignorance).

Atma: Paramatma (God).

Place: In Heart.

State: Shushupti (Deep sleep).

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Kosa (Sheath): Anandamaya Kosa (Sheath of bliss or

happiness).

Development: Enters the body during the first inhale of

air immediately after delivery (Birth). Maya (Illusion),

like a magician, covers the Satya (Truth or Reality or

True Knowledge) and makes one to believe Asatya (False

or Unreality or illusion) as Satya (Truth or Reality).

Under its (Maya’s) spell, due to Avidya (ignorance), false

notion of “I” – ness or Mine - ness develop. Due to the

attraction towards Maya (Illusion), Jeevatma (Soul) loses

its wisdom and knowledge and reduces to a state of

falsely or incorrectly identifying itself with Maya and its

bye products (i.e., this body and the world) and feels

“This is my body. This is my house/money. He/she is my

relative” etc. and thus Jeevatma (Soul) voluntarily accepts

for the embodiment of Maya. It is called Vasana (desire to

satisfy Antahkarana by possessing and Jnana Indriyas by

seeing, hearing, tasting, touching and smelling). It causes

both gross and subtle bodies to co - exist.

Note: Sthula Sareera (Gross Body) and Sukshma Sareera (Subtle

Body), both products of Maya, make the psycho - physical

organisation. When this organism function as a whole it is

known as birth and when this organism ceases to function as a

whole it is known as death (Bhagavad Gita 15: 7 and 8;

Brhadaranyaka Upanishad 4 or 6: 4: 1 and 2). At death Sukshma

Sareera (Subtle Body) and Karana Sareera (Causal Body)

together leave the Sthula Sareera (Physical Body), during the last

exhale of air through Nose or through Eyes or Ears or Mouth or

Anus and goes to Pitru Loka and awaits there as Manes for the

right time, right place and the right circumstances (for an

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unspecified period) for the fructification of it’s (i.e., Jeevatma or

Soul) next batch of Prarabdha Karma Phalas (Kaushitaki

Brahmana Upanishad 3: 4). Then, only Sthula Sareera (Physical

Body), which is also a product of Maya, remains here which is

called as dead body and it, is disposed off. When it is right time,

right place and right circumstances for the fructification of its

next batch of Prarabdha Karma Phalas, God (Karma Phala –

Pradata i.e., giver of the fruits of actions) places Jeevatma (Soul)

in the next Sthula Sareera (Physical Body), to enjoy its next batch

of Prarabdha Karma Phalas as per Eternal Cosmic Law, which is

known as next birth or rebirth and the above cycle continues

(Brhadaranyaka Upanishad 4 or 6: 4: 6; Bhagavad Gita 9: 8).

Atma (Self), i.e., Jeevatma (Soul) less Sukshma Sareera and less

Kaarana Sareera, is I or Me (i.e., Atma or Self) who is beyond the

above three bodies or five-fold sheath, witnesses our

experiences neither as thinker nor as a doer. By virtue of

Jeevatma’s (Soul’s) Swayam Prakash i.e., Jeevatma’s independent

power to glow or act by itself, activates the body in which it

enters) on Buddhi (Intellectual Sheath) and with that activation

Buddhi acts by itself as knower or doer. But this reflection on

Buddhi cannot function independently without its source i.e.,

Jeevatma (Soul). Paramatma (God) is mine (source) of Jeevatma

(Soul) which is Satya (Truth or Reality). When Jeevatma (Soul)

dispels its Avidya (ignorance) of its false or incorrect

identification with body (Mayic) then automatically Satya (Truth

or Reality or True Knowledge) reveals to Jeevatma (Soul) like

Sun – rays reach Earth when clouds are cleared. Then Jeevatma

(Soul) disconnects with Kaarana Sareera (Causal Body) and

Sukshma Sareera (Subtle Body) and then Atma (Self), which is

“Same as” or “Reflection of” or “Ansh (part of)” of Paramatma

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truly and correctly identifies itself with Paramatma (God), which

is its source, and merges in Paramatma (God) and thus Atma

(Self), with God’s Grace, gets Moksa (Liberation) from Samsaara

i.e., repeated cycle of Birth – Death - Rebirth. (References:

Bhagavata 3: 31: 1 to 24 and Garuda Purana Chapter – 6)

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Appendix “K”

(Refers to Yoga, Page No. 136)

Siddhis – Super Human Powers

1. Laghima: Ability to become extreme lightness of the body or

ability to levitate.

2. Prapti: Ability to attain anything (example - Moon).

3. Prakamya: Ability of free and irresistible will.

4. Isita: Ability of supreme domination.

5. Vasita: Ability of subjugating others by occult power Anima:

Ability to become as minute as an Anu (atom). Can penetrate

into any solid object.

6. Mahima: Ability to become huge or bulky material objects

and appears as real.

7. Garima: Ability to become exceptionally heavy (weight).

8. Vasita: Ability of subjugating others by occult power.

(Bhagavata 2: 2: 22)

Additional Super Human Powers are as under:

1. Kamavasayita: Ability of win over or suppressing (in

controlling) all desires.

2. Kecari Vidya: Knowledge of ability to fly.

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3. Mrtyumjaya Vidya: Knowledge of ability to conquer

death.

4. Patala Siddhi: Ability to acquire hidden treasures.

5. Kaya Siddhi: Ability to enter into another body.

6. Trikala Jnana: Knowledge of past, present and future.

7. Ichha Mrtyu: Power to die at will.

8. Antardhana: Ability to become invisible.

9. Kshuptipasa Nivrtti: Ability to go beyond hunger and

thirst.

10. Sarva Bhutanuta Jnana: Knowledge to understand all

living beings languages.

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196 Appendix “L”

(Refers to Yoga, Page No. 137)

The Cakras (Cosmic Centres)

Kundalini Yoga

Pingala Channel (Right nostril)

Sushumna Channel (Inside backbone- Spinal Cord)

Ida Channel (Left nostril)

Sahasrara (At the top most point of the skull) One thousand petals: Here yogi attains cosmic consciousness

Visuddhi Cakra (At the medulla oblongata in the throat) 16 petals, controls hearing

Muladhara Cakra (At the lower end of the spinal cord) 4 petals, controls smell

Solar Plexus (Between the heart and the navel) Activates the body

Anahata Cakra (At the level of the heart) 12 petals, controls touch

Ajna Cakra (Between the eye brows) 2 petals, controls mind

Svadhishthana Cakra (At the base of the genital) 6 petals, controls taste

Manipuraka Cakra (At the level of the navel) 10 petals, controls sight

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Sanatana Dharma (Hindu Religion)

1. Sanatana Dharma (Hinduism) eternally exists in God and

revealed by Him.

2. Vedas are Revealed Eternal Divine Truths (True Knowledge).

3. Hinduism and Hindu culture have eternal values and ancient

heritage for humanity is Universal Religion.

4. Love, peace, prosperity, dignity, happiness and humanity are

universal religion.

5. The world of Spiritual Knowledge begins where the Material

Knowledge (which is limited by the boundaries of human

intellect and reason) ends.

6. Hindu Scriptures contain Divine Science.

7. One should follow Hindu Scriptures. They are Revealed

Eternal Divine Truths and lead to True (Divine) Knowledge.

8. Sanskrit is a Divine language.

9. Aum (OM) is the mother of the Vedas and start of Creation.

10. History of Bharata Varsha (ancient India) dates back to about

197 Crore human years (start of present Kalpa i.e., Sveta

Varaha Kalpa).

11. About 5,000 years ago Bhagavan Veda Vyasa reproduced

Vedas, Upanishads, Puranas, Ramayana, Mahabharata and

Srimad Bhagavad Gita.

Brahm (God)

12. There are three eternal entities – God, Souls and Maya

(material world).

13. God is governor of both Souls and Maya.

14. Brahm (God) is Sat – Chit - Ananda (embodiment of Truth –

Knowledge – Bliss).

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15. Brahm (God) is Divine with infinite absolute Divine virtues.

16. God lives within the Souls.

17. God dislikes the proud and is pleased with the humble.

18. God is omnipresent. One should see God in everyone,

everything and everywhere.

19. One should regard all living beings as God’s own

manifestation. God is nearer than the nearest (for those who

realize) and farther than the farthest (for those who are

attracted and attached to Maya (material world).

20. One need not ask anything from God. He knows what to give,

how much to give and when to give.

Ananda (Divine Bliss)

21. There are two types of happiness Ananda (Bliss) – (a)

Brahmananda (Infinite Eternal Divine Bliss through God

realization) when one is detached from worldly happiness

and (b) Mayananda (Worldly happiness (Mayic) - limited and

temporary happiness by attachment to this world.

22. Everyone at every moment does action either to get

happiness or to end unhappiness.

23. If one does not feel unhappy it does not mean that he/she is

happy. But if one is happy it definitely means that he/she is

not unhappy.

24. All beings are different, but everyone and at every moment

wants only the same thing i.e., Happiness.

25. Happiness (God) is inside every being, but everyone seeks

happiness from outside i.e., Maya (material world).

26. To get happiness (Ananda – Divine Bliss) human beings had

spent innumerable lives, but did not get eternal, true and

infinite happiness, because they looked towards material

world for temporary and limited happiness all along.

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27. To attain Infinite Eternal Divine Bliss detach from material

world (Mayic) and attach to God.

28. Human beings live in God’s Ananda (this world). But still they

do not have Ananda (Bliss) due to their Avidya (ignorance).

Atma (Self) or Jeevatma (Soul)

29. Soul or Jeevatma (Atma or Self) is same as or reflection or

part (ansh) of God.

30. Soul is the central point of the Universe.

31. The consciousness that animates this mind – body complex is

the Self.

32. Everyone knows their body, a product of Maya. But many

don’t know about “I” or “Me” (i.e., Atma) or “Mine” (i.e., God).

33. Soul is part of God (Bliss) and everyone knowingly or

unknowingly always seeks Bliss (God) as it is natural

phenomena for a part to seek its source.

34. Every Soul at every moment is Spiritual and seeks

happiness, love and peace (these are virtues and attributes of

God as per Vedas).

35. Souls, due to Avidya (ignorance), lose sight of their identity

(as a reflection or part of God or same as God) and associate

themselves on their own (accept bondage) with Maya (body,

material world) attracted by its charm.

36. Souls, attracted by and associated with Maya, have turned

outward from God. One should turn about towards God.

37. When one realizes God, Maya (material world) disappears

like Sun light dispels darkness.

38. If one avoids God one gets worldly attachment, which gives

temporary happiness only. But ultimately ends in sorrows.

One should detach from worldly attachment and attach to

God to get Infinite Eternal Divine Bliss.

39. Everyone (Souls) are attached and love their body (which

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has evolved from Maya and the Souls are embodied to it)

which ultimate gives only sorrows. Everyone neglect to

attach and love God, who lives within the Souls, and ever

ready and gracious to liberate the Soul from the bondage of

Maya and bless with Infinite Eternal Divine Bliss.

40. When Soul breaks the barrier of Maya, becomes free from the

bondage of Maya and attains God realization.

41. Soul, being same as or reflection or part of God and Divine by

nature, can never be satisfied with material happiness.

42. God gave Shakti (power) to Soul to perform actions. Decision

as to what to do is left to the Soul. So Soul gets the fruits

(results) for its decisions and actions.

43. Soul is bound (gets results) by its own actions except when

they are performed for the sake of God (sacrifice).

Maya (Cosmic Power)

44. Maya (Prakrti, Cosmic power, Material world) is eternal

power of God.

45. Maya is the barrier between God and the Souls.

46. Maya (material world) turns the Soul away from God.

47. Universe has evolved from of Maya.

48. Sattva Guna (pious), Rajo Guna (passion), Tamo Guna

(ignorance, violence) are the modes (evolutes) of Maya.

49. Every individual has a mixture of Sattva Guna, Rajo Guna and

Tamo Guna qualities.

50. Indriyas (5 sense perceptions and 5 organs of actions); mind

and intellect are evolutes of Maya. It is easy to get attracted

and attached to Maya (worldly/material happiness) to satisfy

senses and the mind (desires).

51. Desire is the root cause for attachment to Maya (material

world).

52. Desire is the root cause of this world of sorrows.

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53. Desire originates in mind to satisfy sense organs.

54. Anger erupts when desire is not fulfilled.

55. Ego, greed and attachment grow when desire is fulfilled.

56. One loses discrimination when anger, ego, greed and

attachment intensify.

57. Sorrow is because of desire and ignorance.

58. Dana (sacrifice or donation), not for fame or name, is the

method to subdue desire, anger, ego, greed and attachment.

59. Any amount of material offering to God has no meaning. All

material world (Maya) or matter is God’s own creation and

given by Him to everyone. One should offer their own Self

(Atma), which is the only thing one truly owns or possesses,

by absolutely surrendering to Him. (Note: No one has made

their own body. No one has selected their body. It is God’s

Creation and His Divine sport through the union of parents).

60. Material association is the cause of desire, lust, anger,

confusion, forgetfulness, loss of intelligence and total

calamity.

61. There are five forms of Avidya (ignorance) caused by Maya –

(a) Tamas (ignorance about one’s own Self), (b) Moha (Self

identification with the body etc.), (c) Mahamoha (the craving

for bodily enjoyment), (d) Tamisra (anger) and (e)

Andhatamisra (looking upon death as one’s own end).

62. To overcome Avidya (ignorance), which is the cause of birth-

death-rebirth, one should gain true knowledge (about God)

(Brahma Jnana) who is Ananda (Bliss).

63. Ego (Identification of Soul with body) is bye product of Maya.

64. Falsification or annihilation of ego opens the inner Spiritual

realm.

65. Once one gets rid of his/her ego, their true nature emerges.

66. Maya creates consistent mirage and coerce the senses into

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believing the appearance (material world which is unreal).

Manas (Mind)

67. Manas (Mind), which is a bye product of Maya, is the root for

desire, anger and greed which are the causes for all evils.

68. Mind always wavers, unsteady, uncontrollable, unbelievable

and undependable. Mind is a good servant, but a bad master.

69. Jnana Yoga (self control and meditation through Knowledge)

and Bhakti Yoga (devotion) are the means to control mind.

70. He, who controls mind, becomes Saint.

71. One, who wins over (subdues, controls forever) the Ego,

Mind and Senses, attains God realization.

72. One should attach mind to God and do his/her duties without

expecting any results (fruits).

73. Empty the mind of ego, thoughts and desires that makes the

space for God to establish.

74. One should put aside false pride, hypocrisy, and other vices

and cultivate good qualities such as truthfulness,

nonviolence, compassion, faith and cleanliness.

75. Pillars of Virtues – (a) Vidya (purity acquired through

knowledge of God), (b) Dana (charity prompted by

compassion), (c) Tapas (austerity), (d) Satya (truthfulness).

76. Love, compassion, humility, truthfulness, self-control,

sacrifice and forgiveness are highest virtues.

Yoga (Meditation)

77. By Yoga (meditation – connecting link to God) mind gets

purified and takes to the path of God.

78. One should manifest his/her Divine power, hidden in his/her

Soul, through Karma, Jnana and Bhakti Yogas.

79. Karma Yoga (Yoga of right action) means performing

worldly duties with senses and body, while mind is attached

and devoted to God.

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80. Karma Yoga (Yoga of right action) leads to Jnana Yoga (Yoga

of Knowledge), Jnana Yoga leads to Bhakti Yoga (Yoga of

Devotion) and Bhakti Yoga leads to Moksa (Liberation from

repeated cycle of birth, death and rebirth).

81. Bhakti is the fruit of all endeavors and Bhakti is its own fruit.

82. Bhakti is the embodiment of peace and supreme ecstasy.

83. Bhakti (devotion) eradicates the elements of Rajo Guna

(passion) and Tamo Guna (ignorance and violence).

84. Without Bhakti (devotion) there is no Mukti (Moksa).

85. Bhakti consists of offering one’s every act to the Supreme

Lord and feeling extreme distress in forgetting Him.

86. True devotion to God is the only means to attain God’s Grace.

87. God’s Grace can be obtained only by totally surrendering to

Him.

88. God is ever ready to Grace when one totally surrenders to

Him.

89. One’s heart is restless until it finds rest in God.

90. If God is not understood in this human life, it is irrevocable

loss. Hence wise men see and seek God in all beings and

become immortal on departing this world.

91. Devotional service manifests as the most elevated, pure love

for God.

92. The true nature of pure love of God is beyond description.

93. Pure love of God manifests at the most subtle consciousness,

devoid of material qualities and material desires, increasing

at every moment.

94. Having obtained pure love of God, one looks only at God,

hears only about Him, speaks only of Him and thinks only of

Him.

95. One should love God repeat only God, not repeat not the

world, which has evolved from Maya (illusion).

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96. There are no distinctions among pure devotees in terms of

social class, education, bodily beauty, family status, wealth,

occupation, status, power and so on.

97. He truly knows God, who knows Him as beyond knowledge.

98. When the Spiritual eye opens, bodily eyes close, and it sees

nothing but God.

99. Spirituality is Soul’s evolution from the pleasure of the senses

to the realization of the Self (Atma Jnana). 100. At the stage of Brahma Jnana (God - realization) Avidya

(ignorance) disappears and Soul dwells in Bliss.

101. Moksa is not any elusive destination, but the sacred

journey of life itself.

102. Aum (OM), Im, Hreem, Sreem Sree Maatreya Namah.

103. Aum (OM) Namah Shivaya.

104. AUM (OM) Namo Narayanaya.

105. AUM (OM) Namo Bhagavate Vasudevaya.

106. Aum (OM) Shivaya Vishnu Roopaya Vishnuve Shiva

Roopinhe; Shivasya Hrudayam Vishnu; Vishnoscha Hrudayam

Shivah (Padma Purana).

107. Hare Rama Hare Rama Rama Rama Hare Hare, Hare

Krishna Hare Krishna Krishna Krishna Hare Hare.

108. Sree Rama Rama Rameti Rame Raame Mano Rame.

Sahasra Nama Tattulyam Rama Nama Varanane

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Glossary 1. Adviata: Philosophy of non – dualism (Page Nos. 119, 120). 2. Agami Karma Phalas: Actions for which fruits (results) are

being acquired in this life (Page No. 126).

3. Aim of Creation: (Page Nos. 25, 26).

4. Ardhangini: Wife is half of her husband’s body (Page No. 59).

5. Arishad Vargas: Enemies in subtle form in the body (50, 51,

182 to 183).

6. Ashtakshari (Eight Syllables) Maha Mantra: (Page No. 151).

7. Atma: Self, Soul, Jeevatma. Same as or reflection of or ansh

(part) of God (Page Nos. 20 to 24).

8. Aum: OM is sacred syllable that which protects (Page Nos. 86

to 87, 90, and 144 to 145).

9. Avidya or Pancha Klesas: Nescience, ignorance, source of pain

or suffering (Page No. 52).

10. Beeja Mantra: Power in seed form (Page Nos. 148, 149).

11. Bhagavan Veda Vyasa: (Page Nos. 9, 10).

12. Bhakti (Devotion) Yoga: (Page Nos. 132 to 135).

13. Brahm (God): One and the only One (1 to 3, 11 to 15).

14. Dharma: Righteousness (Page Nos. Preface, 6, 45 to 50).

15. Doctrine of Karma: (Page Nos. 124 to 126).

16. Dvaita: Dualistic Philosophy (Page No. 121, 122).

17. Gayatri Maha Mantra: Prayer from Rg Veda. Mother of the

Vedas (Page Nos. 145 to 147).

18. Girls: (Page No. 57).

19. Gruhasta Ashram (Family Holder): (Page Nos. 57 to 59).

20. Gunas: Qualities evolved from Maya (Page Nos. 17 to 19).

21. Guru: Expeller of darkness i.e., ignorance (Page No. 56).

22. Hindu Festivals: (Page Nos. 65 to 68).

23. Hindu Food: (Page Nos. 68 to 71).

24. Hindu Rituals: (Page No. 63).

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25. Hindu Scriptures: (Page Nos. 10 and 174).

26. Ignorance: (Page No. 52).

27. Jeevan Mukti: Moksa or Liberation during this Life (162).

28. Jnana (Knowledge) Yoga: (Page Nos. 130 to 132).

29. Joint Family System: (Page No. 68).

30. Kaarana Sareera (Causal Body): (Page Nos. 190 and 191).

31. Kama (Desire): (Page No. 51).

32. Karma (Action) Yoga: (Page Nos. 128 to 129).

33. Kundalini Yoga: (Page Nos. 137 to 139 and 196).

34. Lalita Sahasra Nama Stotram: (Page No. 152).

35. Maha Mrtyumjaya Mantra: Prayer for conquering death

(Page Nos. 147, 148).

36. Maha Vaakyas: Great sentences in the Vedas (78, 79)

37. Maha Yuga: A set of four Yugas consisting a period of

43,20,000 human years (Page Nos. 36 and 39).

38. Maya (Prakrti): Cosmic power of God (Page Nos. 16 to 19).

39. Niyama: Religious observance (Page No. 136).

40. Ousha Puranas: (Page No. 100).

41. Pancha-Dasi (fifteen syllables) Maha Mantra: (149, 150).

42. Pancha Kosas: Five sheaths of the body (Page No. 51).

43. Panchakshari (five syllables) Maha Mantra: (Page No. 150).

44. Pancha Runas: Five debts of human beings (Page Nos. 71, 72).

45. Pancikarana: Process of evolution of gross elements from

subtle elements (Page Nos. 36 and 178).

46. Parasara Smriti: Code of Conduct applicable during Kali Yuga

(Present Era) (Page Nos. 97, 98).

47. Pillars of Virtue: Pillars of Dharma (Page No. 52).

48. Prajapathies: Fathers of human race (Page No. 34).

49. Prana: Vital air (breathe) (Page No. 140).

50. Pranayama: Control of breath (Page Nos. 140 to 142).

51. Prarabdha Karma Phalas: Actions for which fruits i.e., results

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started yielding during this life (Page No. 127).

52. Prayers: Prayers in Upanishads (Page Nos. 151 to 152).

53. Purusardhas: Ends of human pursuit (Page No. 75).

54. Raja Yoga: (Page Nos. 136, 137, 194 and 195).

55. Rajo Guna: Passion (quality of Maya) (Page No. 18).

56. Saha-dharma-charini: Partner for Spiritual progress (59).

57. Samskaras: (Page Nos. 62, 63).

58. Sanatana Dharma: Eternal Truth (Preface Page One).

59. Sancita Karma Phalas: Actions for which fruits (results) have

not yet yielded and stored in subtle form with the Soul (126).

60. Sapta Maharishis: Seven great Sages (Page No. 34).

61. Sattva Guna: Pious (quality of Maya) (Page Nos. 17 and 18).

62. Shiva Sahasra Nama Stotram: (Page No. 153).

63. Shodasa (means sixteen steps) Puja: (Page Nos. 64, 65).

64. Sraddha: Death anniversary (Page Nos. 63, 64).

65. Sthuala Sareera: Physical Body (Page Nos. 188, 189).

66. Sukshma Sareera: Subtle Body (Page Nos. 189, 190).

67. Tamo Guna: Laziness, ignorance (quality of Maya) (18).

68. Upa Puranas: (Page No: 99).

69. Upa Vedas: Subsidiary knowledge (Vedas) (Page No. 80).

70. Varna: Order of the society (Caste system) (53 to 55).

71. Vasanas: Unmanifest form of desires (Page No. 124).

72. Vedangas: Technical subjects related to Vedas (79, 80).

73. Vishistadvaita: Philosophy that combines oneness of God

with attributes (Page Nos. 120, 121).

74. Vishnu Sahasra Nama Stotram: (Page No. 153).

75. Vyragya Mukha Sadhana Chatustayam (Four Inward Spiritual

Means): (Page Nos. 131, 132).

76. Ways to Moksa (Liberation): (Page Nos. 162, 163).

77. Woman as per Hinduism: (Page Nos. 60 to 62).

78. Yama: Self – control (Page No. 136).

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