HIN.D'UISM ATA.'GLANC.

E

lilY

SWAMI NIRVEDANANDA

RA~ifAK.R.]SHNA MISSION OALQU'ITA STUDENTS' HOME

.I

P!1Ib1Jshed by S~cl:{!lary.

n:~nrnakl!"isbmiiJ rvn&!iIDml <Callcmdlll Slhlldcn~s;1 Hume Belll!hacl:l" Kol ~1lIi::l!-7000!i6. Wc:ulElcrng:rl

F~rst Edition, S~p~~mbcr ]944· Second E(1itim~. Jliinu~ ~9116 1hj'rd EdfUon, SelJtember 1957

Rt!J'r~P1ti!:d. Se'p~m:be;r ] 9ri3

Formll Ec1i~jo.li {elJ!{(l'rg,t'dJ, ]iIII'IUiJiry 1969'

R' ~979

~984 Eighth Ed.lti~m, April. 1993 Ni!!fl~ £dmOf~, AJUgust 1996 R~'p.rillrt?tt. May 19~,S R.eprll!wJ,. April 2000 i?q),rinted"May 2.004 Rtprime,(/, M~y 2007 Rtpr;Jli~d. hly 200S;

1'Q be KUla ,oj ,:

AdV<!i!la A£hram~

5 DeM ETnally Rmd, K{)l1mla.~7ijOm.4 &

R:(Im~ia:L£hm! Math, MylapQ!'e, Ma.clros:.600 004

Jl',dnile(l by Rame AFt fre:ss

'6130 Dum. Dum Rood, Kollc:lt~-700 030

l

FOREWORD

'f:1 us, genera mon ms llioadod. wiltih a burden (!If fate : i ~ was h,awdilly ,any other in t'ffil.e 'oo:m'se of Ms'OOry. 1m previousperiods ,of stress we had fru.th in ,eertai!!.., _g'Cflcnd conoeptions whic.h gav,e us strength _ ~ ~;J:Eind th..e str-ampia:tient::lI:_ We haw 110 such. fadi.tll . today, The .maeaSif ,of valid ~n()W}eid_ge called science is n;.lv].ng di~;t1J1:!."h;ing' e6"ec.t5, on :rdigio,m tradld01mlS also, Omy oentmlli trn.1tbs as dlh::Einct fr(lm the dogma tic and insti tutioo2ILl forms can a p'peal 1'0 the modemmindwhieh is becoming incre.asing;ly ra tionalistic in temper a:nd outlook.. It ~sth® auth!Gl:F'S ,eomricUon, which I sJiJ!are)th.a:ttb.e essendal principles of Hind.m.:sm have Mthingto iFeutbom M:lly advanee in sde:nti.ficknowledg~ or historic erltieism. In ·thls.smaR book w'Mch is directed not to the spea.i.i!!list,although. based on specialised knO,'l,"ledlg:e,. bueto tb~ g:ene.ra]j edncated reeder, the author dv,es usa clear and. precise aeccuat of the fundamental categories of Hindu. tffilou:g;M .. Be has the gift of Imparting Infbrma tion as if he were :l,oquirlng it-, ToO my mJ.nd. this b()o!k is anexcellent in trcduetion to the srutdy ,ofllindu :rdi:_g~on,.

PREFACE "TO 'THE FIRST EDITION

HDlDTJIm~ :resnn,g on 11Iunmr(!l1U:S :aJ,nd varled scripmra:~te:xts and. Ciovering: a vast mllLlmibe:r _of sec~;~n',ian creeds" obvio1J1s1y reqilllires,an encyelepaed~.c~Jreatmenl. Hin.dui:stn at' ,a: GlanctJ, l'u::l\,vev,e:r" as the name suggests, iis ,ooly.SlL broad OlltUnc of the p([',ominent features of this religion. It pr,es/en-I;!; its essential eonre nts in a nutshell, and aims at a!C!qu.a:mt~PJg ~hebnsyreade:r wid~. all that Hinduism :sta.ndsFor~ and that as qukkly aapossible,

'Theugh in:tendcd mMnruy for Hindl;il!, students, the book seeks to pr(Ilv~.d1e. the h!ltef\esL~dp1ll blle, i:ndw:li~~, these ~.lving ou.mid.e India" with necessary information o:n this ancient reng~O[~.. The .subject has t:u~en :n.!!.twyed ff~m a. ca uloUc st;;!;nd.:polnt~ a,liJi.dth:c views Gf djft"~r~~t cu.~nt schools of Hmnd~ tbollJ!g;ht have been trea ted with. d ue regard, The mst p~rt dwelk ,espccD]ly 0,11"1 the p:r,3d~cal a:specrIl: of Hindws;m and the second part on its ideology.

Certa:iu' San:sl~::rit wards like samsafa, mwt~i,. lJhuta and. Jiva a:re closely associated wIth the Hindu Religioa, A world of id~as hangs on these words .. , 'Tbey serve ~alm{lst as so' :m.a:ny keys to Hindu thotight. Thro~gh them. Qn~ can enter irD.t(!l·the sp,irJJt ,of HIDdhD~m. But t~.ese wo,f)ds .h'lve noesaes ,eqw.valen.u, ,i n lEni!ns;~. T.W'S, is wb1~h.~f barye been ~ed in£he ,oriigin,at A dear g[C~,p of theirmeamng

F'Lt_EIJ)lAClI!l

wil In.. no d.Gttl be, usher tbe reader :iiR~D tS.e d.omain of In nd ~l U'l:o'Ugh t, o.r oolllnc'tdlesewmdls :have been cKpbined.in. ,detai]~ onellthro~gh ,ctistind. cllapiten~ IU'Id, in ev,erJ case tbe lI"W.earcf;st: E:n:glbh. Nndulog has b ~en jluxtap!lSod. Mor€OWl",a gloo'Sary 'of aU su.ch, woros has been a,ppeilded .at theend ,of the book.

Sanskrit and oth.~ fO[[le:iig,rl words have: been. jtalk:wZled~ exc.eptioob~ madefm names of, perseas, sects, ,commULniides,) clans, ,castles, places and sufu}e:ct,s .of study.N 0 d:i;~cr.iiti.cal marb. eould, .however ~ be used for helping. the eorreet pronuneianan of SansJuit'\iVm'w. Only where, ,ex~ept in the names of per'l!~m a,ndp'l.aoes~ 't.a~ Itas, to be proru)lllDIOed as In 'part' ~ ~.t has 'been. ~taUciz~d in words of Roman character and v,ice :utT:s;a:.

$In- S. Radhakrislmam .hasplaood the :au.thol" tlpdler a deep debt ,of gra1itu.de by£m.nisnmgtNs

, llOG!k with an ,a,ppropriaki :Focewor-d. G.ra:~:e:ru:m, ae:kn.o,wl~d~memt is, made bO, Sw.aRi Madha.va.na1iJlda~ the SocJ.'ietary o:f'tb~ Ra.:ma:hkbna ~5siont who has very ldndly ~one through the mantucripts.

OW' labour win be jmtifim, if~he book serves its purpoo~ by" fulfilling areel ne,edthro1!lgllollt~he Engi[ish~knQowil1Ig wOf1d,.

PREFACE 110 TH~ S~CONDEDfI[ION

In this ed'i,tionl s~~gbtch,!'Ing;e:s have heenm,<J.de ~!iI, II hl.l bodY' ,of the bo~'k. Fo~' hJ~,dpi:og c~:r1!lec.t pi.o.n;und .. ~~o'n of Sanskrit, words 'jiI,' has been. used wlHl!!:',e 'a~ .has te be pIO· nOlln,c~d<t~ in ·'p,1.l!I't", except~O:[1 hav~n,~ be!1lfi m~,d,e i~ the cas:esO'f a! ~ n<l!m,e~ of 'p@f~Jlsan4 p~l<l;ce~, The Ii:!U~l'.s 'j[l. in <I ,siilinskritword. haViE!tlo, ~be~mnou[lJced :as hard "~'Y' ~n EngU5b , !jn;!~a' ,~I)!;, insrenee, ha~ ~o be; prohOl!:!F1oed :8iS '~;y·$i,in:f.!:· ,,'iflI:lel'l1ltte~ 'e' ina Sanskrit word. has alw.ays to beproOnou:nced as 'e' in 'hed',

JmU.itJTY" 19"11'5

N.

PUBLISHER'S NOTE

This ;iRepdn~'! ,C.Om!1lS out. wlthou~ any~harn.l1Ie.

Mea~wIiUe;fne boo.lI; bas ooenpll.b]ished In :IlIM):re than One maj:o.[ Indien la~g:tlaJg,e.

ilUi in the kiurth. 'edit~~fi, ',a' has been u$ed~n p,lOllce o:f the [Ofil,g 'ai' in aU Saln~hit aRd;)Ui~d words without ,any ,e:l\~eption"

We. have beilllri. ,cnmlPeUed earaise dl!i! p:rwce ,O\f the bo()'k fo~ ebvieus ~ea~On$,

May,.J984

PUBLISHER'S NOTE 1'0 THE N!NE,!'H '[DITION This. "EditlWl," eomes out withmJt any chan:ge.

MeanwhUe the book hats been pubHshed in more than ,One major Indian lBJl1gua.ge.

As in the p,rev.Lou,S edition. 'a,· haJ,~ bel~n used in p[ace of ehe ]ong'a' in all Sa,ns;h~~a,[ld a J lied wiolrd~ w~~b@.urt ,a~y '~l!lcepd.on.

CONT.ENTS

F~W()lR,D [!;'!!ffiFkClil •

"".,

[ INmO!l!)UG1';iiON

n llR!!!.iWA (vrnAT TIm ~l;I,S IID!,!\N BY HELmIOH] DI 17m::: ,~u s~

IV M,MsillA. (RUmTH AND KAR__M'.O!.vlnJl) • V M!UK'1'1 (uBlilltAJTI:O:NJ

¥1 ~VJt'!:"RI ~ (THE P:JI.'l'1i ~ ~mul) VII PRA.v:B.ITTI MARG.A. (~timud)

vm l\IW.R1nl.HAD.OA (~ Th"A:TH OF ~~:wl:o:N) ~.ilU.JA .. yOG"

:lIZ .JNiN\o!\~YOGA

X.!: ~HAKTl.iY>OO!!,

XI1. B'HAKTI-YQ(:A (&MMU~ XlIi!!I: !K.A~:Y(mA

51!J(lOND PART

~ nmp,ru):E'.~~ AND·!>c.wi~S Xv ~.~(GOD)

XVl BRAHMl.NDA. (NATURE) XV1J ERi\!!ULUIiU (cMtinued) xV'W: fiUAHMANDA. (contintItd)

XlX, ]WA. (sa-ut.)

lOl:RfiFUA15 .A~m ~l.OS1i ~. 'I'i'lE N__l_@U 'Ol"lThOOK ,~ ~

t.~l!"_EJ\m1!X

~JJ.OSSiIiJ'I,;y ~

I'A.GJ:l 5

13 17 24,

M 41 47 5,3:

60 66;

?S S6

nm HI

un. If 0 15,!)

158 169 178 200 221 23~ 241 267

LIST OF ABJREVIA'I10NS

.Ai!t Up. Uh. PI'.

First Part:

~ -. Aita:reya Upattis'b.d

- Bhaga'll3ta~a (Sh.1mad.

Bhigavol!tam) E":Ir, S.-Irahma Su!tra

Eri. Up. - mlr:i~ad!iranY<lJHll U~lIl~

Ch. !iJhmta!. - ,ahaitanya IGha~itamr.itl'll.

CbliTh .. Up..- (:::b~5nd~ Up<miiBihad

mrs" Drs. Vk. ~ [)rig~l)rls~a v~v~

Ish. Up. - hhlli UplI!l.u,had

K2I. Up:. - KaiJtlia Upl<lfi~had

Ka~, Up. - Ka[val~ Up~~had

KarulJ. Up..- Kau.smta:ld UF~nilJffiilad

Ke. Up. ~ Kena Upam!had.

Uatril'. -Mlatn:kibheda T~_ntr<l!

Mats:. ~. ~. Matsya I?urana

Mnv. Tr, -MaMmfrvana 1'aptra

.Mund .. Up.. - Muudaka Up;m[Sbad

Rg,.V':d,___!_ .Ri;g- Veda

5hweot. Up. - Shwetashw\a!tti.m 1Utm~IDtad.

Sw. Viv.'!, CO.mp.\i!Vb, 'S,;.v1imi Vh,!'etiHa~d<l!~~ ~:rn;.P~~~e:

Works

'['alit. Up .. Ved.P~F, Ved. Sar. Yg. S.

- T<li,ttiriya Upa_n~had

- Vedanta. Parlbha:~hii

~ '\liediJn~ ,sira -Yog:o\l:Suba

I

INTRODUCTION

1 [ I !:II I)UI8M is one of thcm~jo'rre]jg~ol'ils of the W'f;ldd. Its followers, numb ering nea_(rly bur .hWl~ drcd Imili.ons, dwell in IndiaJl! a ad. they are lli;:nO'li¥]] as the Hindus.

India has been the motherland of Hinduism for a long, long time. How long no one can sa.y wi~h.preci~on. However, thcIIe ms no douhtabou t: t'he fact that Hinduism is. severaltheusand y'ea.r.s old~ ,antI that it .is older than a.i!lJy ,other: I1!ll3.jior fleHgiol'l of the wodd.

InV!ery ~~en~ Olays Hirn:lJjd.u~sm was knorwn as ebe A:r¥.a: (/ha:rm(j~nd. i~ foill1ow·en· t1l~ Aryas.. T.har ear liest home in India was in the Punja.b.. N obod,. h;~ yd been able to. say &nany whersthe Aryas of the lI?unjab had come :&o.m.. Different seholars havemede diffcrentgue&!l~s ~hou.,1t the Q!I.'iginal home of thoe Aryas ,. such asehe Aretic l"eg~om~ thegreat table-Ia .. nd of Central A.sia~th.eMedl~er.racn.ean coast, etc. Swami Vi~ka:nanda was firm in his belief that the Ar-y.ashad not come fro:many place outside India. .. 2

Hcwever, from theruliliJ:ab the A·ryas gradmil,lly spread all ever N orthern I ndia, w.Mch tract . &ben ~. Divid~d ~tv~lly ~n~~.I"d~", atn.d'a:~ti'lifi liMe. HI47.. ... . ...

~. M .•.. ~ Sw.· .. • • ~i!1.'~. G . .::. mp. 1iV~. {+!iht.!!l! • .) VgJ], UiI", p. !lDS, 'ViQI~~:VJ' p... 833

~!ld! V~. V. pp. 4~6-a1;

JUNOUIrn AT A GLANCE

came to be lknowrlas Arya:varta. In course of time they crossed the Vindbyarange and spread their religion in Sora them India. An A:ryasage, .Agastya by .name, ms said to lla:ve led this march of the Arras to the South.

. One m~,y like to know :how 'the A:ry.a:sc.a:me to be cailed xhe Hindus, 'The origin. of the name Hindu is rather furrny. The river Sindhn (Indus) marked. the western frontier of the anelen tA,ryan settlement in the Punjab. On the other side of the dver lived the ancient Iranians (Persians), It was by the name of this river that~he Iranians called the Aryas. But they could not proaocnce "the word Sindhu oowrectly; they would pronounce :it as Hindu. So HID.du came tobethe nameby w hiehthe IranIans called the Ary.a:s,. In. course of time th.eAryas themselves picked ·u p this name from theIranians,

Thenam,e Hindu also .]8 very, very old. When the Hindus spread all over IncUa.,iliis- entire country cameto be knnwnas Hindnsehan ..

Hindusthau has 'been the birthplace ·0'£ marry s ain ts, many sages, many p:rop.h.ets. Through scores of centuries it has . been 'prowncnt1y a Iand of religion. I ts hills, moun tains, rivers, lakes, seas and cities have been made holy by the touch of· reHgion. These holy places strewn all over the oo1!Lotry have made Hindusthanreally ,~ holy land. Through the agesmyri~ds of pilgrims have been ruslung to and fro from different corners of Hindu-

15

Ij i hn tl 'in v~8.H ~h~ge holy places •. Md. religion has all I ~.I IlUIiIl: b 'en the ma.ins.pring of the life of its people.

It was their .rdigion that gavebirth to the glD'd.f n m culture of the Hindus,. Even in the very ancient IIIJ1y~ the Hindus produced .higb class painting, seu lp ture , ~trchitectuFe)mm;ilc and poetry .. They wrote ~ear:oed treatises on ·van.ous 8tl.bjects~ such as Grammal\ Philology, Logic" Ph.ilos<ophy, Pelitics, Astl'o;nomy (Jyotish(l)~ Mewc.b:iJJe and Surgery (Ajtut~ rJ/Itla) • They put in valuable research wor.k in. Clhe.mistcry &[!I_d .have left behind sure proofs oftheir ama.zing skill in Engbl!eedn~h IrrigauQn, Sbi p~ builwng and In nUUlY other arm and cra'fts. And all these had theiirroots in religion ; the ideas and idea~s behind these were inspired moody by Hind-u saints,

In comse of time" aut of the g,ooat reJigioo. @fthe Hindus ·cametwCl! mightyoffihoo!Es., name.fy~ Jainism and Buddhism .. Hinduism together with its branch B'lllddhlsm spread even beyond. the borders o:f HindWltJ-l!~n .. Countr.ieslike Ceymon~ Burma, SiamJ Ca:mbodia, Oochin-China,. Mala,ya., Java.} Bali; Sumatra, China, Korea, Japan,. Afgha.n[s.tan and ·T1ll"kestan came under the ,sw.ay of nne ,o.r both. of these religiom .. E'VCn.in far ,o·ff Mexico in North. America .schol~ ars have detected. traces of Hindu c:ivmzatlOE!!. The peepl e of these fOJ'1Cigll. lands hai led with delight dIe superior culture of tll,6 Hindus, The Hil.'l.d us - w1)iuld never thrust their religion upon ather people by iooce or stra tag-em. Peace, love, sympa thyand service were

16

their wa;~chwordls. ',"Vherever they wentm.ey'gave u ,lift to the people of me Iand from primi tiveHfe,.

Surely~ mndw:tha~ has been the mClltffil.cl' of druzation iIIL '~heEast. And. 'e:vid,eliloes1.h;a ve aIrn:-ea,di.y rome up to provethat Hindu. id.eas travelled even teancieat G,r\ee0e~fue eradle of '¥estie~n civUizatl@in.

In :i:llsmarch. thriOTl!1gh seeres 'of centuries Hinduism has been g~owing in bulk and variety, W,Hhin i.ti fold tbere is nOltv r-oom for namerous sects, su:ch as the Vaishnavas, the 8.ha.ktas" the Shativa:s ~ the Sauras, the Ginapru~ya'S~ de. Within each. of ,these secta agaia there is :reom, (Qt' numerous d~stinClt greups, Moreover, the faiths. Qf the Jain.as~ the Bauddhas, the Sikhs, the A.rya Sa;miJ~ the B,rahmo Samaj also are derived! &,0,01 Hin.dwsm.

. For some time psst the ~~ry rel:igjonof_tlle Hindw: has been spreading ~ts, messag;{; in £h,e far W'es-t. lIIany people in Europeand America are lliearmng ~o esteem the Hi.Jl:'ildiu vi.ew orlife. Some of them are acru~ all.ygoil~SiO' far as lei adopt H:i!nd11l1 :ild1~as and' id.ea~.

Indeed; the grea t ~reu,gi.on. of the Hindus isa .mighty [or~ fur'UllUV'~rsal ~odl. 'This Is w h.y~bis reJig.~on ,eouht have sucha !~llian t reoo.ro ofl!ast achievements. And. this is why the Hindus have r-easonsw be~iendlal ·dleir l'ieUgft,on is destined to ha vea more glorious future.

_ The £OUO'w1_I'lg p:ru~ ,con~aim a brief rJS<r.lmJ of the essen tial eon tents of this veligi.on.

'~'I.1!t ~~ rd.lndla,. (Ecl" byG. T. 'Garnn), :pp, 1-2$.

II DHARMA

WIfAT TIlE HINDUS UlAN BY RELIiG.ION

'I']] lro word. (rel{gion' means a ,system o,{' :faith and ~(~Ii.~,h~p-:" Be.lfef in the tenets ora (~ilnrch and [~~~.·f~@rma.nce: Qf~oer'tain rmtnaJs p~eslcri?©d by it are Ii J ] that ~s required ()If a. deveet man 'by wlmt is

ommonly' Jk:nm'V.n :a:sreli,gion in tn,eWest..

The Himdlu wQ.rd.dhaTmaappe'ars~(Il have a mU!ch~epera.nd w~d'er meanIng ehan the word ,',re~gion~. D'edv,eduom the S\~nskrit. mGt tl~ri ('to, hold), dkarmIJ stands fnr that which holds up the edsten.£~ ofad1in:g. lEVle.rytWng ~n the universe ~as ~tsdM_rm(l,., because it must re~y on so:m~th:i1ng for ~ es existence, Af1Id w hat ~s it on whlch the existence of a tm.oo: mainly depends ?\I\re:n~ it is,the ~.ssendal na lure of a. thing wi thou.t "IN hichli can ~veT: ,em,t, Thees:se'I1!tia1 .n3, ture of a tmng~,ther.e~ ~ore:j ~s caMe,d ~'fS_.dk4rrm;. Thus tl~ pow'~r Gfbur~ili!1 .J:5 the dharma, of fil"~; :U.l.ertness: .m.sthe dharma of .all inanimate .objecm •. Mana.bo hasan essential nature' tha t upbo:1ds his existe nee as some dUng dlistinct ' ,[rom the rest of C're'a tiOrD!,. And tllms must be the dkcarmfl of man ,tut is, nul!Uwad'hanna ..

N O'W, what is the essential aa ture Q!f man? The ~i~du8,upbold 'that it is, the powe.f of 'beooIniniL .. 2

18

"divine that marik'S out man fr·om all other beirn~., Tms power, therefore) :is miinava dharma.

En t how is :ilt possib]e for man. to become divine?

Because Divinity is already within rum. Hinduism teaches tha t God is present everywhere," He is also :in (fur hearts. We are divine by nature .. But Divinity lies deep in. our being .. We do not perceive It so. long as out unclean mind stands in the way. Just as ~ight ,callnot be seen through a :s:moky chimney, so God call1not be seen through an unclean mind, thangh~l the while He is in us and evel)"1'Vhere abaut us, If we wan t light we ha ve 00 cleans~ the chimney; so if we want: to bringou t -the Divhdty in, us, wehave to cleanse our mind.

Lust,. greed, a:n.ge:r ~ ha tred, e:!A!VY). pride, selllish~ ness are so many imp1li.1Jides that obscure the D.ivinity withm 1I!1S. SO long as thesesway our Imnd, we make mistakes almost at ,every 'step of out" life and very oftenbeha.v'e exactly like brutes; our imperfection fiUs the cup of our misery and brings untold sufferings, UPOD others,

Yes). it is dueto these im~'llrities: 'that,,," t the start,

r '1

we seem to. stand ana level with the bm tes. Yet

we are not brutes. Why'? Simply because we can work Ol!U way up to' Divinity) which the brutes cannot, As.m.en 'Wf!;fM"e born. with the power ,of removing all the imYMities of our mind and becoming divine in aJil our bearings. This is precisely our

i Q£ .. 1th. u~, 1 ..

19

rW;'IIWl~ dlu;mna. "Fh.ooe who revel in these impudues I' III 'iff' I KIt yet emerged as men j. they are only beasts:

II luunan form. Wmle those who S'luoceed.in cle,insB III W I heir filinds thoroughly and. bringing out the ~ ',Ivinity within. them are real men, perfect me:I!l ..

.of eoursevthe path is long and the goal is far uhend. To bring out the Divinity in uaeompletely ~tI 110 easy job .. The wholeadvance 'C<UTI!lot be made 1.')1' .111 single step .. Yet"i t isa fact that a li ttle progress on the path of dh.arma has: :iit.s, own reward. As our minds become pur-e;r!. we g.row w:!:sewand get more'stJ'iengthand. more joy, This ins pires us. W move forwardandgradually Increase (J·ur wisdom" .~'rrengili- and joy~

This 'process goes on from birth to birth. tin the mind becomes absolutely. pure. It is then that man can. see Gad, touch Gocl,) talk with God. and can evea become one with God. Then really man becomes perfect; For it is thea that the Divinity that has all along been within. him. does manifese

I mel! completely. .!

'1 Indeed ~heseer of Ga,d becomes truly divine,

. (un of love, joy ~ wisd~ and. steength. H~ rises above nature andbeeemes absolutely free, Noth~ng can bind him or shake him. Nothing can diseurb the peace of his mind. He has no want.l no misery, , no :fear and no cause for strife or grief.. His face always beams with divine joy :i1!l1.d 1m, conduct marks him out asa man of Goe!!. His selfless love

20

flows alike to an~ His contact brings ,s,tr'ength, purity and solace to all who come neal" him. Va~ly such a man hasreached the goal of human IDife and he alene ma y be said to he: a, trul y religlous man or a. perfect man.

The worLd has seen :ma,ny such blessed seera of God in different lands and diff'el'ent ages. 'They arereally the salt ofthe ,hUIfi1Ul race. Out ol the fulness of their hearts th,ey preached w ha t they saw and felt. They taught all, who flocked to them, the steps tha t had led them to realize God. These teachings comprise' the bulk of the' re,IDig-ions of the world.

The mfi'ern"'efit seers,~howcv,er j diseovered differ .. 'ent Rl,ii:lhods of ch::ans.img' the mi.rnld. Theh' 'teachings are esslentiaUy a:6k,e,. These va(ry ,onJy in .minor details, All true reUgions, o:f the world . lead us alike to de same goal, namely, to perfection if, ofecurse, tbey are followed faithfully. Each _,of them .Ws a correerpath to Div ·'n .'ty. The Hind J.1) have' been taught to n~.gro'dl rellgion in this, Ji gilt..

Yes; according to the Hindu view there is nothing wrong with the religions as they have been pre,ached by the prophets and seers of God. The ~ri,gina:i teachiags are priceless, They can give us a sun! and correct lead. These are the true religions

, .

of the world ..

_ Bu~. u:nroftunate .• y~ whatpMses as reilligion in the' world often appeal's to contain. mono: of husk

than of kernel, The spirit of the original t,eadUng,'i, is buried under a heap of senseless dogmas, It comes to such a passbecause very often reiligiion is taken charge or by people 'WIlD are not ~t all qM.affiified fOir the 'task. lFr-e:quendy people with. Impnre minds, pose as pries'ts and preache~s, They thefilSclv,es cannot have any insight in to things spiritual, They fail to grasp the import of the original1'eachings .. And this. is why, when they start explaining religion to, others, they make a mess of the whole thing' • .In their bands rehgion degenera tes .i nto a mere creed" a bundle of crude dogmas and meaoo.mgless rituals, T'hw' fomlo,weTB! beeome wiM! and falilaucJ, and reJigio!n becomes a cause [or eommunal 'Dg.ht .. Instead of t:aking 110 l1eligion for ,self-purification, 'the [oUo·we-~s of difFel'\fit r~,gio,ns often ,engage themselves inbr-eaking one another's beads. And this is, called religion:!

Such crude stuff naturally shocks the mere semibJe ones who, t:mfol'tunate1y, rush to. give up veJigj,ou altogether, But there arealwa:ys !lOme wise people in the world who cannot be duped by the unillumined pri.es.ts. They seethrough tJlie game; they find 'that the crudities of l",eligjon imported by ignor,ant priests and preachers tie- just on die surface, beneath wlrich there is prkeless treasure,

Hinduism. teaches, us to dlis,tinguish~hi~ crude stlililf from real r,ell'gloo. F t warns, us' of'the danger.of being led by im posters and asks us' to, have rdigio;n

22

lUN.DUlSMI AT A.GLANCE

from the source, from the or.igillaill~eachings of the FlCC1"~~ and prophets. If tlllese te~chingsreqmre 'cxpjanli\tion~ that hasto come frorn ~_ome other seer ,oic G 04:. N Oft only this. Hinduism advises ,ev'el!lf(!li]]:e to find a seer to be his spiritual guide (guru).

We sh.o'U!~.d not fo.rg~tth;at l1I~ligion ~s snmdhil1l:g' imro.e'n:selypr,Olcti,cal.. No amOU,nt of talltalk wHl do, Mr we waDt to be re:aJ men we ha vie to cleanse OUT mind. This is prce-is,d.y thet:a:skbe{Qn~ us, Simply to 001llt'.l11. ones:elfas it .H:ii:r:uil'!J.l, or a MusJ:im, ()f a Chrlstian, is nothing, Merely to subscri be to the views of ~ ChW'lch is not eri:o,.~.i!gb,. Nor ~ it enough ~:obe o~ly~sedt ~ll one's .n~.Hg~ous, lore., One has ~OpULt in:to' 'pf;a~ct~oe the lleac.ruillgB .of tbJ.e peat seers ,0000oapro,pfie:ts, of one's 'OiWl1!fdiJgio!n _ and. reg~hue one's e'[D,tire life aocordingly_ Thffis alone cam lead us wwal'1W! the gO!BilWe hawm bring .out tbe Divmity wi thin us and becomereal men,a.Thd for thills, we have 00 :strive' our best. Redly~ we at~n dka'ma~ that Is, our essential nature, only when O{)d in us beeomes fully mal1lnest .. And foracruevmg this atm. we should sparene pains ..

Now,. let us sum up wba t we have learnt from tlTh1:scha.pt:er • Everything in creanon is essentially divi!ll!e.m h. is given to manonly to 'fuUy mamfest the Divinity within himand become diivine inall ~us bear~~ .. :2 Thenalone heattaias pe~fecm()f!land. b eCGmes a real man distinct from an otherbeings.

H_e . enjoys . lJjliboundedl free<Jom, bl[~, power and wlSdlo.m. :Ue ean then speak Ute one in ~lUtbod~y) Oilllll.clm.sp.rur,e others ;to g:oahead.. Re~igion. teaches m~l]j. how h~ca.f\I. reach this blessed geal, Every l'\e]jg~G[i!, as It bas been taught by ir.s prophet or prophets J. sbows, a c.orrfct path towards this goal, !ms i,s why refi.gion is something immensely ,pra>c~ tlc~l: W,eha. veto strive n:aJ'dto cany out an that rel(gmn \va;[}Jts us m do. We h.ave to :form our attitude m-wards ]]ife and shape OUf conduce aceordi~g to its t:ealChings.If w.eg'o the other way a,nd. revd. in ()u:r ~mp'lJ:rities~ we rihk 'to the brute ~evd.. These, in s,h.o.rt~ are some Qf th.e rllnda.menta~ teachifligfl_ ,of Hin.d.wsnl) a,;w,a:d from these we ~et ~_., ~:netaj idea of' wl:l<l~tbe Hindus mean by relig:a:on.

In

THE HINDU SHAS'1'RAS

T.HE tead:11111g8 of the Hindu seers eomprlse lthe religion known as HInduism or Hi:ndn illf(mna .. The h.Q~.y u-xm that contain tl.Jesetea,cNngs: are lI::11Ii.OWIIJ as the ShiisirtM.

WhQ .is 'God ?Whel'\c doog He ,dwell?' 'V.ha.~. does. He look like? Howa}'\e we ~ted to Him? W.hy :shOi~ld we strlve to re'~e Him? One may lea.rnan these fr·om the ShG;str.I1.f..MOl."1eCliveJ"~,the $hiistrasteacl:i. us the methods mr--eaHzin~ God • How are we to bring out the Divinity within. iI!lS? What ueth.e o,bd~clesin the: \'!.I'ay .~. Bow U~ we to, get werthe:m? HO<l\\!sh.ould. we behave? ~a,t acts, are we to.perform? What ads are we to ve:frainuom. ? The Sh&.trast:each us an these as well,

The Bmdm have been treadmg the pruth. ,of .n::iigiol1!! for seores of centuries, T.h~glw'uttms period countless earnest ;sou~s heve reached the g:oal ,ofrcligion byreali~ng God. Many df these sages struck new' paths ~e~ding te :ilie s,;uneg:oal, Thus masr . me1lfhGd.s~ ,of. n!;aCbir.a:g perlectio'f.l.wae discovered in this hdy land ThYy t ie Hindu sa'g~s. T.Jtrui ~s why ehe Hindu Shastras·)u.nnke the Scdp~ tures OIf OWel'J'ie 1igio:ns} are :malIWY in numberand valie:ty. MorooiveT, the need of expmmng religion.

'HIE HINDU SlHA:sT.RA.S

to mft'~t:l1It dassa orprop1!egav~ l'i:Se m difFer-ent classes ·al· S~.tr4S ..

VJE.IDAS

Of these :ma:nyand diverse Hindu SlW.tras"the G~des:t; are the Vedas. The I'Iest derive their origin 'fromUle Vedas. The Vedas are based on direct ~~ev,elatwon, Tbffis· is ~try. they a~e: caned' ,shruti and: their a.utho:rity is unquestionod.. AU oth.erHindu. ,s1~astr.as (Jwe~:l!l!e;'r'- a\Uthod~y to the Vedasand are known a8~mri!i.

The Vedas au older dtf'Ml iU1Y other ,Scripture of the world. Derived :ftum the Sa:fDisnit root viet w hieh means ~vo kriJJ()w~, the waft! ~I!!',da came to mean 'knowledge of God'. As the c:rea:tion is infinite and. eteJfnal, so ~s U,e tfio'wledge 0'( God!infiru1ie and. eteraal. He'nce~Veda~as knm'Vml©dge oi God!) ~s inexh;aus~ib1e and it exists der.naUy in the universe, Porti.ons of tms :.Irnowledge were di seovered by hundreds of Hindu seers, .a11l.d these we :fin.d recorded in ~wl~~t has come: &owo to us as the Vedic texts. 'The Hindu. seers who discovered these are krD.OWD as the Vewc ris;kis. It is worth. noticing tbat in the . Vedas mMe preminenee IS given toilie truths discovered than to t~e discoverers. .Asa matter of fact :many of the; mitis: did not care even tiO leave their names behind,

The Ve-d.as are ['Om in n~ber. They are .mown a!l~ig;.Veda) Sama~'P:e,da) Yajut .. Ved"a and Athaw~

26

21

Jfe:da.E'a~ch. of these clil:nsls~s of '~wos,ec~!iofis~ namely $().mJlitii~rIId BrYJizmtl'!u1., The Samhi.tii secrien contains hymns 0'1' m;H~tra$~nd the Brakma:na seeticndwells onthe m e:a:m:n!I and use of these hymru;"

The Hlndus (If YOlie w:oil!.dd. not w:or,smp gods and. godldesses, in iimage-sa:s we do now. Their worship eonsisted in fieciti11lg hymns (n:Mntra:s) a:n.d. offl~dng oblations ill sacred fire .. This )kJnd. of won hip iscaUedYCfjna, (sa,crifiix-e). The Br:iiwna sections of the Vedas describe the various kinds of yajn a: , The mantras conealned in the $'mrmita sections .have' to, be recited in coarse of theY(J.juc/U,. F.[10mUle Branm(m4 sections one may ~e:i!!!rn wh.en, OOW and wMch :mawnas have rOO be: r'ecited. durin,g the performance of ~n.yya:jtw:,

kd,uJa. O![BJ. thee other hand~ tllil e podi,o]]ls ,of ~he Vedas known as dille Up(llI!lisba& dwe~~ prim!l.l]iUy lOin the kll()iwledg,e. of 'God. 'This is why tib~y ... constitute' what. Is known as the Jtlin(l~lc,amJ(). ~f the V,odas,

Whevc and,h,GJlw does GQ;Te~t? How are man and,' the universe le~a,~ed eo Him? How l!!Ilndl why sho~ld, (n,ne tty to realise God ?,\Yha:t does cxa.cdy happen when one J'ieafues Him? All these may be .ltea~ntfro:m the Upamshads (or Vedin t~) ,

The Upa.ni&ha& arem,any in number. E.acho~ the four Veda.s contains several U panbha&, Of these, th,e: fGUawing may be remembeeedi Isha, K~na, r a t'ka~ Pf:asium~ Mundaftl; M itulukya" ,AitM~aJ Taittiriya~ Ciman.dogya, Br.iha4af'a1tyaka and SiWMla-

siu:t:latal'a.

UPANl'SHADS

Certainporuoas 'Of the Vedas are known. :a~tbe Up!~rushads. 'They aeealso called V,edin:~a~ eildllef becaus!(: tih.ey oacm' towardsthe end ,of the Vedas:, or because they con~ain the cream. 01' essence: - of the Vedas,

The bulk of the Vedas deals with detailsrelated to Jainas. The .1'O.jr2W~ that is, the: ancient modes of wonm:p~ are notmn:g but eeremeeials to be per,· [armed, f(!lr pmifyi~ ene's mind, :SIOtha~. it 'may become fit for re(lei:vil1lg' the kn;owle~..ge of God. Hence this .powti.on of~h.e V,edasoo:wJer~.edlm!'!)i_nly with eeremnniads (.kar.m:.a) ls ~nO'WIDIa~ true }[(lrma-

sMl\t.nm

Some sages: IDil.eManilil andYiljBava~kya com.piledl cedes orma:nua:k (lIf Hindlll!1, m!t:. 'These are known. pardcwady as Smriw~ thou,gh~he term Sm.riti in. ahroadersense o()v,r;uaU Hindu Shils.b'as except the Vedas. From these S'l1.n~U by M~nu, y a:jn~va~~kya.and othe'rsa,ges a ~i~c1.u: Iearna h~w he has to SpeRG his entire life, They :Hut-ruet him as to how hes~10uM bdul:'Ve at di&erelilt p1eriods OIf ll~ ~ife (ishrama), a;nd also what special duties are e njoinedoi.fi him due ~O' his 'bi[t~ in ,a partic.urna.1l' :!ocialgr{'l1Jlp (va-rna:). 'Tllese~lsQi ~es?~be ~~_.oerem.onies eennected with the n()'m.Csttc life of:® Hirudu.

HINDUISM AT' ,A' ,GLANCE

}IJ'liJa 'and 'Vals.hnhika alle~h.e six; D.arnha:na~ n"llm.~d. in otrdel' ·of thr;i!raI1lJldlOCS m.enuonedabove. 'lEa.cb of dllJese is\''II.riueo. in :30 ,ec;unial!" .sty~eJ,na:mf;[y~, ill! aphorisms (sub:u). 'The mers of Sanskrit gramm~r - remind one ~f tlhestyle of the Darshanas, Th.eslt terse S,~tlaJ Gf 't~e Dush~nlas :require Jt'iXplan.at~on. and 1th.ael!latunJlyga:V1erise~ intheceaese (If ti me, to a va:s[]]j\!!.mber of notes and eomme ntaries on each of the Danhanas.,

Of these Da:~hanas, thePurv.a. Mimim4 deals with th~ KOJ'm(J,,-kamia «Iftlh.e Vedas and the ,uUam Mi.miinsa w~th~he ]no,lWi .. l;atula. The latter is derived d irectlyi(llm the: Upanishads, This Dacnhruta cO!mpoo!ed~yilie gliea t sage Vyasa ~s a~o known. as Jredania .D.6r;5:tmtl or Brahrna s.utras. Thilsmay be said tolbe one of tbe !Oorl1l.e:rstu~es ,of the Hindu r~ligiolJi,. ·G.reat.sai:!].U .~ike Sri 8h.a.nka:~ad:di:ry31 and Sd R~m.a:11Ii.u.jidlir~ in later days wrote br.milafDJt oomme'n taries on this Vedanta, IJar:rhana.

MOteOiVef~ these ~aly down domesticand :sod.al ~."'w.s fur the Hindus,

These S.m-riti-s~ ~n :sbort~ prescribe eertaln ads and prohi hit some ofh;e.n foea Hindu a,cC.Q[ldhl,gro F:ds b~rth .rundl stage Olf llUe .. Theu·'s,.Ql_e ,objedis, t~ p!\uif! ~, . m:ind gmradual1y_ sothat (line may ad"!.17U10e step by step towa.f\dspen>ecUon.. They are nodOTu.bt based onthete,achlngs of the Vedas. y.et it is to, be Doted that their iI!J.ju[[!'ctions (vidln)andprohib~,tjoDs (ttis.ke,dha) are related to thepi~rliculaW:' social surrounding,s.. .& these sm"~I)u.ndings of ,the Hindu s~ciety ch.a:lI1lged from time to time) ~ew Stmitu had to be compiled, bry 'the sages of dl:iiHe:reotag'es and diff-efierrt parts, of Hind1ll!Stha:n.. Thas Raghuoand~Ul:a"S. Sm:rlti is of a m'l!lch, later age than Manm,'S and it is appKcable p~uucu~ady to Ute ,Hindll!1 society of Bengal & our present-day :society has cb.anged !ooo:s:id,e[ab~y since the days of tJne last Smriti-maker, mne is perhaps ripe: fora ff\esh $mriu £0\1: the Hindus of (llU" d!~y,s.

puRiNA.!

Th_e Da.:t1lhan;~s a:rer!J.o doubt Vlery 8ti6" a. _ Tbey are meant .only far th_e learned few. For th!e C~ln:m.on folk :~u:1l(JI:ther class (If Shiislraswas brought lout by the lliDd u. s:~,ges. These Skfislr:a.s a.1"C !caUed the Puranas. Throu:ghtheS!e~, reli:gli.(lrn. iisblll,lght .in ~~ very easy :alliln iI1!tereslt-ing way. The "te:alchb:ilgs ,;~.re dmivelil.home tJ~1!l,gh IJllspiwiq stodeSillll!d pa:ra ,meso MottOiV'e\r~, gumpGcs ,of~b.e anden:t hrnsoory

~ "I, [)'ARSHANlA:S

The lk:n,(lw.ledg.e of God. found in. the Vedas gave rise to six ~e:n!tsch@ollis of thougbt. The s~'eS" J almini, Vyis:a) K..lp-.iJa,. Patam jal], Gotatma and Ka:~ad;~t mtrodneed these ·difFel'ient ,choo:~!;l. lEach. of them wrote WRa.t is. ~l];Q!wIi asa Darsbana; and the :six:~~ethel" are knocwu as S.har:l~D!a1.S~(JM;. .Pu.ma Mimiimii", Utt(lt;(l Miminsi (Wlllianfa), SumJdvtl~ .rog:a~

lUN[lU1SM AT A. GLANCE

31.

@f Hin:drn:[s~hi.lJ.]j may be had.·~hr(!lu.gh. the Puranas, Wehav,e e:~gh teea FmaROO m aillI. Of these, the names: of the [oUow.h:'J1 may berememhered i Visltl;lU P.uflfinaj, Padma .hr;a.na,. lViZyg PU:'f~(};l' Skanda P.wW'"VJJ, Agni F:l:lfiJn-a.~ Miirkav:dt!;G ."Atrana ar~d ilhagal!;ata.. .A portion. of the .Mfi1.bnrkya FuriM is wellknown to all IImdus as .D~m!~Maha~myam (lor C!ta~di. Worship Oif God as the Divine Mother ws Its theme, It ~sread widely by the Hinduson sacred d.ays.

."1"; ~,I,(':ii t h:e~o.B"'a:gllfJa.n; Sri! Krishna chese to be hlNI char~(lte!er. Ju.:st (!In the eve of tihe greatbau]!e UI;aJ:t:tvli1~ ,sri .Kl'h:h:na.e:x:plainedthe essenti.ans (If J ~ i nd u rellgioE!. to Atj !il[DJil.!. '1' hissed-ion of the A fahliUo;rata co[[ltaining ~:be tealcmng8 of .Bl~agavil~ ~~ w Kris.hna is known as Shrimad,:..:lJkagmJad",GJ.la • "II ~1~t,\1,~ the U pan~ha.ds con~a~nthe cream. of the V ~ ~ Ins, so does the Gila con tain ~he cream of ~he ~ , pnnishads, Of all Hindu S~lr(M}~he GUo. has t'lll1:'Il; to be by far the most popular one.

RAMAYANA AND M_AHAD~TA

Like the Pm:inas th~ Riim~1lIJ and. ·~h.e Malzio.ka,ata ,~[e ~,W~) very popular and maul Sllastl:f1S of the Hindius. These -.aJ:~t'.vo epics (htbhakivya) p.mdlu0ed! fuy the sa~ges Vilwiki al!!d. Vyis.a~ respectiv-ely., They are classed as I tihis ~ (histories )a:nd. they grnvle uS b:lJ. t:eresHIilg' storles wough which all the eS5Ientia~t:eachlflgs of HindlWsmal1f stamped. on one's mind. These have been rranslated in many Indian languages . It Is though the.settallsllia:ji.ioru thaI!: the buThk of the Hlndus ge:t acquainted with their :re[ig~orD"

111·1tAS'ID'1iAN ATitA YA

The U Plil!!lliidladl!l" the Vedan;ta; Dar:S;MWJ; and! the (,:ilii are gt'Iou.ped tOg'lethcr arwrud!. cal~ed the PrastMna~ lt9'a. These are ~ooked UpOrrIas: tbebash: Scripeures. o:f dl.e .Hindu .r(!~gI~n. They are hi,g:h~y n u~ho.dtat:ii.ve. The founders; of thr: iInportallt sects ufffindu ism h,a.d~o bese thei.rt.e.ii!lchifll;g5 en die: !J<ro;s(hdnatraya, O~ly~h.ey ~nterp:reted it ~n ruffer-ent ways and. came ~\O diifet'lent eonclusiens, such as II (Jr;aita-.viio; (monism) )Vi.s:kiJtMvaita;~lJiia:a (qualified monism ) and .Dvaita-vida (d ualism) ,.

nITA.

Aportio:n ef the· MtihaUMf1.ta .is .known as. the; Giitil. The Makdbhii.rala d.esc.clhes the b!alu~je of Kerukshetra, The Kanravasand their cousir.!l!s, the Psndavas ,.~:re~h-e 0o:n~endj:ng· prawt.ii,es. Ofilie five Pi[!ldava. princes, Alj'tlr.ia\ was the, thWd.and the

'W'ANTRAS

TheJ1e is yet another g,ron p of Skiiitrw kn:own a5 the T~ntrM,. '1'.he.sc dwell ·,on the Shakti (e~ergy) ; rspeet of God and p'l'\eSlcr~.b e ntm1l.eoou:s courses of ril.u,alistic: worship,t of the Divine M;other wn variolm:

i s~ iJ:I§~ 'Chap. xu ..

32

mNDUlSM .AT A GLANCE

TUlE IililNDU SHAsTRAS 33

I r ,!If.:wubercd: /slzwara, P'aus,ltkara, Par:acma, s,atlwala~ 1IU'/~ltd-Bfaltma and Jrmniimrit(U,{i,f;Q, Samkitiis,l . 'rlhen.: is a ~radi tional.~ist of twenlr.yc.e:iight Shaiva ,~u~n.~~~ ,each with a number 'of Upigamas. Of 1~lal'~~~ however, only ff.2I!gm~nti3!ry 'texts - of t'wIenlty' 111~; -xtan t,

forms. The texts areusually intbe fo.rm of dialo;gues between Sluv'tJ :;uld pawati. In some of these Shi7Jtl; as (he 'teacher) amwernthe quest~ODS pntby P.M'vati; jn oth'eJs the goddess is, die teacher ,an..s:w,erin:g ,Ski:v.~) s 'que'S,tioPJi.. The former texts are known as, Aga_roa - ~w,d the '~atter as Nigalffi1l!. T.h~re are numerous 'Tantras, of which SiN,Ity~four are srud to bep-rominent. The following m,a,y be remembered:

Maiiiinirviina, Kularnavtl." K:u.ltu,{ita, pr.apmukasara, T anlrataja" RuJra ramala, Brahma r:iimala,Visknu Tan:lIlla and ToJaJa Tanu:as.

pc ANCRARA TRA SAMHITMI AND g,MA_WA ,AGAMJi;.S,

Alli,ed to the Tant[3S, are the F'a:nch;1l!.lII'i twa Sambi t:is ,of the Var~sbna!vas and th,e Slud va Agama$.l Like the Tantras, these also d1a.iJm.to, present easier cults, and doctrines more sui ted to this age (K.ali ruga) than the Vedas, Unlike the other Shiistras menri,aned.above, these do, 'not derive their authority from the Vedas, 'to whidt, however; theyar"€: not openly hostile. Another rea ture of this group of sacred tex ts is that they are epea to all castes and both. the sexes after they are initia:ted

(iliksh.iia) ,

Of the Paacharatra Samhitas, though two

hundred and fillte,tn separate texts .are mentioned" the names of the following may very weU be

[V

SAMSARA ~E]3J[RTH .AN[)IKJ\RMAV.ADA

'w i n, li)rh ~Ithr'm i tl~l,~!rUllf' '1:!r:!jOy.lf['U~JlJit ,rufter dea th, They II·Y to il,hu'~ liml,lmH8 dCH~ (pipa) ~esllil:.h~ should Ilu~v~' iin~~·fllllr.' !lnn~'r-iljlIS a[te:r death, These and I Ult ny 01 h('I~ h .. U~·~~, Ilnd rites ale dleri.V1ed from the I: ~ I ! lit rill It 11'~~ I! d' 'n' bmrtUl. Andthis id.ec3. is nefiction, I ~ II~'" ~ H, f ~Ut lhr I II I~" tdi'ledlby the: Hindm seers,

~ .111 I lit ~ Idl'!".t (!If rebirth is a ve:ry important thl~g l u 1'1M' 11111,udu view of .~Fe. We should, therefore, h y I ~ ~ lIn\!" ~ very clear grasp of this" before we I ~i'! tn~t~ll any further In our study of Hinduisrn.

- W-c shall not cease to e:dst after deatb, Befo,re i I ~ i ~ 'b~r~J.l all of us havepassed through :ii:nf!lum~raJ. ble ~I i 'oW~. I n rbe Gita BJz1!lg:6lvin Sri Kr,ishna. says ttl! A~I~llrHl", '1'0 ,ArjuR3,bath y~ual1ld. I have hadmarruy II~iFLhs befof:iethis, ((!Imll,) I bow them ,aUJ, wru.~e ¥ ou do .n.0t .• ~ ~ll H.e a:gain sa,y;s~ UBlrth is Inevitabl y ~~ )ll!Ww'cd 1Yydleath a:nd deeth by I1ebi_r~h.1 '2: Indeed" t I f,11(! is born in dill world agall1la!nd .ag-.aintiU the ~ lh'inlty w~thin 'IDs ,compl~ti~ly mamfested. .iE~ch I lme one is bor.n: with. a new body wMch lasts ifor II while and then wears !o:R and drops dead. Bat I ~ Hi. t which resides wit,hin the body remains as f~Ii:.q:l,l as ev,er • It simply meves out of thedecayed .~ nd 'useless body and remains if;o.r aum.e in fimer ll'!I'n,r:h:~s. Afte:r d:DJai[ it ,comes,to tWs world ~nd! gets n, H1e.,q,h, body. Th~( :ina wodds are m.eant for ~ II tense cfljoym.ent ,or sutftrlD!g. 'I'.hal is wb.ythey are le.dled ~'hoga6~umi (land. !of ,experience). It is,

'T.H:E 'W'u.rdl samsara in the Hindu Iexicon is very si.gnifican t.W,e are ali familiar with this word, yet we hardly know what it exacdy means. We use the word loosely to mean. either theworld or v!,i'\odd.~'y Uf:e. it is den ved from the Sansksit root sri which me~nspasstng and its "refix sa~,n; means inte.m,e:ly. Now, our Ski;slras: teach ustha t weha ve to pa,~ r--epea.tecllliy throlllghthis world and ,ot!l:ier finer and. higher wo,d& .. ~ Thh: f\epe a ted. 'pa&5ini,g of SUIll]S (samsri~'i) is what is really meant by~hewo'f\d .s~~:I':a,.

The w.h.ole o:f Hhld!lLd:sm takes its standon this ide~ o.f samsa:ra. Aw it gj.v,esa due tOI 'the entire Hindu view of life. Wby do we G·:fJer 0 b~ad!ons to ,ou._rdepartedl reAa:ti::v,~s?' Because we believe that they are stiU Hvi:ngei ther in any o:f the fine worlds or on this earth in some other bodies .Wh y does a Hindu WiDman. take- the vow ·of wmdow hood after the demise of her husband? Because she hopes to meet rna husband. afta her d.eath o.n~y ~f she c~n. l!'ema~liJif:aitbful to him. The BlncLusperfi:):li'm meri~odOU'S deeds, (pu'!1a)) for tbes)e~ they believe,

~ a; G'iMi VIII. lifi.

] nside this gross body we have yeita!.lloilier finer l ud stronger body in which welive, This is called .' ,tk:l'lmla slia'rira. the fine booy., N eltther disease, no.r u~la; age" nor d1eath C'lJ11l1. llCl<mch this ,fine body. N~)thing in nature ,car.: des1troy it. Through 01Jlf ~~uul::ldes.s. bidbs in thepifMlt our fine bodies have I )t'('1'l our OOm!istamt ,eomparnQl:ns ..

'TIB.e fiae hody ,oom:is:m of seventeen :pans, I rumely, budd.hi (inteU~c.t)) manrn (:mi~d») :five /Jran~ (v ili~ e nergy )and.~he finer eeunterparts ,of~he teill. ~. IThse-m:-gans.,2i It is 'this, fine bodytha t builds up I ~Ii! g,~oo-s one iandke~ps it golmg .. "Iiwough it we Ii"t·]" think and. desire, I~deed~ t~is, finebody isthe "H:Liv,c part ,of ourbcii:ng:.

V,et the fine bcdy !is Mt <}cd.ve h_y :i tse!!.}t is .1 N. iRewt.~sthe gro:ssbCil-!1y,· ·~h.(J~ghw.e~arttel' is .! n hl'u.:ated.~nd! made to work by it. It is itseU' .mimated and made 1)0 work by ;sioMflthlng else, 'l'h~8 something is the true S elf ,l)fm~.'lfn, This is his

,rtmlm (Soulli).. ~ .' '. . . ..

The At1nanis t~e source ,m,all .]ife~ ~~tivi,!. a~~ ve:/

'1·,~.mRc:i!0U8n~ss (cmzitaq)'a,).!li War.med up mn to fife by." ' ,.

Iitl touch, the 'fine body aaimatea fhe . grms one

i Il~l t ~!' the moon ilhrmina ted by thesun lights trp

.

II hil" earth,

36

this wodd where everyone has to come to, work out his pencoctilio.fi,. Th~~ wm'.ld,,. therefore, is caMeJd kanutJihJiumi (land. of action], So .long as OD~ does not a ttamn per.fl:;ctiono\rl!~ wsbound1 to'gowou;~h repe~t~d.birUu:, TmU~ertl 01'!l~· 18 In a s;~a:te, ofbo:n:dage (lu,uIJlla) .."The Decessity (!If passingo,y,er and ~~r through the wodds (samsira) is, ilrselfth.ebo~dage ,.

At each birth wege·t a fr-eshbooy.. T.hisbody is made ,ofmaltterandl is called s.tk,;da, skarir,(l . CiI"oS!S bod.y). It IDS bunt out of' th.e materials taken as food and. is~,~he~efore, alse cal~edanluf:mayak()rJ.lu1, (,CGy,edfig made of !food). This gross boo, is ,our ouk';rmos.~ 'COlver., One lives in tll,~S body justas one lives in a house, Whe.n iI'lll,e. how e colla PS!lS,. one gets 'OU'& ,o.f ~t andjmilds another house to UWl: in. So also "IN hen th~ gross body becomee useless) ene le aves i~and bui.~ru a fresh. body. In th.eGi ta thi:sbody has been compared to, a :p~ece OIf doth. ""hen the cloth wears ou t, one rejects i tand gets a fresh one for use; 5'0 abo when the body becomes useless, on.e passes, out of it and reappears ina :fresh. body. I. This giving up of a decayed and 1.tSdeS'S body is w ha 1t: we call death, andrea ppearanoe 'in a, fresh body is called rebirth. Thus by dea(t(h and 'r,emrtn. we simply change. worn-out bodies {or

fresh ones. :Eve:ryone ,td' us' ~1aS done this times withou t number. These who ];:n:ow this tru til halve nothing to fear or g,r:levetbr .a-

] 01', I!~'i,.l~:. :22~.

3,7

(,fll!,~MM k.m:ma) brings p.l..easme ,as its effect aDd am ~,,,,'~I deed! (a:s.hrJbha .~) bdngsp'31~n. Melt usuaUy ~ I,. t ve both gocm. a.neil bad desires. T.hese~ead, them ~. I' ~er.form· both meriterious and evil d!.e~dsand 1111, II~, to! ple up both, pleasure and pain as, their 11'1 U !:seq nence (lCarmlJ-plu11a).

Dudn,g each Ifeume we exhaust only a portW.on ul' f}lfrpast kar:rn(popfLaia.. ThisportlGn is called I~I" n'abdha., The remainder that has: to, be tasted. in II'~ ~ i II~e U'VitS ~J called SMnclli.ta. The fruitl ,ofau[

. . .... --~~ ....

111,'I's,cnt deeds wi~~lie StJO'N:d. up rues .kriyamina;. Hence,

II w re,a.ping the fnd,ts of our own actions, we have III' ~OfrOl.m birth to b~rth.

A chlUd l'Sborn blind, His b:1i~dness, lis sur,e~y I ~ I ~'I' to some physical came. But his mental :u,g-any II wl 'Ilg to hia blindness, acoording' tome Hindu 'i~i/m,\;irM~ must beascribed to siomeparucubr misI h· I'd in any of his previous ]~V'~$. Wh~n.~ in s,pire of

'11'111' 'hest e'fFor~) we fail in any of oer endeavours, ,~ \1\1,' 'us~aUy enrse om fate (a&ris.ltt-a) . Or when ..

will heut any effort we meet Wmllan unexpected

II~·I:'I'~S) we Jla..il!. om luck (atirislm) with d.e~i:ght, , I 'h 'i~ ad<ris,ltta (unseen) ~ however ~ .i:snothing hut II I,!' fruit of our' own past actions, our Qlw.n .kama.. 'jlmlrJ . We neednejili~r euese ~t nor h;ru~ ~t.- This I nUlin~illi:~ .:JI maUer of course, as a surt'rtsu~.t ,of OUL1!" I tn Id d'I~(:ds. We: cannot avoid the pleasure-and pain I 11 ~ I HI'. ~ by ,C!'mo\Vrillalct! (kar:ma) dudngpast lives. WI' I .. w~~ produced them .. We have medethe bed

38

Thus: animaeed by~e Atman, the6ne body wo-rb the grosser one; a~~ongas It can. ~Mld, 'the n k:a.V\e-s it and. builds up' a. fresh body. I n this w~y we proeeed from birth tobirth,

KARMA V A_])A

But wh.y bas one ro be born .. again and .!1I)gairn?

The Htnd-ll Shlislras axe v~ry dear on this point. The D~vinity .i n .rna n reveals Itself only whenthe mindbeoomes sp<llde~sly clean, Bul this t~kcs 3J ~o~g, long time. One gn)'ssbody :ca.nno~ l~t long. Our llii:fietlme is too, short for this task. That ill why we have to go th.lrou_gh innumera blebh-thsbefo!re this task is done ..

There are so ma.liIJjI' things intm.s werld that please oar sense! and so man y tha t repel them,

. Hence we desire fo have certain mhi~sa.l1hd to, aw~.dcertaiUn others . .o~r minds are a,~ways, fuilll of such desires, To fUIDfU these desires we exert our.. sd.v~$.. OUf life consists of such . exertions. Yet we can neverexhaust eur desires. They ~o on mi1l11tip.ru.yIng. When ViI'e CuHUone des~re) the hu:nge;i:: ,of our senses for enjoyment becomes keener; and this' g,~.v,~s rise to a crop of fresh desires. Thus we gQ on doIng tMngs for Fu1:fiU~n:g our never-ending desires,

Now1 wha tever we: do in this way is sure to, br.mg e{ther -pleasure or pain as its effect. Each deed (kar:l'1M) is destined to bear a fr~H (karma;phma,),. sooner or .Iater. A good ormaiwrwu;s, deed

40

and we must lie on ft. We haveIDJJC\I dght to Ctlflle :an:ytrung or :i1!],ybody fw (lUI' grnlefs,a,nd ai ~m.e nts,

Hut wecsn do one 'thing., We canm;~ke OlilF fumre U.v:es ha ppy.. Tba t ,d.epe~.ds on Ol,l;_rpfie;g,f:lilt c:Worts.. W,e arethe builders of our own fwtlllre, If we avoid the evil deedlspn:lhibitedl. by the Sh~#m and go on perferminggoed O:aJ'lJtS, enjoTIined by tbem~ then we sha1l.1.nrdy have a ha.p'P1 ifu ture,

Thls~, i:nsholt~' is what Hi[lAuism teaches uS abeut kuma (KarmaMda). Our desires (ki:lma) pr~ duee .kMTnaJ kaTmJa. prodnees i~ fr,ui~s as p,ain Of' pleasure, and to fleap the fmliu. of ()U~ /canna we have te go. from birth to mrth. In this way our

. desil'\e5whlrl us thm:u:g!h.ilie OlJ]most Inte!rmlnabk round of births and. deaths tllal we call j,amslira.

';'1/2 have seen how eur desires drag us th:rougib. Fepea 1tedb~rlhs and dea:ths" We have no ,a'ptiG[!I. in tihe matter. As long as we shaD beSleekh];ganyt~ll:n.g of tms""ludd. 'M tbe D~l{t we shall be farced!.t(l, .~Ol tbrnXHl;gThl. 1l~isr(il1l!1nd ·of biJr~ a~dd!eatm.. Tim journey ealled $am:ra:r~ seems to. be an en.dillIessa ff~dr .. And. ~t is v,e:ry painfu]l,. toa.

The world offe:rsWi many pteas;~nt~hiI!Jigs no doubt. But tbey never give us sa D]!ety.. No, auain.~ ment ~s enough. for tis. Wha.reve:m: be (lililf p~sjtio]]j). we "van t m.ooepower, more knowledge, meee happiness,' This desire goes Q1iJJ. inttea~g' andgives us no resa, Thethougbt of achieving s,om~thin~ ha unts usalwaysand makes us. feel unea:sy. MOf\c3 over, along w.i~h sense-enjeymeat we have to carry a very heavy burden of sorrow. Failare and disappointsnent, loosafidsepar.adQin~ disease and. death have to be endured by ill. All these make our life thro~g:h repeated births v,er'Y pain£id.

ills there no, escape fromtlns? Is there no wayou t of tbis oO\ntint\.~d. .life iCrf mi.s!ery and frustratio n ? Th.e Hindu Shas~ras answer ili!! theaffirma tive,

Yes, there is a. way out. We C~UjIJ. d.o awa jr "vi'th all miseries by real~ing God. F,or~hen~lofie we

V MUKTI UImRA'I'!lON

lUNDUISM .A.T. K GLA_NGE

MUK'F:I

shall find what we have been seeking. aU along, namely, eternal bliss, and inJini tie knowledge. And we shan have no Ionger t11O' go through birth and deaili.,W,e shall be&eed.) once fot all, &'Om :511m:.:riira.

This state ~or Iibera ti.on ft:om ~an~ is called! nwkti .. The :~iJlb~a te,di ma til (:'n'uk~a ,pu"Mha)< realises the essence of his be~ng as, neue other dl,an God, and, t:herd'or-e,becomes divine in aD his beal"i:n,gs. Eternal peace reigns in his heart. He has no ~,yant, tl!t\I misery, no fear. Loveand compassion for ,aU

move him to help, them out ,of samJW:Il., .

The Hindu. Shiistr,M hold, that liberation (mu.ktl} ~s t~le~ _goal to, be attai[led by_ ~V'ery individ.ol~t. hi"deed, 'c\I'1ery,oIIl!C is, ~:erri blye,aJ:mestm . reach. this goal. Only he may not be a w3J'\e of this fillict .

. Whenever we exert 'to ex [end 'Gllr power, :kllQwlledge: a nod happiness, whene'V,er we. try to escape from death, we :reaUy' want to bring out the Divinity within us. And we arc doing this all the time. 'We refuse to remain withIn the bounds .of'Na ture. N a ture gives us only In terru pted glirrip;es . of j,oy" knowledge'~ power and life. But in our Soul we have all these in anllnbQundedmeasu-re. For our Soul is essentially one with God. And this is why'fhe little morsels afjay) knowl~d,ge;po'Wer and life we have 'to wrt"st from N a ture (Prakri~i) by our hard struggles, never satisfy us. i And our search for these things ends only when we eome to,~uUy

I, cr. eM. Up., VlI. 23.

rcaliee and manifest the divinity 'of eur Soul. Reaching the i.n:fini te ocean of Existence, Know~, ledge and B~iss (Sakkid6nmula-.-sagm''(J.); we have nG' lon,ge:r to. ban.k..er afte.r the' ti tde drops doled 01llt by Nature,

Thus, consdously or un,©onsci.liJmiIly~ ,ev,e:ry ereature on ,euthbl .ted fo'rward by 'the :iinst~:nct~v,e 'urg'e .for realising the Eternal and Infiai te One wlthln it. In other ,\y,ords.) everyene js .bur-ry.ing~o attain

1mtleti (Ubera,ti.onO) fromthis samsdla. .

ow, aimless, wandering through samsata is DO' WJooL It prolongs our state of bondage, If all our aspirations come tobe fu1fi11ed only by :l1uajf!l.iirng ~ iberaricn ~ w,e mr:t,g'ht to .k_now n~a.t from the very' begin riling. It sa.v,es 1.IIIS a lot of ~lio'l.d')~e. Thrus is why the Hindus are :mad(l aware of muk.ti (]iber,ation) . s the Rioa~ to be reached andt d~ey are exhorted to II lend th.eir :steps tow:a.rds it from the v,ery start.

To attain this, however, is: no easy job. The Il:H h is long andhard, We have to' realize God, fOf then alone shall we be completely liberated. True,

,od Is· aJ.ways within, us, ~nd allahont us. But SOo I •• ng as our minds are unclean, we cannot realize I Iim, So we lilLave to,' cleanse ou.r :minds a:ndthat w!ol_!llo_ut all we have tp do dID! we r-eacli the· goal.

Th~ .. is our p.ractic~l religion (.dharma), our s.5;dlt.anl ~ (. pI itual endeavour],

Tbis clean~ng of the mind is a. long .. drawn p cess. The time required €or tlllls cannot be

measured bym.Qll1. ths aad years. It mayl:ake nu.meJIOUS b:iJI:.tllil b~t!h[e ODe reaches thegeal."

The H~ndlll Srhiis/!f.a;.s assure us, hewever, .of one tmng. 'The: progress made ill one UFe is fia't lost. Tbe Ile:l!:l birthbegim with this as an asset.MoIie~ over, these Shasffas prescribe a graded course of menmlp'uwificardo,n, .Allli nimlds, are nolfi; in the same state ofpurific~uoo. b ecause 1th~h: present state is determined by their e:Korm in. previous births, This . .ls,why wie difrer from one another so m.uch in. our capacity, taste and. temperament. Some minds are crude" seme are refined, In Hinduism each finds a start:ing~p:o'int suited to its stage of purincaln.o.u.

-N(!I\"It"" llielt us see wbatpurification ,afthe m~nd e~~ctly means" Our minds seem [\0 be glued! to the world, W'e have tofocus them en tirn:cl.y (H!l God and on nothing else, One ~s mind has to be drawn .awa:y&om. sense-objeets .a.nd fixed on God., Then alo~eone is sure wn;:aliz:e 'God and become free ilhrev,er ..

BMt our' senses are attJr:aioted. by the char~ng things ofthls world and the higher ones. Our minds: run afser thesenses and. we j['~~ge~ everything' about God and our aim in. life .. ::! It is no. 'easy task for m to draw ommin.<E away' fromtbeir mad . purswt of aUr~c:t~Vie tmo,gs.

Yet.it: has 001 be d1one~ no matter how long we

m:'l.y have to strive, A:tt&ch:me11lt toa.11 sense-objeets i~a,sto~e given.' Up.l 'T.hls cantle achieved by Hmccveand peu:ev,ering efforts .. As this attachment ~ lecreases o~r minds ges dooer all]Jd. closer 00 I~d~ Theyare like so many iron fiJiliJ:g:s eovered u:p'wi~h l he mud. of atta(:hment~a.s it were, As tneyalle I" k_~nsJed!, God. aUmiCts them lil:Je a. mig_m:.l~m2l.gm"

Now ~ a ttachmen t to all sefisei-ob1fJC:t\l. ,cannot 'be .~i:VCD up. :wa day. Even the idea, (If such a dung:

I ~ shocsing tom~n.y. Crude minds, lUre little eh Hdl"en, Wa.nlto, e.njoy the WQ:r~d, Thery need no t ~D irDJforaU~out, d~itaJch;mell!t •. Hinduism prescribes 1~'llr them a preIDln:!]inary coarse, 1'.hls is known. as ~ 11,1: fu,~ritti MiTi!. (il1le .Path of Desire), It a~lo'WS .Iuttividua.'ls to desIr·e the g:ooothing~ of this: world ~! udth.c:h~gh.er . ones and! tells them .ho~v th.ey may I ~ ,II Uil suchdesir1e3. Those who :fo!rnowtWs pal th

I n ~ l' • • "'l..._."

, cerCI Y ca.:onumm1ze ~.u.elh:r mj8e:ryand.ob~aI11l. a

~~.'f md dea~. of enjoyment here and hereafter . Not flU ~y this~. they get their mi nds gradually purified. II ~ : l certain ex~e.n't by 'this pIOCeSs.. F'Of the P'tavriUi ,~ Mr,{!tI ,is essentially an eJl.emen:tary course of meneal l'I~:"ld.p]~~c. The Kar.rlUl~anda (~he seceion ,dealing ~.", lIlt r.~ tl[~a~g )or the Vedas :sho\w this. path and the "',,rrm; kl~,m:aUJa explains the d,et:aii.rncs •

,'J 'li!Jc~ there ,are others whoa p'pea:r to be fed. up ~"'Illr let this world. They do. not hanker even after I ~!I" iutense enj:oryme,nt ofthe sefDiSie~obje'Cts of tile

] cr. ibid. VI. 35,

45

46, HlNDtllS"t: AT ,1\., GLANCE

higber worlds, Th.eir experie~ce, in dlis life ,tt1'ld the previous ones mnst ha.v'ehdp~ them tosee th:rou,gh the hollowness, ,of sense-enjoymene, These - topl;; are'fit for 'ta.'lu:ngu P the final iC(!l?r~e~ and

~ha,t is the Nivriif( .Mti [the P,at~'l 'Of, Renun-

.- ',,,,, .,::....,,) Reneunein tt' - '. desw. es,~h .. ey .h. ~w .. to,

Cl ... u,"".... -..., - V' '.

cone en Irate their' minds absolutely on. God. anous

methods fer doing this a.I1e prescribed ', Onema,y' take up, any 'of these and adlvan~estt~:ug~t to .'~he

'1 The ~iiM-kanda If the secuon dealling wI,th

goa",. J'~ - - . \. ~- . U .

knowledge) 'of the Vec::hu c-on~isti.ng ~ the .' pam-

shads is the earliest revealer of thUl path,.

Thus Hinduism teaches us' b) ascend tD, per:f~c: tion by two nages. The' Pad~ of De~;re (~im.Dnth, Ma:~ga)Foll(}wed .in a . due time by~he ,Pa,tl.~ .. 0£ Rernmdadon. (.N:ivriui .Mii:rga) cove~ the whole course. The 001JlfSe ends on]y when the laSE trace ,of attachment to woddly thi__ngs drops off ;and, the D~vinity in us becomes fhIlly man~fe8t. ,F'?r then alone we get out (!If SlmUwa and attam rnukh.

VI

PItA VR.IITI llAR:GA '1'HIEPATH .oP' DESIRE

'll'm~ wor~di.s, so dlanniIillg. It isf7Wl of thin_.gs 11",ll make fbr our eojoyment.P~casing sights; ,f IUIW; 8melli:,tas,tcsa:ndltou.ches, attract iIIUi .• We Ii aUll (0 seize thellD and enjoy them. Our de.s:iln:= ~II II !inch '-Ajoyment goes on ,:increasing"

Then again, tI\u~:l\e are infinitely more ,ch'ln"min_g I ;11 i m 1J,tS in the n:nJer wodcb,. J ust th~.nk. of a .1earluedj ~m!,I'l's,t and. optimistic you.~g ma,n, with a :s:UOng and M ~I J nd bodYii:uling over m.e wIl01e\'IIoOrJd a.ndlh~vi ng ,III i~, riches and. objiects of enjoymeDta t his ,.Ii posal .. Can you imagi1illehow happy he .is?' \ 'i his happiness, is no:thin:g comparedwieh what I ~tW may get. in 'the finer worlds, You have t,o

ullltiply his happiness one million times to meaII' Fe the happiness (Ira seul in 'the Pitrril()ka. 'This 'I,~ain multiplied one m~mon times will give a u W~:llure of 'th,e; h.appiness in the DeMioEa" The '11,IlIU~: process, over again will sh()w w.ha;~happi~ I 'fill one enjoy,s .;in~hciJtaJnnaJ(jka .. This ill how our ,~'ll.rnlr(lS have put :it..~

Thus informed by the ,shaslras" we become ( ~l rer to, enjioy the intlensely pleasi.Qg things of the

I ICf •. T!Zil. II,. II •. :11. ,11-4.

HINDUISM AT A GLANCE

'hne][' wor.M.sas well, 'V\~e desire, therefo!l"e" to get the best thb.l~ oftbisw,orld[ as also ofth.e 'AllIet wodd.s .e

OUf Silas tras: :show 118 the wa y of futfi~ling <such. desires, Th~ ~s the Paeh of Desire (Pr.aMtli Mirgal. They teach us that we have to, sca.rl our desires .. E.ad~ and everyune of them is not good. SGm~ lead us to evil de~& w hich bring· misery as thaI' suee e fiec:t. Weha,vle to, ,drop, those des~lIes if wewarnt flO be ha ppry. Thus ly.ing" steati[!!!g." c;heatmg~infJicting injury upon others are all ~vimdeedg. They

. 1I!.., ... I!..""" W .

read: upon us, ~i lL!ifulgmg in mlSef.les,..e must

avaidthese. Any dweiliatprompts us to perforra suchevil deeds has to be given u.p. OUr' Sbistras prohibit all ac~s fila t bring us misery. Those who want happiness here and h.eTean:er s]:ruo,. .. ~~dl[!jever gOl·agaiml: th.e prohibitions (rtis.~edha) of the Skaslrm.

Thenagain, our ShJ:stras enjoin us to do, ttTtain med·toili,mlls deeds. Fo.rtllesle ·a:re sure eo bring happiness, So illOl:l1g as W~ are Grl the Pa th . .of Desire (Pra;r;'f.itti Marga) ) we should spa(fe no. pains to carryon t these :iinjuntti.om (vid1d) of the ShiistTM., ,

Now, what js~h.e n,~ture ofa metitorious' deed?

In: a word, any actw.t helps: us. to become unselfish is a meritoriens one, Suchacts alone ·c:run bring one happines'S.. One has to pay for one's future happiness out of ones pJleslent scllfish. int~ft:sts. Each of ~.be8e acts isa s81crifioe~ is what is: called .ruyajm: ..

lI"Al!/U::HA~YAJNA.

Our S4Jis,'/rm plllcscribcfiveacts @f sa,cf.i:fi.(le ~~'(lS).~wr· . a~~. ~jheseal'eDtVrl-yainal .Pi,tI1:-yajnril~ , Rrsllz....,aJIUJ, Nrt:p'f!;naa.ncl IJhuta-ytljnd:. We -h..atVIC to. :llh'asc ~h.e dweUer'S ofth.e D<eu'll.LokrJ 'af:!d P.£.tril(J.hJJ

~.I U: seersand m:®b!;rs of SkdJJt"(lr~ ma nklnd!. and .. iU udl('rCl1c:a~urcs on ,earth by m,1 r'ac~s of sacrifiee, . W u have t..o, give aU o:th£'TS something out of what 'W.· ho: ve, '1'.M.8 is tbcpr~o~ of our ha plpbJe5s ..

.. P~rjjliycF and wGfSMp.pleasc the dciUes (d.eoas) .. • ~.'I u·sc ddties ave (a~ocn~<lture8 Ukc OU.fsc.]v.es.. Only

~.I~II'Y are mo:re well-placed, Once ~hey were meD.~ ~\ H, a ]\I'!wa::rd fo,w their good deeds on ,ealll'dl th.ey

~ U Vl: been bornac8~ods bl. the [).e,v·a;1011;a • They .h,~'Ve I'unsid'crably .mGte. power . than we have. They

~ II,! ~ ~ro] t:h.c elemental f(il(f°ces: of na.tu re ~ik.e ~igJ'U'1

1III'IVll c],ect!i'icity,rain,. w~nd~ e~:c.W.he!:'.l pleased by

011 H' ~fJ'er~ llg',s) they make these forces firurout(]!ble

h~ U'I ,,'!:11Id] bless us with. wha.t we desire most. .

AmoI!lg the d wellen of the Pitrilok'(J therema.y I i~' m.'~ny 'of ou.r fOf1era.~h}fn. They ~(IIVC us, If we H'lu('mber thJt;M and offer them oblations (t(1;rpana) I,!wy become pleased. (tripla). They abo. wield much II ~II'! In.: pOlwer than we do. That is why whe n ~h"ey ,,~ rr p]'l.'used they can bless us w~~h the thi.ngs of j mr desire,

.. 'I~hc seers (ri.s;n~s) dn, riot w~nt a,ny material nH~'lI'jng fmm- w. Tne}'iI,r;e p~e:as!ed .ruf we study th.e N" 'I"W 'ItU:I'(;8n~'gwady, ]{it)a~karma~ like Sa1J:d~;_ Vatl"

I -

50

aanii" ahiomay go. under this head, For these we have: to set apart it portion of our time. This_ is why ~ this study (.twjdhy~ya) is also n,n act of sacrifice .\tVhe n pl,eased"ilie seers, ~i ke devas, seeto our wd]~ being.

Nti-yajna is t'hefo,urt.h. in order, We have '1J0 serve OUf' ailing; brothers, 'W,e g,h.owd try to, remove the dJjJ;lID~ of Ol!lr' feUow-beings. One who docs this reallysel"Vle.s God, F,o,I" God Is here ~nso, many fOl"1m. Pleased by such service, God grants one's wisbes.

The same dup_g may be said ,of Bhuta,ajna, which eomes nexe, \N'e should spare a, porticn ,of our food for the beasts, birds, insects, etc. 'This act

(!!:f s~cf-ifii.C!e ~Jso earns for us happiness. .

The first two, yaj'nas censist of sacrifi.cial rites andthe last two) of acts of charity; and these foUl!" together are knewn a.s islUapfl~ta.:Il

VA..RNAsHRMtlA DHARMA

Besides the five yaJnas, ,everyone has certain d uties to perform according to his stage ,of tife and :s~a,ti.'on. in society. Hindu l~fe is divided into four stages (aJ'hrama:s) J' namely, lJ1'o:hm;xlult)_tl) ,Q,iirha.'s t,hya~ vana.:pra.s.tlitl aJId Sa~asa. Student life~ householder's

. Jife,~ _ tired life and life of ren unciation-tbe:s,e arc the fouretages ,corni.tl,g' one after. the ether . For eaeh of tbese stages (ashtamas) certain specific

Iuties arc leDjo~n.ed. Tb~n there are four social roup, each ha vin, a ,~cp.acra U~ code of duties. '1'1 r: Brihm,anas (spid Eual tcaclli.e~s: and lawnrnk ·n)" ILbl'! Lha:'triyas (warriors) ~ th,e Va:i'shyas ( II' "u1efS) and ~h~ Shudras (~'1I!bou1"'e'rg,) a~c the fo,u,' Uirt.,m g:mups (Il'arna.r). Thosi1who are tn study and

II' ~ pl a in the Sl!dslras an: ~I!ii,e Brahli1i'IDa.nas; ~h.eya:£e 'Iljru!ll'fd I~O' lead :s,u'i:cdy [pUI"C and simple lives. The' .'h fr.iyas ere the' :Jdngsand ,,,arT.i.Ors. They are 'I u' to abuse their power. Their arms are meant tl' thepllotcction of the weak and punishment of I ~ U' wU:kcd. The Vaislty3!s or mercha n Is are not to ~ t (lOP 'to' ,gned or clis,honecS,ry.. They aL'lI'eto :sJlcnd

~ i "~''Urding ~Qi th'elrmigh,t f'Or· charities. The Shw:has . ,III :Iuboul"ers aJ'IC taughrto be uprig~t andacnve,

Now, COli ge·tJting the pleasing things of this:

· • ldand of' the next, one has to carry out a~1 the ,I. l~,t.5,tdated to one's vtll'1UJ.~ and ihnrama. The III I w,· of each according 'to his social standing and III I ~~. of jile ecmprise he own r-eli.gi:on (fWadk4rma) ..

,e 'V r ,and above thefivc' ,yajfW.S and the I' 'tu.;~aj ~,r;ama au ties, we have to w,onhi p God. and Iw,I'Y to. Him for the 'tlUng,swe desir,e. God is II ( II~ the Dispen,ser ~'~ the frwts, or .our ~ctw~ IIII lulfils, ,our desires ~r we pray to Mml earnestly. III hi ~ving donie all our duties faithfruUy. We

Iu ". exert eurselves as. much as, we can tOr

I iii, ing the desired object. For it is then and. then t II I Y ILh. t 01111' sincere :pr,a'Ye~s to G.od! are am,w,ered.

51

Thus; besides the moral disci.p,ufiC through the practice ofullil th, nQn-sk;a,ling, ~onglnju:ry!. ere. ~ theftve _yajnas, th.evarnasknnoo. dlu ties and worship of Goat are enjoined on au' who W~Rt to tread the Path of Desire (Pravritti Marga,). The Y{~ina:s teach Ui8 sacrince and service. They teach us tn love and serve fellow-beh:1lgsillnd all beings aboveand below us, Ood. isall .love and. He is in all. be~n;gs. So~by pf:Or:fo::rming these ya}ms) we: grad uaUy ,come eu t of il);e dark ea ve of sJtlfism.til!css a"nd. get nearer to,' God." the source of all mOlveand ID~gl1lIk, The )wjna.s) therefore, not ·on~y bringrnl 11lJilppi[D,ess butalso lead us from. darkl'!l.es~ towards .1ight by purifYing our minds. The~anujshrama d.utiesal:So -go to. remove m~:[D,y ,of our impurities. These help usgradually ~o shake off our memalI'~y (tamas) andro contsel O'U.f passions (r,~\t'J:s), L:a!StMy ~ no,tm:ng: purillies orm: m:m.d:smi(}reili~,ID: the tnol!.l!ght ,of Ood. 'Whenever we tm.~l ,of IEm o.ur mhl:ds became. pw;!lf.

..--=

VII

P'RAVRITTI M,AR:GA (~O!ntitlued)

AS IT IS

lYe have SlectID l'l!(lw the Hind.us of oM! would : :..h:'.WVlO t[) seeurc ha ppincss inli.his lifeandll the .f!I~~:. The ma.in idea was ttl ehassen ene's mind lb:mugh gil".adu.al sel"':'contl'\oJ:, saerifiee, serviee and devotlcn to God. And th.e ancient H~n.d.ru, wowd 8':(lI.t'l:w:rot~~h such. d.iscip,li,[l}er>Of tl1J!C s;iliLke or earni~g enjio<y~nent. here and. hereafter.

That some ameant of moral and spiritual discipline contributes to our pleasures here and. hereafter is au. e'ten~:a] tru ~h disoovcrcdbytheii!!nc~.~nt risMs. And on this is based ,the~(lp~itti Matga (w Ole Path ,of De-sire a, This truth is as d~b::tive lin OUir da y:s as in fbe da y:s: of Qrnd. W,e need ha.veno d!(FU b:~ rl'gllrdin.g this ..

Yet we 8Ilil{!l!ll~d n.odc~an:ethin1lf. TbrO'Uie:l~the ;;tgt'~ vast ch.an,ges have eeme ever the detaUs '0.£ Hinduism, Tboiu,gll. the central truth. of the Pa til f'lJf Desire persists ,,~he r~Jmi of disei ]June ha ve ~ l'fuiergOi.ne radical changes ..

Take, for inst:a!D.oe!, ehe .D'e,rHj-yaj~(J. Fo.ll'merly II heey UBoo.fio Ofi"Cl' ,g.bboom ,of bl!JJuer.! curd, etc. ~ nie nded fo:rv:uio'Us deities tofir-e. And.w hile drJ,tl:ilg lhis~hey wou.Ml recite h,ymu:s, of th.e dleiues ~I ud litter app:m[p.riate mtmtrar - (s:~[iedlfuir:mu1ae).,

54

The hymThlSi!!mdl~nh'as as wen as the 'entire precedi.mc would. hemken from theVedas,

In our dla.ys we WI01'"smp' the deities usually w.U:h .liigh~~ incease, fI.(lwleil:s~fru.its:)sw'eets and ather such tM~, aceompanied by .mrmtr:asand hymm:a:s of a ·di.ffef!ent .kirrud.Mor'€JOfll'er, '\!'!l,e have befere us Images or :symThl!oL;mof the dci~ies:andbefQfe these we make Oii]Jl' offerings.. Om Vemc fore:fath~rs had no. such th~ng;s,. The mant~a:f to. be . recited. as W'eUas the en tire precedure are sll.ppIDiedi by la ter (m,ootly Tinnie) Sh~if.tras.'~ 17ai1.la.,.M ob~,a:tioil:Ths - in~'ill'ie~, persist; often OnlYM a; p~rnT !of ceremonial w(Jn:h~p. On rare oo::as:~ons~ however, priwre Vleru.c yai"'a.s~ lIlike the Putr:(.s:k~i.,aga" are even now peil'[orm~d. by somepeopJe with :specific 'ends. in view.3

Th,en again I' most of 't.h.e Vedic d~~t~, like Inm:Iil<" V9tl~V:a1':fma, Mitra and .A!shw.inik.umara;s have re0edledto the background, Some of them ~d]] fi bide lonlyhl ,~o:nnedi()iri with ceremonial wershi p, Long .~go the Vedic deides were theown in to the shade by' Surytaj' Ganap'(i,ti~ Vislmu" Siuva and the Divine Metber (Skakti)... nod came to be wlO.l'ship.ped in these forms, This gave r.ise to. five: sects j. nfo1Jl,me~y, Saura, Ga~a:.patya" Vaishna V~J Shaiva and Shikta •. EadlJi. sect w'Ol'ship:f~d God in

I S'ullh. ~~, the lf1liiii ~~gn~ins' 'VJJ_~i'l!! or' .s~~·~liJV<l

~~p~lin~ $~£IJtl. S~ ill XI.

. . II s:e.e {iifra Chitp.:!!::I .

~"Th~ purol)' f~Fm o:f 'V,tMii.c ~~p ~IH been. I\m .... ed1 by ~ A"Y,!!J Sl!LI]I~ fg~-d~, ~ Swjmi IDay,imamla..

one of these forms. In our days' the last three sects pred,om:iina teo

F.rom ~he ,eadiest days the Hindlus have had. 31 vision of uni ty. ,~~ .know drua.~ God is ofu:land tha.t He maybe wO!~.shi.!pped in any of His forms 1M ev'en wi~h(JlI!l t any form. God .sa11l£uonsthe· :fi:!:tm, Gf om action. If we s~~ck.-m theliig:n~~ji)l!1spath anopr.ay to GGd~ we are sure 't~ ~e~ w.hat we -seek frllm Hhn.. Wema y or mary not go in .for a:ppe,aSi~U! ~he diifi"erent de~tit.s" Ourprayers may be addressed straight to God. N otMng elSe ~n the. form of Doeva-yajWl r,e:maim to be done, it. So worsh ~p of' GQ;d! in (in€: er more forms or 'Wl'l:~lwu&al1llr Carm haecomete repJ,~ce rhearu:i:eIll DteINJ':Yaj'tl:a.

Now ~et us tu:rn~(JIthe ,~ari!'lds:irama du.des.

Ou:t social struenree has cbanged almost beyend recognition. f'ofmedy~h.e!fe wef'e f<JW" Vtm~a~Drihmana J K:s\hatd;ya~ V11Iish.ya2!!ncm Shudra .. ~ The: ancient Hi:n:dm society was div~ded into thesef;our group~aC(!ordllllg:(O their dift'eren t 'q naHfica:tlo:m, and vocations. Each gOOiLl P had ~ts prescribed duties. In place o:ffhe four varnas we 'have developed. hundreds of castes and su~steS:j though true Brahmanasand. true .K8hatl".~yas are rar-.ely to be Found. .Birth alone determinescur caste. !Qp,il!lif:l,ca~ don and vocadoQ. have allIDIoot J:lJi(JUllngto do with

,our eastes, Proh~bHion of illl.tenI!l!.arriage) ifil)er~rnn ~ ing~ etc, keeps the c<11s~esapart., Unto'U.ch.ability abo pbys no mean pawt in~his~ffa~r. This, aspect of our Hindu sod.ety at tlle moment is \!',ery sad, It has bred hoa.w.ed. Mt ~s dra:g,giIilg us dQ;wn.kom the or.i:g;.nal Hindu ideal of universal move. The bltirnashra.nul, d utieswere me ant far sellif';'purillfical)]on .. , Ou[" ca:ste Ideas do the reverse, If we: should retaln our castes, we :must~t '~east see thatfuJat[oo of our feUow .. men ~ banished: ,al~l)g:et:her, Ncidrer the in:d~v~dluals 'Iiull' the socie'~y will hebe nefited by the

'prejudioes tha t have growr.D:rumundthe cas:res,ys~em.,

Th.e fbur iiJliTtElnw, nanUiclYI' B,.aJu~kmya~ Grdrh,(,l,$Ufja~Jla.rtapra:stha and, Sa.nnyifa~ were fou.r suceessive :s~ag:es .. oE'an Individual's mife~ T hese sta,ges, each w~th; its specific duties, ifonneda graded course of spirihJ!_a1! g,Qw~h. Sueh a ,s,yst'em shows' tha.t the lift; of an' ancient Hindu wa:s,a, ~ondfined str~ving for sP'intu~IEoopress.,Eve.~ything else jill ,life was tuned to this su.pre:m.e objecuve,

This was an ideal sta te of things.. It made the best Qfhuma~ life. Sudl tn~ning tended.~o eUminat,e aD that was antisucial. Tbus both - the ipdividual and. the 8oci.ety gai[ted. eonsidera bl y by thispreeess ..

In the p.[esen.t~day H~Q)d~s{lcie.ty .au ~nd~vidual usually passes lbJro~gh, {!Iniy one ,iis,hri(f;ma,~amely ,(;';arhast9(J.;.Ev,e nth.ere the idea ef the OilrMsthya 5slr,J'll7lU1 with itsspecilffic duties is absent. Student life - no ~onger ~{lmes under the JJr~,harya

57

,iishrdlU. T.he Ufe ,ora Sam!Jliri' stm. csists, thaug'h. only asan e~ceptionw th.e~ne:ra~ custom,

N,owthJs s1li.p (r·CM. thefl'ani:QJ'hr,ama system m.easwes&h.e d,e;pth of oillIrfaU from the Hindu. ~dears (If old. Our o:utlook has beeln!. shifted frem the sp,ir.iitua~ to the ~ec:ubr... Dml.ty-eomcious ,j;s he.ing'r.eplaoed. very fut by cO!l1S1ciou.sness. We do. not iJiee~ the neotssity of qtl8 c.if"g eurselves spi:ri tuaUyf;or gaining the tMn:g5' of eur desire, We s~m.plJ demand them. and. fight for them..8ur",d.val Qfthefittest Is our slogan, Dlut dl!lls is. Q:nlya~.!l;w of the jiungle. It does, not work where spiritual cvo1Uidon .. is: desired.

Thm t!b.e original scheme 00 Hrund~ life has come '~O be almost upset by th.e intrusion (!If un~ flpldtual .mouves. Spiri tual dBcipl~ne" wmch. is tbe nll'l' qua nOI!;l o:f H~nd.u nn~" iSli.endin:g tobc(:Qi.me conspicuous by its a bsenee,

AS 11' mOiIJLDIIE

This is a very sadsm~e, of splri tual d\e~a:dla\tct011l ..

W emm,thav,e (aid!! ~fi lOiu:r Shd'StraJandf!f build U:1!l:f socie'ty on the ancient ideas and Ideals. JUI dla t w~h:a ve to. do is, tiOrea~~st .~ 1'1(: deans w suit (HU cha.n,goo sun'\oll!ndii_~g.s.

It may not bepooriM.e now je reg,Oli.l;P OUf ' soclet,y under the foUl" ~ar,iI;i~. Y'et it is possible to see tR~t thoo:~ whe take upth!e voca tlo:rtS corresponrumg '~o 3Qi.y of the four groups s:h01J.dd

58

HINDUISM. AT A G LAN C:E

d~voudyper.formth.e duti.espneocdbedl for ·the same. Thos,e~ for ~I!ISb:nce)who choose the vocation of a prrest or re.~igious p!reach:er "must try earnest! y toacq ~e ~he q [la,l!ifiC;a(t1(1li1s ora Br51!iJm;itnaa;s <ies,cri bed in~e Silistras, 'those w bin ~a~e up' arms ~s d:reir 'Vocation have to. £0.110\\\1' the 'Ksiha triya. code as laid down. in QUt' SC]"~pl:;LU'ies., This a.lso has to be done by dlooe whose vocations correspond . tothooe of the Va~shyM and the

. S'lludrM. Of 'CCl1..lfSlf, de~aiIs ma,y bemodlfiedl, ~:f necessary, to, suit the chlll!ng!~d eenditiens,

So far as~h.e f01J]Jf tisMa:mo,s are ooEDic.n'D~d,~ th.ey snowdl be :rev~v,ed as soan as possli.b~. This is, a treasure we ha.ve lost.. Our Hindu soc;iety ls,bQiund to' bli!llc(}m.e~lo]]jffi",af.ill.dto ,cmmhk d.GWEDi ifw,e delay :alfi.y longer to reMore ,at lea;s,1J, tllile fin t . three a.siramas.. 'The ~:Mt may- be left to i~div.idlllal

eheiee a,

It is to be see III dli;at Hindu children go. thflough. the trainiE1!g' of l1r:al1.m«karyt: a::s:h,ra:mw. T.he educational instltutiom, of tbe alay ahould be remoulded after that pli1 ttern, The old, ideas, and ideals must be h~f1!.lsed- into them. Sp.iritl!Ja]~ education MillU:it be .imp,ar ted along wi til the secular. f Char.~cter·buildlng . on !p~:dt~utd. fo,undadOl!lS shoo1cl be the most pr'ominentFea ture of the entire c?u.rse of education.

Such tJra~mng ~[lly wiM ,enable '01'1e 't9nv~ the ~ orr,. M_al. U'ft. l. 1.4.

h.om,eh(llder~s Hfe oor.recdyandtafta that~ t:o, enter' the Vana:prtutM ,st;age wl~houlaI!l.y p~I]jg:.

The ess;e[]!.~ial moral di:scip1in.e,howe~, has not changed. A per,sol1l who wants .to fread fhe Path of Desifie (Prdur.itli Marga) must strive _tol be d.-ain ll~ thoygh'1! a~ deje~ -. (;oilldud s:hou~.d - he :hms -mouo .. ~IIe must practise truth in UiI.(rughJ't, w'G:In'd! ,and deed, He shomd preserve dea DiMness of th.~ hody and.mindl.He mmt not imjure othen..Hemrust not Rave anything to do, witb fr:a,iJIld! o.f deceit. A!!'.l.d he shOi!1l1d! norbe too, much 3!d.di!cted m g,emse-obJocts,. He should by his: best to bl.i[iJJg the' senses underhis ,contrO:~I.

'T oge'thel' wi fhthis meral wSlcipline~ he ShCM11d perForm the Derm and P:itr:i yajoos intheie euerens forms and the three o~her yaj~as Mar eld as, weD <.'!1st-he :~l:}mash7a.ma; d:lJlties~ as far as pri:lld!icab~e und£:rt!he :pr<e'Sefilit C01ildiit~Cims. Thisl, .iin.shmt~ comprises the dhClfma of the modem Hindus who want to, take up tn.€: Pttluiilti .Marga ..

.59

l

VIII

NIVRI'T'fI MARGA 'THE .PAT.H OF itWUNc:rnATION

WlH'AT man red} f wants: is e,tenlalibl:[ss (Sh'9'tM), On].yhe does not know where and howto get ~t. He .rrustaJk:es sense-pleasures fo.r pure bliss, This Is why he desires the attractive things ,oftWs wodd, and the: next.

'V,eah~, pfo'~eny" fam.e andhl!A!fld:redls @If other things ,of rIDs wt1J:1d attract hlm, H® runs afller them, He seizes some and e ~joys them :fOil"" a while; some elude .his gm-a::sp and be rec~smis.c[,a!lble; W.hUe some othersremain in his, duk.._hes (ora time a[ld!. . \then s1i.l:d&en~y disappear. Suc.h loose:sh,lurit him. Thenaigain, as s,oon. as he gains some eoveted trung,s" fresh desires crop up and male ,h~m. restless. He finds to. his ru8,m.ayd~l tbe senses cannot beappeased by en]oy.men t. Ra thtortlh.eir cxavin,g Is, ~nc.reaFied by~he p:r~eSiS. So IUs lifebccomes a nOin~~0p' falee after these fi!eeting pleasures. On this path he never aUilt~:ns coatentmen t, 1vfu!ery lbor.~ of unfalfilled O1esirewndpart[ng with. coveted things) dogs him at every step. And this gees on ,"om. bu-dl to hiuhJ[or he has 00 face death agaill and .agm:n, though he ma yIil!Qlt ~ike it..

E ven the higher and! finer worlds, where he gets unalloyed p~easure~~ do notgi ve him eternal bJiss.

There 3. man (If med~od(lu~ deeds mruy go after deatband ,enjoy intense pleasures. But that is only fo.r a time. Af;te:r that be has to come d\(Iw.I'!I and! be born ag)ai.!!l on. this eatdru,l

Real~y~ !lO, lo:n\g~~m.aJn IS: dd.venby desire, nei ther too world. nor the fiex:~. can bring h~m. eternal Miss. D~sJire is v~rUy the (:h.ahl thalt bill1ds

Mm. tiO, sams;i-ra-:- -

Y"d 'mao ~; loath ilopart with desire. The ,cra.V.lrDJg rOl'Sieme~objects domina nesMm.. The came~ ]:aes~obrcws)e ,0'J1 prickly~. shrubs though these make his. m(il,uth. bleed, Jmt so, man gb~ts il'VIcr se,~s'e_,plea:sUfesthough tbese bring: hhn. untold miseries twough. ~epea ted. CJ,cles ofb~rths and deaths.

'The n~;unbe:r ~f sucn.meIll, is very gr,ea!~ ind.eled, Fort~em th.efint step js to take rn..fl .Pr.a1).ri:t~'i Mdrga~ that is:,. the Path of Desire. They are not kiI, ,gji.v,~ up an des.ires. Only the,' have tu regIll1a,k; these by fam.thfurn~y foHo,wing the InJ1I!ll'u::Uoru, ([ltdlU] and prom~bitiol'.l.s (nfu;ht;dhd) of the 81llJ.s,tr.lU. 'Those who do this enjoy dli.egoodl~hings -,of thls woddlaind! the next. And! their minds become purmed to some e:xtlebl!:. Afte:r enjo.yw:ng th.e i:lilt.~nSie p~a_res ·of the higher worlds they (lome back. '~o this earth a,nd. tr'ead. the Patb ,of Deswewl~h, mOEe devotion .. Aga:iin 'the:jjr :merilroriom deeds le,;~d th.e:m 'liothe intense pme:u:ures ·Qfthe ,higher w,orJ!cb al~er death.

.~ a. M!!!'ld'.tt.. 1. 2, 10\

62

Tbrus pnxt<S8 goes on (llv'er and. ,00Y,e:r a:gaintiH their min& bec~me very pure. .

At this, st~ge they' realise the vani t:y IQf desires, Bythelrre'p~J!kd (!:N:per.ruefajce th.ey g:r,asp the truth thAt desires are nev~rquendl.edl by ,enjioym:en:I:, jiust as me can never _ be 'q uenched by· butter , Unfu,Hln~d desireamake one uahappy. Moreover, the period Qr e'WlJoyment even In the higher worlds

- is limited. By their (Jwn obsen,ra.tion t.hey become convinced that the Path. of Desire cannot lead them to eternal bliss. And it is this eternal bliss tha t~hey have been :s,eeking all the time .. Rei3i.li~i~g the fu til~ty of desires, d]',ey go. Gllt in quest of f1.h.e p@th.th~ t :millJ lead themte eternal bliss~ etel!'nal~.Hfe <'lInd! infini~e knowl~dge,.l

'This 'Quest is the very starJing-)2mn.'t af reall'enr_~ The PrarJriui Mirga[s, no, move than a pre 1imi~ n.ary discipline. It serves its pw:-pose by makil1g our minds pwe enough t!o,]'1ealGie dite :fudUry ofrunnlng' after sei1lise-objiec~s. This: preeisel y is its scope] tta!kes usno farther than' th.a t Girt theroad eo p~.r[ect.ion..

So ~ong as we remain plnned ro sense-objects for oUr enjioyment) the Divinity wi thin:remains concealed from our ",iew. Our gaze, has to ,be cha.wn~way from me sense .. objects~l1Ld turned inward too realsse H~m. T.lhen <lnd then ,only it is poss[lb.~e lft'o.r 'u.s toastainperfectien, and. gel\: e;~em~~ blilis~ eternal In'eandl JiFJ.fln~teknowledge ..

~. Cf.. ibid. ~. 2. ]2.

Our d.eJlirt for sens:e",objec:ts is" ther,cfof1e, ~1'D!' lOwry hu,rd1e On thue road '~o II e.rfecdofi. It maJli;,es us wl@:!ild~bound .. We have to, eress this haedle, ~ea~religio.fil. begins and. ends with th~s ,cI1o~si!!1;g. The mGMcnt we are free from desire we become d~.vjine.

T"illle .N:iwitU Marg~" that is, thePath of Renuncia tion, leads us to this goa I.. I t~eaches us how we m.ay root out our desires and jhereby unf:o.ldour spiritual nature. This) therefore, is pre-eminently the path. of religion.

This Is w hy ~hose who. e?::ro~ the ,Pr;(JW'i.ui Miir,-a too mu.cha fl d consider :iit to - ~c dlJi.e Supin'cme (leUg~on~ arc dCIUJllD!t:l0ed by lJihrJ_gM'ii!l Sri Krishna ~.ntbeG'ita,

Indeed, J'I~Ugiom]: bcglll1s"Adtll; the Pa ttl ,of Renun- , ciatiCH!I.. In the Jf atka UpanisR'ad a beautwftlf shto.ka gives tih..(': wh.o.~e thing: in a, nUitshen: '~~The CfJealO,r has made (i.1Ui!' senses Gutw:iM"dl-bound.;, dID!, is 'why WiC (m;din:~rily)perCJdve the external wo:r"ld and not the Sdf. Some poised men, h.GWieVif,W'~ desirous of immortality ~ realise the Self after ma wing their senscs~way fro:mthe sense-objects, ~ '2,

Om U panishads a. bound w,~.th :suc;h pa&'ia.g~. 'Take, am(lther~ ~~Neither by ritu.ak 'nor :pm'oge~n;y!, nor by w'ea~th) but by venundatio·n. alone SOnl,e ~ltainoo :iimmO:I'talii.~x.:.~ ~

Compa.rc wiH.! the albov~th.e ,c,~mmQn :S3ry.iing ~

HINllUlSM ~ T .AGLANCE

'~Wh..e:re there is .Riima (God)" there IS, no .kama (desire);, \vhe:r-e there is .kama (desire) ~ there Riima(God.) is not a. " Sri Ramakrishna~ in our di'llys) put' i~, tlnss ~ "If you desire to. a;ttaJj:rnl God~ y,ou. win have to renounce .kiima~kimclw,na (lust and pOO;sess.~:'Ou) .:'·~l

This is the }ll.t(?rilti Mirg.a. The path is.jro do~b~:) hard and long e , Yet ~t is the o~ly pl3!tli!, to be 'Woo if we want to goahead towardsperfection,

The )/{wiui MQ;,r-ga~ however, cemprehends a number of. a~tema:m\l',e rontie8~O Ilt[fection. Th,e same destina tion ll1aybe reached by tra[:n) car ~ boat or aircraft~rn:ou;gh dmH"en::n:t. tracks on .l~n.d, water and air, M~, is for us to choose' UU~ eonveyanee and the route that win suit our convenience. Similalrl y , thet;e an~var.io'U!srou1l~s, within ahe Nivriui .M arga leading to the manifesta lion of the DI.vinity withbt us. I trus for us to choose the route th~lwiThl $ILulUS b e:st.

The d.i "erentpa ths prescribed by Hinduissn are suited to men. of differcne nature. Some people ite ~ct~on j, some pfiefer ,c()i.n~:emplaQOifi. S OIn't are emotional . by na!:tw-~~ some others want to rd:y more on reason. than (In emotion. Our religion sh.ows a dlistirlCllpath t(!l each group,

i ~5i;mi Vh'~klns:ncl:il ~~ made thl~p.ain:t Ch~Zlii'b}!'s2ilyjjn!:l' '''.lI)an'K.- • ness and l1gJ~f. e:rujoym~rrit of ~h~ ;'rorl.d 21nde-Djoyme~t ~f Gild, will n~e'F :go togellher. "'!i'~. ~!rn~t ~~FIle GDd am~ MalmTu:ni.' G~ .. c tIlp' '~'I/oil'I)'I~~ fO!' Iil'ie' me m th~. ,l.ordl. ",

Even ~n MJi~ 're~~ WI:'!b$tic~ ~~ $!lJffiS ~!ll,.ph!!~i~, ~~ '~gn9il!!:~. ,Chci:it :!:J!td. ~D ii:fidil y"YiJlng rlOOr:Ij <"Ci~ up;;!]1 that dtou,h~t lind! MI""" rn~'" Omot; h~ ,Gaid, "Whosoev.er Wmsayc l1iis. life, shall lose it; and whQro~

,~~r 'wil!ll~ bii~, Dire (01' mysd.e. ~haJl fiDei it." .

NJJ1RITl1 MAROA

These pal.'ths are called yogom', 1':oga illi te.r:al~.y means union, These ,pli:i!!tm lead us to a stage when we beoomeawate: of God.. Henccth.e:y may be s,aJid to unite us with God. Of course, the u:n~.Q.n hes aU a.J:OlIJJgbeen there; by yoga we becoerc conscious of this f~mL However, this is w.h..y these pal dlj are caned ,J'fJgM.

BrOli~dly speaking',~here are four such yogas to suit foullr dUferent type8 of men, .F,or the men of action dEre isKa.~9j~:g;a; for the . ratlonaliS,ltli; ]nana:roga,{o:r the emotional men Bllakti!JOg/J and fo!l" the: empmcis.1;S ,/M,ia:'1fJga ..

In t~e Git'a Sri Krlshna. says,. '!~Ou:t of tho1U!saf.l.W: of'men one strives sincerely fOir libera tion, ~j:t Indeed, few people want sinoere]y eo rise above nature-and be feee. On~y those who experi.c!!1!oe,thuull!gh repeated births, thehoUowrlc&S of sense-pleasures gOo In for renuneiatieo. T,O' them only the d1esire fiCl:l" sense-objects appears to be a bOifidag:c, wweb ~hey

want earnes dy to break thn:.'l!Ll,g.h. .

. For doh'!ig th~s ~hey h01l!vC to tak:e up any '~f the :four )I~g:fM and. go thrr00ugh the sp~r~.tlua.[ ,dmscip'i:ine prescr] bed by it. Their g;r.mts or spiritua1 guide!': show them the pia ths tha1t suit them bese and! ,;~ d vise ehcm as to hOi~'II' they may get over the di (ficuitics iI!!thc w:a y.. Hinduism ~s very clear ,ttbOul tbenl~c:esSi~ty o.f a sp~r~tmd gmci!e (guru) f'O.r-

~ l ~p:ir~tua~Mpi[,a!l'IIJt (.tad'lial,a.). -

~G.iU!' vn, 3.

IX RAj.A":YOGA

TBEI.E are some pejople who c;r)!uno1tmke anydung' on trust. They' Wa:Dt to. be ,convinced of a:~ythlng only by mngibie ~esu.lts. In a wonJi, those with a scientific outlook ,come within this, group. And in these days the number of such people is on

the increase.

'To such people ,Raja-yoga is admirably suited, It

d,oes 'no:treqUiwe anybody to swallow any dogma~ol to perform. ,any m;ilstifyi11lg dtt\d. It pr,eSicriibes simp~y a graded ,~our,se of mentatl OO'[D,ce:ntr,~tioIl. Am~ the courses are perfectiliyrationail. The goal of mHU, is re ached when the m~nd becomes absQll!l.te~y still.

It is, described as Ashtan;g;a-yoga because it pre&cribes ei,ght successive OOill'ses th:rhugh W'h~dl, one has to pas'S. One 'need, not start with faith in anytmng, One may even take up the COUI'Se5" one after another, with the idea, O'f testing thcirefficac:y. If a sincere attempt be' made, even the preliminary courses may thrill a novice with novel- experience

within a s1:itQtt time,

I

I

EIGHT ,COURSES

,r ama,1 npllm4, ,{isantz, ImiM)10ma, pratyaJiiirtl~, dliiir,o.na, dhyiino, and. sam.adhi are 'the ,eight su.ccessive

courses,

MJiNDUISM A'm' A GLANCE

R.AJA-YOGA

(indnyas) fron'll. ~h~ 011lter in.strumenu and th US keeping them 1JIlI!lmffl~jd. This ills a great step forwaf'id towards pacifying the mind .. At first one is advised to ecntrol the bub DUng lllp of s.u b-censcioos thoughts .e This .is done by kttiog the mind .rnn.ll.fl and!. w~ltcMng 'the d"Wi!l,gh:ru; that come up' from wi.thi~ the depu1.!S 'of th,e mind. This, mentsl exercise is a, sort ,of emptying 'fbe mind. ! t gr.u:luaUy s~,QWS down the rush of thoughts from within ,to. the surface of the mind. As. tlm goes on, the mind becomes steadier nnd alQng with tha:t the nerves become more and. more SJ,oothedand strengthened, Oneca.n. then get a hold on the inne.r argans. and try to d.etach. them :£rom the ,outer .iimtr'tlbment;,.

. With the ,gradual steadiness ,j;}f U1le mind achieved! throlUJ1];h" pmtyafW,ra)a]]l i.ts r~culdes: belCCI!me keener. The powers Ilf obse_rv;actio:n~. l1easo:nin.g:~ and. memory "rill increase :38 tbe; restlessness !Oof' the mind. decreases. ReaHy Ii !ltead:y mind is a keeWl"fi..rm a![wd. vmg0l'10Wi rmnd.Character must have snch a, mind for its basis, Prat.yiJ:iragoes a, mong way te ensure such steadiness by fr~g the nrindfrom a good deal of exeernal and Internal disturbance, However) after practising pratyJ.hiira for some time, one feeills tha tehe m1ndl!tas become raeher p:Uahle and .I)e~d.y fbr concentration enone

n;bjoct or' idea, .

At too't stage one s'how.d 'try 'to fixtb.e mind "::D,n ,I !iingl~ ,obj:ecL Be may cboooeany ,Q;bjedon

wmth he is to ntedita:re. Yet; he wiU find t'ha t, in spite of his best eft"ffi'ts~ the. mind does ,Rot remain gIDued to his ehosea obJect. The o~Je'ct: a:ppeaLr!i;, to, be hazy and t'here ave ibf'eab in. the ,conoentra:tion. But he has to make repeated attempt~,,, This process is called dklif,(Ju.

Dharanii leads n;a:tiilIrally to ,(lItJ'iina. Repeated attempts at fL,ung the mind on one objiect help . one to do that thQ:[longhly for a short strelt:ch OIf time. The mi.nd&hen ~p'pears, to,Bow in ~n ufibooke'[i current 1lOwar& its target. This :s:mge of the wndjs, what is known as d%ylina.

Through intense practi,ce dA,.rina is followed by another step caned samiidki. This is conceatra tion par excellence. During samadhi the mind loses, .its gt~P' oillan other things. As in deep sleep, a man In s6mii.dki becomes uncoascieus of ev,crything aboult. him. Even the object of meditation melts away. Y,et samiiiJhi makestThle mind ben,e'li" than ev'er. It is In. tIns state tha,t the real import ef'the object comes like a flash and occupies tbe entire mind,. Then and. then alone one's kno,wledge about the

o'bj~t 'becomes complete. . . .

This state 'Of tltemin.rl is caned samprajn.aw

. somiidAi. By medita.tilng· Oft .any object in nature tilLl the mind is merged in ,s,Ui~h . .samadhi, one can hav~ a th..orou,gh kn,o:w,ledg,e of it. With snch. deep and direct know1edl_ge comes mastery ,o.tcomplete coatrol over the ,obj,ect. TIu:ough SlI.I;c·h, eenceatration

RAJA'-Y'OGA n

on 'the gross 6'hutrJs (earth, 'Water, fire, air .:il.nd dller) the Hindu y()g.is gain th.e'power of controlling external nature.

The first five 's,lteps .are only prepara dons of yoga.., that is; eoncentration, The .last tb:ree.~ namely, ·dhban.a, dJ.flana anA samidld, constitute the C01tU'SC' of coneentration pr-oper known as s,~mJ'ama. $~yam:a starts with ,dn'arana, which matures in due' course into, dl!1,ana and ramadhi; one after the other.

SamJ',ama is (.(I be practised fiest on gross, 'objecm and. then giaduaUy on' finer and finer Gines. In UK: ~n'er stage, the mind itself becomes the o,bj,ecli: of concentration. Through this the Hindu yogiS' gain ,oontr,ol over "their own minds as well asov;er tbose o:f others, and, come to. kno~ in timately everything; in na tare, externaland Intemal.

Yet this, is not the goal. Samprajnafa samiidhi brings w t the la:rent PCH;\I'l!l'St [Malis the, secrets of all ohj~cts in external and internal nature and enables the »e » gain eomplete cauu,al over

,them" But it faUs snort ofr'evealing the divinity . of his Self and liber,ating him from samsara. A. sli po even from. :!iu!ch a stage ma.y whld him 'fhr.o,:u.gh several births ofm.i:sera ble existence ..

But he stands almost atthe gate of the Supreme RauzaQ:on. lflthe yogi paueDUY penisbl, in his practice of samii.'dhi 'OlD .hi'S ,own mind, at. a ceetaln Ht:lge _3; very wlondedul 'ev,ent~es p~ace. Suddenly

he mirul.becl()mes perfectly still. This .is· inown as

12

HIND1.J~SM. AT A GLANCE

73

asamjrr:ajnaJ,a, $(fmadhi. A~ soon :8i.S this hsppcns j~he iSist - C;Overseems to have been taken offaxld. t~lII.e Self stands revealed in Its divine glory.. Th.e.J'Ogi then really comes to the very core ,of his being and

I'eaHze~ it as nothing b1!l t .God. .

Whe:!JI. his eenscieasness eomes b,ruck to, the norma] plane) the )ogr;appears to be thoI1ou,ghly· tr:.tm:fo~m.ed< There :ilis no,1!:h.ing fur himm ~es~["e~ fear 'OF grieve for. He has reached the goal, His heart is {wI of pea'ce. "'Vi m]O'~i/e and c~mpa-ss~()n foral[, be goes -:llibrru tgliliding . ethers on thepath of liberation.

The y~gi enters a new region and starts getting some ·novel ex:pedence. As his coneentration deepens jhrough dMlr(,ma~ dh,yana and :famadhi, he ru.soovffsthe~mme[lse potency of the mind. Much of~he mental e~eI'gy remains un tapped and a good deal is wasted! by the (}rru.narym~n. r oga ensbles one to release the la tentpower.5 and work wonders with them, These supernormal pow,ers are known as s~ddhis. Hypnotism, te.1epi::M.hy~ clairv6V~f!!oeal1!d clairaudience, andlmany more m]r.<\Jcu~O!U8 €ea tsmay ,easily btperfocmed. by a" Jogi. with the help of these sidiff~i:s (occultpowers) .

Butthese powers may just entrap a yogi. Like riches, these VrfO~de~fwlpow,e:rs. may divert-his miiU],dfli'Oim the pa t~ of God. Hefi13.y 'feel tempted to <tis play theSlefor winning wealthand adora tion, If he does that, he become-s lOSltorver again :in the maze Gf j',(JW,ara.

A real seeker of Eternal BUss. should never yield to such tempta tioflls.He must .never seek such. power normake a showof dlcm when these come to. be Q(lq uired through the practice of yoga.

There are some people, however ~ w h.o~ake up, Ra}a-Y0'i1(j (i1rnlly ftlr th~a ttainment of war ldly things artd miraculous powers, They want to Improve their heal th, hea u.ty or youth and to iooposle on others by show~ngnnr.acl<~8 .. !Evidently these: people I re selfish and. weddlE b<Jund. Occult powers .in their

Im5~essfonare apt 110 prove dangerous to s(lciety.

WOruJiS, .oJ' CAUTION

Th.epa.th .of .Raj~.JC:ga,.however~ is Kill]]. (ilf pitfWils. One shQuld beware of tbes!efi:om. th.e very beginning . Any undue haste is dan....geI\om .. The essential moral PJlepara tioa d:U\ougll! the pr.~ctic,e of yamaand tlVama must becomp~eted. before takin.g upal1LY of the ifoUo,vviug CiO'lJUS<:S, . Otherwise the ytJltf,,)S to]]; may just end in wreckmg

Ids body. . An SOC~ of physicakailments, l:'\eacrung up to nervous disorder and. evento insanity, mary he the result of such raslr endea VOUf. Then, the practice of pranay(una: without. a guide has ev~ry chance of prorving equally 1!lisJky. One may wIth morebenefi.tskip over this step altogether and take 1!ip pratyi!r.a:ra..

Wi th pr'rt.JiihaT~ the mind b egira:s to know itself.

HINDU:tSM A l' A GLANOE

They may do a. lot ,of' mJschle:f to, their fellow-men, Thus Raj(],.-yc,ga~ which can hellp us to mannest OiUf" I divinity) :is!liablle to be abused by dlLese powerseekers, One should beware of those who interpret yoga in terms of temporal powen. Spil:i~llity has nothing to do with these powers. Amy desire

forthe.se, like aU ,other desires for worlldlLy things, i'SsilPiciQ2Il ;1:.0. spiritlllalllife and is to be shll.m['DJ.od likepciaoa,

X JNANA-YOGA

D~vE.e.s 'getro the bottom of the sea and fish Gut pearls, OW' .Hindu.rishis were superdivers, Instead of going out 1.\0. the sea: :for a, dive, they plunged withln themselves .and fbund a w0111deITul treasure, ~~hm~fe valuable tha~ all the weal~h of the' world, After such a' SOOCesSfl1[ plu~ge one .of the riJkis came (ilU~ and decla:red~~~Li~Ite:n" .a re. cWldren

. of the Immortal One, w.b.o reside in this world or :ito th®brIghter ones, I baveknow.n the Great One) krnowi~g whom one goes beyond death (igIi!Gr~ ~[!I(je) ."'IDivin:g within mrmd[ the Tis/iidid re,aJjly reach the boUflm of the universeand discover the g,realkeMurethat can take us beyond <Leath.

The ·r;ishi warned tio, know himself., Withdra:wing his . mind from the eense-world, hen pp:lli.ed it to, make a! vigerous search fur his real Self. Tills ,~ed bjm ee a point where the mind was: hushed into !'i~lenoeand the ,self stood revealed.,· in all Its glory . The riski saw who. be .r~any was. He dis,ooVertd fhat his Se~f (Alman) wasno other than God-the Great Spirit (Br:alunn) within tq,e universe. Thus, !;'ci1!!lizill;g his oneness with Goo~' hereached the goal II If l~berad(iln (mukti)) and cried ~Eu.reka, P in~h;e II bundance of joy.

~ Shw4. ,Up, II. 5. &; III. {I"

76

What a miracle ~! Am:rfunbocomes God assooa as he knows h.~lmd!f~ \1\1',e:lJI~. lI11!l.a(n IDS: nol!; som.edU.ng , other than God. Essentially he is God. always.. Omly -be has to discover this fad for himself And this is au' that be hesso do. £01' libera tion. (mdt~)~

'The :s:p.idtual pracHce (:t&lhrmi'j thrill t m~ads one straight to this disc.o!v1ery iswhat is known. as Jni;nfl;yogtJ. ]na7'lfJ means knowRedge~and ]niina-.7IJga S~1l!:nd_5 for concentt'anoJ:ilJ on Self-knowledge .. Such oonClen~ tratioa helps ,one to pieThe:!~tate die. depdls of~noranee {.avidyd} andrealize tbatth,e Fe,a_[ Self (A.tman) Is none odler~a!n the Gre'2Ilt One (BrahmQ).

This yoga isbrusl~d. on th.e J~na,-lctimia of the Ve~. The Up<'Mmhads dwell. mai:nly on this theme .. 'They 'enjoin~ ~ Know thyself. ~1 And. why? Beceuse, they declare ~ 'Th e real SeH of m~n is verily tilt) s ame as the Oreal One.' 2 S'o~ by k.Dowing ~nes:elf~ one maliiZie5 the Gfieat Olill.e, andbecemes one ~th Him, sHe becomes a .H.beT'3.Jed :siOlill (mrikta. PUms!:Ul) s

These are no empty w'o:rd[s Or' "mere dogmae, They are spirimallrutl1JLs discovered. by the rishis .of the Upanisheds. .And. they have since been v,er.iified by thousands. of bles:soo s.aints and. seers of this ho:lliy

~aru1, _

]nanfJ-yoga stands on such .spir~tual lirIilths and throws. .open a direct approach to S e]f;'knowledge (Atm~:inana) andhence m lW:b~tion (m~lcti).

1 .elf .. MiItJlJ. Up. :U. 2:5. .. '. I: Im. up.. II. ~. 19.

• Of. M~. Up. m.a, '11.

JNANA-'¥lOGA 7'7

It does nQt prescribe a[iJlY code 'of riruals, No:1t' does it require ot!l!e) lil~ IMja:-yoga." t'O go through any 'q u,as.rn~ meeaanieal exercise ,of the body andmindl ... Cogitati.(lIlIS on theessenee of one's being as revealed by the ,sl:astrl1S, furnlo1!li!,\!',ed by mediwtlO!IJI.lQfl th.e same, are .a,Domt all tha:t ()ompr.i,se tbe ]'ni;n.a.:-yoga 'COU1"l.!e. Andthls is precisely why this yoga appeals to those :iimrelectibJ:a.bl: who are m';ati.oo:Wstic. by nature.

No ddOW' has to be. made by ttlb.e .In(iu'(l,:,oli;. He cuts across the domain ,of ignoranoe (Ali1i4,va) with the sword of dlislc.rimiDa:bon (m:ueia) a!l:ild. reaches the g:ON by the s:IDlortest: ron reo

But mt ls not ,~a.gf to, mab sucha shod--cu t. A good deal of mencel p[lcp.amtiollll .. isnecessarj' lbefo.Ele (lne mayt.aJ-.e to, ]uaM"Yola. One mast have .3. very' sound a.od!pure mind. befor,e' going i![!J.[b:f this c.ourse. The divi~j ty of the Self can be Iealized. ~nly with the help of ,aw,ery fine and. pointed ~_nte.rnIed;m and! theilDitelIect atbms .such a state ,on]]y when. the mind isthooolltl,ghly purifled,

'1'h:is u why !olThly thtooe who Me w,ell-.gIionnded. ~n 'ilie foW' requ[:sik& (S(i(JJlI.mlii-clullttSkt~(J-.samjJaWla)::! are .said to be qualified for taJ\dng up this.J()ga.

He must eJigccimina,te between dlJ,eEeru (God) .~.fiId. the u_nre~l (ruUVers!e) .. He must u~1l haln'eraRe:r :m,ythi~ of chis woddl or the next ones •. His g,emes. ~t rid mind -must remain entirely under his 'C.Qiot:ro.i ,llild. h.e must remUfIi i(io:nternted. under :aU cirtlJIIn.~

~ or. Ka.. ~ .1 •. s, 1.2.

seances, He has to put UPI with aU amictiom thia(t ~y come in. his way and that without anygrudge orregret, He mUlSt have Intense raidl in hlmselfand in the :spirilrual truths, discovered by the rUhis., He must have coneea tra lion of mind, And; a beve all; he must have a buming desire for a Uaining :muMi and one-pointed devotion to gaining' this end.

'Vitbou.t: such mental equipment meditation on the Selfu, Hn,possib~e.B,y cogitation ,aboot 'tli1!e real nature of'the Se.IDf@lDe may at best succeed in getting' a hazy inteDecblal conception about It. Any fmther. progras Is ,simply barred. And compared w~.th tbe realization of the SeJf~ this conception is trash. I'll: may enable one merely to talk, glibly on the subject like an. erudite scholar" (pundit). And that is a bon t allan unclean mind may get; on. this path; Spin mal. m'llminati,on is: a, ruong Way off~ a,ttacin,able only By

pure ,ODes. .

To, persons, with the neoessary' q,ua1i~.ca tli.o.n~, ]niina-yoga p]}es(:nts oDly three steps, namely, $hTlj~ v~ (bearing); manana (,cogjtatin,g) and mdi'dhyas:ana (meditating) ..

.. . The first step (s.hra~a;) consists in hearing about

the real Self .. One has. to dothis from an Illumined guide, A Iiberated sagealone ean speak effectively on the subjectl and. dear the pupH":s doubts ~ p:ro~ vid,edlhe :~nlpil also is d.uly oCllulillifi,ed. Su~h a sag'~~ has b) be approached by the pupil 'w.ii.tll.. h,umility,

lOt Mim!l:Up'. 1.2. 12.

p~~:n t queries: _and seTVice·1 so, that he may dis .. , drn;e iltih.e secrets of ,se'~f~k!l]jowled.ge'. Whe.n~ h.owevel"; . such a sage is not availabl.e, one has to, beguided at least by awell .. advanced soul. U nder Sluch guidance o~e should :S'ttld:y the relevant ScriptU'ra dealing WIth Se]f~tnowI.edg,e'.

The second, step is manana, that E, Icogita,tioD.

One has toreason eut what has: 'beeQ heard from the ,gum (spir-itital ~uid,e) and th~ SAist,ras (Scriplt~fesl. ~ g,aod, deal of hard andalmest oonstant thlmling is, ne:cessu-y,. since one has 1!odwe,n (I'D. Viery subrle abst~actions .. And tbis has t'OI be done with onepcin ted ,2; ttenticn, 'This; in short" is whae .marul1ul stands for.

Normally, we have a lot. of co:nfused. thinking~ and tllUs bas to be corrected as far as possib1e by manana. Altbough oW' ,obsel1.rati,onand :sifi.ud y enab~e us tOI know a good many th~ngs of the nnivle:fse" it is, a fact, that we know very litde about ourselves.

!l~ " 'me' , ~my' j' 'mine' are the MQSt commonl Y' used words. I am the subject and the ~nitir,e world outside is the ,object 'of my .e:xp erienee, The 'Wor] dis:

I~hus divided into my.s,df as the subject of experience a ~.d everything else grouped together as the 0 bj ect

f my experience .. .of these Itwo groups, the subject. :ill surely the more impor~a:nt lone. k a .mOl tter of riu::t,. I am the Vle~y eeatre o:fmyvie'W Qftne' world, In spite of such paramount Importance of one's

I. or. ,(Ji~ J:V~ 3.f.

sdfl, weappea;r.to have a v,~ry muddled fudea,. abo~t eurselves. 01l1f ¥elfyta,[ks 11:n;:lka.r lhls :faclt.Ind¢'ed :it :ms most :snwprisillg 'tonotetlmt we scW'ce~y know wrut[P~t of ourbeing we pn;cisely re~cr. t? by t.he wmd'I'. Yet this word st~nds forsometmng with which one Is mOS16vitally concernedand all other things eeme after that,

'W]Jlen 11 say, 'IT.his is a horse' ~!' I surelymea.n

i1lhal the bOFfle' is, som.etrung dis:tinc:t fivommej, that it is only am object of :my experience. WileD. I ,s~y, 'I'This is my horse" ~ Im.e~~tha t the horse, w.bjd~ is a d_iistiDct object 'olf my ,experlenoe~ helo~ to. me, ], never CO]]W:s,t the' horse with m.yself., W'hJm the horse kicks, I never say th8l! t I. a:m.hlcking. So far we are per.ftlcdy consistent In our thoughts. The same thing homds, good whenever we taik of any o~h.er

(i!ibj~ct of (f~!r ex1periencelik-e 11.h.: borne. . '. _

]But when I say~ "My hoor' , t~e is seme eon-

flllsion. in my thought. Obviously I m~<ln dlat the bodybelQ~ to me; theni~Oirethe .booym.~sll.sur~ly be $Iamet:]iing distinct from me. ]t ~ an objeetof my expe,Tience as much as ~'I!y ~ther . dUng . But our ideas are not at all dear on thiapeint, Fer, when E say, 1'1 am. wounded") Ibetrny.sU!!cb ... c?inf~si~~. !he' WOUJld.i:s ev~dentl.y (!~ t!l.l.e bor!y, wWch u; dis:un.ct t: ... -""" m' "iJ\S: .. :!.l' "J:I11!l" -'1' f(ilflN'.· ·:t this fad a.D.,dl.t3Jke dll.e lFOll1.1.liL _,II)'_,.,..lll.1.. » L, ._, .. ' ,b...... -. . .

body~_s myse~ or as . Q, .palt of. my r being .. when .. 1

sav "Lam 'il'li'"i()undedu a. Th.' .-~hl.SW.-e saYI' '1"1 am we. a...k.~.

" ~.:!I 'Lh'

~~ckj' old", etc. whem reaDy 1Ifhe bwypaSises t].~ro1il2: ..

sueh states. !Even O~~1' idcn~ha.t lam a manor a V!lIQma [I: is derived from such 00!mtlsro thlmlci:ng ..

SOl with the mhld. W,e use the: expr,essi()n.~m:y mind' .. By that s~mdywe mean that -the m~nd. .~. d~sdfict from mysdl. And do we not wi tnessthe funetlons of our mind j us tas we observe an external events? I ndeed, the mind isa n object of our ,ex:per .. ience~ike all other tbw.ng's.. But we 'have .no ,dl.ea.r gras,p' ,ofdlls: idea, E~se lrow ,cam we ~lc:tlry!, ~ f] thiDk.~

I desa:e;. I '!Im]]"", whenreally the mJ.OClJd. ms d,oin,g al] tbese things ?We use both dl~.ex,res81'ou,. ~my m:~nd is worJf~ed'andIE 'am wonied\ ro e()nvey~he same idea. T.hill deady Sb.oVlo'S hO'l,V we are confUsed. aboili.lif;, -

.' the relatien of our m ~nd eo ou.f,s,e.h:res. ' .•

. The 'body andmLnd are rusdnct Cilbjects of rily esperleace, Y·et we look UPQ:ll th.em ss pililtts '0£ ~ur be.itID~. Tll!C: b'ntll~ nO\!ICver ~ lca.b Ollt't w~en we sa y~ ~~My bod1~~) ~~M1 mind~~~efC .. "Jru.m. and lluilitm~h are: "SGm~hlml' m[lI!"cd up lin our tlw:u:ght (Sa~m\~ri~, ~~ut1lU$!t.;~) I Th~s,~ the Hindu SMstt4Si hoM) ~s due to. Prlma.1 Ignmance (AlIi4Wa) ~ T~s Avidya !DijlV~8 m,p' ,our. rca ~ na..rure and ~how.s !!J!.s: as something tlila t we are not. The sdfs"'-mc S6ul Is present in e~,erf Cf-e,ature, frOim the smaUest amoeba up to thelibera:ted ~age. 'The diWeren.oe belt.WI~~ t1~em is .on~Y ttl.til1lt: dBgree of IlSl.1imifestaoan., As igoolf'~n~ (Avt4;faJ' dears up b.ii:tby bit~ the Sio~.d oo~JClmes -mor-e and mere matn~f.est.

i ,li'. ,5;. ~;8£&~-J'~tliO!ihwlioD.

8.2

On the human plane our ignoranoe about our real Self is deep enough to make us even think that we are notbin,g Dutthebodly.. This is our crudest id"ea a bout ,otl!l:;~dves.By a little and. impl!f'fe.ct disc:r.iminad,oin w.e gr.aduaUy come 1:0 believe l1hat 'W~ are the body~ th.es1ensesand tthemlnd hl.mped togcth.u.. Wh.en wel:lldvanoe one step f~rtN:ller~, we findthat the' bod.y is ,only an outer casing',. i!!l. which we live in a finer state of existence, as a composltien ,of 'tb~ senses, the mind, :intellect (,b:uddhi) andvital energy (,"iinas) .. P~eedingfarth~r, w'e see that,evl~n these ale the obj,ects or am e:x:pen,enc-e. We can W.lll~ nesa their functioning . Atthls stage we6nd ·that we Jive in b.uddhi (i.n.tell.ect). No:rm.a:ny th_;!,'1l: 2iI:ppean ·UiI be the Sleat ·of all ereatures (jivllj).

Taking his. s.tand!. 'On imrldhi, ·tl1.ejiva claims to be the doer of an deeds. (ka:rta:)iIIlnd th,e. subject of an

~cxperi.en.ce .... _, ·(bll{)k~.-.) ... Thl.,·s, is de,sc. ri~e.d..' In .... ~~e~() ....• ~the ..... -# Upanishads throu,gh a beautiful lmagce~ y •. Kn~w

\j/ the :soul as the rider" the body as the ehariot; the

. huddhi as the charioteer" the. mind as the reins, the indriJas as the horses and, these118e-objects as the

-. 1... .. .- "1

road tll:ey traverse. .. .'.

Reality we. reside as jiv'ar in the iuteUect (buddht))

which is a. put of the subde body (su.:kskma slimlra) ,coru:istLng' ,Of the intellect" mind, .sem·e-organs and vital energy. Ali jirJt15 we make centact with the gross outer wodd. through the material body (sthula

IN.iNA-'YC>GA 83

shari ira) . Again, leaving the material body alone in tight' :sleep,j' we become the subject ~f action and experience in ,th.e dream-seate as w~n.. With the entire subtle body (suLnma il':Mfira) we pass, out of the material body at dlea,tm:., and eater another ~iI: rebirth, Thuaas jitJas 'we eentinue livil1l:g' through myriads, of births and deaths.

Ev:er}rdiay,. however ~ something veryastounding takes ~lla~e' when we, fall fast asleep, For) in, the state 'Of deep sleep (susli:upti)) we' lose all 'Our hearings and. simply v.ani__sb from the smg'e, as it were, In tba~ state we do not perceiveanything nor can we perform any ace, W,e cease to exist as aeeors and. p e:oce:iiv,ers. 'We :rno ~an.ger seem 00· be ji7JWl. We ,aLre reduced to the C i:'I:1JJJsam sta.re (kdraJl1(iuastka1. '\I\7e five wi th all our ehoughts and. experienees (samski:r:a) poteliltiaJly present in this state. Anrl as soon. as W~ are released from Stl.Sh.upti~. we appear to spring up ~to 'c;us,tenoe as the subject of action and percep~' bon .elther on the dream-stage or .on the waking 'One.

Indeed; this phenomenon of sushupti" is unusual.

It causes a 'break almost ev:eryday in our continued exist~]]:ce .i;ls the subject of a.cti.o:n. and experience. Yet m deep sleep we cannot s.ay that we cease to exist. It is. not a total 'blank or void. vVe feel that thel\e_is. a continuity ofour existence even through sound sleep .. When we wake up, we can say that we· had a_ sound deep and did not experience anything. On whose evidence do we say that? The activepart

· of om bem:g was .not ,on the _:stage. Yet there remmned SJome~g .m. u:s: thatw.it.nes:sed. ·tlm· :~ep-. sta re (sWl'i!tp~i), Thissii:mpl.e witnessing wl tboutany '3!COO~ or experie:nC>e ~~. therefore, deae by somelIlhiDig in m:tb~t :iIlever grld to sl.eep. It ,exic8b always.. And this is, preaseID.y Om' real 8~]f (SaJ;sm~ thaiMr;y,a). The Self is neither the doer DO'l' the ,experiencer. It is th.e oo~staDt wit.ness clam aetioas and experiences ·of the j:im: ;3:8 th.e la Uel' passelS th.rouglli. the three states of waking, dream tillrtld, d.cep' sleep and ,goes on and on frrnm birth to 'birth.

W'e are reaHy this wltn.esdng Self. '1'be }£U-D) d~.e acton' and perceiver (kartii ~m'l.d, bJuJklitj in us, is, also an (lbjied of cxperien.oe. Bey,ond the h,tuldhi1 and distinct ftam it,. we ,exist et'eTI'JJ;r;dly aspure Sp~rjt. This .is our SOil!11. And the Hindu Shaslr~ d.ecb(ite that the 80111 O'f ua all is (me All-pervading Exist-, ence, lit ~s an infhllilte ,ooean ,of lE:ldsrence, Kno,wledge and Brus. This is verily lJraJ~l1um) the Innni re One) foom wh.om am the 'Wor,kb,. gross and fine, are p':r(liJedecJ!,~ bl whom they ,c.xist and hlOO '!\!I.hom they disappe ~r during ,&atO:Jd (D,]sSO~1il!tiOfi).

Yes, our Soul is eneand undivided. .out separate bUeddkis~ mumina:ood hyth~ C'I)liIscioooness of the selfsame Soul, .appear ~s d[i:i!nnct conscious e:~d:l1ie8.~ 1!~e 80 ma:~ m.OO:IlS they sWlle wiJth the rug~ of the same S!un, flIia,UiH;~ly, BMmnoo:~ .An.d tihis, mO@ll.-ofjiva

'XI :BHAKTI,-VOGA

TVLSmAs~ a famous saint of Hindu. India arud. amhor of the Hindi Rimayana, was too ((JI,D:d (!If his wife in his eMly days, BeOO'uld not brook. her separatien.eeen for 3, day. Ofice~t SiO bap'P,ened ,that slr;e had to go to her father'sheuse for a. short visit. But this w,as, , roo much for 'Tuls~.m stand, Itproved ~m.poss~b~.e . roc him to stay at home. So am tlh.ev,ery day of her departure he fQllow!ed her ,anJ!mether mhis fa.dK:w-in-law's· house, At this .hi:swil"e remarked,' 'How· p.assionately a ttached yonan:; 'W' me ~ lry~"lil. ceuld :S:hU'tdUs: a:uachment 110 God, you wotdd realize Him. in no time." This remark w'O:rked. like

. ·Th·~I~.~~.,' ~I H' . . d-' d d b

magilc Oill - u m Sm.1D!JIl. e eurnec .fOWl' _an se-

came:1'il passi.Oinate ~over of God. In the fuiffiness orume he realized Him ~nd helped (lit-has to de the same.

In the Hindu legends t:ffil£rc are namerens in.stances of suchtramfm'malli()n..Bilw,amail1llala.t~ tained Blessedness w.hen :his tarib~e attadlme~t~G a public woman was eurnedtowards God. ..•

Now, these' insta~ces give a due to Bhakt£-yog,a 'Of the Path of Leve, B:hair:ti:-,YO'ga rests 'OIl!. the simple tru tb. tha:t one can realise God hy loving Him. Notbin.g eJse!i:s required- -m.ebh;er <lbSU3I'Ctthi.fik:i!ng norany_ mechanical. exercise ·(If tllebooyand. mind .. Besides, it a008 n.om: make any urilnatura1. demand.

BHAKTI-V(lIG,:A. 87

.Moot .of us :lfe !emononaJI,by nawrlJ'!!and. weare ~way~d more by mQVe than by any ,ot~ emotion. ~ e Iov.e ourse]lves;. we . move our 1titllandl .lUn;: we love curhearth and .no.e. We IDove OW"CilWn community, 01llrn:' .naI!::iQn, OlD:' race. Welav~ wea1:t1l, piI"we:rand . possession, We ar.erild,dem by Sal-Jov,e. Oltt lollle for all these determines: moot of euractill~OC8 and! shapes Ol!]!,1" ,ooEduC'~~ Moveover, it !lves us jOy and. ma~esijfe mte-mu!iJ(g .. It tlm,Qt\W a S(lft of ~haJl"m (~D the\\l,jh~ wor:ld..Withou.t .ru.~' lire beccmes lutoler.a!!ble:.

No doubt,. love is a bask and uwY,ernai em,ntiofl a~d., as s;u~, a very ,potent f~t~~ of o,ur lne .. EverY othere'm~tmon appeu8 to be stirred-up by 'tbiS basic one. OW" f'ear of death" for ,instanoe" arises .fr-(lm. ,owr Jove fur lHe.. Hall'\ed. g,Pj[,m:gstnlm ,eX()ess~.ve love fur seIDf~intel'est. Indeed, thenoMestas weU as ihevi]!_~st deeds owe tll~:i.r ·odgim to. .thi;s FiUJ:ing passioliJ.· Se]]ae.;~ love ~ar oiliers is, 'tbe prime m»ver of a~] pious souls, The ~nsp~ra,tion[Qr 'O<W" bra'W:'St~cts ,often comes from this ,SlO:W'lCC. The mo<tb.er faces th.e lil'JD to rescue her beloved cMd. The ,8101& dares dc'alh :iJ~ the ~.ov-e of his ,cou~try. Ond\!,e other handl" it is: love f~([' ones own iniUiuests mooetMn :a(Erything !'the that moo;,':;s ,~h.e ~8a§in, the tyrant aDd[ tll.e explo,it8 to thell' dirty jobs, Th.e ga»gs:tcr is gaad.ed to acts of' d~re-deviIryby' his ~ove fox. ,(,he .nearamd. dear ones. Tilitls the crowning social wItuesas ako the dlarkest tltntisocial crimes may 00 prompted. 'flquaUy 'byiri,ve.'

138

L,07l/e'is ~ikelt.h.~ ~.a:mp diJi;,\11!: maybe mad.em mtumil1ll.e a.'f.DI. altar as weHas 110 set a bouse on 're.] t an depends, on tile w,ay we use tmsmighty e:mouon.

- B/~td;ti":l()g(!,snggesW!thebestposs!bleli!se tha t may benmd..c of thlis emotion, \\r,e;. may uti~lb!i:e iit~o reachthe g;ooJ ,o,f life-~ibeFa~j~)l!t (mukti)i. An tha.t we have to db isto ~orve Goo. int1ensdy" juS;lt as we lov'~ ;a\n.y other thin! (11111 earth W,eaNkn.M"i how to lovea person '00" a~hlJ]1g deady; we are required only-to ~mill the fonts away from woddly objeC"mm God, T.hrongh th[s 'process (!l11;U:' emOUOIR!.\i na ture ~ts· :it:s£uilll play. So we neverhaee to feel wit of our ,e]jemenm,.Mm,e:OVe'l' ,a:s love far God, d.eve:~ops, attachment m o:~her things gt~duany melts awa,y. :So re:nunciaition becomes ,easy and natural, E(ls.id.es" bve [(!IF God is aeeompanied by pure JOY :&om tih.e ve-fy begmmD8'. This iis why J31:akti"}C;C:flj thati£,we Pa;~h of' Love~ ,app~aIDs to the majority of mankind. I t ~~ perhaps, the easiest approach and sui ted to' thetaste and capacity 'of most of us'.

y et lavle£or God is not so easyas it seemstn be .e So lonl as there is ally trace ,of desire in one's mind for worldly 'things) one cannot have a. very intense yea.ming for God.. To lo,v'ean object that pleases aut senses is one trung, bllll t to love God.~ whom we; :lIl.eitiler see nw :feel 3"tme 'beginning:, is :surely something qmle clliia-emt.

,Bhtzkti"!Jtl'lf6 helps, m out (:If·tms difficulty. It pnsmts :awadl~d course through wMch, a novice

may gr'aId,ually develop Intense Ieve for God! that t Jeads him !ltraight toliiberation a. m

This supreme on.~-PQin.11~d lov,e for God is called _p(J,r.~ biaktl. Such loee, auendedby 'ea,tat~c bliss and! viriON 'Olf God." is. eeveted by m~l1II.y Vaisihna"as: as th.e very goal of t~.ru :sp'kltua~ praetke (saakana). Such. devotees (.blM1ctas) after :realUiDg God in this lire become per.fect. .Afllu deam.~hey ~reta&n their' snbtle 'bed.y (lrl_k's;hma Sharif'-) .a~pn}celed to. higher wmlds~ wheIe~h~y liv~ eternally ifJI. the: presence of 'ilifllf bcl!ov~d Lo.rn-d.

N'ow)s,uch lOV1e {or :Gm! is. not attail1ll.ed. in a da y. ..

I'lt DilII:S:W be wltW'ed,. One has eo ,Pia!SS tboough a p.n:;par,a'rory 'COUF,se ,ofuai!!.rulng.. And this ~ called gauni (seco~dary) hhaldi. Ttw,oughde'V'oted practice (s,idJiami) fora. ~(lIng n_me gauui bhakti graJd.wiHy mamres into p'ara (supreme) hlUJk,tf,.

Just like any other yoga) Bllal,ti..yog~ also jrre-

serlbes a, course of meral prepara tion, One mu:st try te contrel the pasaiens, praedse self-restraint and ~elf:.de:mal! tru th.)honesty ,s:lnce:d ty, non~ifijl!U:'Y·.' One must not covet whatbelengs 'to oth.e:rs:- and should do good to all without a thought of return, One; must be strong in body and. mind and not give way to excessive mirth.

Wi til such moral makie~up (In.e should stick to spirit1ual p-31ctice m.m ,grill; :il!Dd determina tion, For,

I,I!!. Huh: ~cA~tiOilJ w.iJ!lmlioh[~ d.~aT that Chd~tWrity iloo. :m"j]jiinl Uiiic;lfI, BWIJ,.~'j1.!Q We on~r~~ill!l W ~oi!ll.

'90

by nds pl3cnce 3l~~elll1if 'has t'Oldraw .his.mind away from. other thIDg;s and. fiJ::: it O~. 'God .. One who proeeeds with. lmflinching de:votion succeeds ln th.e

attempt.. '. . . .... '. '. .'

The spiritual practiceprescrlbed by Bkalcti-yo'g'a

consists of eenstant tMnk:ung of God, Such. thought alone purifies the m.ifid~ gives ~t. strength a.nd. J.ny and! takes ~t :f~w'ther!lnd farther tewardssu preme love f@f" God and .liber.a tioa (muXCl:i).. In the '(li,~'a Sri K.r~sb.na. sa ys~ ~ ~T'h.ooe w.ho" ha vlng offered up, aU their work unto Me~ with. entire relsance !QnMe~ meditate on Me and wo:r8h~p Me with()'t~tany attachment to anything el:s,e~tllem I soon un up :from the ocean of death and ever-reeurring birth" as th.cirmin.d is wholly attached to Me .. um No deebt ~t ~s quite wfficumt fom" the mind. tothink ,of God aIway-,s.. Yet everynew and dleter.mined. effort makes the'msk eas~er, provid1~dtbeaspiirant is nOrt attached 00' wo:rldl.ydUn~,'2

At first tile mind may refWi,e to, move in the same groo\!'le. ]tmay be b,o.rlng to upealtthe same thought in. the same w~r (llv,erand OV'el'again. BnMti,.."oga solvesthis initial d1fficub.:y by shovvLn__g a varietY of ways t:ImJugh wmch W~ may-think of Ood..We may simp.~y repeat Hi'S l1I,a(me, 'We may lcma:nt .hymns: and p.a,1ers~, we ~y wo:rsmp Him willllil offerings) we .may medlita te ,on Him!lt His :PilWa;' !!iI],d!. gtmy~we may read. the Scripwl'\es ahou t

Him. as also a:bou:t t'h08e:. ·ble.ssed ones wb.of)eccl~d Hisgrao~Thil!ls. "ve ma,)" ,engage ,o'lill.t'mlnd v.ari,Qusly iii the th.G1ught of God. '1'.ms,ooes away with monooonyand makes the practice in t~}'\e$dng ..

Then, the Hindu idea,lli that God has projected the universe out @f Himself makes i~ mH'ler e~.y fOF us toil:luM orrum. We aile use<!l to think (If anytblng tbro·l.W;gh iu lWr.m. A [onmes], vO'j_dl cannot he (loncelvltd by us .. Now, we may .look UPOIil the wh.~~e universe as God. ffimse])f.. It wi]][ be eas:.m:e:.r s,till .if we cheese atny ,object 'Within ereatien and ~ook upoo It as Ged. That also ills :I}l forra t:h:nyugh which God has expressed Himsenr.

Besides the things tha t we see about us, hewever, there Me vruri.Qu:s other divlne forms assumed by ffimas, for ins~a:nce~ Ndtiija1Ja~ S.~iv~ Gaapati,. SW".1.G" D~-r~ii,. Edli. As, a mateer offacll::, .an th.e de:iti!es (ld'tMMS)bein:gHis -mamfest;l;tionJi~anrof them. may be looked up~m ssthe l6fdi. Him.sdf an.em 'Worshipp~d with equal be'ne-fit. TiI1e mgher the marufesmnoll, the easier lit .[s fur U:St10 10;01. upon it as the Lord,

Moreover ~~be Hindus believe tha:t God 1111c~~ na tes Himself even as man fur helping the spirit1ual ,flvoli1l1uo.n of mankind. Rama,3!ndl ~ KriSOOiil. are two oftbe preminent Incamauo,ns (A:~a.~lira)of GOO in tIlls: bnd.., One may think. ofanyoftID1,ese AuamraJ ss God and p.f3Jcmse devotion te Him.

The Vm.shnava;l:i~ who Me: th!e learul'nlg SPDJlSO'rs ~. SeCI'tir.a IChap., XX.

92

of .lJliakti,,}f)'ga, ta.k!e ,el,tne:r Sri Ramac:banma or :Sr.l K.rishn~- as their chosen Ideal (lshta). To ~ove Oodthmugh a husnan form .. is S,lLwd!y the: easiest for us. W,e may :stand in aweand reverence before the F.~r:mkss .Al~gbty Goo. or God with- an. effLllge:rDJt dlviae form. Burttl~a.t is, Dot love. Love is based 0:0 a·sense o:fldnsJUp. W.nen God. a:ppe;il!:rsas man, lie: ._ JrealTIlyoo,mes. very close rous and we rna y ~aJ;SHy approacllil. Him.. W,e need net strain our lmagil!la:tiOTItcOO much to lo;v-e Goo through such a,

human ((!Inn.. -

H!)weveIl~, ga,uni (pllepuatL(llry) bhll.kti conslsts in asineere ,eft"art fGr fij..xiI1!gdl.'e mind Gill God t:hf'fft1!lgll any of t·he forms in ereatioa from a blade ·00 ~ass t~ the .great Orea tor Brafurm. Each an.d 'eVle[J one 'Of th~SI~ being Hisma~ata ti.on~ is no-cln1ll.i but God. Thus one may wo:ar&hip ·flresllln.~the moon or the sky as God Himself. He m(;;y even think. of 'GOO. as immanent m jhe sea ,or in i1l\m:!Iy ,(liftbe~iv,e!l1l or mountains or trees, Even abll!O<ck of stone ora piece of metal maybe regarded by rum as a symbol OIf Goo and worshipped 'With devcitio:n. Thus, through the .sh~lag'fama-iJ}li.:lii. or the Shiv,alinga, Of o:tha such. s,ymibollisme Hin(h:l!Sworsmp the-selfsaene God. Now,. th.e sun, the sky and dle Sialag:f~shil:a-th.ae li:ttTIl.e 1b:i~ of mamfes~ation or-the Infilili te and Eternal B:r~help us to focus (:I_mind.. om

'93

God. 'The mind C<UllJi!ot embrace the [rmmre.. It can d.\VelJl. 'on the :fmilte and. the ,collcr-ere. Thls is. \\\'11y itboQomes, easy form to tffilirik. of Gad. tmwugh any ([If Hisfi.mte and eoecrete m.a.:~m6.om. T.ib:.ese are ,ca~ed pratiktu"l (symboIDs). 'They represent G~d.. ''''orsmp of God. tlrr{)1J!dt amy Gfdlese fa.r.ms H ealled p:rati,M u.jJdsana.

'The d.i~rl!e forms' ~ (locI are, mOf\eover~, rep:reis,ented bylmag'eB. (praUma) or pictures (pata). The~e IlRJ!g-e,Sare usually made of day, stone, metal 001" wood.~ Through the Pf;(llimii the Hindu devotee w.C!iuhl ps .. God and . none . else, He does Dot dis,p~a.y his d.ev6'1lon ~a b~ock of stone or memlli. Wh~m do we • nonuaf when. 'We put a. ~~1l:'land round d~e portroot!: or the. sta me of ~ departed hao? Olli-viomly· the piece of paper Qr' the Mockorf stnne is not the ,object: of .our adoration... They oruy lU'lemmd.us, of ili.e .~le~o, te whom we really oRa oW' ~lOima8':e·. . ~bmlla.r1y, the symbol or the ~m~e ~eminds one: of 'Goo.) whom the Hindaswoeship, As a matter (If fact,a,ft-athe .W?fSrup is over th.e day images are o:frem Immessed in water.. The Hind.us regard the jJr.-anmaas w~lI.at it Iepre~ent;:)!!],amdy, God., - and. Dot as w.hat it is, by itse.illf.

.. ~owever) the symbol (jmltiJui) or the .image (pru.hma'j bemgsOU!!.ethlng eenerete, hdps, us' to maw

i n~ 'IJ_~~bGb oiwurtlJ;ipai',1!:; ilic SMI~~, 1be.S;w~il!t!i:1 th~ G_~C!.,.it ~gUll ~rg.ru=.,a hnl]j' dlia~ ()\!iI\!~~.~ .. b.G~'" boOk :iI,';ar "oW~U

ar a.6kJ.~'{ef.cr. M~. T;, OiiliP. .XII. ..' . .' ." - ~ ~~t···

~ or.; M_. PT. (limp. ccLv.ni. ~i.

94

our minds away trom other 'sells,e~objects, to Itself and through it to God, In a way this may be said to . bean, aid, to our spiritual exercise.a sort of kin,dergarten schooling. For tbf10llg)1. Uris th.<"l sincere aspir- 9lDt arrives ail, a -S1la~e where he sees 'God;" tOll.ches, God, lamb witl! G(}~ when the Image, the temple', the rituals . a nd the Scriptures halve served thei:r purpo.B:e and retired to the 'backgroun.d. Forms and ceremonials have their value in helping us on to

supreme lovefor God (pa1iii MaJd~)., _

Now, one should remember the fact that the dltu.als. of g,ooni (prep'alatory) ,bhaldi are meant if Of cleansing the mind and developimg' pure and in'Wnse move :ror God" We m!1IlSt Dot confuse dlis witb the selfsame ritua]s~ such as n~petitiGnol GOod's names, hymm ~ prayers and w,orship perfoemed by the [onowers or the Path of Desire. The Iatter do a] ~ tbese ,eitherth,r.oughfear of punishment for their evil deeds or through a deslre for intense senseenjoyment. They want s;ometbing of the . senseworld In lexdlange for their' worship. Love can:not grow out.!?£' stu~h barla_ining;., ~uch :~,tualg are only meritorious, a.cm which can bring only the coveted, things.. These can never lead to supreme love or llbem tion.: Only those who have seen the hollowness of sen!l>enjoyment" and are wining to tread.the Fa th of Renuncia lion, are fit for taking up' any of theJogas as-the final course of s,jir/kanii. 501 from the very beginning the Bhakti.._yogi must nO';! pray to God

95

fo:r this 01 that worldly thing, He should try earnestly to developdisinterested ~o,ve for-Him.

He should placehimself under the guidance of a lib e-x a ted sage who can transmit splrl tuality to, him, The p.iecep~.m- (g.UT~) cheeses for him his lshta (chosen Id,ea]J), thai!'; :is,) the form of God besesui ted. to him. And eorrespondfng je each divine form there Isa sou:nd..symhol (mant-,a)" The gum imparts to him the snita ble mantra that he should repea t everyday with devotion. The gum also teaches him how be is to worship his, chosen Ideal (Ishtc(J,)., Thus, Iearning the entire prepam OO1'Y OOlJlI'S,e of Bhaklj..y(jg,(~ from his spiritual guide J' he is to practise it with earnest devotWOD uom dla y to d[a, y.,

Ishta-l1ishthi, that is) d,cv,otion roilie selfsame chosen Ide al, is a necessi ty, One has to stiek to the same form ofOod. aSM chosen Ideal (b/~ta). Manuminji, the great devotee (hhakta) of Sri Rimachandra, said:

• (Shriniilhe Jiiuakin4th~ ao.ludah pa-ramiitmatti T,athiipi m:a-ma sarvaJwall Ramah kamalal(J,/~an~h.; ~

~I know that the Lordof Lakshmi and the: LoII,"d of JiiHal9i (Sita) are one as t'he Supreme Spirit (f'aj;a .. .matman), yet my all is: in the lotus-eyed lUma,chandra.' This is Ish-ta-nuhthil.VVi thou It such an unflinching devotion :to one's own chosen Idea], the aspirant cannot make: any progress,

In short, worship of the chosen Ideal with un-

96

,

flinchi~g devodoa ,is the ma:inoo{U'se forthe noviee. F'Qr ensuring better e;fE'ect it is to be supplemented by certain otnerpractioes.F'O'rinstaooe, alru.oog w,~th fut 'thr.e devoeee is to :s~ng the L,ord[l',s name, listen to 'Or read ,b,haltl ,scripture!!" resort to or Uve: m hailly ,plaoes spe!cialIDy associated with hils chosen Ideal and always soek tlhe c'Ompany of spforiman-y advanced souls, AhovcjlI!]]], be should try earnestly teo resign himself el1l.mel.ytO! 'the LlOro. All these are reeommended as a~& to the principal ceurse [0:1:" ma.'[mingbis, 1OV'C; :for Godl.!I!

'Through sudll. praetice of preparatory (gauui or Milki) hl~akti the mind. becemes 'pmer and begi~s to deveiliop lorv,efbr God" Now) ]Jove fm- God becomes easier if we un make it Howtfu\l!l!u_ghany of ,our Ca.milii:!!!!:' ,channels. We .knowthe ehild's illOlV{l w the, paf\en~~ the ifaimfulli serva.nt's move for the maJes1t:er; we know what a, rea]! i&iend~s move means; the mx~th.ee:s low' for her children and. the faH::hf'Ul wife)'s: love: fQ[ her husband. are abo fami'illiar to us" These are differen ta ttittldes t1Th_rough. which one bears and expresses love towards another. T.his ,is why Bhakti~ yogareacheEl one fllt this stage '00' take up any of

these attitudes (bh.Aua) in relation to one's chosen Ideal (lshta). One may 1001 upon. the chosen Idea~ u one's parent, master, f[ie':!1.dl. child or lO'Vler and try to behave anddevelopleve accordingly.

Th.e TJ.ntTi~ devotees regard their chosen Ideal I, CI",CYi. am~'4. mE. 22,

as~hdr mother. I The Vaishnava cult pseseribes five different ~tti.tudl,es, mam.ely~ shan'ta, dis.ya, saUy.ti, vatsa;~'and madlmra. Of theBe, . the fi[st does not lexpress any personal reb~iio'nship with the chosen . Idea.~.. On.e-po[ntedl d1ewDO\Il to Him without-any other (:rn:-a.ving as we.ill]J as tn.(il'W~!'i':dg:e !Oof His, essential nailture brings a.bolw,t a calm pose wbich .is caUed. sMnta bohav.a. The seven sa~es headed 'by Sanabar-e exem p~al'S O'f tthi:s type of devotees, Theddpl~ votary ~(}()ks upon mooielf and behaves as, the p.Fi:.vilieged se:.nra.I!I'1l: of the Lord of i1iJi.fin1~.e glories., Ma.lhivir,a is the shiDing medel ormis group. Sak1)1~,. ualS'ab'aand ma'dhura stand respecei ~ly forili~ :aUl,wdes of a C!OIIU'ade,. a.p3rent and a ladYBl(Jveassumed b'Y di6'e:!,"\ent devoeees t~wardstbeK chosea Ideals, S.ri~ dlima and, '~.e odlcr C!Gw~ibGY's ofVrind.iva.n. as well as E.hlma:~rndl AiltJl.]!fi3., ,of Ha:SUI!IipuI' t~fy th.e sakfrpa mood; Yashooa and the milk-maids of Vril1JJ~ Glavan exmb~t ideaJ p!ai~:terns of vits:al1a, a.nd. 1JuldhJ:lra m.o~~~ ]:\ -_ ',. eC~L~Vi- L ,2

. _~ .e'Sp _"", .. ey.

The fi Vie differeat attitudes of the V rushnava schoo] differ from one ancther not .only i(J!. lind but also in. in tensity of feeling. As a matter fact the series has been arranged in o.J'ld;er ef the inCfieasing i ueensity of love aroused by the differen t attitudes." Slliiuta Mi:Wa stands for a kind of dispassionate nttachment '~o the chosen Ideal. IJ'iisya is a s,te,P,

I:m't b im&~~ttng klim~~ th:!!JJI; t!icClfill'tuiaiUi ~~gitnffi God ,~ iliclr

nc._'wenll.'1fMl~cr" - ,

II cr. Ch.Chm1.:l •. m~. 19, Ill~iiJ.

7

98

ahead(lep:r~e:lDiti~g a :faithFul servant'sperseaal ~'Ve and d:evQOorn.mi}!l!(;d with .. awe and reverence, T.he shintd vot~lty is a\we..s;trT1!lck byconremplating the essen:da1 nature: (If God.~ and the ,disya votary by

. 'OOr!JJtempl<'il.tiogthe infinite g~ories of Personal God.

Both keep themselves a:t a n~spectlli1l! distance from tlhe L~rrll. T.iIle: l\b_l',eesuooeediIll!a ttirud:es brlng the dev()i~ees within. a; more intim~te 'c~de·) closerand clooe:rro tile cbosen ·Ideal Ceaseiousness of the might and glories of the LI!iJl~d. recedes to the back~ grOllmd and He becomes, i~tielilS!ely .per:sanal. In sakl)'a meTe ills 3!CLualID.y a sense .of equa1ity as between two comrades ,. T.!I:!.ms surely is a very advanced stare of love, In vitsa.lp ODe ~oob upo.n HUn <1l!S o]]J~?s ch!11d. In her mad ~OV',t :far IUishna" Yas:hodi sincerelybelieves tba t t·he Lord ,wI] go .hungry ~f she does not feed Him. She does not careto thll1k of Him astheEeernal and Om.ul.potent one. Indeed, . love thro~gh ~a~ reaches a fn::nmd state.· The c,lilimnati()n~ hl)w~er~,is.[ieaC:h:edl im mQdJu~m .b.h:iufJj, where the lovaanr! . the' bdov,ed become one throu,g~ the extreme mte:mity of love. This. is typified. by Radhi"s love for KrIshna. Mir'.ibai has left a bdmantr,ec.m'd in Hifi~:hl iMsmry ofsuch move.

W.he:n love [or Goo cultured Ln ·this.way matures into parli hhakti, one reaches the acme ofNiss. Verily then nea,Uams God,. who is the vayoore o.f fuea.1!Jlty~ joyaru11ove.. ~Bm6' wni sal{l-He :is thev,ewy

iTdft. VI. II •. 1.

essence of bliss, Th.e Hindus do not think tha:t,. seated ,Slomewih.ere ililheaven. in ~'WM majesty~ God simply deals outtrew:nd,amdl punishmem to the virtucus and the sinner, The Hindu irl.ea of Personal GOod is quite different, His God is. nearerthan the nearest, de'~ than the d.ea\1l'tst. The owrflowirtg aJll~cllon of the motchtt for her ebild is. no. ma,tch for God"s klve: for His deV'Dl[tle8. The bealutyon the falc.e m anycharmiiDg thillg an. ,e~rth. is o.!ltDJly a very faint

- reflection orms diviae beauty.. 'T ~~ blwa saroami-

J ."1,; 1..::' .• , l",,_!Cf ··hi·· ".. .. .,1...:. l~ ~ l~.:._ 't::Jr~

aa'm mm~tt . iL~.Ile s: .. wng~ ev,e:~Uu]}g· ,e~ SIJ)Ul~S .• ll~S

pJreSen~eca:~n(lt strike awe oeterror ~ itllhrlJils one lrith. 'ea,tatti.c jQf' An.d.tbfl hlffississCl init:e~s)e that the d~'\iIi'ot~e8. (blwktas) want to ,e~of it ror ever instead ,of going-in for mibenlUCHil (mukti).. "T.heycra;V1e to e.~ji(JIy the im:dim:t:e beautyand ioftnite joy (If.r,~rsorn:d Gedandnotto lose themselves in the Impersonal (Bra/mum.). T.hey like, as they saly~ to tas,te SlIIlgar and Botto be/come .~~gla:r •

In :S'ucha :st~re the devokleSiees ~. d:ooen Ideal. (lsht:a)aJ] abomt him as \eveD as in the :ii:rul.e.:rmo.s:t recess of JI:Wl (llwnbe1ng. To him me wm(l!llie wor.ld. becomes am. object of.~mreand worsMp. Even in the ugerandll tb..e s. '.-tnt he s.ees his n~loved,. Sll.ch bll.e:i8e~_-io _ radiate lQ~, purity jj'Mld! Joy wherever t~l{:y go~. and. i~J.lii~ a.m who eeme in eentaet with. themwithan 1Ill:rge fur spkima~ g,D\\vd!..

XII lBHAKTI~YOG.A (ccmlinuQd)

'TANTRlKA. SADE.A.NA.

A di:s;ti~c.t course of' :spiriwaldiscl pUne known as ~intrika: siidha.,n:a ds>o 'CGI.IUeS witW_n, ~th.e soope of Bhakti..yogaas m.l!lcn as Vaishn;~vism ..

TWs course is, equally ~om.p'lichew~v,e ;~nd covers the 'entire gro'nlnd ,of :spiritual endea,vour., It is a wonde'rfw ()ombifiat~~n 'of jttiiWJ,~ yo,ga (R~a':YOg:a), hludti and .karm~, and is sui ted to mea of all stages of :s.ph:,ilima~po!l' .. rili. "I'~ki[iLg itsS'mnd. ol1li.the essential eneaess of the huma~. soul w.iith. the Absolute (Pammatman)"it leads the devoeee :Sllep by seep through! concrete forms and rimaIDs: tothe realiea n()g ,of~he Ultimate Truth and resuleant Uber,uion (mukl$l·

Different spiritual esercises ,<\W1eprescritled by the T~Ultra.S for different groops of deveteea, Some are mean t for those who are at the lowest .ru.n:g of thespiri tual ladder ,80 to. speak, These people are tfimcMika~ that is) dull, ignorant and lazy by nature and are almost on the brutelevel, The course pre~ scribed fQ.f the edi:ficalion (If this group Is called F'(1J:kwaa.hiira (code of oonduct for thebrute~rnJill!l). Some other course of spiritual exercise is prescrib eel for those who are ill, the midd~.e, whe are rilj'as;i.ka, that is) energetic and amibioous by nature, 'This

HU

course is known as :virac.IUlra (code of conduct 'for the heroic. souls).

Boththese gNl1llps very often take up 'Tantrikc(j siidhatUi for 3.Joq uiling power ~fl!tl sa,mJyingtbeir citalvlrng far sense~e[iJJjoym.e:ni here mr~l!aeafkr. S()~ to themT.W1itrika scadlulniisenes only M ./?t:ar;iit'ti . .Marga (P~th of Desire). As am~Ue;r of' fact, the V'emc De,v~ya.i!1A of PTo.~ril# M.i!tga has eome to be replaced. in our days. mootty byT,a,:ntr.iiai wo,rship. Lfke R'aj(j-yo,ga~ ':ra:n:~ri"m .smlhr:mii. rusobrings various powers (siddhis) to those who·g:(l in fo:r these. However, the Tdntrika j,adluIna ~r~b.eses.eeka.s m power' aIltdl sense-enjeyment does 11(1:11: oomel!1!'nder .Bf:uJfl'i-·

yQ'I1,a~ whlch is a:n approaeh to Div~mtt.y tar6ug,h. pure~ i!n,tense and. selfless lov·e for God ..

There is ye~an(lther .g,rO(u.p of men who ma.y be srud to. be Ve.T)/' neMili~ top rung' of the spiritc1!laJ ladd1er.. These are the men. ofrenUI1JJcia.tion.. They are siitlwili:a by na ture, that is" they possess calmness) !purity, ooIil1lentmCfitand clear vision. The vanity ofs,ense--enjo,ym.en t is obvious to these people and they yearn only for realizing God and becoming perfect, For thisg.roup the Tantras' prescribe the dis tinct course knewnas difJ)?achiira (code of conduct for the godly on.e'S)., The special rea ture of' this course is -wt Irhas to bepractised Dot for :gain:ing anything :ma:~d:fil~!. but for re.a]lizing God. through love. Such Tdntrika :sadli.an~) .merefore., comes under

,B.Wti-.JIfJga. .

HINDClSM A.T A GLANCE

There are as many as sixty-tOur prominent Tant,t'a texts. And they prescribe bundn:d.s of distinct, rituals and ceremonies meant for the three dilierent: gralllps of devotees a- Yet some eemmon threads of lllDiity run thro1ll,gh all these,

, The Tantras .holdup the S'hakti (DiVine Energy ) aspect of Godfo[' worshi p.. And 'U.suaDy Shakt'i' .is. represen tOO. in the (ann of one or other ,of goddesses like D'fU-gii, Ckamlij .Kili" Bhuuanes/lwal"i', Ja~ad~ allain. The Ska'ku-worwppen are known as -,shikta:s) just as the worshippers of Vislmu are known' as Vaishnavas. The Shiktas regard their chesen ,goddess asthe Divine Mother. -

The Dlivine Mother cenceived through any (If ,the di.vime forms msr'eaUy the C:r,eaJ~or; Smtainel' and Desn-oyer of tbis universe. She has, no li:lC::giIllmng' 'Of' end. SIte is Eternal, Space cannot limit Her, She is Infinite and All-pervading, She is All-consclousness" So She is called Chimtmyamayi. Oreation is Her :sport, and so also is Dissolution (,PralC!J!a). Hence She is called Li libnayi. She has three distinct phases of Divine Energy,' :namcly, sliUwika, rajasika and. tilmasik<l. And th~s Is' why ,She is said to b,e Tri;pnamayi. Through the' tiim~ika phase She appears as illsen tien t matter. Thronghahe riij'asika She appears

. as materfalas well as vital ,energy' (prima) Ib:ringm~r about aJl sorts of changes' in. the material world as a~o in the physieal bodies of all. creatures. While 'tlwou,gh Her siitf~a phase She appears as the mind

HJ3

In its different functiofil_S and pooes as, the mbjiect of experience and action in. each creature, Reailly She expresses Herself througb aU the ever--chllngmg: names and forms th:a't we can the world. In fact; She is ~he POI\y,er of Becoming; released Slomen,(!IW out ,of tb.e, Eternal and IChap.g:elless: Being~, 'the Nir:a£aT.a N:i'~guna Br:aJzman.

This indeed" is the Hindu conceptien of PersonalGod., who ,obviously~ has, no, sex. Yet Personal God assumes a male: or female form to, suit the devotee's. approach, The Vaishnavas, 'the: Sauras and the Ginapatyas prefer the ma1e aspect, while the Shaktas choose ,to lCllOk. upon P'eEsolil.,~1 God as their Divin.e Mother. The motherhooo of God, no doubt, I{',stablishes a Vtery sweet r.ela'ltmombe:t:'\iVeen the Deilty aad tlK: devotee. Like a child the devotee resigns hlmself to the affectionaee move and Fo,st:erlog care of the Divine Mother.

Then, another feature of the Tantrika rlenals is thatthey remind one of the identity of the human :5ouI (jivatman) with the Absolute (.Paramitman), and also of Skakti (Divine Energy) as an emenaticnfrom the Great Oneexpr,essing H~rself through all fQrms~an names, and an changes. Before proceediing to worship the Divine Mother, the sadhaJ:..a is required to :iimagine' fbr some time that his own soul has merged in the Absolute (Par61l'ultman,); and 'I!v,erythin,g in C'f-ea'tion has vanished akogether, Then he is 'to ima;gii.ne tJhat out of the F'orml,es:s

I 04 !HINDU~SM AT A. ,(n .. ANCE

B~ has sprung illP afresh ·his. ,o,wn self tithe! w~:rsMp:p~ras well as. the Goddess who:mhe 18 to worship. IJlJi:~o a ehy i~ge of tile Geddess he h~, to breathe life (pfi~pr.mishtha)by mating a sy:m.boie OO[1t3ilct o(his ,Q;Wf!I. Dbine Saul whh M~. It is only alief' ttm that the ~mage IS considered 1)0 become a ivin.g emblem. or me God~e.5S, when offeirings. by 'ty:a i of worsru p are presented to He.r.l

This clearly sno'Wsho,w the Tantras belpus gradually .to gr,a:sp~tchrough CQinCliete fol!'l'illi~ the greu Vedin tic Truth, I1!a:me:~y, the divin_ity of 'OUJr sou]!" It may be saJ:.dlmbeas!of~ of ~abora.to:ry wc.-rk. or rather .kinderga.lt~n. schooling fbr the to(ilmpre~ hensl.o:n ,of the ,riat U.~~ma~e Trm'fu, tru:(!Iu.gh\"l,;Mch com~-s, .l!i.baa.twnJ (mu~~l) .. Wha.t~~.e Jnina-:JQrgi S"~ves toarrive at purely by discrimil1t3i.Q.om a,nda,bstra~t ,contempla:doifiJJ, the~a1$trika si.dl~tik;a 'tdestG reach thwll1,~hrus course of If'.i,w;a!h,,

Another oommOR dement ,afthe Taneras is the emphasis, Th.a,~dby them ,on~herepe;uuo~ of eertain wo.rd.~sytn;bols (like 4Tim, lrim" etc.) .. ':Each ·0'£ these stands for a particll.lbcr aspect o:f Goo expressed through .. f' par'tkula:r :fmm. No dian bt, throogh ,ev,~ry farm God. iisfiegarde,cl, as the areator~ Sustainer and Des,troyer .'Qf the universe, Yet through 't~ ,~fl\even.l1 [onus Gad, a.ppears as different Person.a]libes, as Iii!; were, wiitth. miJerentgI'ou.ps of prQ:mlnef!!t qua1rides. T.b:usKali~Tar:i~ Shodtuhi,. Ck,m~ _lJur:gi1, .:Jaga(!,.

.~. Sec briM 'Ch!!!p. ~Jll: •.

I ~

\

i

~

:105

dhatri~e.ach bas a diSDIi!i.tt filrmamd.a wstinct gI1CfUp !QfaUribu~s~ and oorresponding 1)0 each. there ms a. ClliO_Illct name as wen as a wurd-isymbot Ey the ~ep eti.tj.O[DJ of this wom..sym.bol (m;ant:ra)as directed hy the T<lrlltra!l,. one'smind becomes purified. and Oifille gets closer ~ndl closer to. one's chose n Ideam (lsllli'i.).. Such. f\epetition ~s us~,d1y 00illjoined 'wi tho meditatien ef'the form..o.symbol, for that is more dJ'ectiw.

T.hen thereis anether ,common feature Cif the Ta~bik~ rlmiillsano in th~s the Tantras difJ'a wide! y £}10m. ]nin.a-yoga.l'V'mle the latter wants its followers to avoid temptations, the T<'l1l1!tras: oocct their vota-

, f'~est,o face these boldly and overcome them. Some or the Ta:mrikar-itesn~q lID.h'1e a v,ottltfy te male concaet wi tlJ. attractive sease-ob] ects ~llidat the same time to draw his minel away from suchthings aad fix .~ i~ on oomemplatioJID ,of his chosen Goddess. He ~s rnquiredlm sublima;tf;; by this process his sensea tu~c:dGn 'in to pure love of God .. For instance j con~act with wine or WiOman is <l fea.tUlre 0'[ someof ehe Tantrikar.i.tes. But then j w.i~J!· is n(ll~. meant fer

. ~nt(l.;l{ica6orJ) nor woma nr6.r graeificaeion, The "'!.I'olra:.ry is: to ]'ies:~st thevig~!l'o,u_s pun 0:£ these lures and. concentra te his mindon hiis, ehosen Ideal. TIllS is a daring method, no. do:ubt; but.if it is succ.essfuUy fOI]lo'y,ed!~, one ()O'f!1~1Ue'fSflesh. by one stm~e, as it

lOG

_. : ...... .11.' a ba ,I .·11 .,. a m .. 'iIi"~ e "'nnro~cl1I: ,of ·the 'Ta;n~

,aoqUllo.'.:;U ,"'" 'U~ u .. _ "_,. ]L~1i· .... !C". .... . .• -

'tra~ howev,~rl' deserves no ,ce'lrusuf!e,. The Hi;n.dus b~li~e that the gool ,of Ubera:tio,n is re:ac'b.ed ,when CIne realizes God., aNd thisf1eaJ:i:zatniml Is Dad, (il:lIlly ""Ih.en o[!l_e'!"sm.i:Dd is ~om\pleremy conce:llitr~ ted ~~. God. This isvihiat an the JOlJ.lU t~etbelr_ stand upml. And it is tow,~nYfuls ~nd 1!hatt~e'I'al'1tm~ only propose a peculiartrecb,mque ,o~ them: ,?:"n. ,

Thls t!echnique consists 'siJmply ~m utili~Ulg the uuivef,sal oven~h~lming emotions thatoamr-al1y d~aw ,o.ur minds aW,alY. fr'Dm aD oeher divec:dm:rus and make themonooipoin:w.t .A strong sex .. ap"eal or lear of imml:lD.erat deat~h~ ifoo: instance, rna y do the :sa'me. No,w- e%.poo:in,1lI' dlte '!!I!omry 00 cithef.~.~.' .. ,o'f these.c; ,0. ilJIer.-~ ...

,~ • kl: t.. ~'htl

"iN helming ,emotions means ,cOonverguli ,~i__U: tuO:~ '_ ....

to one point. The mimcllis thus f'Ocwsed OJl.~ s~me~ object throwgh a sW"ging emwman. And t~enl~~~ad of aBowing Wm to ;~o any faJ.'dl;,er along:_the_n~e,) the 'Ta.n.t:ras direct him to, turD, his, aheady focusse~ mind towards God. 'The t~sk 'becomes, easy by this pi~oceSS. lit ~ Mke :focus:wg a~ astrononUcal te_~e~co~e on a dIstant te:m::!,'1estti.al 'Objlflctas a sort :00' l,'\OUg'P

atdjuslment. . ~., ., . .. _.. .

This is why Siome of the Tantrik--a [~t!~s ~q,WNe tbe

votari.es to meditate on -Goo after p1tt1cbing~pme sex~implllse ~ugh. cont.act ,:,ith win~or .. WQID!IIln. T'his jjs a1s10 why some !l)jj_he-rr.ittesr~q1!l1l'e "the .:deV{!I3 tees to :futthe:rurminds '1)1'1 God 'wru:~e seated, 1m the m~dst of the most dre~dIu~ sun .. oundin~. T.h.eyarc

di['eJc~edj,fo[' ins,ta nee ~ to, sit en a, co,rpse in a. ~onely erernatorium on ehe darkest mght ·ala :month. ,

SU.dl device of the Tantras makes :b.r a. swi~t ma:rch,mth.e gO'~~, no d1Qubt.. Yd. :ilt lis fWJl of risks, fur ,tbe Ili.m!W~~ .P.a.rticWady) a mam ,of r-ern.ll.ncia·OllJli'ill must be v~ry cautious if' he happena to, cll0ooe~lUs pa th .. Any weakness (Jf~hefIDesh may justmake rum yield to the paseions 'iivorked up by the .requireme[l!tg, af the daring rites, And ~n that cue, .a.n his ·e:Wo:1l"Cs far therealizarion of God w.imle nd imevimh.!y in a crash, physica.~ as wen asmer.l~al. -

Man Y' h~w a tm~.ned! .messedlness through. Td'nJoo trika s{Jdluma. Rima prasada and. !Bim§; Kshepi are ifamilia:r names. in ,Ien,gact Sri IUimahis:h~~ iD, (F~J!_r 'Gays has vcrlfiedme truth of ·tlUs. branch. ,of the Hindu Shlistras by IUs own realiaations when he went dilf\OUigh .i.rspf\escribed rices.

N1RAKARA lJPAsANtA

Hiadulsmalsopreserlbes devoden to Penonal God w.:ithout a![QJymr.m (S~guna NiraKa'ra ll'f~'~~:I:ll) '. 'There ue many a,mons: the intel[ecruams to whom. God with a form dees not appeal.

Yet one sl\ollJld be ,c~utiow, before bamsrung; forms foom s;pHimalpractice .. It is. r~aImy not ~o ea:s:y as 1 t may appear' to be, A liJUUl with. a gigantic .in.~ ~ellecttm~r alter all be. n()~ft:tba!n a ba2L. ll~ 'dle s: 'mll]Ja,~ school. He ma.y JuS'trotq:.m:esome

_ ndergarten exercise,

Moreover) the fiIilIDngsof our intclled: on.lim!llgB spiritual 'CalHl?tfue 21! saf~ gWde., O~r inte~~ecll.may assertthat Infinite G@d C~~l!!ot have a :fimte j[orm .. Hfud,uism.also admits that ParalJr;akmlm. is,fo:rm,-, less (JV.iriikiirfJ). It even ~oes further and. h.ol& t!ha,t It has no' quiliues, either, For do f!~t al~ centeadiewry'. qualities .like good[ a[ld~vhl, tindness and cruJ!'~ty ,haro.ness andSloftmess:, come (il1I!lit: OfKha tone uruDvided, Existence ? How can. the Absehne Br~n 'be timiood. by any group' of 'q]]!a]ioes 110 the ,e~Ch,1SiJl[!' mothers ?' Yet mndmmm. teaches d~e tr11llth that tim, .Brahman without £'arm ;;arnd without 'q ualities is the IQnlY8ol]1'\c.e of c:rea:mon..1 Somehow this etemaJly Ohal1l~eless .Bl'ah:trmn b~com.es;or rather appeers as t~e universeas wdlas its .I.u:rn.er, the Personal God., Thm~fs Mis .Maya.,

NGw~, }fir,~rw.l1tahm(1"'l' which 'by iru,crumWlt M~ can express I tself tmol.l!gh. all the n:a.es .a:md fo·r.nu of the universe, can very 'IIv~Ua:ppear ift the g~~b of any divine form.., Who, is thereto IDimitI~ cap~rnlity?~ Om Intellect is too, poor a -~Mifig :aJU.e:r an to-give a luling in t'h~sma:Ui~r..

Then again, how do we conceive Infinite 'God as om'H:eavenlyFather ij.s~el!l_mg to ,our prayers and dealfng' (Ill t justice and :s.howe.xin;g ,mercy? How d10es ,our ~fitcenect !ilanct~on su.db narn-wing down' of the Ab501ute? The .Ab~olu~e cannot be limited. ei:ther bY' f:o.nn. or by qnaliti.es .. It is Tr~n_sce:ndenml,

I. cr. Bfi,. ,s •. I .: ~. 2.,

.beyond the ran~t: o,f murnanJ.Ml:Ciulght and speedl,l

.. N one ,ca(~ "!11i!.f(lrsnip s\].d~ B'raltm'llt~. Y d to tum. our nnnd. God.wan:ilwe~ry~o, ~onceiVTe Hlm. t>bx.~ll,giha gro'Y:.p' i()f Cil.lIlalli.ees and can Him Merclfw31li all thart. Thls fa~jlhates _ our a pp.FQ.ac]i) to Di vini ty. J r we: .. can do .t.Ws nrueh for th.,e £a:,ci1ity of our sddha:n.a (S:j1irim:al practice}, O;(~ p~ecislely the same lRIound'

'Ii.'. h b&···, ."

tl~ere 19, n.(1I .• ·~m in mew.fa ring on Goo tmoUgnany

of t,h.e p.res.mo.ed iforms. Rathi.e:r, ,this would :mak.e .:iit easier fo:r m ~ofu;: themmd OD!. 'God ..

I'nd!~lfld~ 0]]1[[' mnr.!d l:s: so consti;w'ted.tfial it!; canno,t.paspan. absk~c:tiOf]_. It requires somethll!Jl.g OOD'crete to holdoh ilio .. And. Uris is why even 'those who are up' a~:iinst forms ,of God c<'l1n:not. do awa y with form:salrog:etiller in. their sp1._['l tua] practice. The vcry oOl1loep:liOIll ,~f the Heave'l!llyiFather~ the v~ referenoe to God. by ·tJheprODOWil_S '~.H.e' o.J" ~S.he~,the 'very dfllcripti.on. of His: «lit Her 2ibod~ mneav,en,aD

_ th.es!e togt::thtt 'lIv.iitb~ihl: pardc:waI'stnJlc~ of'l#ur places ?f WQ1",Sihip~ as w.e~ as aU d.emili af l'imaL:~

rest eDtll'lely on !O{il.Dcre'te r~:s., _

Ali[ these have to be 'ronsidJ~r~d and weighed c~~w~y be;ro~e dispensing wii,tb. wm'ship of God.

t~O~~h. symbols (prtJIiMs) and. ima~ (p,raeimas). Me_!e...JlllteIicrual s:nobbe" mao lead. to s~jp.hi:stry' ending perba~Jnmateriamm.W,e; sbomcil ·.ew~ .of tlm. Only those who ~n theu- ,spuituaJ 1i!'I~"ctruJ!Je have a'l!l~gr(ilW,iIl~he nec~sity of such. '~ds as

], OF. T4!if.UP.. IF. 9:. ~.

i 110 HINDUlS?f AT A GL.o\NC,E

'Symbols 'or images o,ffer, may go in fiOI saguntJ mrllwa upasana.

'Such' devetees are advised to meditate on the

aM,-pervam ng p:~senct: of God • .certain: ;a:pp,~opri:i'i1'te imag,eries are suggested, by 10m" SMstr.fM .th.nNg~ which su.ch oo]]J1lem!p:la:ti.on becomes easTIl~i'" on~, Ma1Y eoeslder oneself to ~e like a fish ,in theooemml,

s, ',UIl',', _', ~cou:nd\ed,~,o(),'Ii\, all"sidl,' ',Ie: b~ wa,~;tera~d, rep~~ce ,.t~e ,II water by God. One may oontiempla1lte tha,t. Jus.t ,

;3S an 'empty ja;f is, filled and SUIT'oUIl.ded. b,y a~' '01' ether, so' is ene 'b¥ God. Such devotees, also, ,ha~e suitab'le hymns; plCayers and modes ,of w:orsblp' prescribed by the ~dlll, ~has&:as. 'lft~~&e ':"bo~, ~I~e, really fit for cll,oCloo~~g tMB p~th penlStUl t~eU" spn:Itual p:ara.ctice with. s~ncHe, lli?ve ~~f' Go~; "~,e,,, alse are sure no reach the' goal Just Ike any other

lJ'hakti_'ogi. , ..' " _ "

The spiritual history ,of the Hindus IS Iep~et.:e

with ,countless illstanc-es of blessed seers of Truth (siddlul mahOfJu.rwlws) from among the adhereats of every school of Bhakti-)Qga"

XIII KARMA-YOGA

:~JeA.GAVA..N _ Sri K.:rishl1l<l ,p,tl]J1~d up ahe ,charioo't; 01111. the batllil,e-,field of K.:w:uksbeb".a just on 'the eve of thegvea1t K..W:U-,PiDdava, WU~ sOIthii!lt Aljun.a., the ~tstamting' Pinciava here, might lIevie", th~: opposing' armies, Seaeed on the chariot, Arjun.a looked reund and :saw befor-e him his 01V.n. kinsmen arr.a}i',edoD both sides and ready to plunge into a ,deadly fig,ht.

.. He, w,a;s 'Very much .moved by 'this :s:igbt. Tille Idea of ~g ]:mis near, d,ear and respected enes in. the ba\ltrue ~was shoctin_g, How ceald he m):,e part if.IJ. su.cha. heinous .affair l' EU.fi~ded by greed and jeaJ.~ 0US}f;, the opposite party might rush into it. But it w~~:, certainly. not for him. to, have anything' to. do WIth such an mhumanjob. No, not for victory and recovery ,of their lost kingdom" DOl" even fur the maste.ry of hea vent could he be tem.pted Into it. He could nos, f?r anything In heaven and earth, ,. stoop 80 low as to, have iii, hand Insuch an igrn.obl'e act, His ,,:hole syst~m revolted, against ,the idea of' fighting his o~n kinsmen. Beeeming thoroughly upset by suc~. thoughts, Arjun~ refused to fight, andasked his Divine Cha:riot.ee.r to turn round:

_Sri Kris'hna, :however" did not Iet him haveIt as he desired. Instead, he rather charged A_rjuna

It2:

(<!It givi~g himself up t.(l' a spell of mental weakness, He POl[l]. ted out that .Arju~a was undera delusion, He .had {)onfound.ed .mere emotionalism with snirituaHtl; Asa cll:fure. Arya(~~e uu:g I ttc have kn~i"W_~ better. His behaviour' 'WASU,nwodhy of himself. It would soiill 'Ws fame as a great hero and abo bar hils entry i~tij heaven, It was a rig,h!lleous war w hich, asa Ksha triya, it was ms clear duty tofight, His religion reqwed. i!t. He was to fQ]Jow th.e' Ksbatriya rode of duties e11ljOlll1l!~d by the SMstrm., It wasnot ferhim to, le .. wetha ta:nd retire to the fo:res:t like tlte B.m:lU.lIrmns,.

At tms" Arjunabecam.em:ore" (lomused. H.e could notrecanclle himself to the obviously cruel and immnf,al deed. .. He told Sed Krishna pbWy that he was not a seeker @if anytmng here or h~eaJ:fter. Neither fame nor even heaven had. auy charrn for

'rum. l.oy;aby of 1(shatra:..,dnarma ((lodie of du:6esFo.r . t'be w2In-mo:r class) might brimg him, O'n!I.y~es.e; but he had no craving for s~ch paltrything~. ~l that .~ eared for was' perfoctlGn (Ji~El.. Now~ could the slaug'hrer of his. own b eloved tiu:sm.en andeespectedtea.>Cmersfit in with a purely spiritual aim of illife?' '\I\fas th.ere no con~~dictiGnbe:twee1!l. sachan a tt-ooO'us deed. a,nd sp:i[-i:mal progress? T.ha;llwM precisely .h;is prob~e:oo.. U nless this W~ solved, it would not be pO.!isib1efor him to work .Wmse1!flllp ~rl.'~O a meod ibI) fight. He, the.ref:ore, a ppealed very eamessly to' his Divine Friend and Charioteer ~

us

BMgarJiin. Sri. Kris:~lI1!a, te help, him. (DiU t of his dilemma ..

Shrimad~Bhagf);'(}ad~Giia,the moot popular scripturaltext of the Hindus, open with. 1hls scene, It then proceeds to shew how Sd Krishna. so~v,edl A.rjun.a/s problem. by a brilliant dISicourse on the great sp!ir~tuamtru.ths discevered by tone VecUcr;ishiis.,

In this disccurse It has been made ve.rY dear that even a house.h:o]der can tak.e to the final cOW'SIe of spiritual practice (Niwitti .Ma;rga)~.and this, without having to give 'Up his bearthand home .. Be can live, in the midst of a wor~d.~y .life, a trend toall ms preseribed d"l!ltks and. yet proceed sm-aigbit to, 'th.e goal oCP'erfectian. and Blessedness (skr~) • No d.uty) how,ever repugnant, can stand in the. path (ilf ms ,spiritual. unfoldment. .It is me attltude tllatO(:j]!llili.'m and not the nature of the work one haS to d.0I. Therefs a W~. of living i[iJJ. the worM and. do!in~' t)ringS that goes.ro ceanse oDe~s mind. 'lliorou.g II y ~d make :fQ!, theW,ghest spiritualadd,evement. .

This wilI1Y lis what ~s kmlOlWm as Karoo..yoga.. And!. this, i; the eentra] theme of Std. K:rish[!lOl is briilllia[!l.it discourse recorded in the Giea. lu pointed out hy Him). th~s.yQga had been known to the ancient sage~. In course of a l(ln~ stretch. !of um~~ hov.reveT~peop.le carne to f'Orget its use, And this was quire naturait. For people are apt to mUsth.e gre~t trUth "ilia t bridges tllile gulf betw,een. the seealar and the spiri tual, HO~'Ve'r) after a long period of b .. pse,

B

Sci Krishna restored this ytJ.c,a as a dfs:tinct path, of J!ibera,tion.

While a pp.reciatin__g all other a pproaches to the goruand esplaiaing' some of themo:st impo:rtant ones like ]ui!lr:f-,'Yoga and! JJkalcti-yoga, ,Sri Krishna. laid special emphasis on. Kt1fma-,:yoga. He portrayed in,dew.U all that it stood 'for ~ and elucidated its rationale, For it was this Karma::J1o;g:athat could soh;r,eAi]l1Una~Sp[oble:m. Even the a.bhar,rent duty of fl,ghtin:g his OW,D. kin:sm.en"wbich he wanted to avoid, could be turned into, the ineense and effective

spiritual practice ola, Kal~yogi., "

Indeed, K t11'l1Ul!:-.JO.ga is a contrivance through which. even a secular duty may 'be 'turned Into worship (Togalt !ru!JUlS:U lr;amhaJam) ,i. It Is a, pr_ooe~of ch_ang1ng. the very nature of karma (work)., U sually ~ awork bringBlas its sure effect (kctrm.(1;~phala:)j either pain or pleasure In this 'life or thenext ?ues. Thus each workperformed by us, adds a link to our bondage of saWSMt'J (repeated births). Tills is the rigorous, 'hw of lc~ :andnor:ma.ll:y we have no, escape from tfuls.TI1i.s production of 1c~plwlfJ is an essential fea ture of karma. But through the contrivance of 1( anna::-yoga this essential feature is wiped out. J[«,_ma becomes barren, Instead of adding a Iink to our hond;age~the same work done through yo,Kll makes fof' our release (muk~i). The work is In\nsfQrmed essentially :into ,spritual practice.

i CU! U. 5.0.

us

Now, wh,a,tm thlsyoga ilia t can bring about such a miracle? roga is defined in file >Gila ~_Siameness O'f :nUna. tmder an' circumstances~ that is, equanimity t Samalwam yoga uchyll1e).1 This yoga, r-eC[lcites that 'while doiuga wm-k OIne's mind must not be tossed '~y MY}' deike for .its result. DJUY.iolf au~sbke is the formula. Profit or 100s) triumph or defea t (l(i:hhU,lab~u. jqya.J9dU)2, what,ever be the result, it has, to he received with equal grace. Such ,-a balaneed pose of the mind is called yoga. And when with such, a mental poise one performs all one's dunes, one is said to 'be a . .Karma-yogi.

Let us look into its rationale. Till.le Vedic religion takes i 1:'8 stand on trle unity_of ·ensten.i:e in God ~all.d hence on the clivinity and imm,ortality of the real Self of man (Soul). Brahm(b;t alone exists,. Wej however) ~'lav,e the illusion of myriads of distinct objects, animate and. Inanimate, cOnSmtuting this universe. In OUT iUuslon, we believethat we arethe real and, disainct subjects of action and experience} while alltheseare really done by ftakriti (Cosmic Energy ).3 We are under a spell of God!s Divine M4Ya, which is very difficult to break through .. ~'

So long as we are Maya-ridden~ so IOIilgas we see many and not one, we have, of course, to, shape our 'condact accordingly. If I feel pain, IshaHll! tal:e care not to' give pain to others, Thus we have

] 1Ml. II. 48.

• ~ Of. ibid. IU. 27.

'~lUJ..n.s:s:.

~. or. i~itl. V.II. 14 ...

us

to dt~rlngillsh between good and evil deeds ... 1IBrut we should know that ,aJl these disdfiCt~()jIDlS h.a.vie Guly ~ehtive values. F'o~ tile mghestv:rew.-pointj, accord:tug to. the Vedic. Reli.g.iofi (Hmd:llIism) .~me:re is no such distinction) ftaJuili (Cosmic lEn.ergy)be:ing the agent of all acts.

As a. matter of fact, those who reach the .Mgh.est state ]oo.k, at this werld HO'ID. an al together d.b£fer'e,nt angle, They, reaUy see the Gre~t One in and thro:ugh all, and thelF ownself as: lLIone otheT' than the GJtea t One. They realise the true me~wE[g of the crea tW(!]J and enjoy it as aplay 'offu~ Di vin.e Win. Behind pain and ple:aJsure!l' health. and. -skknessl nee a\[11d dea th, fame and censure, :in fact" behind all things, good and evH~ they diseem nothing but a Divmn.e sport. Cen tree 1 :s.ecUl'elIly .in their Ilea] SeTIlfJ d:!l.ey mooik ~}Ion evayiliIDg WI :S! manifestation of Divinity. Even vilrue and vice ]OBe their distinction \'!Tfutllil the dawning (Jf real SeU-kl1.Q,w[edg'e.. The Self neith.er . actsnof experiences, NQr does It undergo any c~_ange! whatsoever, How can It ltiDanYlboclly o.r be .killed by anyone?lli

,.yith such a vision. of things thewise ones heeomeself-poised. T.he SeUlsre~fe,ctiO'n 1'1::8>1:1£. Hence to thosewho realize the' SeH nothing r,emai[[[s to. be Mhiev,ed. No desire for anything c~n rruffie their mind for a moment, Freed absolutely from meatal era ving!3~ these sa:ges remain immersed! in E temal

~ m .• !u .. n .. 19.

U1

R]i.sS,ll which is the very na tnre ,of the Sclf. Without a~yatta"chmerut~ ftMOrang:~r, ·they ,oovd no pleasue,. nl)r.a_reth.eyaffiic~ed by an.y ;SIOtr'OW. T.hey receive WIlli equal calmness; whatever eomes their W<iliy" good. (I,f evil, They neffi.ther· hail the one with joy nor curse the ether, Their mindS rest in pedect peaoe and. equanirni ty ..

Sueh u[iJJiqm:e. behaviour of the wise ones proceeds l1I.:alt1ll"a.lli1y from their vllision. of the great truthabout the real se~r and. the universe. 'The vision is linked. causally withsuch conduct, Copying sueheonduct, ~hef\ef(ilJ1e~, as a pa ttern with sincerity .1eiEuis one to the grea: t vision andhenceeo lib eration. Herein Iies the rati.o.nale. ,of Ko/una.;yqga. Like thewise afles,on~ has to strive inces.fHuJltly. to keep themindin perfec; balance unda all ,concUtiO:fiis~afid. this in the midst or WOJ;Jdliy life with in Its ties of reladonshipand demands of d:u:t"y. 'Eiternacllicrumfi~S8 in the midst of .inte[!:s<e ~ctiv.wt~l is the ideal cendidon te be reached . Tills lis KarftW~y1}~(j ..

.K_a.tma:yo~aJ therefcre, has two f3Jctors,. namely,

~mty . and. ,~uanimitx: One must be intensely . aJctiiv,eao.d yet remain calm and self-poised. On the / face of it this appears m bean impouilbilie task. Ho-w .. .. can calmness of mind bepreserved when one re- '" mainsa:ctivel yengagcd in work? Co:nlemp.b;don, medjta~on) prayeryworship and all that, may be oongem:a~ to mental ,eruJ.m . One can understand this,

i 'CI'. i'Wd. n .. ~5.

us

Jllut a(ttemdl:i:l1lg to. oae'sseeular du:fies: is a. difl'efle:lIl:t thm..g allt~edref'. Will it not go to! distract roemmd and -duo\v' it Q·ffthe balance? No~ it (;annot.F'or It Is [i]J]I[ adi.v:i~y by :itse.])fthali!; mstllnrbs the mental. calm, :BalCh. WOork rather reqmres cQi~ce!ilbra(w.('Im of ' the mind. I t, ilierefore~ ofFers ~rru, <>PPO!mruty if,b:r

h ,. -III • "' d 'm_~

ti'Mmng t e mi[lu m 00n0~n'tl"attoo am. ~_ ,ca,;llU!.iiJ!.esS.

Our nllnd is tossed. J].Qtby the wark it!etr~ but by something else. lUltd that is om desire for tl1l:e result of QUJl(' miQI!J.,. We seek these, and tha;talol1lle makes our mind, restless, If we ceacse to seek the Giul ts of QUI' acuol!L,llJIoalmolJln:1t of 8!~)tivity will eVier be a:fu.le to

'. - .:!III" ,~'~II R- 'b, .:!III - - ,L

t}u1o,w «ill:' nlI!ll1lLlL 1111. 'tIn-mon. I '.- ati~er, nDlJIlff 8'UCU.

oondinon" eachact ~ help 1Wi on lIo~DleI!ltal crumness,purity and da:rity of visi.o:Jl till werealiae megveaft: 'tn1tll. abUUlt ourselves and the wMldl and became free iw ever,

, ,No:nnallliy~w~ work because we want so:metlrl~.

It is me desire fa,r the&mt that.Ieads iU!S to:sow me seeds, 'Of ;;lICDom, as it were. NQw~ if we give up the desire, wllat will movemw action? Shall we nOil:

!ap~e lato. inertia, "tamu) ? No .. K a . - I ,I e.scri~eL

viigUant a;tlten non t-O one's duties t. .a~'___d,~sire

. 'or . t1~ir l'esRl~'t!.. a.l!_dt.ll:[g Maspifitna~ ,e:x«cisle. It Will speed up ,ourmallcn ·1)0 the god Olf PeEfeco~n a:m:1l Blessedness, So OULf lea:g!e!rnes:s,[o.r :spwmal piiQg-' ress 'Wmbetb~ incentive to om 'Work. A.ctilv.i:lty reduces methu.gy (t~), 3indstriviDl to roet out ,cksiRs subdues restlessaess (raias). And. th.e mane-

'Uo{!10f llies.e;tw'o goes to inerease ealmness, pu[ity ~1IIi.d. c~ar~iY.of' v.mion (satlw'a). Thusdees . ..1" mma:J!l)g~ puwifJt tb.eoUnd. and.heJp the dawm!llg' of Self~ know~.OO:ge.

Su~h plUiHca tiON ('lEthe mind. ~f;hittl~sh~(Jki) throug'h ,.ta:rm~:y,()~'a til]! .it rests .iin l~q1J1a1fl11imity is declared by the O.ita to De a necessary ool!lrsefOr all sp,iritlllli,d, aspirants (.lmmhhormu7U?)'Ogam, .km'ma MranamUC:~'Qttl').l One may) if"lIne; so cheeses break 0·££ social tiesonly a:fte:r mch. a state of mind .isa trained. Fol' then and then alone ~ti:'lposs.i'ble :C'OT:' such a mind. to. remain Immereed in God-eonsciousness, Of course, it isp{)Ssib~.e :ror even such a ene to [iemairn. ifi~.e wo:rldas a householder and wort. fot its, wc]J.-bcmg, like Jamaka and othersages, How~ fever!, before embf'aci~g Saunyasa (life :free :fn:Im mJddill.y obJis\a tion) and plliu:ngiDg ina:nyki~dl (ill

•• '~I '. • _j! ..• ed It.. .1h - ,ro', - dC.

sp1JJ:'~ruaJl.pracuce) one JlSaUl"li'l!S _ ...•. ~y tue u~~a"o

auain equammity (Joga)tllmugh. Karma:vogtl. With..- 0111 t such mental prepar:an.on,. F'enUIilcia/ltio·n. of a.n 'W'lOddl yues a.[rud duties .iw:~:eadl of m.aking fi()r spiri tiILlal progress bdng£ oneta gwlef (San9.aSastu malw.oli!lQ duftkfuJmaptum ,ayr:Jgatah).2

. Yet it musabe said that .K:arma-.J&tf{l, is not so easy as it appearste he. To give up a.U desires lor the results of GUll action is nota simpleaffrur. .E"'I.I"eflll w hen the senses are bn:wug:h.t under ecatrel and, the grosser desires are ~u.bdlLleti,thclinel' and stronger

1.20

ones ike mose for ruame~ fame, status, banom, ere .. preve very hard. nuts, to crack. They gfuV1e a very tOlllghfight. Of't:e;n ~t IS climcul~ 'even to d1et~c,t~bd:r p.r-.e.sen.0e. They remain hidd.en in tn.eSi1lll bcenseious depths ofthe miad, And tiM!: makes: 1I:he tatsk almost impollsiYe a,

T.heroe IDs, h(lweVier~ a way of ·taihlm:gthis tasl. 'V,e are advised te work a t the 50'UI1Ce !Of our desires. What does gjv~ r.isem me desires,?' That has to be :ioUl'lld out and :st~pped. OW" senses are nll.tura,]][y attracted by eertaia thlngs and T,epell1.ed.. by Od!letS,.l When the mind is. allowedlt(ilrun. after the senses, it g~~ .a;t,tached to. ·dTh.e forma groupaad s.~a.rts ha~Ing the buef. And! this atta,cib.me:nt and. hatn~d breedall 'OUf d.aim:~"We want, to seise theaur3Jcnve o!bj~cts,a.nd a1voidlme repulsive ones. So, mroot out om desiree we have sensehow to get ClI1V,er tih.ese p.dmary :feelings ora uacThlment. 3([ldrep,ulsion towardsall \!V'()irldly ,objec~ ..

This may be deneby a sheer force of vvill. A determined effort to look. alilee upoa frlendand foe ~ success and failure, profit and.loss, hedth and Urness and! all the 'dualthrong', is~ll that is n~cess:ary. 'While striving hard to maintain such a. mental po:~gel one mnsta trend to one's duties with all theskill and energy at ones commaad, This D J[,arma:JOgaper St. If pursued earnesdy, it :is sure 'W lead. one to tlu.: spirinm.lli goo]JrflI:s much. as any othel:yvga:.

~. Qf.il!iiiI~ :n~. 94.

)

121'

But this pfooess reqmresa glg.alfl.lilic· wW, which is ra!te~yto be £wlld. It becQmc~eas~.em'" andhence ifc~si!b·le far ma!ny~ if.i t be appli1~d with. either jnaH 0'1' bl~a"ti. T.he sameness (If visien towards ilie p!a1i[s 'Of oppo~ites may be acquired through. ',colntemplatio:n e<f GOO! e.hheras the sernr or titbe Beloved Lord. of the 1.1J1iv,e:rse ..

OiLIil:"a t£achme'n:t and h.a:wed towards th:e~hing$ of the wor ld.are roeted in. ~no.r@n.oe.. We see many in place of the Great One Wn(J.:!in" thesa.gesJlealize in andthrough ,eve:rytlring. In ear ign.or.a:nc;,e we feel as if we were separate iflldi'Vidluals: Cl1ldorVJj',ed wit,h bodie'S, and.mind:s. \1\f,ethinl. ilia t we are the' ~1I!1Ibjiet:ts of a]!lacoO'TIls and. experiences .. And. we llmrt wid]! marking out (me;' ~nd!~mi.ne'&om.the rest of ,cre~u()in,and va.luTIi.n;g them more dlJJa([iJ anything else, &lch one ·of ustakes his stand (}t!,SULllil, a rna.wraw a.nd unreal wew of the SeU:and Joeks upon tim ufi~eal selfas the centre o:f the universe. All tha t appear to ca ter '~hrthe demands of th.e 11IUll.tr'amedmind. and senses are walued by this mittIe unreal seE AttachmeIlJitw theseand hatred towards the oppcsite follow and give rise to the:

:! ~f~ve:r~n.ding s-tream of desires, Hence, forgiving np desires fb"e K:mJna-~gJ should do, w~U to, tackle IUJidyii: (:i:gruQrance). And. this is to be done: by '1~()~~ltcmpla o.on ,of the real .rna. ture of the scllfa:nd. 111.lif: world ..

A seeker of' Blessoon.ess Is a.d·.vii~dlj,therefun::;~ eo

takt~ l.i'H, ~ilan~l on the high,er spritual plane. I fl' ~,hnnlll 'l~UH~L;U1Llt~y try to, remember the great ItflJlth r~r lJj;v~n.e Unity., He Is to eensidee mmself smll(~'" Hl.iing 'othe_!l:' than the grossand sill1bde bedies, He :m the Divine Sel£:~ standling apill.rt, in peace and tranqmni,ty as the Ekr.nal Witne,ss ~f all p~I)J~nm-r~~ ena, He is Illotthe subject of eithu actioi!.'!!. or experienee The body" miI11d!~ sens1es,vita:l energy" intelM;ct (huddki) and ego are an wr.o:nght by [h.e Cosmic Energy (Prakriti)a'nd worked by her . She is n:aUyth.e s~bj:eCil:: of am a,ctio:ns and a.U experiences. So when the booy and mind, are en.glag:~d .. in.a-flY wn:rk" one shomlll.d tNy to. grasp th.e fact th:rut ~t is:

Ptv.kritii 'that is having het wa,yand that tIle real Self.is neithu. th_e doer (karla) ~ nor the experieneer (iholta). The sUC0essfUlyogif!eally 1Weellis '~chat he Is the uDMOVedarll::!ldl cha-ngeless witnessllfallllhat giles aD, m the body and mind while they-are atwork cr rese, m~ the wakil1lg,. mea,ming creeen s~eepi!l1i:g state. He neV1"eir lIDee]s that he is dOling a;Qrythiln'l(g even when wodt .is ,donned dn-cmg;b. his body and Jcind.1 Cont~mpla tion. of the s.uClcessml YtJgij'svJsiCilf.iL of Reality :surely helps the emulatio:n (If his conduct, w.hich is .lCarm~yoga. .(Jl(m::templliaoon along these mines, helps m ,eliminate ignomoce; and this goes :m .neutrali~e tffil.e primary mentalfsrces ,of allKttacdol1l. awl. repulsion andthus to check the onrush of des:i:n~s at the souree, Thua K arm,a-_Jog'fJ becomes 'JI,I1!llle

~ 'C'£, i~id; V.II •.

.123

~ lI'Iu:,::t:~cable foriliooc who can alLy it in this way ,""'~th Jniilt(J,~ga,

'I' Jus combara tien may alsopreve rather stiff for Ul:1ny. Aspirimaiasp.irant (.satiJ:aka) may look at the same Divine Unity from a different angle. He rna y more easi~.y oonte:mpbte that he ~ o~Y a.~ im;trume:n t 'ttlffiilllgh. wh~"ch Ood is re'JlUy, doing e'Very ~hlll.lIg. Se~ted ii.n the heart '0£ every crea ture, He is. moving ,everyone like a marionette through I;'Iis :i,rn'lSlcruti:1lbAe powercaUed Maya,it

~.~ Lamthe engine" Theuart the Drivel'. I am till.e cbariot~ 'ThOl!l ad tille Ch~rilot~el'., I am the house, Thou art the Dweller ." 'To tJ:nul, of O:liJJ~'S relation with God along these Jines Is easier than to s.trmv,e.ro stand aparaas the Wiltness Se1f~ So .long 'as it ms not poss.iMe~oemmin;at1e the unreal self; it is. beteer to m.emb.te GI:ll, it!S rda:tion wid). Gad. Throug,fuJ His Divine ,Maya it hasheen projected"a.n.d through, that alone .it appe~rs to be dQing and ,experiencing dUngs. .By Hi.1 Par:a F:rakriti (S:l1!p:rem~ Cosmic ElDJ.efgy) Ood a.ppears as mryriads of m.s;tinc:t ijli.t~e selves; and by His Apara .Prakriti (Low,er Cosmic Energy) Reappears as' the bodies, minds" senses, etc, ~ :i1I!$, well asthe mamria~.unlvet'se. ,So. lon:g as ~tm mOlt possible fm us to meruta te O'n Him as tTIlte oruy Re.i1!!Ii,ty and do aw:ay with. our little "me' .and ~mine~, we rna Y very'!'"ell consider ourselves so many instruments throughwbich God is wo[kiingoUiE. His

~ or. ;tiiJ; ~i'lU. 6).

124

Divine Will 'TIm, is, why in the Gila Sri Krisbna said to Arjuma, ~ ~I havealreadykilled these peopl~ (through My Cosmic WiJ][),yOIU si:mpTIlybehave as

the insITm1ment (of .My Will)."!!, -

~~] am the part, Thou art t'h~W]lllok.. I a.m the wave~ Thou art the Ocean. :1 am the spaek, Thou ~rt the Fire, ~.~ Thm also mi:l!'ythe~,pifa:nilt mew ta te O.[IJJ. :Ms eneaess w~.t'h OmiandlUY'~oeimin8ltie ms Prima!l ]gnor:ance (a71udi Avi&y.j).

EWller still is to look upon' God ~ a very Dear and de ar ,one, related to us very [WI. tima.tdy as F'ather~,Mother, Friend, :Mas~r, e~tc .. , as prescribed fuy Bhr.:li,t~yoga. ~,~ He has sent rne to tbiswo:rld to perform FIls work, He has entruseed to me~h;e care and weU~being ,of am aeeording to. m.y miight.

JSta:ru~g fr_om the., fa!mi~y rig~ t up .. 1lo',~he .en ti·~e \ buma:nSi()Clety~a]]! belong to Itimand! thrive m,[IJ Hffis

Infinllt.e Lov-e. Their weJl.-be:ffing is.th~ eeacem OIf my :Beloved Father, Mather or Maslrer. I should. take my due share in tbis. Instead of con..sideril!1g my.sell· pemiJJanenUyrre:la tedtD a g«MP of' family members, I should mookupon tberaall as His children entrusted to. my .c~re. And. tlnss with my community, my natioa, my Jl:"~ce,and human s.oci.e:ty,. J ust es a. maid s>e;rV2i!:Ilt 'tillk.es aBectJ.O·JD:m care of herm~ster~.s c:hHdrc.Wl,.kno:wing aD llhew.hrHe that they do liI()t: belong to her hill t ttolhe master, SJO sheuld I beha ve withthe members afmy famiily~,

~ l'i~:KI. 33.

't:(]<IJ1;Ulill.llUty~. na.~iou ~ raoe"a:nd· humanw£.y. ... All pfOp~

'"T~y ajsOl·r~a Uy bd.olru~ro Him. 1 have to .1eruve

them aD at death, During life lam Oin~.yllic C]]J5Iro~

dian of H~spr-operty. I: d.o!1lotowf.l.i1!IllI.ydn:ng. lEverytmng is His .. Ji[lS~aSa faithfu~ servant takes: h due care ef his master's pl1op'eny, .knowing all the d umethat it does, nottbe1ong~o Mm but m the ma:stue:r" so sh,o·~ld I dllealw.ith .i!I!l]j prDpertyM:wat appears to be .in. my poosession. fti.r the time: bein:g .. '" M~(UJa t;i,Q1.rnlalong these IDines, .is; sureto dispd mUlCh

(If our ignoI'aln.0eand ClClndluc~ 1ilo, ,£a:tmlli:;)illlg:il'Z:.

. Such ,an outlook cJlevebped t\hr,ough dris l«n.d . of contemplasian sanetifies everythilil~a boe tehe nouse:hold,er's life. Everythi~g is seen to be 1:hiked 'With. Goo. Selmhness finds no ,corner to,h~de itself' m.. The Ilttil.e self becomesa beloved and faithf~l a,gen:t of Gm! ... Ev'e'l'ytilung becemessacred N CiI~hing remains to, be .llated. or to be .s.pec:taiUya ua,ched. to,. D~~es for ''IIIQ\rI.dIJJ.ytlUmg:sallfl stopped! a:t the SlOUFoe and! duties a~ppear .aJ:S ,G,odP's ow~.- wwk. They are perfo:rm~d with re~k)m devon.oWl,. tihleir frwts being offered. to the Lord. Such a devotee 'bows, down to and accepts with eq ua][ graoe wha tever oomes, !:ood Of evirn~, be~levlng 1t:chat it has been. decreed by the .Belo'V~d Lerd for h:iS wen.-b~:ing.

Thus may ,oQIIlt'e:mpiatiQn on the lines of Bhak~i~ ,Yr~ga md.~he p:ra;cli~e of Karma.-yoga.. And..tms ,combina:tton :suits the majority of ,eunest: sou. Indeed; itt is. an admirable recipe :[CI::I,' those heusehelders who

126

seriously want to reach the goal of libera tion _(mokf/~a) •

. It is to. be noted,howeve:r" that for such. house.hnlders Kamu:rYO!f.a is an. essential course of spiritual practice, no matter with ·whalt it lis combined-« jnana, (I:[' bWti, The combbJi.a.dOfi) of cour,sif) depends on the choice of the individudaocordin,g to his own taste and. capacity. In any case, a. householder who looks upon. 'Blessedness (sh~)laJ') as the snpreme object of lif:e~h.as to strive hard fa-merging thesecular in the spiritual, He has to eonsert all acts in connection with his various dudes into, worship" F or such. oompillete dedi.catlon of oIiJJ,ese~f thmucgh ltarmo.-y()'{!}a' quickly chaseens one's. mind and speeds

up ones S'pkitu.al progress. .

Tnil!l's, Ko'fln.t1;JQga is sure1ya. wGfiderful method of transleeming worldly' life into a life of i[D.te]];~e spiritual practice. Usually the ·final. course of spirftu.al practice (Nivritti Marga) througheither Rilja,.. yoga} Jmi.na-y()ga or Blmkti-yoga requires a complete

detachmen t from all woxldly coneeras. F or ilie worldly life 'with its ties of relationship and 'burden ofduti.es stands in the way of one-pointed devotion to-spidtual ~acUce as prescribed. by d1.eseyogas •. This is why the earnest souls usually have to tear thems:ehresaway from all earthly rdatim.1Ls:and renounce iU wo:ddly duties. They have to, embrace what iscalliled Sannyas:a, which. is a new . life . free from all other car-es andanxietiesthan those related,

121

j II, t1tt~ir .. splritual practice, This fact na rurany g£ves d~~) 11'0 'the popular notion that worM my life isa bar in l'calspir.itual pr-ogress" Such fife and. spi.rituality come to be Ioeked upon as poles: asunder. But }Cclr1Jw,.-yoga dispels this: Illusion, It shows how worldly life} far from proving a cfutraction, may speed u.p ones spiritual advancement, The touch of yoga transforms a secular duty into a spiritual endea veurand thus sanctifies woddJ.y mife with all. its ties of rela tionship and. burden of dudes, Seen :from the angle of .Ktmna-y,oga) the social .miiie,Jl is no ~e:ss congenial to spiritual gmwththan theseclusion

of th e forest. -

. IIll. i11eGita it has been. pointed out that many like, Janaka, attain,e-d perfection without giving up their warMly dUties,l The U panishads aJso refer to many sag~s among the .k.ings (r~Msltis) ~ from whom even the Bra.tumns would come to receive Brallma'-mdyi (Supreme Knowledge). In. 'the Purarn;as. there are numerous instances of people of almost

. every w.a1k. of the househQIdei~,s life',. who attained spiritlla~.emine]1ce tl:rrcOllgh K'anna-yo,ga.

Yet Ka:rma-yoga is not to, be practised by the bouseholders alone, Those Sa"tmytms. (monka) - who renounce the world 'before reaching the stage of. eg,u.animitYJ cant!J.l)tby-plass tbis_'}og;a. T.hey have to chasten and pacify their minds to. a considerable extent thr-ough J[amu!':yog(j~ allied either with ]n:in-a

l¢r. ~Ud" III, 2Q.

128

or b/Ulkti. Else they cannot possibly devote themselves entirel y to ,any other. f~rm of int.ensle :s:piritual practice, And in eha t case Sn.nnyasa (reDunci~iti.'On (!If worldly Ufe) has ,every chance of tumin,g into a Iife of ease and :bzine:ss and runs tJh,e dsk of endin;g in a miserable frustra tion, as poilllt,ed out by Bhagarliin Sri Krish.na, In the rGila. Indeed, until the

. mind is purged of a uachmentrun.d hatred. and made fit fof' cm,e.poinbed ~~VOtiODl to amy orher form of spiritual exercise, K'arma,loga is :01 neeessary and essenti.al course for all. Renuncla non or worldly life ma yhe1p ,one ,oons:id.er,aibly on 'the spidltualpa th, But I'enun,ciau,on ,of ,aU works must natu['aUy fonow th.e [emmina.noD (!If aU desln::s, ~h[\ougb, K~ga. So :kln as the desires a.we notthm quelled", onets: pUnd~ [can ne:ver ~ h.us!b.e' intO,': ,e ~silemce of' pivine [oontemRlatio'l!Jdh)'al'u~ and swuriJ/ul'•·

The: SannJ'iisi~ s approach, however; to Karma-)"ega is fundamen'mlly dliffe'rent from. the hensehelder's. The hocuseholdew"':s dudes arise out of his: loyalty to social relations. The Sam2).iisi:ls duties on the other hand, are concerned with the service of humanity wi thoutpreferenee for ,a.ny gro,up on the scere ,or earthly Fe'kOons. 'No family, caste', creed or colour is to stand between him and humanity. The material and 'spiritual wen-being', of all offers him an unlimited scope for the practice oOf K artna-yoga tiU his mind is cleared ,of all impurities.

Second Part

XIV

'rilE PR.O:PHETS ,AND SCR]PTURES

M tnnr ground has been covered, Some of the n:ili,i'i,~,n cont.emts of Hir.;JJd[wsm have been dealt 'With. Th . idea of sa.msar:a (:rebirdl) and muJrJi [release] I(lllowdby prelimhrary (P~a£jritli ,illd'rg;l'l) and final (Nivr:iUi Mlir:ga) 001!U"Ses, of spiritual practice has been g,one threugh, And, in eonnectien '''With the Iast, we have been acquaiultedwith 'the four basic types of spiritual practice (s4d.hana), namely, R'ty€J-. )!og~ Jf1.ana':JQ'C~ ,Blzakti-yoga aad K arllllla,"ga. Of

eeurse; so far all mesl~ have been :pn1l in, a

nutshell, .

However ~ we are now inapo~tiQin tal view Hinduismas a whole, For this. ~,et us scan, and add, Up' its essential features that mark it out from all other religions,

Every religion has at ,Us i:;p.:rigin. at least one Prophet and onebook of revelations known. as the Scriptures. And the teachings of each religion contain. acentral core of s piri tualtrn ths embedded in, an outer growth of rituals, and mythology. Thus th~ :rrophet. the Scri~res~ spiritual truths, Tit~g af!d m_ '.' thalo '.~ .. ' are the nv·e important ,cons,tituents of a ~ A general idea, tere ore, of these live essential elements of Hinduism win give a wholevi,ew oflthisf;elig,ion.

132

JPROP'HET

Hinduism has no P.rophet at its source. 8pidtnaJ truths were first disceveeed and. announced by the Vedic. seers (rishis) ~ many of whom. have not cared to leave their .names behind .. And even those w hose namea are :found on record are not J.GokedupOi.n :~5 Prophets. The collections -of spiritaal jruths (the Vedas) are honoured. more than their dl8coverers.

Yet the Hindus believe that God: incarnates:

Himseltagainand again in flesh and blood whenever religion (dharma )ge'ts pervereed and irre1iglon (adhanna) gainsprornincnce. They hold that on such occasions God comes down to this earth with a physical body to show tnt; dghtpath ,of deliveraDoem thcrigh teo-us ones and to infl~ct due pUlllsh~ent on the wicke~ ones for their necessary oor-f\ect~Qn.l

- - Surely, duo Vedic Religion teaches th~t God. is . in every creature ~ in fact, in ev'C'rything. But there: hangs~ by H!s mseeuta ble power called .{\{aja~ a veil of ~l1Io:ranQe covering' Self-know ledge. The jivaJ" (living beings) have to remove this. veil, bit by hit, by their own efforts, In ract~~hi:s is the secret urg,e of eVQlution in thesubhnman world, On the human plane these e:fforts become conscious ones .. M;an hasm uncover me DIvinity That lies ooncea~d within him. This is precisely his .alutrma" Yet) from time to. time, man missesthis ceatraf truthabout

J ct. OiUlV. 1-8.

''I'] ! E I1'nOPlnr:rs AND SClUPTURES 133-

'IIII'~ li~' uud llrrf1! spiritual aim. In his eonfueion he HI H'll Hfl :f'a:r all to laugh away his potential divinity ~ ill au absurd idea. He cannot makehimself believe I h~! t ht:: can ever rise a bo:ve the instincts o:f ~.ust. and A reed, hatred and strife, conceit and crass selfish:i~' :.~".. Manifesta non of Di.vir.d;~y looks Ike an empty t lream, Be.rell: of this inner spHit,. religion wi til its rituals and dogmas becomes <it mockery. At this !iltage people do not mind! usin,g .religion eve~ M }l cover for dirty and nefarious deeds. When to. this waythe ascent or man towards DiVinity is seriously c ndangered, God descends on earth to release the clogged wheels of the spiri tual progress of mankind. TIU'01110',h His life man sees vi vidl y the Ideal to be reached by him. CWhat manifestation of Divinity in .man looks llike becomes clear. His teachings dispel t-heg.1tthecl.ng doubts, and His life f~_rnishe.s hu~n~ .ity with. a fresh, Jiving and hrminoas model which they .1II_re to copy for their upward growth. This gives a new :i~petu.8 to the ascent of man tO~2l.(~ds godhood. Religion, thu_sgets a fresh l~ase o.f.hfc. Humaniey starts over again towards l~S spiritual goal of DlvIQfty.,

This is how the fundus regard the purpose of an Incarnation of God.. They right]y call Him an Auatat(l,ihat is, a descent of the Universal SpIrit (ava-below, and the Sanskrit root tri-. to cross). God, as it were, crosses the border dividing .HL~ Divine Essence from His physical manifesea tion,

134

that is! the material universe. U nlike the jirJ~, no. vW of ignorance 11.!a~ be:rore~he _ A];vlalaT,a. W~l1tl Mayi under His complete !con[Jrol and witml~.efun blaae !l)f SeU~k!!1owledlg:~" tihe Lord ofltlru.e universe a,ppca:rs til 'be born. a.ndvo IDive (01' working ,out His Divine purpose. Tl11,e AV,(.ihira is a ma.ruJe.s,tatIDn (!If DiIVini~,y fr~m,above,wh~ch" m;a,n_ has toma;nne'St

&O'ln below., _ .

'TIlt! Pw.anZlf.i, refer t<!l .Ianumerable AiZ!~ar;a:f.lIl Some are rep orred in the Cfw.cnmrohav,e appeatE't\d .in. the .1J'tValoi;a .. Ho~w,~ver ,te:!]j Ava0ras om cadman:; pJ'omin,endy ml'ntionedin. thePIUi;r1as~~ame~~,

_ Matl]'ll (f!Sl~}, _.Kllnna; {torn'to:~~), Vw~ (baar)"}(l1,,, nmlu1. (1iiI1JJ.,ul-lWn)~~amma (dlwa(rf}~P~a:JnufcalM, Rilifmtf~a~ti1i(1" Jj'aiMiJ,:ma, Buddha <:Ilfid J(,aJli., The fae It tbi!!t this Hstomits the name of Bha,gar;i.tt Sri. Krishna, shows, that .it is not at 'all emamtive. 'Tm:07l!l;ghmany more forms He may very welll be expceted te co.m.e in future. Neiitber time~()r spa0e COlI!n. Umi t the descen t of God. as A.vatd-ra. "vVlle:never there has been an. urgens need for res~oring:the spiritual balance:. of the human society oraIil.y of its majorporuo11ls, ,the :4oatiita, ha,~ eome, And' the samewill happen overand ilv,er again throughont theentire future. The Hindus believe in the opeu3 don of :SUcllIL a spiritual lI.a w .of Divine Incarnaticn, T1Us 1;'3 wlu.y itiis nm lIlnl:&ely fur the Hindus to

_ regard .Bud.d~a and. even C~n:ist and Mnhrummed . ~ Vidl:~ri~ BM~'j' .I!so GM.r!di in .MioiJ:k~Yl Pw.iIT4.

, .. ,

:Irl AV'f1tiiru., 'V~thlllJ!the mmtodcal period many '1~~l!!L~tJ.lIJdi~lg spirl,tualpersonalities haveappeared in India ~:rilid. eometobe regarded bryth.e Hindus a!l Inca;rna t~on_s ,of 'God. !Buddha). Shankara and GllI;;ru~la:ny~ are promrine;[DJtam.ong them, In our day,s ~ Sri Ritmab.isbma. (1836-86)h:M cemeeo be ~okied upow by many asan AiVma~a.

A word ahijill1,t the pOp1ib.LF w,1t I(li.fre[lJ AoataTas is deemed necessary. The :mentm.ol]l. of fish) t\ortaise, bear, mafi~H()]jJJrilIl:1Jidldw~d' in the .1is;~ma.yWoubte W_AlLJ]!y of us. Many Jta:uooa1:i.sts· read ind~a s1!llggesoOiD reg.ardm:n,g the o'rder of bioJogica.~. evo~u~· U(H!I.We neednotbGffne:r a:bo,um: evola tW:!l aad a(iIl! that ~n this Cionnecuon. N er have w~a!ny reasen m ree~ S~m:aLU fbr thepresence ef these stiibhU[~mM'!I. speci~ mens OiI')J th.e nat (!If Av,lllir:w. 'The Hindu. eoneeption of God .is wide enough to a,ccommodate all theSiC. It ispessible for God) who has maillf:estedffimseJl£ asthe en tire universe vii t'h itts: eentents, to appearin any guise for ehe fulfilment (Jf HU Divine purpese, And the H.rne of these Aoomras is mentloned to. be in the hoary, legendary past. WepracticaHy know. nothing a bou t tha:t period. So we need hardly waste our energy foreitherv,erifying erexplaining a way the statemene of the Puranas .. We: know tha t i.t i~ possible for Him toa p'pea.r in thes!efQnll]S :<Ib:wi that is enough fbr us, His life and. work are distinct fronl the commonplace. Themanifesta tions rna y m(~ollliik.c that, yet they axe en tirdy of ~U'lo!the'r orner. .

,

I

They are Dlvine.::r: And ene w.hograsps this truth

gets released €ram' J'~dt-a. -

Sometimes God. incarnates .H:iiln'8~lf in a 'f'em.al~f~ body and appe,a;rs as a consort of an Avatar-a in a ma~,ebody. Sita,_tOf; h.oi'ycansort of Sd Ri.madlan.ma,atnd VishnlUpri:yl~ fha t of Sri nh,~tamIy.a, are regarded by the Hind'l!1rS: as such Divine Incasna.nOirul. 80 abo :is the holliy eoasert o:f Sri Ramaikrlsh.na)popdady hlI0Wfi. as the H:oilly M.o,tha ~ J:ooked U])O'I}. by numerous devotees.

The Hindus, moreover, TbeUcveth.a:t besides the IncaJ:'IlL3JilioniS: of nod, prominent spirltU:al~ penorna~~ Ities o.f~:!],(lJ{~hef ornerappea:r on. 'e:Mt]} frumtime to tim.e .. T.hey ceme as: ACMrym- (Teacher,s:) 'to exp.lmn the c«ooctim pb~t of~be Shastra,s and. to give a spritual .[H't to humam,ty .. They mperf.ected.sQws llii ving n.o:rmaUy anywhere in tille 'higher world!s .. Sometimes they a,ccompany an .A;lI1'lta:r:aats HIs oom~ panions (ParsMias) to serve as the blessed. im.trnmen 1:8 of ffis Divine mission. Sometimea th(lY rome sing-lyag, divine mes8engerS~(!!spread the et::er.r.lla.Jl truths a hou t Divinity and the spiri tual end - and aim ofh1lilmal1l. lif't. Often th.ey are regarded as manifestations of one or other of the lrrf.i.ni te powers (viUuw) of' Goa. However ~~he:ir supernormal spiritual Jives a:ndreachil1lgN give them abo the look of Prop:hets. Such. ~sme spiritual power (aishwa,rya) dis:pb,yed.by the personalities efahls order that!. i~

i Cf. (;i/~ IV.9.

137

I ~ oil ifficuJ t toclis.ti:n,guis,h. between IDem and an I~ f1tlUil'tl, I tbames human undeftltanci.ng- to sa y ~ I t:n~1Ji 1Jcly whether Sri Shankaraand. Sri It5:mam.:Jja were ll!l!carnations ef God. ,ow per~on~limes. ofans ol,der. However, Swim.l! Vivela.:nanda or OWl" d8!lYS is :rcgjjlLrd.ed. by :m~D.y as one ,ofUl!!e ~alres:t repJ:les,enmuves, of tlris o["de.f ..

Thim :it .is clear tbatthougJil .. ffindwll\m. does .not cloom '~. hal/,eany P':f\ophet a t its source, it holds d~bQta;1!eanddef.iJrute views r;eg-a.rding the ad~nt and mission of P:rophem.

SCRU'TUUS

Theseeend essential dement of a rdig~~n on. our 'list is the Seriptures. This has alreadybeen dea.lt with. in a separa te ,chaploa,:!! Ye'lt the stm:.iking '®e~d.m:es .of the Hinds ScriptW1es are WGtth~ mentioning over

ag.ain ~1l the pr-es~nt eormeetien, - .

The Hindu wor-d. 'fo[' the Scriptures .is SkitstrtJ.

"J['m.s very word gives a due: to the Hindu P o.int of vi.ew regacl'dingdliehr Scriptures .. The word is derived from the Sa,oJ!:kri1t root shlis (meaning to rule, to govern). And ill: !literally means that by whirJl one is govcmed, T.he Hindu Shastr(ls are not regarded asa body of ]I'c;vela,mo!ns that require only Qur asse n t, or that prescd be: only wha t we have to do withinthe temple, The Shlislr.11Sc Me to. g:ove:m our 'entire life SIQ thM' we may advanc~m!:ri ru~l!Y \!ow:a-rds peiIection..

I Ctmp. H~.-

The fDl1emosit of th.e Hindu Sk&11u :~ tile Vedas, Here agail1!) lne Hindus dOl'l.li):t loot.u~ the Vedasas only bG£!lb ofr.eve]1a(non. !By th.e WQ1,d 'Vedas ~ th.ey refer to, the cI1I,tirebooy of spirirl;u.al

'ttnlths tba.ll exist eternallly. These :~eabsolutdy .imperoo:naI. The seers (riisnii) W!sc(!I1Ijfer,ed some Qf these~wJ!dch are fou.._nd Ile~d in the boob :~mpmdaily known as 'ilie; Vedas .. W.ba,e'l/>ef and, whenever sph:iru~~ truth'S 'have been d.isooiVieood~a po.rtion of'the Vedas has. been disclosed, fbrthe. Vedassm:nd for the endre booY' of sphimal truths. They 'C:aiDn.0'i!; th.er,efou, in :th.eir origioal sease, beJl.ong' tQauy c1a:m or ICOmm)!l.un,ty. They bdlcmgm the lenme .h.uma:n ~ociety,. M~" th~y do not beIoo,g w any parti.c.-ulareime, Tibey are eternal. Some pertiens ofth;em

_ haV!e been dts!OoVl~ood. Som.e mo'lIe, may yet be done . inru.ture., WhQ kDQ"Y'iS?

The tlIBId point to be lloted. ugaJmn,gthe Htn.du.

SMstra:s is, tib. vacl_£~ty, such as Skmli,. Smnli" DMs-/uma" ltikiNa)P'u.'ima~, Tcmt17a:,. etc, To brlngt1l.e sUbUe :s.piritual tJ:'uUws w~thi:n I~v,eryib&iiy"s Ea11lgeof u.nderstan.dlmg ~ they have been p:lIesented mv:arlow)' wa.y,s in the difl'el1en1l: Skastr.as .. M~roov«~ dnIefi~n:[ approaches, to the same goalh.a. veheen emphash!liecJl

by :Slo:me of these Shi,sfl',a;S. -

A. WIO:rdl a.boul me Srmriw may be:m.e:nUon~d. 'The S~, laying down (lodes ofinmvidnal'co:nduct a;d. sooal .lIegub,Mol1liS, at.t!1e['[ot dv,en. eternal ruues ... T.h.eyvary fr,o:w time wtime @ooontingmth.e

1.·h:~nG:cdl eenditieas o:f~h.e :sm;~ety. Whenever' a:ny lIuch L-xigcncy arises, o1!ltsmnd.ingS'pHm,~ua,~ perseaulities a ppc3.1l't.ogi Vie such. reviled. versioes of the Sr./~ri a. Though. v.ariah~e, they mastalways ,c0nji)rm to the fundame:ntalli tru ih:s re,ve<1i!~.ed i~ tihe Skm.ti

(V,cdatS) " - _

Theserewpmnts, In .CQin:J::i!€(;t1o:n with the. Hindu

8h1istr>(U are enough foc'lhe present purpose.

XV ISHWAAA

lu Hml1tcd by any form orattrlbu:t:c.ll He ·.is· Tran« !lt~~'[!dc n.t~t '}leli .~eti' (not this I! not this) :.lib an~(h;a! t

l '.41 Ii.. ·H··-· .

may ne !!;).l!,u. ZiuOU.t ~ ~~m.

This is, whatt t~.c Sllasl,ra ·caUParabraWn~ which, tl"tough not lUke .anythlng. we know Qf~ 1.8. however, ~ot ~ mere void (slulInya), nor an Insenriem something. It is the wry essence of Exffitenc.e,. COiru;doluS.tD.csS and. Blws. So dlo the' Hindu Skastras refer to. the T.r-amcenden t One. This universe wa:.'; but Exute~0C atthe beg:[nning~ one only wIthout ~ sC>(lI).l!ld. a Brt}hmfJtJ; is; Truth~, C,(iI:I]:scicmsrness .and Infinity.,11 IJr:a/;mtJtI: is 'CQ;n~dousuessamd. B~iss. 5 "The ligh.t -aftbe 'sun~moon, stars, lig'iltmn;g.·orthie fire: does no'l: reach Him;' He ahining, .an_ these lumi ~

- 'm. 1::][.' H L~t.. ." . .' 'l·~· ···d 's

nades shine;, 'uy JrJll];S, .a..gut 1!I..UJe1.UUverse IS J ~Uml.nc ..

n is by His: ligbt "If COl1isciO'Ulsn:ess that we become awa~~of ev,eryth:mg. He IS said. to be the ,ear ·(If ~u:r ears~rtt:he mind. ,ofo'lJI ·min.&,~lld so 00.1.10 faet, He

. lSitbe innermost Be'.ing .irD.. us, It is by the tQiuch·o;f His: :C:Q1iJJsciomness till.at the myriads ef little gr()1I.lpal:: oflbod:.r" mind. andsenses behawasjivas (ae;amres») as sub~lect~ of action and experience. a .

Yet an these, references of'tlte Shiislra.s do not and 'cannot dlescr~be p'(jraJJra~n. M, 'He re;iiUy is, T.hese are :30 t best suggestive hints of the gJleait Tr~ns!c~nde:nt Reality. JU!Sta:s the; ,ex:pressiO'n 'i'\i\'ha:ltro.a·dng:

GOD

THE trun! essential fadio!" on nur list is ',spJir.iwa.]! trntm~. This comprises <1I.I]! tha. t has been .. iI'ieal:zed.. by the iEHndlt seers andreveeledehrough the Sl:ii.stras abou t Godl~ n,aJ,tUl'e and SOIl!. Some (of these; we ha ve come .aCl"OIJS casually .in. the course of the pr,evioWl tiopics.'VV"e newproposete dab Oirr;1l1te thesetesome extent.

'Thwgh.fhe Hindu panth~()n teems w~tLhmillions of deities, God, ~ccording to the Hindus, :is eaeand cm]ly one. In fact He i~ thesole Reali.ty. .. What H:~ Is r-eally like" nobody can say or "thiruk of. 'That .is: beyondtlu;: range (IIfourmirud 2l1[!:dl speech. From. where mind andspeecb reeeil, baffled in th.eir quest .. n:

He ~s ,certainly not~k;e ~fruythil1igwe kI!l.Qw o{~ 'Theth.i]]J~ in - nature emt ~n space and time, .an.d! . are :s,ulbj~ct to ceaseless chaage unda the .Jaw of ·cansation. They have birth, glf.(JIwili and decay. Theya:l:le wad,e of parts and are, tn.aefore, IDiable: to diss'oluuof:l.. Bu t JJt.(Jltma,~:, th.e S1I!lpre:m.e Spirit) is one un.m.vid.ed. whole ~tnd. isbey()nd.time;, sp~ce and caus,a, cion. He is; Changeless, E ternal, Infi:nite,eve.r Free and beyond the reach of oW' senses, He cannot

~·T~i~,Up. II. 9.

wa.Ve8 r eannot mal.e o!l1llewho .mJ1S DOlt soe11l. Ithe sea VJisual:z;e'i!t~ so. alli£io a:lllthf,se ,exp:ress~.ons, of tIle Shastr,a!iCa:ml@i~ make one eomprehend what. P'aJia .. lrr:aJl'Insn is Uke., ~-\_u: that we may gath:e.r fro:mthese is tha t .Nirg,ulUJ Jjra/mum is not a vO'Id~ nQr an, insifntiel'DIt :som,eiliing, buttJla t He: is '~he seuree and. su pporil:: of ,e\o'''e!!:y objoctaI1ld! experience In nature'" that He is One 'W.i~h.outaSieconJd,. Thefie .is ne-Jitiller I nor tbou, nei m!e-.r su b§ect: nor cil!:dect, Pa.raO"aJl'luln is Impersoaal God~ whom the SIl~'J;lrf1S refer to by tche pron,ouW],l1'hae l ,a.]]Jd!~ot by ~HeJ or' 'She'.

The Hindu Skistra.s; ~lOld that sueh a. Re:aJliryw, alit the source ,of'cr,eatm.(ln. The univ,ersc comes G,u.t of Bf,almur,n~ n:sts irIJ Him a:rJId. mercges .in. Him"l! and, th:Js goes an. ,{;vema]]jy in a ey,de. Just as the spider

- "throws outthe web :wom within :iitself and. draw,s, it .:iin,.5(1 alse does ,ODd wild].. t_he universe, Just as U'ee.s and plants shootl!lp' from the earth) just as hair

" gr~'S ,out of ene's bedy, :S>G doesthe universe come o~ t of Go-d)}l He: peFvades. the \'!Ibole of namre; 'e"VerytlriliJi~ w~.thin natare has its existence in and lJn:ou_gh . .Braooum.8 God. MS· n(!l~ created the w~rld ou.t: of nothing, He has proj ectad it out of Hrn:msdf. He is both. the effleien t ~:n.d material cause 'of the universe.

But . the universe (BTaflminda) does, not oov,er His e;w},tn:ebe.ing.. It ~s n!O dou bt in Him, yet He is

II'!I"r null y aloof and apart from, it. Too, is suggC!itcd. II~y Lht' 'shlleJfnJ'f WmIC'~ they say lhilt dIe universe rests HI] a portion of Hisbcing)l

ThJU~s our SIlisfilas refer to God both as. the Truuseendena and. t]~e brlllmamC nt One .. He ~s Formk'l'>~ ~~.!!]jdl Changeless, yet He: is~:he basrn..s 0[' tbe everdUil.liIg,~ng' .infmirero.rms of nwt'l!llJ1c. .Alld. ~jj: m. undee the mig:ht, rule of the Immanent O~e that everything inna:mre is, ~ept in i~ proper place, (lvery function is regulated, order and har.mOllY evay·wben~ are maintained .. '!l· The Transeendent Or!l.e w,bom~he s1CDSes" D'lind. and. in tellect ,can never know, resides wlmirn ,ev'erytWng'and (lQnh'\o·hl. .U: uom within., He is ·the ,Antaryimi. ,A_nd lie isve~ily ·em Sdf {Atman).3!

W.he:nthe universe mo:, :i(!l.m~nej':s, conscious-

----

_

ness:, as l!.D He: lis l1eiruIze 'M: ~,f:"

",- '., - -_ - -

gtma Jli'rOJ.ira B'ralumm. _ But as long' as, we 'al:le

()omciow of the univeme~, the: same Br.a!mwnap~ p.eia:rsas its P:mjec~Qr l Pretector ~md RUiEe!l"~ and we cam HIm SW4~ and I:shwat'Q,. .Bf,(lJnno.:n. :and ;Sl~(Jktiar.e iruJ1eparabk. 'They are dlffer·enlt phases of the is,a.m.e .!Bcling .. Just as the po;wer 'of bur.ning cannot be seperated from ooe, s.~illai) that ms,the Power of B~Gmi11l1, ,cannot be sepMamd &om .lJrah,ma.n. J w,t as there is 1]0 s,u.lb.S,ll)1UltiaE difference betw'een thesnake at .f\es:t alDi.dtb~ snake in mo1iiont soth.ue

143

]44

HINDUISM A'ili" A GLANCE

is none between iJr:a.fmum and Sl:akti. J ust as a mere change of pose does ~ot aH'oct the idea ti ty 0 f a . p'ews;on"Si~) the pose of Ishwfl'fd does notaffect ~hf,:

idell:ltity G1f IJraizman,. .

_ 'The Sagr.m(l. ai'fipect of Brahman iiswha t W'e call $W,ti er lsl:ww-:a.,. lshw(J'F-a., the l.on)] ,of .a~eatru.Qn) is ~erso:~al God,. He Is thee All~,pe:"ading Slllprle~e MMter of tlh.e universe, ,}{irguna B:rakman is referred to. in th~ SMstr:a.sas tb~~hest sta,te of the PersOl~utl God .. (,Tai VisJm;o4 p~ama:m PM(JNl). Sri Krishna! says, m the Gitaj, 'i1.'hat is MJ: wggestabo:ae,. 1~.1,

However, it is to the Personal God, l:r.llwara"Ulat mast olf~~e religions PQiI~t. He is jhe lormless Onej, who. by ffis Omnipotent Will marufesb Hillm,s,elf as

t~~uni~~Si~Lw~t~ ,aU it~ eentents, This is ~ms pby (,ltia). He'ms tne father". the mother ~ the mdialIller, Hx creator; He is the path, the goal, the :ttpho.~.der,the master, th.e\Nimess) ehe a b ode, tbe refuge and the supreme' _wen-wisb,a'; He is thflSiQ;Ure~: end. a:n.dl ~tW.g, p.~alce of an; He is the Indestruetible seed of the universe, ~ He U:',ans<cends all that is mutable as also the hnmuta ble~aud covering an sustainsall as Changel~ss ./shwaraj the Supreme :Being (Pu.rnshot~ '~~,~a).~ Whoeverwonlh~ps God,~ worships Him and Him alone,

,A,coo.r-d[ng to the Hind.u :::/I~isl'f(U,. "the, Fo:rmles:s L.(I.rn'd~ however) assumes varioas forms by His,

145

M~llti.~ Jill Il"ttct, .~n names and arn~ forms are HU. 'I ~~·~.~(~l'S, He has mrn.ny ~ivi'l'Ji.e fo:nmi in allY of~hich I. [,t "may be seen by the pllJ!fie souls. These forms are

, ~"k ,JII~":~ a, - f

.P'I.N.t I~. e !IJI!J~'wer(lnlt euns ,o~ga:rments!, under which

(]nd is :rulwa:ys dl};e same, He puts on these forms Oldy to make Himself aecessible to us, SaaJ.sG He a pp t~n rs bl dl~:W~rent forms: as A!:uatat:a.

Thu~ ."'COOird~n:g t,Ofue Hindu Shistla.s,. tho1i.!igh Godis_ ene and ene ,onLy, He appea:na;s, ma:ny. Thougffil_, Hem absolutely Formless (NltiJ'u''fa),.He ~pp,car:s, thro~ghm.yl'.iads of forms .e. ThcHllgh,He .m not .. ~imhed by :an attl'.ibU'te (J¥:~gUna:)~ He :is va:ily ~ he source and support or-aLl a ttr~buves. He U Im~Jcr'l!on~ as weU ~S, P'eFso1ili:d .. Even as. Personal God w.~d1l. utrib1J:~.tes (Sagu7!d), He is woishipp~d as the Fermless One {~ir,i'kiJra)aJ:s,weUu tliuough j[nliJJu.~ m~r~ble names_ and rQ~~ (,stifam~l. Ttus is why it is quue naruralforllieffirldus kilre.gard even .ltMJi and 'God, as just two abern;:ttive names Oil the semr~ same Lerd aillie llW.rv:e:ne, whom th.ey caIlI.sitwu'(l.

_ Yet among the Hindas theee Is a diversity of' choice of one or I)the;r aspeee of God .. D.i:ff~vent sects (sampratfaya) hold to different set views. So:me hold. that God is without form (.Nt:ral,M1J) and w.ithout attributes (Nirguna); seme believe that He is Form-.' .leSlli ~ Yet He ha:s a. ur.iibu tea; SO~l'U:: others hold th~ t He has eeernal forms and attriibutes. The }~;st grOll p~ a,gain~ :is subdivided. a0co:rdi,~g[o the ehelce ,of

10

]46

ISIDVARA

different forms", Thus some of them. are SImi vas, some Vaishnav.M; some Sh:iiktas and 'so on,

God and His glories (maMma) bein,g Infini te, ,3, pproaches to Him may be 11m umeFa.b~!f. So ~his dj,visjJ,Gn and subdivision of the Hindu so:clJ~ty ~n~~ v;ail:iou:s sectsaceerding to, the c.h,ofoe o:f Of.DJ,e or (!I~he~ aspect of God is quite natural- It only ShO,Wi the richness of Hinduism tha t jhrows open. so many approaches to Divinity suited to dlffer-en.1l. tastes" tempera,ments and capacities, No. sect" however should claim its own view-point 'to be the I(lnly eerreet one. This gives rise b:;r' seetarian squabbles ,and underminesehe :str.engthand s,oUdarity ,of the Hindllill,oommumty. It generstes hatred',aruljeaJ!ousy, whld1J!an~ the v~ry reverse otspiiri1t.ui!illlity.

The Vedic seers r,ea]iized t'he:gre,at uu d1. U,uu wha t God. really is, can never be delinea ted by nUl1d or speech, He is not. exhausted by alii: that the differentseets or ,even religions say" bout Him. He is all these and more. Each sect Of religion holds to a f\eading of the same Reality from a partic~lar angle, as it were. Each view Js cerrectso far as it goes, but it certillinl,y cannot convey the whole~i"u th about H'Jm who, ~ beyondmind and speeclt, The ,Rig~ Veda declares, "One alone exists sacges call It by various

names.'''l "'"

Sri R.imakr:ishna used to' make this point clear through the follO'l'll'ing Inteeesting' parables:

~ ,11,. Vd. I. ]<In. 46.

I I,. ur 1 r'l:d men went out to know an elephant,

J"IU' u' hod the leg of the elephant and said; "The f'~('ph:3 It is, like a pillar," The 8eClondtouche~ _th~e 111'ulrlk and said." "The elephant is like a thick. club." '11"1 H~ Itliiir,d touched thebeID1y and said" u'Th,e elephane iill llke a big jar, U The fOliH'~h.~;ouched the ears an~ ".;~ . d '~'The' e~ep'h_an~ is )]ike a rug wil1llovl"inglbaske:t.' ~

· Th us they began to dispurea bout ~t amongst themII Ives .. A passer-by, seeing them thus quarrelling s' id, uWhid is it you are disputingabout !" Then

hey sta tedl fb.e ,question and asked him to ;arbi~a te, The man sii:id, "'None ,of y,otll has seen the elephant, The elephant i! n,otlik'e a pillar:,. its legs are like pillars, It is mot Jik,ea wmomwng bas:kd,. its ea.n are li.ke winnO\l'l.flns' baskets. It is, not Iike a st01ll t elub, its proboscie is like, a d ub, The e1ephal1it is the combina tiionof all these" of its legs" ears" belly and trunk," It is, In this way that all these who have seen only one aspect of the Deity quarrel among themselves.' 1

- "Two, persons were hotly disputing as to the ccloar of a chameleon, One said" (The chameleon

- ._.~c I d ~1 . ;~ T-'h'-

I on that palm tree is of a beau wU . re .CUilour. _' , - e

. other contradicted him saying; ~ ~YOiuare mistaken, the chameleon is not red, but blue." Being unable to :setd.e the matter by argument, both we:~t to .~ penon who always Jived under that tree ,!Bd h'!p watch.ed~he chameleon ill all ibl p._hases ,of colour. l

~

I •

"

One ·of the wsputa.nts said, ~~SirliS 110'[ the ehame-

I~GJ:TI IOn that tree ,of ared OOk>Uf?~' That pe'rsoon~',Hedl~ uYes,s~r.n Th..e o~her dispumnt said, UW.hu. do. y'QU sa y? Haw is that?' Sure ~y it is nat red but blue. ,~ TI.Thal penon aga.in hJilmbly l1epU,ed,j, ~ ~Yes, sir _., ~ Tllilcpersan knew that the chameleon eons:ta.:n.~lych,ing'e:!i its oolour:. thus he said UV~s,!'" It(ll bG~h. IrheconfilicUng s.ta~cme1TJit;s.. 'T~e So;teltid'ananaa likew·,ise 1~~svar.hJl1l1s j'~rms., The devotee who has seen. God II]! O:~e aspect oin~:y kn~ws that aspect alone, But he alone who hills, seen fUm in mal1l1fo,ldaspects can, saY', • 'All ehese farmsar.e of one Ood, :fCI!l' God. ~ mu.ldform. t ~He Is; formless a nd"v~thform and ma.nyare His fo:rm.swhich J]jQ 'O:r1!C klll,ows. ~ 1

E,y these af!!a~Gg~.es Sd Ri:makrisl1mla. peinted OI!J t nmt~he different v.w.eM of ehe diffcJ'ic'.nl S!l':C~S are OO]"~ fe€:iI: bu,t partial J'icpresentauons 0f Ood. -

This a.lsoe~p~aJm why the Hindus wor,s hipmiilions of' gods, Ma.ny of these are diH'er·en.t representation:~, of the same 1s:/mJ4ra:, .Ma.n y othen represent one or oth;f;f of H1s infil1Ji~te pow.ers (uiblwti) • By.··w!!Onldnp·iil1O".· anv of these ehe :sam 1fO·~A .-

_ '._ . ----.Jr" _- -- ,~ - . - - - _e -~ e e l!..i AU .e.

worshipped.

'The rest are deities (devaUjJ. They are ereated bdng.; 11lobi!irwg exalted pcsitm.o.m: .. They have bee n pl:'iOmotedvQ~hat stage by their me.ri~odous deeds on earrh, The l[!'ieatest of them lsthe firsa created belne eal ~"'d-U:;t;"t1IU".o:Jilr·J.I." H-c- e .:.~ IC·.: ..... nn ic '11", .... N _

__ ' ~, 'IW il1,i.,: I J:J::t._I~~~'~g,=_Qlf;~., I .. .I&J _ ~ I,." ,.IiiJ.a.IIl.-\.!L

~: i.~(~ll1!ec, He has i]l£ini~ pow~rs, for he ecmpdses an ~.II~ :~.t is 11~,anifestcd •. Agni) .)fdi,tJ:!~ and such other deities !,i'~m'N~~nt Oil'l! 'fir otber of his pow~:r;s, As ehese POW('II''' ,L ~\p infinite, the ,dcicuies ;aJ;f\f a.~soinfinire. But ~ h,py a III' a~m mn~ilp'li~'hJ'I~cl: d in the one deva~ aamely, I JhlrM!'llt~:f!mMm.1 U.y w~]~lIl!1lJipp;iIl!~IiIy of the dieilties,. IIW . i ,,lJ UI i Ii II t~1 )1-11 ~ ~ 11m 1 hy W,nrshi P1xng him "iili.U of II~wm ,II~' Wn'l hiplp!~'l And thm Himnyagarb.ha~ ~ I ~~' j !111r,111. U ~'I ~:-IUlit' h{'h;J~! ~!I ;:t gl!or.iified ji-va. These ! II' ilk ~. III w~r'~'ll~ l~'''. II hould never be ·corifru.edlwith 1\/~M"U;d, whe is E~cJrllml and the .Master of aU.. Of I"n.l W1Il\ they may serve as symbols (p.ralikas) ·of God, ,illl:U ,a:'l~nmay be wOI.shippedas Hissy'.wbol.:2,

Thus 2IImidst the in:nume'JI"ab~e dive:r.sities offGFMS .~f' 1:shwar:au 'Wen as ·of~he de,r;as~ Hind.rusw, impru;9

a 'Vis~on of funda'mcental uwly. -==

.

! (J.f, B11. up,. In. 9. 9.

XVI lBRAHMANDA NATURE

'SIUB'F.LE

Hind!.uIsm ho1ds tl1att:h.~ universe (B:t7~bma~:daJ huno begin:nhlg 111. lime, I~ has been apjE:u~a;ring ,lMld disappeariDlg a[te;rl1,aJ.tely!, hl a ped~ct r'hythm~a:s ~t . were. It eemes into bei~8'~ lasts fot' a, period! and, .th.en. melts, a. w,~y. These s~ps,ar,e knOWN[ as S~ishtiJ' Sl~i:tial1ld Pl;alaj}fJ. TheSle tl!JJfiee m.ali::.e ,one complete cyc.le, which bas been repeaM:n,g iI;JH!l{' ;e~erfiaHy~,

. Sometili:ng akin te it is, experienced by as a~f allim.oot eVm'ycbry. IJ'ra.hmiluia· a.,p'pear:s, aad dlisa:p'" -pe:arsal~er.llI:a.re.IY' as we:pas.'S dll"Qugh th.e states ,of wakmgand_, sleep, TOo the .~n(uWd'hlal mind in deep sle.tip it ceases te esisa, Thl.s also is pralaya. .- . Only It .. is 1imirti~d by the oonsciousness. - of . t~e - sleep~ng ~ndivID.duals. This t~m'PO:l"'ary diss,o]:u6o.n dur~ng- sleep is called m'~ p.ralaya. (diss.oliution af

'. everyday exper,ien.ce).

, Now} what would ha:ppe:n :linJl ,individuals witbin crea nOll. would ran asleep a t one time? .N 0 one) in that case, wo-uJd. :surely be aware of the unl .. verse" It wou~d. he bioued, out altogether. Hitu:l:li.lism holds that such a thmg acctUamy takes ~a(;e. The sum, total ,o(tIlU mindls is 'tl:ute cessnic mind,~. wn:kh is. possessed by a deity. This deity is the 'first~b:~rlil·.

I ndivid uaJ,. with ~lmClstinfinite p!:'fwels.·He is refer-!'j'd to. :run the U pani:s:hadls by 'various names, ;such ,~~ ~ liim1f?d,g.tJ:'~:ka~ Su~itma) ,Ap.araht-aHm'(l7t"Malt.afi,. b'alunatl~ Prima.. He is s(il.~ume-s subHm~Ujedl ililW u !form. of lsluvara and icaUed.1J'mkmii bcy"the Pur,i,nacs:. When IJralzma) ,compw-uiing' aU, minds" raIDs, :M~~ep there is naimitti.k-a .Pr.(JJaya,mat is!, occasional Dmsolu~ cion. 'When he wal!ces u.p~ .B'ra/2mjn4a: beeemes ma:m~ ft.'St~ and this is, i.9ri.;M.~i. The $ru.hti and Squu period eorreependsto Jj'fal~~~ s day and the J7alq,a period Ito hrusnigh.t.l

'. '\IVh!ill t :reaUy tak~ place wheN we: gam, sleep? If we ca.nftnd that eut, ~t willl g,ive: 'us a c~U!em, WBwt h.appens d ur~fl,g Ji7aiaY(J. During sound. :s~eep we are rUJlt aware o:f .any existence wid]!, name and! form. No,t a trace of the ,exk:m.al wodd nor of the: ,demiils 'of ow' own individUrillITty ms llieft:, No acti,of!! ~ no experience, no thQugh~~ no, desire is there, [t,:m almost a perfect blank, We forget eve:ryth:i~g~. even our names and appearances, our hemesand oc:cupations ,. But as soon as we wake up.all these come back to our consciousness.Where had theybeen so long? Obviously they were not totally dlestJr-oyed d.w:ing sleep. H~:nd;u.is,m. holds that aU t'hilughts.) aiU . desires, were certainly there in the mind In 3" pot:endal stateals subtle impressions {samskaras); otherwise they could. not rea ppear on. wakilUig up. During sie.ep somehow they a~Fe reduced. to an

~. O!'. ,(JiiJI V'.il:I:I. 1 ']:_;l9'.

. I

153

BMHM:A._NDA

i~'!flImamres~eJd (aVyd;t~) Icandit1on, w~cl1lbecorwlc8 _~ifc:s~ again ·.afterthe sleep is ever.

The features of a big tree lie :poti~ruially withiin atinyseed ·~[1~h.eform of some unseen. eIlle.rgy. It is t~ ,eI1!ergyth31tma~:~ifests i tself in due eeurse as

. the tree, It is '\i".erilythe cause tl~at briqgs thetree into being. The tree may 'very w~U be g,aii.d tob~· r-esiding wllftffi th~ geed rn aI!l.W!I;manifes1led eausa] (k.ira.n~) state. J1!lst 00, dW'ing sound deepa.H that compooe~ nttl' ind!i.v'id!lilality"-ou:rt:b,~ugbts" dJ~res,. in.clinations, ju.dl:gmcllI."t, memory :andl~nth,u' r-.e~ side wlihi,nU$ in a Ica:usa:~. s:ttat.e i[il. the f6.rm.of :Slomre unseen. ,ena.gy. As, ama:Uer 6,( f~cto<u:r mnb:Uoct . (budJM;)"m1nd ani!l the senses are th.e'nJ redneed '~O CaJmla~ sta tel' .tha tis. whyth.ey cease £iI1LliJ.c~iiO:[I'Iing and we mooe .aJ] O'W" beacl.~gs n'li.i!ril!1gs,O!l!;Uld sleep', T.ms u~mamfested!ca!u5a!stale is satid: ·~o 'be out ~ausalbody (kiram 5Mri1!a)I' wheee dud!fl:S: deep sleep ,our censcieusness f\e~tS ·.after r,etJidng :from. d]Je .

physica1 and mental bodlies.. '.

. This is. how the sleep phenomenon, is, exp~amed. 'by Our Sha;sf,r,(1.$. ThJ~s:ame: tMngta.1kies pl~ce when. the Coofiiic In~~]lgeIDiC~ (Hirwr.;;agaitbka) -falls~.lse,ep" As, hili .eonseieusaess OOtlIDt8, t1"O his, kdranas:kiiri re, a·n· mil;l.ds. wl:trun c.wea·tiiom., .Ibdin:g: pOd~o~! of the ~Mmic mind, ~Oigjether with aN ,ob~lecu of :thclr expe:t;~ence .SJO·bad toilie ,ca!1!.lsa.W. stare, E.V!erything: :in nature, .poss an.dfifie, tis. reduced,bJl' t:h~ u.nma:nifes,ted Qusd sta te oom.pOltingHiitm.JtlSM6Iul s ,k.vaM, sMrir;a~

! ~ '1 IoU" when. the cosmic mind. of Hiran!fa..gdrfJfwgoes ~,O I,! '(' p, there is OOllmic Dissolution ; and this is li:.no!Wn OM~, utlimiltika Pr:m9-a;, Srishti begins wiUli i ts waking up .e And ~hcs!l!: follow eachother ~ilt.ernaltltly.'1 . _

- 1\ simlilar DissGl1Jl~i:oir:l takes p.bce at the end. ()f a cydc,. that is~ Hira'fP(J,g"(rfblw,~$ span 0'!flifel,2 when I~' beeomes di.:!lemhodiedalt.ogeth.er and. merges :ii n to /p'ar;(}MaAman, Eve:ry1!hing .infill;i3i,tI.,~,wel1.h.en. ~oes beck to the 'l][nm~rl!i£es:ted irdlnite energy (SWa) ]l;]]Jli)",wnas .Ai l!1~kta Qr .17akrili. The oOIS,mk Dissolution bfQ~gh,t: aboatin tMsway by .HiM'fl!jag,arblui:Ji lfbera'Ii.OlD! is caUed priilr.r£lal'raiaya. .At the ou ad ,of the H~t cyc1~ a:~odler b e.i~g a P'pca.:rsa:s Hira'n.Jagar$)M due~o, 1lh.e ou istanding med:~s aoq u:.iJ'led by him ,du1'"ing the pf:ieviou.s Icy,de. ~

Howevc:r, Hira7!PrJg,a-rbu.. thefirst- hom. jiva «If a cyde~ is eRdowed w~th i:nflnitepowers 'of kno\-i~ed.g~, will and a;tdofi. The I1eM~ of GlI:'eal1.lon is his doing. This is w.hy llr:uma is ~ ntrOOluc~d by the Pura.na:s as t~.e Cl"'e<tl1~:(IlF ..

How does .iJr:aima create? He does nl)t create a.nything 01J1 t oifavo~dL Heproj eels the Braluniiniia Oll t of Mnuelf. He becomes the universe. Whatever

154

he wills, hebeeomes .. And he wil1sao()(}nnll1:g~o! a set pa\tter~, whic.h. be dlscovers by m.emta ring 0~ 'e:!!:aJCt1y wha~ happened d,uring th~ p~olasc~d~.BY med~'ta tion he :irwd.s al]i. tiha:t halve: been lyirlig in the causal sta.teand waitirng to. be manifested. AcOOlxling to the order 'OIf~l~iepfi~vio:us cycle an:dtht,; urgeney ,of manifesta tiGn he proceed'S te p:rojiect out of rumseIDfmyr.iadlls of objects~ .gpoos and.flne,) by h1S

mere willi!. .

We may ha.V!ea. (not idea ~€ hOlll'lr a,U thffis takes place at the~efoe wm I!lftbe tJosruk fW.Iind.. if we compare w.ith' :h: our OWll e~pedences du[in.g the' drtam...sta.te.. Who· weaves: our dreams? 0 bvioUi:!lly our ~Rds .. Out'. of .l>Vh.a,t :mareJ'lal? Obviously' out OIf the.~t .own :stu.£( Wha~v,erourm1ruh desire, they. see out ·there in HJte dream . .Ratffiler,~he .minds thenue~.V1fs beeome all th~t they desire,. 1m' IDig:ht sleep, when me _mind ~b SiWa:y from the gliip of the external world, .it ms.p~a~s,t\his 'wo:n:de:rf'uJ power of tmflIs'furming itile~f into anyiliins: and e'!l1erydliilllg at its sweet willI. ReadilY; it beats a m.agid~ID: f

If tha. t is ,p~ib~.e (tlT the ,mdividuaJ mind, the ,cosmic mind may v-ery well weave ou t ,of itself the universea t i is wI~L lJr:~fi does it delibera telyand a;cct)rdjng to a p~a~; wNle ,wewem:ve our dr-eams mn the: sabeonscious staee, This) ~ course, is a. great difference., y,~t, tlle: bvo phenomena are very mucb amib, What IIrdnJ,Q' disicov,e" by meditatlon Jl.e wlillls,and, wh.a t he wilh h.e sees .Whiillthe sees, our mindS~

. . d . ,·'thl _

h'!.nR: por~iol1ls ,of the cosmic nun'" pevoelVe:M" n

11w lim;w ·oftheir capialicity. _

Now ~ how does .Brahma rullm eU'oomemnto being?' 'Who creates him? M(i;reQ,vet'~ bei.ng;;!! Jiva, be must 'h;' an embodieds.oru. as' everyone of us is. Now~

\>1,/ hat rna y be his body and what hissp.rr.it? _

These queries 'take us into deeper water. The I,asthv~ m~y be disposed of :f.iJ.rst~ The ,cosmic ,mind .ws his lOedy sad Goo Himself is th.esfh·it wi,t[Uo; The sum t-o~a.~. of ,fiU subtle bomes (mslUna or

li1~!!.a $Im,rira) .~his .body .. It consisrs of tbreeoon~

C fi trie dh~mberll' O'l' sheatb-s (kosha)) l1::nGw.[DJ. as dle' vijndnam9a'l . mammwya. a.ndpriin'(Z~q}1a kwU". Th.~ vijtu1ndmaya /u;shlJconsist8 _Qfthe .1rutell~c~ ( h~~'dJn) and the five subdesemes of kDCl!wle4~ (Jtl!{uu.n:dttya) ; '~ndo~\1led with the pow~r ofknovd~dgej, tbis chamber (kasRoa)is the seat of thesub:ject ,0fexpe1'ie?c~ andacUon. T.he n:wnomqj!t! .M'S.fta Ij)on:sis:~ .of the mIn.d andt'he five :subtle :sen:seso[ kn(Jw.~eJdg;e :a!nd is endowed with the pG,VI1Il'lf .of wiU.. 'The prdrujffUJya Koska ,CI).misuofthe :five p'tiinm1 ~]]d.the fi.vernbde sc'n:ses of action (karme.ndriJa) ~ and it 'is, ,endowed with

the power of action, . .. ._. _

Allwese sheaths (kosl&a) ,consdtub.ng Hrf,a~ya~

garblui' s 1bodyaf;~ made' of five delnelltary (sr.jk$!una,) bi:uJ(J:f, ""~.hi:ch. .~~.'\(: e'Xcee.wng:Uy fine. and. _~fie aLha known ~.Ianmatras, The WIGOO 'bl~l:a.J ~it!era.Uy m.cam

~ -. PT~ ~\I'll~l '~!lC'.r"Y)1 ~,il;Ld-'c toile .oifi:vc kim;),!, ~~~i!I.dinIl'IG !iii n:e~~t plililnig~~!i:toa.l fuiil.~I~. 'The five' .Pr:~ .;!;re: CI!]cd. f·f!M!l1, qp;f!lll'" .~_IJ!!~. !Iti~ aflCi ~I!{II.

15;7

HINDiU.mM: AT A GLANCE

M 'I. \ 'l'll W' h.ilI ve ,~n iU.u mining "s,ifuoot:ka)!. a d.yna mie

, ,.1'.). ~.!I • ( •• ,-. '="-)

I(,'}f Ui'ia .n..u an ~nert .. ~(lrl':lItl5-Mia, part,

Tt" illumining portions of each of the' five r'~f'U ent I~y h,/lutas'-Mtisha.. vdyu, .tejas, ap and.lwhit'i~ I iii! Ud u prespectively the: subt~ senses of k.now ledig,e ~'~ U"'I"iI,;'!\ pond~ng t(\l· lb'e eaea, ski.n, ~yes!, OOIIiI.g1lC a.nd !~OO' (s{zfillra, WaK, chahfm, jihvo. and uMikA) .. The ii II I il.tmining, portions 'of tbem an ,comhiine to, compose, lib:' .iIll'rkeUect (:&.~ddhi) and mind.. SbnUady rl'll,e dynamic .portio:m ,Dr the .6,kfJW !B;,;.pa:ratdy form the fi.w ~ubt:~e senses of action and join.ltly form thefive /Jftm(lS. 'The three chambers (kruoo) ,c0mpQsjing Br(l.~1'S body are built up .:lin this, \!\f,ay by .Ith.e mumiillng and dynamic portions o.f the ianmdh;-as .• Bm/una has sueh a oosmic mbtle bod.y· (suks/~mQ skarita).. 1m .ilt Is oom!plfleh.endoo.me fine bodies; (sukskma slumr:a) olallUviD!g beings ..

what has ,coIn€: in.to being,; an entity as oppooedto the unmanifested. (al!)\llktti) .. TamnJitr:a means 'that ruone';: hence it .stands fOIl" an elementary Muia so .1,0ng as. it u not ~edup with others.1

The:£iJve e~em.eDmry bhuttu· a.re :saidm, the' akasM, fJ~U" tejas, ajJ and '"hili. These' shou1d not be' ,cC).O§ fused wi:tb what we meaoL,. ether, air, fire, water and e areh, The tanmdtr.as are far m.or-e subtle than these and bdon,gto a different o;Mer. 'TIle analyw;aJ[ a ppr'oach. of the Hindu. mitis is alttlgtlther diffe:rent f]'lom ·that of medemscieece. 2,

The.Il<!:: .tanmdtras" however, . do, not emerge aj_j a:t once: out of A vrMta.. Aii.siuJ., comes Old first'J 3. portion of :i.e ttansE;o,rms ill.&elr in to ~~yu; a POfU,OIIl o:fwhich againtransforms itself :iill.~O lejas; [rom .MjU in this way comes out tJ.pand from ap' krkili.

ODe thing more has to be noted in this eonneetion, At!Va'kt~, out of whlc.h~he tanmiilras emerge, is. said to be character:iZ'~d. by three tr.aitt:s depending on its. three distmc.t !Domponents ~ namely, sattwa, rajas and tama:s. Sattwa is that principle in nature w.hichgoes to iiUuminc lI!U:ngs't th.at is, to reveal them to· our ,consci:Quslless. R'(fjas is th.at which brings a bout all changes; it is, dl.'e dyo;a!mic eleme n t in natWle,Tamas is: she element of Igneranee and inertia. The stamp of these three conUhu.ents :is found on an that come out of Az!yll!la: Bv·e:n the elem.e·ntary .bi.rJ.t:(M 0:1:' ta'1f1n~'w hear ·this stamp. E.a,ch

""1Ii

xvu BRAHMANDA (am;tim:Il'JtJ)

GROSS

The i~ert (tdm!'l.ljia) portioas of the tanma~:r:as ,g~·t compaund~d widl nne another by a.parti:cu b.r precess :knowl]; aspanchikaTana and. form whatare ]la:iOVl'Tn as tfucgfiOOS ,bA~tas:.l Ea,cb_ gr-oss bl:uta is, msde up or all the fivekinds Q''f !t),,1uniJra:s or snbrle bllU~as in a particular propowUon. Gross i1!~ha~ for il1l~ stauee, has In iUOOUilposmliolili half -,of su.btle ilkaslla and ene .. e,mghth. of each of the ;r1ema~I1ing four subt~~ Mut(ls, g,fO&s, ~9,r;I has, ruaJf of mbtTI!e V~l.I a~d one,eighltill IQf each of the ~s:t; and SQ, on, -

These' gW'OBS b~llJ.t'M compose ~he physical bodies Gfd,~ iiv(JS ~ their habitatioes imilie sha pc of "r,r,ari.Ou.s wor,ld:s, (laka. )as wen as all the articles (JIf their usc. ~hesecntities eemposed bythe g.rms hlntJas: rang'c' fl'\O'rn thevery coarse and dluH to the very.fi fie' and bright, HQw,e'Vcr,. all this takes place by Hirarlya~ garMa' s win. Hea ppcars to ccndenschimself so to speak, asw.evisib 1e universe.. By :thi~ precess is 'born ano~her cosmic being caned Viral who has the entire physical universe .as his body and God nsh~

SQiu.]!. _

_ Hinduism hotds,rus, we 1:13.. V'C seen, that Srislui .]UIi,S no belinn~ng inume. Each Cr,eation (Sru/,ti) is

iCf. Vtd. Pol~. "l~aiP. vn;

],59

1111 I' I'~' I h:{illby Dissola tion. (Pralqyl2l and each Dis ... • U~, a IIII ~~,m by OFcaltion,. and _ too _ OBIS been going on II h·l'lmUy .. Wl~y does it se happen?' Th~ Hindu ;Wm I,lfln dcdiilW _ that there is: a.CH usalilink be~.w,een II ~ I'~~u~:~tt~otll;l.ll!d Grea:6.on. The inexorable Ia W IQf ~ IMWW forges thIs link. This [a;,,,, ~ :~ccording ~o I'I h IdU~ltl~ is the supl'1eme llia,w .cDf ca~sati.(ln. that I! f'lt (~III'ni.nc8 each Creatiorrand evel"ythiIDig"v.ith~n ~ L T he .!:l!c;li()ns,~ e:l{perienees and desim, o't the }'it!\a& II If thl: previous cycl.e (kalpa) He in 'the causal state i ! n ri ~l g the state or Dissolu tion, And it isfo·r the '!~'uiLi.on of these i:l:m:t duri~g' Clieatlo;n a,U iiv,(ls" ~ II 1f.~~n f~ing with .Him~agarhka" oomeiin to being I ,! ~W· Ch,c]]" 'Wi~h. their various ha bit1!! tions (l~ka) aWlld. III nal~~rials. fm theiense like fQodJ,dr.~Rk. etc, Th,ey n n! W experlenee piun~liId pleasuee ;rucc()l)dmng DO theirbad ~]1]d good clIlee& (karma)perfCtifmed during: the previouscycle, I t is for this that they comeand .. tre surrounded by myriads of obj ects of expedience. Thus in Pralaya (D.i:ssolutiO:D) lies the seed out ,of which the .Bra/.r,man:.daslwotsup like atree, As atree ispreceded by a seed, and againthe seed by a tree ~ so also is Srisfdi preceded by .Pralayaand Ptalay'a' by Srisilti.

The jivas h.Qld the centre of the stage. They are to, reapthe fFui ts o:filiei.lI:' action. through experle nee (bhQga), and that is why-the entire l.u!livene ,ca,mes in.t1oemstenc.e. Hence the latter is resolved! .into two! corudtuent grOu.ps", ri~;mely~ the' subjiocts (bl~lJ'kUi)

HINDUISM AT A. GLA~CE

un

and objects (OIUJ'8)ia) of experience. The jivas belong ItO the [o,rmer group and all uthel'things to. th, latter. From dns view-point the Bra.hm.anda ,or Jag,at .is characte-riz:ed by these two groups ,of,~nIliMStiilie ,Srentient and, the insentient.

The jiM.s expedemce:fue w,orldl ~hrou;g'h the senses of' knowkdge, w'hich are so many instrements Q1f perceptiou (blwga,). Each of these oon.Vie~ ·to ~,e~ a particuillLr aspect of the world of exp~nence" and this is, said to, be its vishaYQ (object of peroeption). The five senses of knowledge, t namely, ears, :skin., ,eyes" tOr.!gue :a.nd nose have sound, ll~uch~. IDalou!") 'taste and smell as fhdr respective vir~ya.s. 3 T~:ese 6,ye classes of sense-pereepaioa are au, that the ,}UI(J,J are coneerned wmth in. the external world. T.~lese practicalilly compme th,eilr entire exter.l!laJ. 'worM of'

experience (h'h~O(J). _ ._

Now, theaense-perceptions are produced ooly when the senses are stirJlcd up bystimuHIi:1am the external world. Li,ght waves", for instance", stimulate the eyes ("Iurks!:u) to pr-oduce the sense .. perception of _ oolour (ro.pa). The cxtern.al wodd~ therefore, ~oco~d-

i:ng to, this view ~ consists o:nlliy of su.ch :s~nse,..;s~m_uli,

G.rOl5s iikiiska stirs up the perception of sound on~y ; vdyu stirs up the -perception ·of sound and touch, tejas of those of sound, tonch and colour

lit/ii').. til) 0,[ all these plus taste (rasa) and ksMti ,of III th five :r1ulul..Yas including amen .. It Is to be III ir~ in',1 dmt, aeh sucoeeding one in the seeies :sms up II~II: (!rIisalion of ' one more tJu~ya than theprecediing Mr~,r(~: i tl-us a,dw.tiond 'C1,ne· is, :sm,'tlo' be :ilts, :specia1 I H:gI~('rty L!ltin~). T.b:us soun~ is the ,special property 'I ~r ii}/t,fm~~o,ncb ,of MJ1tl;, ,ool.om' of t'ej'cu, taste of a; . u u t mell of lcslliti e

Tll'SI!! gross, bhut4Sar,e~thus, leoked upona:s d!i:ffa~ 'l'111L groups ,of sense..snmulii .. T.hey are ofthe nature "tl en -'f,gy and not ofma tter" T.hough their names , ugg' ·st physical entities like elth.er~ air, :firr-e, water ,m f c,arth~, they ar-e 1llotbingbutt modes ,a,r P,akrit'i" II~.· lnfimite c'osmii,eEn.n:gy. Wha't we caM!. ph,si.cal ["]1Iti~es ar-e: 1110, the HindU! nothing oot the, Albsi~lllm (l~m:d:rahman)S'een ~O'ugJl. difi"er,eID.rt_ modes of the

osmic Energy (hakri'u). J1 From. thjS view-point phys,ical existence is a bsolu tely non-maeerial, The look af ma Uer is. deceptive.

Thus, befo't,e the a-nalytical vision of the Hindu seers the en tire universe came to 'be resolved into subjects ·Oof experience (bhrikta) ,a.n:d objecr.sof ,expe:ri~ ence ('hkogya), t'h.e experience .of external objects again Into five classes of sense-pereeptioa (vishq.;va), and the exeernal world into five groups of sense-stimuli known. as the gross (stlmla) hhuw'. The' analysis; therefore, is purely ps,y,chofugical and. D~ot physkal So even the gross ihul-os should not be

181:1.:: iir!rIli ~,. XV1U.

con:fu.sed ",vith thee1eme;nb (i}fm.ode['n.~cience which have beensappesed sa :hng ~Oi be the ma!k;riduJIri:cs ,of the p.bysica]! world, The b.kuwbdong to an entirely mfferent order. T.h.e-y are .high1y snhUe sense-stimuli and that lsa boo t all that they stand fOr.

:Even. ii£ the bht1tas areassumed to be notMng mOR than physical e:n tl.tii.es Uke ether, :aril!', etc., th~ foio<wm,g interpfd~a 00\11 insup'PQ:l"t orsud~ dassmca·d0.11I. . of th.ephysical werld mary be eonsidered ..

E:aJich of the na.:m.~ may he suggestive and stand for a group ,of allied objects.. Earth. (ksltiti), far ins.ta:nce,ma:y stand Ki.f' allsolids, water (ap) for 3]1 liquiwand air (tI~u) :For all .g.a:ses.. These three, tllil!l~l\dore,. (lover an matter found ~D. the three Ol~ffer~ 'entsta!tt::i.~ .m:i!I1mely S!oH.d,. Uqmd and g.a:s. Fire (,ag.~i) ma:y g;tand Cordle p:!he.nom.e'rrua1 of hea:t and mtbie ng,ht~ and 'edl,et (ak~j\!J) for tb~ aU-pervasivesubtlc; m~di1!llm:thmu,gh. w lJi.c.h IDight \V:tI1ves etc. pa:ss. Do not jhese five grcups of en tines covee the en tire range of physical existence perceived by us thr-.ough. the five senses? Indeed, the division is complete,

'TIle sciengses ruvlsio·n. :of the wurld.~nto elements and th.e.ill' ~~:o.m.s"on the other h~nct h;asalready become meaningless, The atom'll, are no~o[Dj~er held

•

~ I ~I ~ I ~ I1ItH te ,oons;t.ltu.enm ofma:m:ter. They have !been . .. ~Uhl(!d into cn~gy mruu (e1!.eeu(ws" pr-().to[IDs~ etc.], ~ 'h'l' a [l.;'11yti.cal, a pp.roach. of tl~le p.bysicislthaspe.nc;~ ,1111 ~ (.dJ. the' deeepaive 01!ll tleok ,(,)fma:tte:r .Ma trer 'has

I if'~ lome dematerialized, It may bcnotedcch"at this - I ! ~(~ in! ofmod~m Sicience has gone a step ahead ~! WIi',;lrm ()()n:finnifllg the Hindn. view ,of natuee.

'We haveseen that the d.iiTe;r'ent hhflt'rM~timulat1e I m~'li'cnlt gfIOups of sens:e .. pen!e:ptl.o.ns: .. SOl farSl:!i,ak~ l~fll~! water and earth ave eoneerned, - th.e gr-.aup of nense-peeeeptiens reb~ed..~o each of tih.e:m Is q~ite ill hflde:r ... But how may ethergive rise to tih.e sensatlen tJf sound] Thescientist'a ether is beyond the reach {)f any of our senses, It ~s a~.nlOStan imaginary su b"'t~l1Jic'fli:l:lliJ1omgh which, waves of radiant energy ILra.vel. Acc;{)'rdling' to. th.em., sound is produced (ll:ru.y by the vihra non OIC .Slo]j.ds~. liquids <In.d gases,. and sound sti"mul mu~t tra.vd~hrou:gh.sl!lch. ma.ter~a!l medium tilliih.ey ·na,ch· the all'. It is pf;ov,edlby ,ex.pemnenlt th,at an Ir:atenrecru.ng vaou.um ,s~[!Jds in the way of sOMd~peocepuon.Tbe mm.a:ginary e'ld;!ler is ~n the vacuum, yetth~ sonnd :is en t of[ E. ther does not help the pr.opaga:ti(ll'l' of'sound. Howmay~. therefore, ether (5K-i.slMl) be accepted to bea source of sQ'Undl-percepu.oll ?

T.OOt ;suul1ld-:p.eooeJ}6(1nis:sti~1.Lbtedby andl tlll'DUJlb solids (luhiti)!, i]jqw& (a.p) and .~a;ses (v41u) is not denied by 1!he Hindu SMsttas~, .inasmuch. as ~h.ese~ liIem,g MGW:fica'uolU ,o.f ,ether ~ we:taiim ~ts pr-op"

i Ag.tr.i ~Iit'e). ~~~ far .th~ plftdj;~m~fi"". I!If h~t <lim:ll \~si.lbl~ light ru jj!bje~u jjf ~~tLOOl,alld M~ for hea:l -d ~lgnt ~!l~~A!u brn~ ,~rp¥[£ali clicm:i~1 imd. l:J.iQ'liogic...:!ru !IDergy are !;iJ..ewi!!d by ~i~ Hmd~~. modifica~!®n~; 'OJ pd'M,Whigh :iI&aiin.is a manil~t~IiO;il ·of h~"l'il;. (he i:ro6f11:ile ,COmlie [~n~Ill¥'

Ui4

]HINDUISM A 'FA GLANCE

H35

erty. So fa.:r th~F :f:iindmgsHe o~apa.r withthos,c ,of mOO ern sdenee, It is regarcl!in_g ether ,a,Iill,y dla.t they hold. a diff~l'ent opimou . .A litde SClfUU'Dy may sho,w that their findmgsabou:t ether do not reaJly n,e~ate: those o.f m.oo.er!l1scie[!:(je~b'1][t Iilwy pat~-Sien[ aliladdioonal knowlli~~~ aboot It ..

TIle sound which is ()omm!!:"lHyauwblem us ms: peeducedand 'pIlO'pacga:t:ed.by gtiosser'ma titer-it and it may be saidte be ,a grossw,riety of s()lllnd.F'or, the 'Hindush.oM. tharthere is :30 .mg;hl.ymht1e varlety of SOUI!l_A not :audible to the oo'mmon. ear. Hence, aoom:dlng to. the' .Hm.du viewallso, so. Dr as ,pass sound. is, OQiDCerne~a, WOl!wn (oontruwllig ether) may s;m:nd intae W2lY of its, propaga:uon.

The Hind:n seers nadloe:rlta~n Ulii,kical datathat illed themro me eonclasien thatether ,snmulams a iUgMysubtle vadety off>ow:u:l-p~reepuolil.. Ina state ofd.eepmeiwmnon ,one heara a sound. known as the anilM:ta dll.wa'l!i. This ,s;ound .isv.l:lrysnbtle and Is auclible when therffind. becomes very calm and collected, It has nothing to do with anyvihraoon of eoarser matter. 'Tb.estimuli that produce the anahata dkwaniare always. p:resen t, for it isalwa ys audible by a keen .andre:fined sense of healf'ing (skro.t:ra) when eva' the mind. is in a state of deep .concentration. Tlse o.nly poos:iib]!e medium wough. wmch its pa:oep"l\!ioft ma.y be sUmnlated is ether

I. :u maybe ~!l.t .~I.!:Eld. ~ ~,~d,u@~d .[n !:'\i'~ ~~ by die e~r com .. ~. mt .. <If ,8U." ( •.... h.' l!i.qwd .. (,;rp .... } .. OJ: Slllild ".·Mh .. _._ .. U:$) .. M.d .. '. ' .. unp] .. ified.' '. by'd1e, gm-' 'w.m~mts, 'i!O!hm it. 'be!:om~:!l;l!di~ W dJ;~. wmmoiI .. ~.. -

I' I~ ,hfm), ~ lJl'('rhi"lpi the J~'ftrenc.e to th.e mmi].C 0f'the

I' II t'll ", ! u C;':f't't' k ~nyt:hoJ.ogy might have been based I! II ~ I ~I UI' ~~l.d\ experience, The idlea. of logos (word)., - Ii 111'11,.1 '~~'h(lio. by the Hiindm,~ at~h,c b~gln.l!I~ng: .0'(' I I,. I ~! IIi,.) I ~ ;.dJi,opo.j [ljU; b), ~ hepoosib.iJliity o:f the :s,m.biies1i ! II,~".I ,II ~~p~~rvasj.\I"c mcd~u.m. e;tn.eli' (.iUfha)1 be:~ns~he hllUWt' und (lOIilv,cycr ~f that SOUrtd. :F,Or (l0.1IJ.n!Cf I! h II ~~ -r ,d dW!~. stiillige wasnot .in !exis~ence ..

, I '[n-n, H.I:r. order of (:vO:~.utii()n fro(llfIll. ether tto ,c'a:li'th ~ i I I ~ ,dCI(~S not. cOIn.tnm.ctaluy of th.efiwlw.ngs ,o.f ,~dt·uc~, Evoluti.OIo of the iMivi(:rse~as sefenc.e has hl'l' n a blctotrace ~~:so far) starts&om the nebula, wl!tch iii described as a !ias~ows!ubstaf.l.()e r~di:ati~1 !I U'~I'~ and light. The !i;tarting~!poiI!l.t ~f the scl.endsts" ( I: ierefore, Isa stare when" a.(lcormng ~o, Hi.maU!um, ~ )oth3i:U- a:ndfire haveeome into ,existe[1Jce.

Tbescienu'Sli:S,hoffidltha t. the pr'ooess of pla:l"le~1'" hy~~d!irn:g starts with the separation ofma.sscs from the ne bula and isfoHowed by gradual condensation of the detaehedmasses. It ~s 00 be nQkd that the g<ll;~cs (vqyu) eondense first .involiq,ui.d (.aft)' and then i nto solid (bhiti).~ This is also the order 'suggested

J ~.L H' d-··:..:Ii r- .. _'11 • - -

JYU.I.e . 111 - • .11. I\J!,ea oceVUl.u·b,on.

The Hindu Shist:ras start. with ikislw (ether) as 'the first manifested physical entity.. Ou t of this. comes v~ (gases) and Quit: ofv~ d-pi.. (hea,t and . ligln ph.erno,me:na). Tim; portliion. obvicn~dy belongs

11'hc . ph.mom~nQ:n. or ~h.:!~i {~vm'Oe f!l'Qrn . h~~v~)· .. a.bD calW ,Jm~ Iltini ('hi~ffi....mly wke),or ~1iI,Jliii m:~!1(i"CQ~~I. voice), ~ a.tlmheir im'llDiIGe ~Dc_ ~l.

·1

il

to thepre-nebular stage of Crcea:tto:n about which science Isas yet si~en.t. De;wfethe ne hula came into, 1being~ the qu~tion arises,-whetiherthe gaseous substance (v:~.") preceded hearaad light (ag;i!ti) or ffi.e reverse was the case. .Ether nd__ght very well hav,e evolved into the couser gaseous suru,ta.:nc~ which. by :£idcuo,n might have produced hea t and light. 'This does ru~t 10 aguJut reason ~uDldl a p.p~!.us ~o beqw~e ,lady.

It :iz:: '~:o be notedthat just as pass ikiS'lla is the first miillnnestedp.nYsl.ca[entity, ,g-f'lOS'S prlina is the first manifested physical energy. It u by theaction of thfi en.«gy' ,on etb.er >( akisha) ilia t the gas,eous 810 bstance (miy,u) Is prodnced, and by fits action on the gaseous subs;ut~cethart fireceeaes in:m being';: and. so !lJI:r.a: It ~oestill we .ha,ve the entire physical universe, Underthe "irnpa1ct o! this e;nergy (prilmz) ether, which is a 'very"81Iil btle .ho.moge:lileous. Sill bs~llfice)mJigh t .ba.V\e evolved. into; a eoarser gas~oiUs s:ubi;tance (~~u) ()cmsistffig of melecules, T1hern by du~ a~cdOI1li. of })f:ina on. v4Yu itsmolecules might haw beenset iintO ... mo;tl.on, giv~ng rise t)o w.hat we cam. the phenomena of heat and, ijght (agm). The:re :i.s~ 1Ih.ud'o~e~, .~o:dUnga..bs1llrd a.bo.u,t the; idea. of Doni ewlvIDl1:! out of vi),u.,

T.he:n J' t:he ()ompooitio(El. o:f the groSs ,b,htltw uGm th.e inert (tamasiia) parDons of the tdmniwas Is also worth noticing. T.he gross ikula!, being the basis of material existence~ have th:e pdmclples. of i~erna

, . -

~ II I ! Ilumiu,m.t in them, 'The genew appears, to be ~ I iii h ~! m,]'n'O,pdate .. Tl1mugh tbe timasika pdnd.ple III lit f'~ ti Ii; t!J ~ergy (slwkt1»puts. o:n th.e look ,of in.ert

•• i ! IIII·~·. Docs it .fillnlt fit ln \'rith,~he" scleO!tist~:s cen- _ . ~ I Il,i i~ ~u of'an acorn as (lJ,ottiedllJrp mmant ,energy!' ?

IlL ~h!lndd alsobe noiOOd that the HiIW.1!1.secrSD,ad I~ I'h:;~r .idea: of what we call evolu,tio.n .. P.atanjall.~ III !'I' ~Mll,dlor of tb.e .:fo,ga ;Su'tr:as ~ referredjo it as ·I,~(}~tltafa,..parinam'(l,. tl\ta!ti:s:~ transformaU.ol1 . .of ene ~~!" ! us or species into another. T.hey had .a d.e.fin.lte Ilk:!, 'lbo'll! its cause, (Dr whlch modern. SCle,nc;>eml1!!Y Ilw' said to be stUl groping. 'They hdd that one p;t~nU8 or species has. within it, potentiany, whatever ~ ".lQ~VeS o.l!I~ of it. It isakeady there in the causal flll~ Ire (p.1(!'lkriti)of apartieular genus or s~ciesJand L his fI(I,ws: ,out) as it were, to manifest newer forms, wbenever circumstances eembine to give :it an. ()ru.ct~t.l Water stocked on a mgh groulildl may 'be mude to m:iga~C:lilie grounds: on lawler and. lower kvds b, ~dmply opening smtab~~ ,outlets. Sucb oper;a;!Uoru; are d.one:i}ytb.e C'ulb.iVirlliWrs.2: In dlu, way suitable circumstances maybe said. to .make an ope'ning ti1J1ough which ~pomn tIal energy (Pf(bkritt) wi thina gen1lls or :sp~des rushes out~as m.~: weee, tio .oompo.se newer forms, g.ilv.iil1!g:mem. a ne1iiV g~[ljll!ls

or species .. :~: '

168

HINDUISM AT ,A, GLANCE

Hinduism. helds tnatth'e wllole precess of S'ri,~'.Mi ,out o~ ,Avyakta, ,from Br.ahmii d'o,wn- to the gross:c,'L

. and tiniestobj«t, HOlle of evolution" and that it ~~. made possible by the process of involuiuon1 d,ming Pralqy:a, It should. also henoted that ;a.t the back. ,of tmseViolutilon. Des, according to Hinduism.. the'

D:irv.iine Wil,a: as ib :s-upJleme cause, '

XVIII ft.RAHMANDA (cQnlinut'i)

, ~u.

W ~" I a vescen that Srisift starts wit:h the' ,ikasM

. -

I,m ruulr.a: i!}\lt ,of Af!Ydta as a SpIlOllt oomi.ng 'out of ,n, I '.1, Iii A9akta a 'substance that is 'itr,ansformed into I ~, 'lim? No" it is of the' nature of Cfier~.y (s/zakli). I ,l ~ ~Il is 1I11.e' ,only substanee, 'Iilh.e 011ly Reality and r91~kta or .P1:mili is Hi's S.Wt.i.,.

uring Pt-al~ya there \\13:8 n.othin,g with name

I tid form, ndtBem: WWll, then time, space or ,camanon.

N ur was, it a QClm.plew Vioid.F'or One existed alone \vit}, Its mys1terious, po~er .. i Before Sr,islili all this 'W!Ji,S, von~ E.:iciste'lJi!oe" Due wilhou t aseeond. ~ 'That thought, '!~May I become many, may I manifes,t M.yseJf numerously, ~'3, He 'trilled, 'tLetMe project worlds.'~ And He projected these wodds ,II.

God (/shwara) Himself wiUs and. through His mysterious power He projects the universe out of Himself In A;l£MAta is the potentiality of throwing oltttlli,e infinite forms ,?f na'tuJ'<e,hu't behind each. form the substance is none other than God Himself, However, A.l!.fakta ·beingHis power, He is. .'both

'to. J:c" d " '1 f -I.. .' TL,!:

t:IJ!i:!, e:rilJC1,emt an , ma"rena. cause 0 b.i!.e umverse. , ullS,

~ 'et CM,. Ub. VI. :2.1,. ~ (~r: .Aii., Uj!. I. 1. 1-2.

~s w,hat 'the Vedima~ theniling creed ,o:f the HirufU\S~ holds. The Simkhya:~ Nyiy3!, V:rusneshika, Cbil'~ vakili, Bamd.dha and Jaina schoolsha ve, hGwever ~ difi'e'rent theories a bout Crealio:n. The varia-IllS sch(Kf.l~s of Hindu dlO'!1!l;ght of tMs d!ay acoeprt,mQl'\ei !ill'll less, the Vedanric vm.ew~point.

HCllwewfl, oei[lJg the effi:~i.enf; and material eause £If. the 1IllliJiivlerse, GotlU by His QWDwillJ and.tW-Ough Hismyseeeious powe.r becomes ail tlu~s,. He appears 'first as akaska,then appears, to be . furrhee modified

.y0.i .. i •• ·.·.·····.Hi.: ..•. ;:~:.nJ&,.:.;:;~:'.;a~:.·~·.~ .. "; :'O .•. I.~g.ell":.:!:.·· .•

:::(J;ar~,ka H~ proceeds to maWf:est H.imseIDf as Bu.merom;

wodJiIDs, gross and. "nle" as wdl as, theirvaJ'iom 'COfi~ ~en~) sentient and imenuent" So. every oibject~ ,grms or fine, .sentien t or insenue.n t, :&o~ lJfliluna u pta the blade of grass ". from the Bmltmalclul u.p to this eardl-evttythlng ~ He under a. garb .of particular name ~nd fo;;r:m projocted by HimthxD1!I:gn HE

my,s,te.ftous, pO'Wer. '

. Does He 3lc,t1uIDlybetiom.e mOOified Main these?

Some Veda:ntisu :say~ "Yes' ,. J Wit as ame~rthenpQ.ts a)'iem..a.~e .o:fday) ,allgo.l_den o:rna.;rnenCS ·of goldand aH st:ee~. ,hnpl.emen.ts, of jiron, SiO are: 'the v31l'iom ,conte:ntsof the umvers!~mad:e of ffimas tile ma l1el"iat As: the r:o.a~, rip~es, and 'Waves are

~..I~C: • ('" '\ r

m!!JlY.!!.~,wCjl!jtJ:.Gns: .pantJ.imJJ:! 0:' the sea-water, saare aU

1illJi~se .of Him. Acco'l1wng to, this school, 'GodlHim- . selfhaa lite:ralry become truB universe by :H:is, w.ill

I

J

111

and niles, it, [00·01 'Wil!ll:in as~he Anctaryimi. Th~ is what is. ,know.nas PmiwammJaaa u.ph~ldby the V:rusmsh:tidv:aita sehcel, .All.Wte .JJha:kli cults of our da y ~ pal'ucuJadyme Vaishl1U1V31 ones" are mereor less in line Vllidl'1lhi:s view-poin.t.

The Adlmm s:ch.oo.~ of Ved;inta,~n the ~~he:r hand, holds '~h3l,t itbl, not a ca:sle ,of ,actyalU'&ns~ furm.a.Mn.. lJr:ahma/l. .is changeless a nd He n:.ma~ns so throughout eternity, 'The universe .ffis fiQ'II: areal

• • b. . (' )'H 1

projectlon~ ~ut an. apperent one .·vHlarta .•. Ie mere y

appean asall these, The names ~ncl forms tlm)ungh. w.mch. He :appeairS as msunclt. endties are illusory ..

-T-I!. 'I!.. . b~ '~I • . ·W·~I!.. .I!..-··-L

,~;g,ey nave no aJR;oJ!lw.~:e e~JSt.ence,ue'n btr'CIIU,g/~

illusion wetake a. rope fMa snake t ,the rop~ itself is not~ffec~d in a~ y way by our VIDsiolll... Soalso /Jrahman is not affect.ed in the least by our iU.l\lS,Oiry vms Ian of the universe, It is Glnly under a sort of h:ypilll.os~s th~t we see the universe; when th.e spell is ,Qver ~ as ilntbe uiruilr;alJuJsamidh,i~ ,everyth_mg melts into the ehal D~~lt;SBBT<JIim(mj' jus,t asa lump of salt .loses ilts IdenJlty iin the se:~~\'Ii"a.ter,

'The i1lwory namesand formsare thrown eu t by His my.st.erwu:s.power known va.dously as ,Avyali:ta,. PrttkTiti, M~. "rrus power iso.fm.e nature of' N eseienee (Avi4va). It has: two eomponents, namely; ilJM:tmi JiWt'i ,(tffil.c p1JIw'~rth;~t ve]k)~ndl (Jit~fupa S"t,(l"ti (£h.epowe:r tha.t pf1()'jecm). TbeFormer hi~es the ReaJityandtbe ~atrtermak~'s Itappcara:s ,sG.mdhing other than wmat It is by t!hrowi~g 0111 t

172

illusory names and forms. T.w'Smy.stmou.s 'p(JIw,~r c(}nt~.i~switm~ .itself the poosibilu~s ~ p~jec;nng the infimrn [O!l'".ms of the universe) justas -a tiny seed oordairu those of a M,wti.branched peepu~ tree (o,sJlwaUha,). Itis wi thin this AlIyaxt'Q tha:t the desires) experiences and the rrw ts 9'£ actions of all the jivas of thepreeicus cycle lie ~a:tent duriIilI Dmssolulion. and. these dlekn_ne t_~e forms ~l'JI -be proJec:~ed

through. Avyalt'(I du!'ring the ne'lt cycle. -

Thns, ,ac()Grdi~,g tethis school; the mmve:rsie has only arela ti.~e (lO'ilI1wrih) existenee and not an aruolulte f/JiiTmniidiiJuJ) ene, It exHt'if!lolong - as we a,re under th.e speU of Nesd.ence (A.uidJi) .It ceases . to exist as seonss one steps out. of the s:pell and

attains ftlll .knowledge of the Supreme R:eality~ that is, becomes one with. It. This 'bu th isdlecbred by 'the .8kiistras a:r.II.d ,confi_rmed by ·th.el'lea\U~a,tiG\!]j of the seers, Just as the tMnglil 31111d.events s(:je:n .ina 'rWe, I ~an_i;ha '1iq '.' t:her .and b~come- mea\fil.n. tess: when. one __ \Va -,ts Uf:~SiO does ~ tbe:u;~iver.§if:__'wldl a[i! ~ts ~OD1t:e~ts msa -0 ear one finds the Real S~f. One then beeom,es perfectly awakened (pn1hudiiw.:) to. wha t n~::aNy exists, the Absolute. Compa\'fed with T.hrut"dle . universe is no. more than. a. dream,

So lQng as onesees a dream, the dllea;m~CIi~dects are .Jin:~:eme]lyr-eal So' alse i~tbe 1I!Inivene with ~U im c0ntentll,m one under the spell of Auidyd·.' On awak.~rung 10 Ab.soJluk; .&~a1i!ty)how'ev!er~ aIIt_hese haVienO~"e,. no. meaI!l~ng). no existence .. T.hmtfufl

Ulniv,ene is ,existen·t Jn an ap.parent~ illusory and relative (~V'ahiri!a) sense, and. at ttb~ same 'time noa- existem in a~absQoIlllt~ (pimmirtmka) sense, T'h~s: is. !!ilOmethlng illfkie d\emo.JlJ of a sIll,ake ~n a rope, of a mirage in the desert, of a. scene in a mealm.

This being 50~ the names and :furms on BrdhtluUJ; being iUusory, that w.hkhwo\VS out these forms andnames, nameIDy~Al!1.la or M~" is also, iUw.m:y. Like the universe, the POWf;'[. bywhicll it is, projected,. namel.y,.Mdya, fsalso neimer ,a.bs(!!~u1)ely c~steJ!l.t n()t ncn-esistent, It is, SJo:melthing: .mefinalble (!Sarlasaaaniroaduuliyaruplt). Widl. the help of such an - meomprebeasible powe:r~ caned! M~a, the universe is projected.. By whom? By lshwaT'(J~ the' Omniscient, Omnipotent Master of Maya. He is theMagician, Maya Is His mag,ii.c-speU,the uru.ver:s,c is the mlmio11lprojected by Him 'Gil, Hinudf as the o!!:!!ly SlIJ.bstMltial. backgto'W'ld.

W.lla tare th~ vad.o'U'S o[l)j~cmst;eIII on a. cinema screen mad.e of? T~eyar,e aU made (!If Ight. The·

~ .. o~ .. ' :;r.p. ":i~"".' . of ,."tor, .li<e, .e;;llr.~. ~.L.h .. ~". :plantS, .e:ngjne:',... •. h r: / .lIi.v~ng bemg~ and. all tna.t we SOt en the screen, ]8 .f

.Ughtand light a1!one .. Light varied. by shade, that \/" is J' bya bsence of light~ works up the entire illusion,

The light ~tslelrbe.bind the :fi1m. in the einemato-

gra.ph. is !Oneto!r'.mJess .Iuminous emana ti.on. U the

fHm were no'! there~ we wo,lirnd see nothingbnt a Wlif'On:n.ly lighted. sereen.as we rea,l[y see w hen the

:fi]!,m. iSfiemQ·ved. T.he Film does not allow Kee

174

HINDUISM AT .A. GLANCE

£ ... 1.. l':."h "111" '. d

passage 0 ul!.e ~I t ; It 3J1 O"W'S portions, to passan

holds back others. This interruption of ~befiJm gives rise to the shades ~ an.d mimii.t.cd.by these shades, the light an the screen appearsaJ:li, IiltlimerCUlS and ,mv,erse obj~ctll,. MOlf\eo:ver ,il iis .~~ be noticed that the ilUls.ii.,on e,f the modorn of the picnsres ,0 n the screen :i:s not due to ,any modon of d1l.,e ] igbt. It is created solely 'by the rearrangement or shades due to the motion 'of the film. As the film moves, the passage of light tbr-(Yu,gh it .i:; interrupted. in newer wa,ys,., The' tigh:t is steady ~ the shades vary from moment to moment, and this, is; al!l that gives rise to, the mw:o["y moving scenes 0111. the :screen.

The Illusion of the UnhileI's:e is wn:rugh t .1Illmos:~ mike this. God[ is like the IDi,ght ,of the cinemaeograph and .Maya is Jike the movlngfiWm. Through: Maya, God appears to be diversified and 'concreti~ed by infinite shades of names and forms, though really He does not undergo .a.ny change, If, in the cinema, the screen Itse1! were nothing but ligh t, and if ~ t had within itself the power. of diiv~rsifying itself by shades; then the analogy would be com pleae. For God throws the illusion of the universe ·Ol!l Himself as the background. by fHs power Maya. Maya hides His reality and makes Him appear as the universe simply by woxking up infinite shades of names a-nd i"onns. The names and fOFms are as unsubstaetial as the shades, on. the screen.

L:et us stretch the analogya little further, If ,any

BRAHMANDA

( r th· spectators want to trace 'the souree of tbe mn orvscene on the screen, what will be do? He wi I sur -ly turn his, back en the scene and proceed lowllrm the projec6fmg machine'., Re'iiIochl.ng that he w ll] l",eaHzetRe oombiina tion ofthe film: and th,e lip;hbehind as tbe: ea use of tllJ.1e :ii]lusiion., So have t'lIulIIi'lIess seers, mrningdldr 'bock ,on the iUuso:~ II u i ve rse, traeed its cause to the Omedscieat and '. )"'lnipotent PMame..snwara with His mys,tedous pl~W r .Maya.,

Some went: a step fur(rn,er" when M4J.1i with her Infinite shades of names and funns, disappeared alto,getb.u and, there was, l'!Iiotrung' but one Existenee 'W~,thout rnamfi, form or attdhute:, 'Thiis isth'e .supr>eme and the only A'bso'lure&ea]ity, One: "v~.th.out a second, that appears as .Pa--r(Jmeskwar:a when associated liv:ith .IMdya. Th:~l.,t WS~ so long as we are in Avidy,a and consequently see the universe, the Absohite Reality (Parahnzhm(ml appears as, PararncslutJa:t(J endowed with the mysterious power Majal projecting, directing and ,contJloUing' the infusion of' the unieerse.

This) in. short, is hoW' the Ad vai ta school of Vedanta explairn; SrislUi. The change and no change of Brahman are explained by the analogies of dream and BlusioD .. But M4J.·d, by which. this is explained, is said to be neither red nor unreal, Indefinable. It is absolutely mcomprehensible .. We can never comprehend such a com bination ,of

o'Prposi~es!. j1!l;S.t 3S we can never OO.Jiloeive (If s;iimlil.~ Il;ame01J18 chans:e and! no ch.:uDlgt: of B:rmman,. To raelonallae one paradox, have we not bk.en. reeourse to ;;;!).I~other?' Is. l'iIot the mystery 0'£ SriihlisUUbeyolild.

our gri:!!!sp? .

Yes, bty· the verynature (If th~:ngs it is bound to remain so fo,r ever. The Divine ur-ge for Sruhliand the first step towards .it llJi.mtremai!!1an eternal mystery, T.heseare not evert is of the order of .natural phenomena; for at that stage there was De'lth.e:r time, nor spaee, nor causation ,. They were yell to eome ~ntoexBttnce. The q_uesti.on why or bm"i of such. things ca.nnOit arise. The A'hflol~te .is beyond the r.~!l]Jge ef our mind. and speech; :IH) a,ho must nec~ssari~ybe themst st!i:rdin_gs [.or Smhti.

The Rig .. Veaa: polntate tn!e inscrueable nature of the mY;!l,t.ery of ,Srf.s:hii when it sa.ys" ~ ~WhGkn.ows thoooug:hly" who can describe .w~~h precisiO'I1!! whence this manifold Cl'\eano:n has proceeded ?'Even the B';o&:a ppeaeed after Siishti i, sowho knows whence it came ?'~1 Evidently none. The fact that the Lord by His wmprojected all this out of Himself is revealed through the SMs:l'ra.s~.fid realized by' the seers. Mere ratiocina tion will lead us nowhere, since this fact Is heyond. the sCIQpe; of our understa~dil],g, Our thowghts may S~lge:r' at th,e Idea 'of iheet:ernalJ]]y Chang:e~'ess Onebeoo'mjn;gthe:basis of the ever~ch_;a(ngililgmyriad-faoed runi'!i,n.'lrs~.Yd it

i 1(g. :Vrl\: X. 129" G.

is so. We have m a.ctlept mtas a! faC't~ .11\ can ne:v'l.'lf bl~ .,e~fll~~ed by human m.oiPc ... T.he why and .how ~Srnltti can never betraced by the hrunam ~ncenect •. Tbi~ . fact matb~mesGw". tmde!stitndm,g by' pre .. ~cntlll!g the opposites is, Maya, as ,swim~ ViveKa.n<Ji!~dla. has put mt. It is poosib~ for:ffim. t~); fe.run ,~tern~Uype"~d alnd .cha;ng~ess and.·y~tto _proJect~ ~u.s tam and dissolve the unrversea t His will.Sucb is .. Bls .ln~cru,table nature (PttZk1iti).. Such Is lfu. mysteneus power (Shakli). W,eneed not bodl~ alJout the why or how,

. The tru.~h about S:m:isbd maYA however. be: rea~.- 11lcd b'[1ea'cb!i~gthe Lord. Diy tnowiTH.·j,.·" Him e.v,ent.·.~~

'1 • , ~'"Q & J

t ~mg U1I. ,cxe:a,tioJ]! beeomes known" all][ ndd~es are

solved .. The aim ,of the diKel'leRt s.y.srems OIf religious llhomgh t 'Wi.thm Hinduism is: to, kad tlleh .. ft.Uowern; towards su.ch.rea1iza ti.on.. The mfrewent versions, ·of t~e .. inde8.Cl'ib~~e mys~e~' of Smkli ~ld out by them fil m wlti!ttne diffefe'o,t 8!plpro~ches to ,s~d.li .realization p'fie8icdbed. hy them.. None. oftb.ese can possi~11 present the whele tru th. abou.t the b'ansceadental mystery of Srishti. Yet each has the pra~ma tic value of drawing a secu.on. of IDl1IlmarntyilaVlng a pa:.rticruaT. taste and. capacity of under'Standing towards tbi m~Mz.ation of G~d.. In this sense none is :iin(lorooct or usde.ss, ..

·XIX JIVA SOUL

A UV'lNC lB.EING

li\;e have come acress the '!I~1CiJ"d ')i1Jfl on several eecssions in th.e course Qf~he previous ~CJrp~C'l,. A~~, ready we have b~d some Idea of what it stands for, Let us now g:o in to further details;

Th.e \'I!'G'i1d '~Jirm~ 'nteraDy meansa living !being.

Wnuevet ]:n~amre possesse.s: life ~s~ in a bFOOa,d! sense, called a. Jiva., And t~le Hindu idea .of I!ill~UrC as an abode of living beings ms mth.er e-x~l"Jsiv~., There are numerous worlds, grossand fine, for the jiVWi tonve Ia, Thusa ji~NJma:y be an amoeba, a

plant)am.·.amm.a.~, a man o,r a dclt~i (d~a:t'a). .. Even thetopmest d!e'ity, Hi,a~g(J,fbha~ aswe have I1I0ted ':a!lr~adly~ ~s a ii1JiJ. Whlle !l:'er~rring 'Ito all Jivas in creation, ~ v'cry ~ommon expression used hy the Hmdm 811'11sh'OS is '€rom J1:ra/mUj right up to a: clump of grass,. l'm Indeed the .Bfakma1ZrJa comprising numerous worlds is oonceivedofas an. abode of an infinite vad.eiy ·of li.vmg beings.

. Thejlvm malY he ,e:i~ex that-a (capable of moving about) Qrac./~a1(J, (incapable of doing ~ha.~) .. AC<1ordiI1!:g to the fin.dings of the Hwnd 1Jl ris:his:,~, every ji~"(},)

1'19

I IW'H' ~~' adtIH(~~Ibl" it a l?lan.t}i an anima~". o:r a ddry, ~ ~ Ni' anent, Wl1,jj1kve:r has life has eenseiousncss as \' ~.] il. Thl' dHfen:01i1l!ce be'twe~liI al .p~ant a.:n.d aln.an~ma~ I .~u ~h.c degree G,r oDnsciocl:lSness.pmscssed by-them. EV~'l'y}iM is a eoascious ,ell,lIlty and!. is su.bjecft®otbe IU' n!'latiJo.TIIs (V'f'da~~) of pain. andp'te,~.s:U[1e: It is the H I:~ ~IU('ct of experience as: well as of action (6hakti and ,A ru·M). Tbese ar-e the QUb;tahding'rea,rues of a jir;Cl" .~!~d tothesethe entire mechan.mm.of th.e mniven;,e ~,II r~rn& w£aUy related ..

. .We ~!av,~ seen hOlW. it's actiGll :is UnlIDed. ~p wi~h . liS experience by the rigorous ~aw of kar.m~~.. Wha,t. t'vcr a jiua_ha.s to e.Kpe:ri~nce: in the shape ofp;Un !~r ' Ill,'asW'e., ~s the sure resuh of some of its own d~~& p ,tfor~ed, dln~ml-Kpr'ew.ow b~rtlls,. For Ieaping the fnuts '0·( theIr a.co.o':I1Ji. they go .from birthm birtH .e ~lvlen dnrmg'DissoJ:-UMD (Pial~) t~eiif)t»:, r~:ma&m ma latent $tate~ :and. it is: mr- th.e fi'uiiuolJI. of tbeir past deeds tllata. fresh Srishti ·takes place,th~ U]]i"leBe ~8 projected.. They really !hold tbe centre: of 'the !lta.g,e; 1e1le:rytlring ebe IIlI nature is: meant fO'f thmac600 and ~xperi~n.ce.

_ 'The 'creatures (jivai) varyfrem one ,another nJ!)t ~'I1!~Y in .. names and forms but 31]$o.in t.h,e powers of· k?ow!ed,ge and. ~c.tio]']J .. Thffis power poosess~d by the bl:_ghes:t amongthem~ name1iy Hfta.'!Y.'(1~mrMtJ~ , is unllmi.tued.} whi1e that ·of an ameeba ma,y v,ery ~e]! be said to b~alOlmk. Even man wIth 'M .limiwd

~ ·..tnt~jM~" ~,"Riu4!ltm'.uiit~,!

/

power of knowledge and a.cllo:n appears 'liobe ,infim:ire~y s~.peJ'.i,of to anamoeba as fm as thispow~r is ()oncemed. The immeasurable :r~pg:e betW!5len. ill man aad an amoeba, on this eerth is actually ()'und to he ili!Uedlup by eouetlessverletles ef ji1Jas. Simila.dy the gapbetween a man and, .Hi:ftmyagarbha (Br:ahma-) 1bdng immlJl.easl!lrable" it is DotULnmikely fu~t thY also is, fiIDled up by ooun.1!ess V':"a.rietil~:S of' iivas .. The Hindu Skis-wa: boldth;at it is actually so; -,here are numerous orders of 8Up'!rhuman beinmo ~ng outside this world.

- - T.here .is [iLothin_g pn:~pOO1.ierousabaut it. The

:iliomngs of the Ski,stftH~rebased. on aetual observatien. That we OOful't ,ordinarily see ,glllch beings .is no pFO~r ~saililst th.e-ir existence, We do not: see the:

_ mi.Cfo'be as well, Yet '['h.c :mkllo:b~ ~ no .myth. F,or we caa see :it under the microscope, So' WIt) we:

CUl oib.s.ervc' these swperh!uma.:o beingsdlrOO,!1rh ,Jf)&iG vmsion. J ust as we~[ie reqw..J'ed to take paiJ]!sror !p[1epa]"i~g amicrescope, so abo we have to strive for d.evclCllpiing tn.e pOiwer£;'1I]Jl and c!l.arlfied.. visio.rl of a yvgi. H()wev'a~, the fact ef the existence .. .of these being; rests on such observa.tion and is, therefore,

nO'ln\yth.

These jiuctS who range between manana BroW inhab~t various worlds other than trus,. Th~ inhabit-ants of ,eaCh of these worlds form a class fuy them .. selves beat'i~g rill" ,common name. Some Gf theee classes, mentioned. by the Mioo,u Sh'lisf'f~s,' :a.re:

JWA.

181

1't~ks!Ul" Sidhya, Kin1Ulr,'a~ GandiumJa and .Drew.M.en-, 'I i. j,n is mill.d}~ also ,offW't~.el' subdivis~CiI]H, parti.c:u.la:rly III' the !lasttwo,l each oocupyi~g a worhl,ofits own .. III,~ l:wever ~ i~ seems that the .l:iistoftbe supedihUmaf.W. ;ir/tiS is o:!].lysdiecoveand not exhaustlve.

T'Ns appear,s to betrue a]j~o, wi thl\tg~l1d to the ~111~t of the diffcre:nl worlds, mha bi.lled by these jiv'U, 'l'i]]8 wodd~Pritltivi), is descrilbedto Ie :iill the, middle; ,~1 ~ ~ove and.bdow it many other worlds aresaid 'to ~·~illt. The J1rahmanda comprising these three regions, n U.: hIgher) the middle and the nether, caned re",pccu,.rely Sw,Mgat M.a:rt&iamd Piitiii,a" is also referred. '10 as T:rio.luwan-a (th.ree\VCl!dds)i" A mOfle detm.ed list :In:l:l1lu():n_s~ bnwevlC::r" fourteea werlds (,h'(JtutimJ:'f1&.fm~ rrarumi). .F'r-om this \V(l:ddnpward!s there are said to he seven, rna..melYl ,Blu1;k, Blhrl'u~I!;~ Swar, }arm'J' ,Majid, Ttl.pasano Sa~a ;.and.bd.owtbis w,od d there are 1I("VT:n flamelA' .... J~ 1f7"~a~ - '''tala n"~ii.tsla 'Tald'_

. _. _.~, . ._,_ ."'1) a~~" ii' ~~ __ U\I1) ~u ,.t~ .. __ ~, .J;!.

~ala) ,MaMtala a:nd. P.it'iila.2; In one of the Upanisha.ds ~hc seven.high.er worlds are men:liionec1l as A;gni.lolm~ ,VaJa/MG, V Munaloka, Adi~.'al(l.ta) Im1frjIQlI;a~ - PrqJd~ IHi~il(jlc..(1and. Bfa.~mal:Ok(J,. a These may nolt cor-respond 'to the hli~her war Ids OD the previous list, butrefer to 'some other distinct lo.ka.s,. In any case the big;hes~ ones Q:IIJJJ the bY'Q IDisg~Sawal.oia 3,!l]Jd, l1r:-ahmalofa) are iden tical, SGmdimes~, however, the hlglllU w,orlds HIIe himped underthree heads, Pirriloka) D.t1J,al(Jk;a; and .Br-ahm:aloli:a. NO'De ofth.e lists, a, ppe,M'8 to be:

I 'Of. :Z:~'. Ui-. n, aI. ilC(r. V>~d. &ir, 164. :, a. E!r!!. Up. I. s,

exhaustive;, ,cach, s,ug,gests, the existence of numerous mbwvisim:D!s 0:[ tl1,e BraJlmibula~ of. \'~.M.{:h, f~,w prGm~ ~nej)J.t eaes are menticned.

Another 1Ii~dlu idea. irl: this coanectlon FC€:pl1i:res mention. Each of the wor~dg, is said b, be under a pres~ill1iJJ~ deity (fJdh.islltham~de,lI(}td) ~ and. it is ofteJl named after the dfvat'a" Thus the seven higher worlds '~111 the :slc()o,ndlist indka~e thi'ill' Uu::y are resjpecti:veIDy under the d.e:iat8,~ Agni~ V.q,~, Va1:!lIna:, .tldifyd~ 1"-(1'-1'(;,. ITrlj6p.atia~d Brahma. Si,O. are aU other wodds lUooler :sepa.ra te presiding dd.lies.

Oonsciou8m.~S'j aJ()cording: to Hhldl,ds~i:sM]j~ eternal verity thatpervades the whole universe, 'The !iubtle mechanism. through which. it is' manifested :in: the Innernamse is th.e· a~tak"(Efaumade of the fiae Mmtas' (tann~~lttU).e This~lso is, all-pervasive', being_ none othlerthaJn d:D!ebody of the mst eesmic being Htj;-mzya.garl;h(l,~ The .gross phys·ical. mechanism

. dlrou,gh wi'lW,ch actions are done also fwncdol'!l!s ,30'S,. one ,compkre _\v hol!ea:s theb_ody ofP~it:at~ 3llJdl pervades It:'b,e <entire phy:sical u'ruv,e~e ..

God appears fiest as Hi'Tanyagarbka}the~iJ1 as Viral, then He su bdivides ffimgelf in to. the variuu'S odler·. dldtii,eBand.ilDl~Q ,aU other J'ivos .. TMsi.s, how God.becomes many by .His. Maya. E.~chii:v;a is only a por~ don of Vir:~ with a, ,dis,tinct ego of j],ts '~wn~ Just as innumerable :c,eIls live in the' physical body ora man~Sloa]so do !DQUntlesS, jitJ.fM in. the aJW.-pe'lvasivc bt3dy ofVi~it Sudl! Is th.e b~ld ,cODce:pd';n '~f the

JIVA

III ~ l'~ lus, Indeed, Censciousnese, me su.bt:1e mechaI i]~ In of l~fe! £Ml,d migdl,~as well M fh.e gros:r pbys~ca1 I ill i '(!h anism of a.cnOliJi" ,alllthes'e three helD! .h.e.rn.d~o be 'I~ ~jl~J;"e:~vadlng~ any ,portion ,ofnatiU!l"e surely contains II I, dl.j:lt is nece'Ssary :(01' the appearanceef a ii"IJ(l.

'I'lm SOUL

A livi~ghelng is ~ ()o:mp'lex:~r sefi.t~ent ~[I,!d i:n~ ~u:ndefi~ factors. It Is the sentient peinciple In a. rreaeure thatIs refer.r.ed. to Illy the Sh(Jstms speclifi.cally as thejiv;(L

Distinct fro.mt!be mind, the sle:m,~~():rgaWl a[!ld. . the physi~l bedy is the soul (Alma_It), wbich is the

.~ ubst.a.l!JI.nve part of a U.vingbeing.. It is the master of the- house. It .mthe rider on the charlOli:,l It is sellc.(fu~gen~ (ancImjYOlih).~ C:~.nSitio!lIlS:~s is, the essence of i~ being .. It ;dome is the S!enuemtprincl.pte bl t\h,e make-up of a living being, And this~ther~rti[1e" is the jwa per se .

The 80'uJj isencased ind;w~e bodiesrarngjng' from the grcssest 00 th.efinest~th.e ph:ysi.cal.l (sllltda), the subtle (su}r,d.ma) andthecausal (lc-if"a.na). T.h.e physical body is made of the g!!:'OOs .b,hfll.m~a:.n.d the' su lbtJi.e body ,of 1&he~nmattas or subde .bkutas. T.bis is, ~vh.y these are :saidto 'be: bh'(l'utilufS'~th~ t is~made ,of 6hutas. The causal 'body Is just anny portion of the unm~ci_festt!d Cosmic Energy) called A~ta~, of lV hich the M:ulas:and bh.m.t,tikasa:r;e ,omty ~ted

~,cr:,,1ihi. ,Up. IV'. :8 .• 1.

134

mod.es.. Llvyakta as also m.u modes we in:send.ent; SIO\,. th.e~:fo.re, :aJlI:'C .aU. tih.e three 'bodl:rues~ sftmla, ~ukshma and kartin~.

'Tbe 'ea-mal body contains wi thirD! itsdfall til e cha:rac~ffi'.is1ics,and. tendencies (s12mskil:as) ofa creature In. the seedl"'l's~.a ~e.l,a:s .it were, As the: seed ~s causaIDl f relared to a. tree, so .is this body to the life

~ .f'. . T'll.~·· .'L. ,.. .• d b

ann career @li- a cn::a,Mt:.. . ~JJS]8'l\!j!' ~Iy 1lt ~s S.~:IJ _ to .' e

the causal ·body.

The fine body eonsists ot: as we have seen in a prem'!JJ:S chapk:ar,~l1n::e c.h.ambern~the v!1'in~l:Mmaya" ma:nomay~. and "rinam'OJ'a kesita;s. These are the seats: re<lpecnvellly ,of tbefuocuo:rul ofknory"ledg:tJ, loog-it8!lion and viml.ty. T.h.e :int consista ,of bud'dhi (~n-· tdled) a.nd tihe nVl6 i\1ie11lse-organ:s of lmowledge~ the second of'the .mind. and the fiveseme~org:ans of Knowledge and thethird 0.fUlefi.v'e p.raluu a:ra:dl. the fi.v·e 01'!~U1S of acdon, T.heseafii;lam subtle instruments ,of knowledge awl ~ction atthe mspooaJo:f the jiua.

The p:by.sieaI bod.1' is . buil t up by the jim as determined! by its aJcti.on:s and the resul tant knowled;ge d:urinl previous births. This is why it is caned ,klirya (effect) as distinct from the subtle body, which is calhd: karmUJ . (instmm(~int). The. oom'b1nation of tllil..ese: two 1s known. as: kiry.a...Ka;,YJtltJr.samghata,. How,e¥er, me i.nstroment medlin body8builwIIDg' ismain1y the prana (vital eneJIDi') ~ 'w Web. ~s naIl". !Oill&,.thOill,gh enumerated comm,oID.y as, nveaoca,tlwng to diR'eJ:ient fu.ftCUOD;S" The ,rina is directed. by the jive: aiDoo:rdl~ .

ing to, the jjm.pr~ssi()!ns. (sa.\I'l';l:.\lkar:a$)st~r,ed m the miad dil!:t~"ing prevlousbitths. Thcmatedals out or which. the lPhysic~l body.is. bui~.t uegathe~edwough food. fu:,·m~he wm-ld (l~ja)m wMch~ t'~.e Jivn b dongs, fOO' thetime a, T.m·o~gh tbisg,ro~~ phY.liii.CaJI.b ody ;;rund the OiFgansthe jir;,a: cemes :!in (lo,nt-act wi th thephysi"Ca~ uwverse~aflidads andreacts on thesame,

All these three dismnetbomes encasing the soul are .inammate. The soul alone iss:entient. It Is referred to in the 8,f,i;str-asas the rsdian t mfimte beiDI who moves a~aJ]je.1 Iris no,ta created e:~.th;y IDik!ethe blurttlS and[ bktmtilulS. Goo. Dimsielr appearaas the soul ,of a creature. Tibe Shiistr.-as a,l1Inounc:e~ "He creaeed ,atrn.~s" w[~atever exists, In the universe, Having: crea tedthat; He en tered vedlliy Inmtha t." 2 lbv:lng p[lojieckdlilie Inanimatecausel, subtle:~l1I.d ph:ysica~l bodlesof all erea tares, h~g ~nd small, 'God is saidw have en tered them an as their soul, In the Gila-the Lord. sa.ys,.~~Verily it isa portien of :Mys:elf that has become 1iva (saul) in the: 'W'Oddl o:f living beings, =a This is why the soul (jiv(j,tmanor~m.ply jiva) is smell to be blrtldeSiB~ deathless, et·emal a;~d. ~o oiL' The ii:va (soul) is verily hra,mna:1l fa; . Supreme Self) and none otller than That. (Verily thiS. g,reat Alman (soul) who is subject neither to b~rth,. decay nor death, is the Immortal Brahman free Hom all fears;,~5

HINDUISM !tT A GLANCE

From all such statements of the SIl'(M,tras the Vis:4:iJhtiiirJv"ita (conditioned, NOfi..duallism) school ,of V,cdlin.ta coneludes t'ba tthe sou'l, is, 3.\ l"ed,et~rnln, distinct, paf'jt,icle I' as it: were, of God. As a 'spark. is related to, me,. so is ji1Ja: ·tri!l' bllwrw(l. It.is ,e~entiainy di.ivini": in, i.b!, nature; on1.y iit isan infinii.te:s,imdpoF',non of the Omniscient, Omnipotent and OmnipJI"csen.tlLord. As a! 'comeq,lI!en,ee of wicked, deed.'s _:ii:~ becomes impum:eand then it is, said 110 ,cou~act.:Us essential divinity becomes suppressed fora while, But iliro:u,-h suitable s .irituaJ, practice it; gfi1d~U ,eXpandsti!ll itrnarur~ts lU, men!;) , I \riniFy _ c0.Jll'-~ pletdy .. Then it bet:,omestree 'to, enjoy eternal blis_! fi""thepresence andco:mpany of God. This ,ii'S more 'or' ~e~s the idea of the B'Wti schoo'.lJs: regarding tile

soul" its bondage and libe:ralli,o:n. _

The Ad:vaJ.ta school OIf VedJinta.~ b.owever I' 'holds at difFe[lent view, lit. declares that thougll the SOU], 'PC a,D .individual llooksHke a pOf'tion or the Great-

,. One, it is ,~'b&ohlt,dy the same as t'b,!.'!; AU~pen~ng

, ... ' ,r t': £:.. '~I'~'. " ..... " til\.

~Immorml Braimum tree trem au rears, flU ne

Upanishads teach. such. id.rmltity of ~'he jivl1 and Brahman. This is, whyby kflo,wmng the Aeman Wi It

.' 'really is one can becomeIiberated e So llo~g as the jiva considers il;s.elf" through wgnonmce (a~i~:a); jus,t a tiny inru,vidlual ,disti:uct from. God alndIlhe ,~~t of 'dIe' universe, it remains bound. When, l_h.rougb.

- 's1;1!lmble spiritual practice, it r;ea:llizes, its iden~ty with. .: ,the Supreme S.elf (Pa$amatman)) 't1:~en and ~h.e:n .a,~,~n.e '

187'

it becomes liberated fi:am .nnnsifia. Hence do the ,s.h&:tf,a e:njm_m~ uThe' .Alman has to be r.eatiz:«i; I~, hasto be heard ,o~, re:'flecmd about and medli.ta:t1ed upen,"!

'The soul is, neue O'th.e:r man the Gllf3l1t On.~ (P:am~ ,brahm'(lQ) who, alone is eternally presentas the in.finite ocean of ExinenC{:l. Consciousness and Eliss. Eye[y~ tbing else &:omA~dta dow1l!wru-ds has, Goly a lela live existence, They ha.ve tbeirlbeing only as lon,g as, the speD ,of ignorance .( amdft)las,l1S. o.n the dawwn.g' of Se.lf-bw,owledge they va:ooh like a dream, nd as ~ong as, they an: observed flo exist, they function only as, an. infiru te series ,of material m.ediums~, fine and groos, throwgh which !h,e: sam,e Universal Spir'it (Pa-ramafman)appean as myriads IOf distinct }i1J>Q;S.. Each medium according to its s,u'Ucrun: gives a .Ii mit~dand colonred mew .of the' same unbounded. and formless Reality, This is why these. mediums are called upadhiJ) that is, limiting adjuncts.

- Through A~akta (K.aran.:a) as a, whole as the upiidhi the Great One appears as ls,hwara, the Omniscient and. Omnipotent Lord. of Creation, Sustenance and Dissolutlon. At /s,hwarais will a.nd, command A~Jakta ehrows out s1Jbtllie updtlhis tha t lay within. it in a. bren.t sta te during .P1aiaya, and through. tbese He appears :M distinctiirl(zs.

T.h[{!Iugl~the veil (upadJzi) of th.e oosmk Intellect , IQi'iJ~ n. <li. 5.

l.S8

,( Stml!(Hkti iud(flu) He a:ppe3.tsas Hira~y'(1g'(l~blw.~a!~d. through. till!:t of flfle .illldivldua:l _in~eneclI, (."as/!ii l;:uddhi) He appears as any other being .. Just as the same . sun may a:ppei1!.f to be many when SIC en thliOU:gb different pieces of v.ar~ol!l'Sruy coloured glasses ~ so the same Lord appears as myriads ,of ,d.~stitlct jivliStmou.gh. diHcrent vei1Js of individual llUld/li ..

Budr1Jti (intellect) IS the . nfD.estmatedal instn:Q,B ment ofknWl"l!le-dge 3:[I];di. action. It eccupies the chamber of kliJJowledlge (vij~ana:m!l}a, lr,ocJi.l1.a) ofd'lc .s~~tillebooy (suksllma, sharim), which. is said to be loog:edl In the regiln covered by the heart (ltridaya)

and :is. re.pofood to be of the size of~.n adlllit's thum.b and IDlk:e the .physic:a~ hod!y iu appearaace.

Tbou~h buddhi ~ by l~elf insentient, ill has the p!!:uperty ,of bc~ng illu mined by the an-perva:dJj!n~ f:lOlWicl,ousnes3 'of th.e Lord a. Just as ·the mOOin m.ack IwmnoWl hy thesuna p'pcars liik:c an independ.clill luminary, .. so docs buddhia t the touch of the allpe["Vading: Com)c~ousncs~ of tIle Lo]'1[!U appc;.ll(f to be a disll:nct 'WfDiSlc~OWlbeit1l:g with an ego of its own. The souroe of consciousness is none othew than God Himself .Budilhi shines only An. berrowedsentieuec. It ,catches" as ill; were, a reflectedimage of the Lord ..

An im;a~c~ aswe kRO'V~ is (!1nly 3fDi ilh.d~ofi caused byllhe J'1efl.octiolll of ligh't. A replica of the arlgi ~a,l .source of tigh.t:is seen wiul~in thefeH.octingm~dium~ . and 'liiba:t is- calledan imaJ.!e.. A sheet\: ,of waeer, for in'S.il~Ul(le ~r~f:ijects the sun's ray.s,tha t is, .~ur.rrusUl!e

JWA

course: of' fhe rays in. a dlffe:rentdioocliCJ!!l. 'ThE pl'odu()es an imp)['\essio[!' that the i'ays are (lomirng 8 t[a~gh.t from the Will ter, In that. d!:i!r-etUClIn witbjn t~te :M.ed of water we see a replica, of the: SUD. This illusory facsirui.1e of the S1m is w.hail:: we call its iruage. The imil!\~e ofth~ LOl'id in 6udd:hi §I, su,eham mUS01'Y ph.enomenon.

B'rakm'tm; is all-pervading, eternally steadyand a b~olu:tely ,ch~1iIIdess Consciousness. The inten~ct (buddl!J)) which is abs!(!Illutelliy lrnleRtlent, rdleca~, as it were" a po.rt];on. ·o:f Ins. CGnsicioWiness.Tmspr~ duces a false im.presswn that within bmlillti its.elr dl(~re isa msunct,rinysou[1ce ,o( OOrulcWusness. 'I'illHs in usory tiny source ,of eO:l],~dousness, ~ll budiJj,i is ~(!iid. to be the image cf the Lord, As a ma,Uer of f~ct It .isrepClIrredl by the Slxlst'ras to be atomic in size.lmtea.Wl y the Imnnite L(!1['1d. bas not split Him.sd!f into my.r.ia& of amm:[c souls :atnd lodged .ItimseU separa tdy wi.thin the mmnte vijnanamaya, ko.s.luI ef every creature. He only appearsas so. many minute and djs:H~ct sou])s througb distinct individual Intel:~ects, jusaas the sa me &nnappe arsro bema:rJliY ·thr-oug.h ~ts.im.S!Jges;()n different sheeta of water,

It is this image of theLord, tbis b~rrQwed.

OOl1JJsci:«usness ,of the ~ntcllectl,tha t is, the owy sentlent pf.i_~ci pIc in the structure ,o:f a living be-ing.. It; is the jiviit'man,.the jiva j:M:r se, It is tMs ima,ge o:f the I .. o:rd! to whichtheego of a ereature :iimmedS~ely

] .lM1i"·m"'iiir.!lIii.--~tfrmd:.. ·'lJ.Po m, '1. 9'.

11

·1901

Po:~n~s,. n is what a rna:n re'f~rs~o when h.e say:s,- "I", This is &:(1' mum" ~th,e: Il!!finlir.e One wIllo i~,e:nrtiryin, Itsdf withUlJe .inte:lklct lives \vithintne bean a.'S~he se~f~ef{itl1gcnt en'twty in the midse of the

. . 'j"

senSle .. organs. "'

. Everythin,g ,else in the ~lIruc nrre Olf a C rsature from the in.teUed (6\udd'hi) ollll.tw<lIrds..is its iOC'l!st.ru.~ m~t. Theyaf1e ,<liU ~mcnt!!eill~ by the~elves. They appear te shineas ,conscWlti, ,e;ml~i ties (!I!ill~J OI\v.~ng to t~eir ,cou,t!!!,ct \,'i!tl~, the soul. Just as a piece ,of- i'T(lJ]J put in. Rrebe()omes J:lcd-b(!l,t:and. looks; U~cnrlC itself "vh~n it beghu; t(lradia,~ehe.<l!t and Hght) $10 also theinteUectjtbemjud~. thC' sense-organs and e:~el1 the pliThysicaJI body) by their' (jon tac ~ wi_tho the sou~ ~ look Uke censciocs entitles,

When the insaruments are thus muminedlby t:h.~ saul witffi:DJ its eenscinusness, th.ey~~~lIrt fm1licl~io,nim:lg., 'Tbe ~ntc,mlecit: .( h'ruJ:Jhi.) lbel:rrug the subtilest ,ofdte ,~Il~er iinsb:U!m.ents (antaMarana)' is illihintiined. fi,lI's,t by the all-perY'ading Conseieusaees .of the L~rd. Th~<; is ''Iny it is S:Md to hoMl the ima~e of the Lo,rd.withi·Fl, itse-l'~ However) thusmum~nedJ' it :star~ru",cdotl~'~g as the subjelct ,of acti.(HlIL :arnd ,exped,en.ce. lBuil': by i]lU~~(!In OOl1l~ci()us,ness itself~s rle9«:t,~dby the in.tellect alp'pearsro be·f\.!Lnttian~ng in this war. Just as th.e !i,un rem.a:iJl1Issteady" yd :~ts: im,ag-e in. a sheet of wate'l' maybe seem robe ,dancing: wijj.h~h,e W:a\V«'iS Mthesurroic.e,so also 'a!~th(llugh Bral_"J'ft as, .AU~

j, Bri. up. [v ... 3;. ii.

19'1

II. ~ \lU tiling COJl..sciowness m:em.am:s, emr-naly steady, I t Ilh~II!O'ry image .lim th.~ .i!liI.~:e1l1.e€:t as 'the sow a.ppe:an:

I '. I I I'f' ~llo.wng aL1!ldl fUDctiomim__g when the .iintdlect ~8 11'1 ! I'll" doi:gg that. It does :nel,trnler ad nor ,e-xpen.emce.,. III nli'I~yap:peusm QO, so ,owing to, Its- :illusory' ~ 1'1 I .• ~ifJ:cauon with the i~:te1J.ect. TIn;') is why the 1M 1'1 is d.escribed. as lJij"nana.m9'a.. Yet by itsdlf the ~ 1,1 'I : lS CO'llSc1Clil.ilslm1ess isnone ,()th.ecf than God HimI ~II', ',nimatmng the in.teD.ect: and -s:mf1ll.dlng "part as

I ~Irl' F.Ve:m;al W.ltnes.s ,of ,ev!erydUng d,ui:gg ·the .,;:tates ',II w,~king~ me:a.m.aDd. sound sl.eep!.

Tbus 'wilthln the same body there appe.a!:r to be

II WQ en ti tiel), namely, the ,intellect a.mmated by and

IIII ~'n'nlified with. the soulas the su bject of 3.oCtiQIl and :';pcdencea,nd t~e 'soulli, pute~~as s. the Wit~~S5'. v;:::

J hese two~ the actuDig aMld. le.xpenel1l.cm,g self (J~V4) ·if nnd tbe: Witness Sdr (ls:kw.ara) ", lire described i~. the

U pan_i:sn.acID.s by a be~i11.tifw, .imager-y.. They are represented as a coupWe Cilf ~,if:\~s ofd!.e same name percmng GID. the same tree in dose umon with each other, one of ili.cm ca:nr.ilg sa.vmttJ fr~iu anCffithe

othee mete! y looking (]In.! They are also referred to

as darkness -end Hgh:t .r,e:siding w~fuin toes,arne

in telleet, ~

However, the sou~ ide ntified with the i~tcnect .is. the ji,'()'(J. Like ~hc :tiI!ctiive b~rd on ~he tm:'eJc"hewtes the bfuera.nd :swed fruits of his own actio:n in the

II 'Q{.htrmd; fj}, nt L ] ~ .. ~. (ir. SliW:J .• vp. IV. i6, ~ C(" 'Ka. rJp, 1.3 . .I.

_j

Iii

sihn p e of pa.im a'~ldp'J!eas1l!.tt'e. He 3rM-ma tes th.e 1'\~8t 'of the ir:m.el iinstnlment:s (atitdkarana)~ namd.y) the mind, the prfitU1S and thesubtle ,or~ans ,of lI::no,"'iledge and a~tio:ml~ as w,eUla:s the entire p'hysicaM body.

Thm~;h the phys!i.calbody and the sense-organs the saul of a man con tactsthe e:x:.tern3JwGJ!'ld., PIOn pelled by. desires, it pedoHm various d~em" good ®ndbad,and ehere by e~lI!Jls merits (pUTry'Q) and demerits (pipa)ma tare sureto rome, back, to it i[ru, the mape of p~easur,ean:d, pain, in some ':I\u,ttl[l(l: b~rth.,

TIb.· ., 1'~~ .._ 11'L • . d

hillS 1 ts ll~e m l,amsam ,goes Oln u,,~:ngtlu.etilml an:

ch~g!l it th_lloug!1 repeated. b~rths. This has been, going on etemaUy in the lIleginw!I].gl.ess eareer of every jiTJa., And this wm oOff~inue as long as the intdlect will .last to hold. the image ef 'the Lord witWn it as the .individ'ual~oui (jivaim'an:). T.be Intellect ,d,Ua,ppears o:m1y on the da wning of Self~ knowledge, TIU theadle jiN bboundl to sams~-a. TJIrls ~ 'l;ij,i'hy ~.t is referred to' as dlaIkness as comp"'[lI;Id wHh its intx.inslc Iuminous na ture as God. 'This is also w~lythe pffilysica] body and the ~ense-organs" whiten relate it 110 the ~Jtttnal wo,dd and s,uibj ect it to actions and. their results, arc descri bod. in tbe SkiiJt'ras as· evils (pap.mi.nah) Jj and. alsaas for.ms of de;~t1-1 (mr:i~o rupini) .. '2

The body' and slern;el-G!I'g~ns becom.'e!l!!c:tive~b.owever, G~Jy in tl~e wwn,~ ,st1l!re. It IDs. then only that the seal comes i~, een tact w~~ll the outer world ,.

• Of: ~irJ. IV •. 5:.1.

1 r

have ~heady seen, is ·of the nature ,of unma:nifeswd potential ,energy (a,ll)l(fk~a) ~_ ,ron tai~ingwitm.n '~uel[ the possib_ties ,ohhe jivca in a seed-state, ~8 It were, It has no mnvement, no a-ction, Even the F.~sdess seases, xmnd.andll in.teU!ect rest qwetiy .in the causal s~re ~ifllin this booy.. The oniy :funcuon of this

fu~d:y is to V1cl] full Sdf~lknowledge. ._ .

- Yet dming sound sleep the Reali.ty veH,~d ,only

by 'd~Jeca(U;sa.m body, which. is also 'CaUedmf cham~~r ,ofbltss (anawaamaya k!oJ'.'~a):~ .. appeus!ery. much I_me

Its own Behlg of Consciousness a.nd Ells'S." Dunng dnsstate the soul re:ma~n:$ a r rest, as ~t really is .dw:~ys. It is. no l()'~ger s,v!'!,ay«i. by tbe movement of the rm.nd and.bOOy. It simply wjr~ne!ses th,~s~~te: a,nu fills ilt wi.thpence bD!' its, own bUss: ~ As a hawli::.

or a falcon when tired of~.yin:g in the sky stretches

i'is WiDgIll :a!l1I.d beoomes bound for its nes~:~so d:(Jes,~h.e infinitebem;grun FGr this S't~re)whef:ie famn~ a:s1eep he ,cherishes n.o desires and :!l,ee5 no, dr~ams.:l Thus does the SO'llillj• tired of its actiOMllsand exp~nences d.:m-.iif.l;g~:be waking and dreaming sta tes, eome

110 ~.ts Qwn state of rest in sOllUld.s~eep'. 'Ihis' iswh;y Inthiastate ·the j:ivel iss~d. lobe llIrul ted with..·the _ &ea]li\t;L 2 Th.e S;ans~i.t word. swapit'i, cor.respondiI!lg t;. the ve:rb, ,jgMetp' in theWivu pe:~~on ;sing~lar) ~. said to :s.u,gg~t that one coraes tlO (J!ne~s. rea]] Self

during' thisstate (SwMn apite bJzavati) ,a. •

The soul, h.OIw,ev:er ~does not 3!ppearm pflf'teillVe

•• ~ ~ ~ I, l~fJ, Vi. 8. J.

~;Jri.rJp,rv .3, HI'.. I cr. CM, u'f.{~. a, c.

olliVA 19S

41 ~ I ~~IW ,~!~y~hing durin! ~(,'flJlnd sleep. It ~ilJloks Im.e I ~II'I ~ i I ~~ 1'1 Y b ~c._~tJ:s,e d.1.ld[!lg that s:ta:~t1:\Ile[\e d.oes not I. III i ~ ~! "I, second: oibje.ct outRide i.ts:eTIl1 to be" perceived *'11 k I ~UWH;l Its ecaseieusness being: indestructIble I j !Ii III i nil! 'ullafli'ec:ted a]]ltbe wm~e. :Ona.wakeDiocrug it\:

I ~ II w U\1::u;_;l'~. that lit hadan u»dis;t1U'b~dl slee-p.. Thms II I~I! I I,H:Q.V'e.s: the 0o:ntII!Iu~ty of the wit~essi~g£~nctiO\n

1,1 III e soul during susfrupti. -

111.owcvcr~ Co:nSiciG~sness; in thissta. tie "ve1m",dand I ~ I ~t III red only hythec.a1usal ·bOOy·, m.a,nifests a djs~ I ~ ~,' ~ phase of the: jiv.(ls miiEe and. cx.peFieIDce." T.his i .1 !I'I ~~ 'nlphas.i:zed byt:he Hindu SMstr(Js by marki:ng II i ~II I. h e jil)€J. .i[!IJ. tuh;is, state by a s:peclal :n,ame) namdy) I " ,dna, Whc'n ttl.e Supreme :Re~l~ty (P,~ftWraJima'n) ~I \!'1~ilcd.a.J:lJid ecleured by the inmv:iidu.aJ causal body~

I I 'I HI t a ppears as Pr~fla, ;ll~d whenveiled and c(!ll~ I •• ured byth.c cesmic causal bod.y) That .appcus 'as,

I dJlila ra. . ..

" Thus _the jiv.a passes al,tema t:ely tb].'\()wgh~he Illil'e,e diHerent seates .of waking, drcf!am andl-sOllllnd' .In~:p.. E,a.C:~ state presents, it In a. particu.J.a.r pltas,e .. I n the wa1l:ing sea te its a.cdon and expetience ere :r~'~d:ed tothephy.s~.cal un~va,se~ ~fi the dream-state ~u a mental world ereaeed by itself. and :ii:nsoMnd. sleep i~ !onIy witnesses the state ,of perfect rest and. • ·~pcri~n.ces bllils:. It should be noted that the jiM as vijmInam9~ (identified wi~h the Intellect) functions ! Hl~y in. the :ftW'sttw~ stales as: VisJ.i;wa and! TaijtlSa. In

1 (1£; Bri. Up\ IV. S.2::3\.

196

the thbi'd SiCa ~e lim jivaMod fem3lllil dorma,m, t; weed .£rom theini~I:;U.ec;t (w.Mchis. then redueedjo the Jca,W:aJ.stat.e)) thesoul appears to become one with God (lsllwtJ.~a) asPr:iijua and rests ]purely as ·wmtncss·.

T.his is w.hy itt !is stated! in the &hiMtT;a$ tha t tbe jirmttmm~ the selif:'c'frulgen t one identi6.ed wIdl. the :ir'ntd1!.ed:t moves ove:ra~d over againbd"ircen the W3fDn,g and dream states ·by .maLki~g and . bllcakin.g ()ontad with the ph,pial body and the sense('!,:rgans. .:(L. m:OV~lJ .. Keely between. these ftV·~tat£s

ilke a ... ·jgandc fi.shmo:· . - rua.tt~.y between the

two Danks of a 'Ii¥er uni by illS ,currcnltS. j[

. "Exactly in a sim.ilar- ~y lh;e .jiytJ moves a~t.c:r-

nak'[Y b~l'Weenttus world. and dh.e[U~xt2 bryoomfng intoand~o:irl;g eut .of a particular p.hysicalbody. I~ :a:ny physical bacl:y the soul bves CI)1' a time deterrniin~d.: by Oil por~1on cf the results .of .ll£s, prCVio1L1S actiens, 1':his.portiorl!of wts. kat.m.a.phoJatha [ deter'mlnes, i ts present .life- is' called Jl.'(:iir:a~dka. V'lllcn it is spent 1Up~ :thc seal "I\i'i1L:lil. th.(_'; eausal .and su:b'tle. bodll~;s ~~aves tbcpbystcnt 'body. 'Tlmph.cnom.cllOl!:I.is: called death -, It ~s re~Mythe gf\O-SS body tha.t dies, anclnot the soul. ~:I!:ctcft of the jiv~ (soul)) tMs (body) cl:ics~ the: i!~1a do~s norit diSIJ: It is only rn He fiigflltr;:llivc S('IThSC that -thcflCH.d. is pOPld.arly :s:~id te.bc bO~'n whrn :it 'C(JIDCS. to. PO!SS!I.'SS ;1\ p,hysical hody~ ;.lJil,(iito (bi~' whe-n. ittca\vcs tbe same .. ~' Really, tlt~~ sou] is 1'10if S U bj ('cit

w a. £Md: IV. S. ],8. 1',C1~. Up. V~. U. 3.

: CiI: iiid. IV., 3. 9.

4 cr. :JJr~. Up. rnv. l. 8.

]l\I'A

I: II' hir t h,grow tel~. or d1cciJlty; aIm. these ehaegesceme u I,~()n~hc physical body om, ..

A.s amatwr OIf' fact it is. the subUebody tha. t 11"l~~f·S, out of th.cphy,s_W.cal 'ODC~ canl'lngtbeimagcoC 111.1' tbe Lord ,a:s itss:out The Lord as' (lot!lsdiomnesli:

I j~,p~f ~s An . .:pcnramng and has, tllJi.e.refofifl,. no\:vh.ere ~ II' ~novc..n ~ only l:tis iillIDiory image .:iil1l. the inteUect I ~Im t nppear.s. ,to movewiti1 the :btt:eF •. In ·thisslense:· i I'll ~ Y the SQuill is said to be born when, illu:mined by II Mi lu~h~c~,the hll.tel1ectwi th the ()~11;er inner instruuwnts enters a ~().SS body,. and is, s:aid. to. diewhen I ht' same .goes (I'll!.t ,onlt.

Thil1sthc jil)(l MOVtoS bd'!ivecn this, woddaI1ld II ~ il~ 11C:>i:.t. Its carccrr throu,ghbi~ths and d:e'aths .is 1<1 ttl to ha ve had n(), beginning in time. The eausal n nd subtle bodies last through eyeles of Creation

,,~]]d D.issoliJ!l!tlOin (ka.lpa,). NotWng im III~a!tu1l'e; can.~ d'I·~troy them, 'They disappeae, as we 113!ve s~id, .

~ n Ilyon the dJawniJ!!iS\ of Self-lnowJec1!ge. As long as

I I te soul ~oo!ks ili1re dle ~:nteUed a:ra:dilie intellect like

II U~ soul, these two bodies persist. P:rima~ [gno,ran~e (jlv.t#J'd) createsthis Ilhision, The properties of one

~ ~ ppenr to be bel.o~g,.~ng toancaher. This illusion is

I t'chnicall1y called ad19isll.Ewn th.!."O entireoreahin<:li.uo:n of bod Y aLllldmind peses as a OQiI!Iscious,

n~t~.ty like the saulo'm:ng t(!lU1I:isadhyba. T.his .i:s

why a m~n says ~ ~ 'I ~m old, lam :skk~ I ~m. worried,

n am happy" ~ ... vh.efi.real1y the phys.icallbody ,or·

d~e mind ·.is so affected,

Thls illusion (axlh.Jisa) disappean w.be;liJJ. man J:leali~hrlis Self~ as It rce~ny is. It l:silieflatld,them only tb,al the lOeginnb:!lglesscar:;eer ofajiv.r! {loma 'Ito a .. glortous end, Mi}\ti"-nd Its illusory progeny OIl names and fonm va(nisn.al®~et:her. A~l' li:miltin,g adjuncts (upadh!'s} drop off, NotlUn:grifmahu to. cover a.nd 'CQ~()urthe Supre~.e Reality, no:thmg to reflect Consciousaess ,and. hold Irs ima.g;e., Wltal had been, through eouneless cycles of Oreatioa and Dissolu~ion~ eoasidering itse:IDr tchf\OUigh M4J,1ias a j~'va with li.nUted.powers of JknQWw'ecllge araJdl a:etiQn finds iitsdr at .bJ!fig: las,!:' as nene oth,e;r than. the Supreme Rea[ity~ th.e infinite occ:atm ot Exi:s:t.ence!) (JOlilSicioU)Sncss :an:d Bliss, Just as a river after ceursing through varmou:s teaetaa t Iast .: reaches th.e Sica and IDooc:\! 1 ts separate esistencc in the; same, so oocs tile . ;iva after· - its .beginl!l~l!Igless: .iOru'f.DCY thr-.ongh ful!lmim:~:a,ble b~rthsancl d@:f!!tlu' in various w!Odds ~ith ,wv,crse bod:ii.esa, t ]a:s;1!: Teach its, Great S CI,ru1je andlbecomtc merged in That. Th~5 does tbedVeam of~be i!J!g's career oome 1)0 rUl crild when ~t comes to know w no .i!tr~all'V is,

-.. MaID, mss!op1a5ed ·tha.t jt is pos8iblcfor bim~(II

f\c:lllch.t'hisgo~lli tbr'O'U!gh: oomplete Self~.know~rogc. Semesuccecd in~he a:Ucmpt: ~n th§ IDi(c~nd. become wha t .is know.nas jivaumiJkta (Ubera:£.cd. 'W.I.lilc livi:FJg) .:

Some auain :!ita tthe cnd.of this life (JJideha"m~klil.· Some o~hc.rsnitaJ.kcs~bstantbrtl progress dll.ldng .tllis lift;) arid pr~ed·a.ncr dC.;:II;t~l. 'tOW;;;l,fld:s t'l1i.C :g02L~

I ~'! t't)ugh what ills calledthepa til of grad ual liberanUOin U fflllta--nm:kti) ,. Afver dea tn tbcyaresaid to pass ~ 1:1 I 01 ~gh various iligllf;!I:' wor~.ds tii:lth~y re~c.h the Umlll1lillo&a, where they Jive dID! the end. of th.e cycle

• ~ I dthen hecome liberat~d with' H£ra'9!(J;gacr.~"~a)

II u·p[\e~d.iI\lg deity of that wodd. .

.M others who, g·oad.ed. by desK,e~ per.fo1"mgood I w C'vil!. dleedsgo tor a whli!em the hIgher (IT nether 1,!;odds. and oome bock b:!I this eaeth, .!FGrreaping ~ hcfti!lJ!i!m o:ftheIr a£tlo'm,. they .may even ha v,e~o, he IIJqrnas: pillants~ .Insects Gt' lower animals •. After th.ey im,ve sUI.Wer<edthe .'l)onsequerlloe.s: ,of their evil deeds, 'I hwougnSlllch bwer :Iives,) theyar,eborn agaiD .as men, It :is as, man. only-tha: t th.e jiv,'(l g:ets th~ cha.nce IllfaUainlng Serr-kliJJt)w~eClg~ a~d. beco.mmng&.ee. This is wh'.ytthehu:man .: K[fl -is rng,Wy- ,extolled -by th.e SM,S.rT,§ allian e:Ni~pnonaID1y privileg;ed__posiIl!i;01!l. fnr the jiM to! mamr~st the Div:bdty'Nitmn i!t.,

I

XX

RITUALS ,AND MYTHOLOGY

I'ndowed wit!:l intuitio.n; only it remains cloud@d.in un unclean mnind. Thls .iiswhy it dees not funC~(ln 'I' (fcdively tim the nnnd is purified. 'Whenbrmgh t~ ened up, it serves as the g'a(re of knowledge par l~irfc'elkMe. The subtler and hlgha w:ritites that lie beyond ilie.ralng,e of 'OilU senses (atind~vu~) and. in tellect reach, 01Ul' eonsciousness direetthreugh this g[tt~.,

When this faeul ty is so developed, thenalone fnrunmay be said. to have attadned his, fuU stature. Then alone he shoW!d be deseeibed asa normal man and his vision. as normal vision. The knowledge of subder and .. mgher realities obtaineclilthro,ughme intuition ofa.pwe :h,erarrt Is . based Olrl thenormal and natural experience of 3J fu]]lBgrOrwn man, These who. have not d1evelopedttris Ca,culty sllouJI.d m()l.f'fl oor" reedy bedubbedas suhfi!mmal Co'mpared witt':!.. the in telleetual ma:[iJ~ the sav.a.g,e b:tlol1lg8 to. a subnormal :smg~; ,ofhi!llman ~tencJf: ; S!O' also, cGmpar,ed with :the man of pme mtninon~the man of mere intellect may very well be: sud. to be ina su lhrnmorm~ !>~:age ofhuman developmen t.

However, this f~cumty~ tt:h110Ugh,·whlch the higher truths are realised, is.devdopejd ody when the mind. is purified, This Is,why - theso~e business «Df pf;QJrCti.c:aW rdligio[DJ is to help lithe cle~Q,SJi~ of one':s !!!in~· For then r,ea.i!.iz~t1~I!l. w~H 'namraUy ftlHOlW. An-d herein Uesilie uiility of both rituals and mydllology.

'THE previous chapters: :acqurunt us with the :spiriUl.d trud1!S lIlude.dyingffinduWBm. These form what may be said to. be the eore of the rcligiO!n. The rest are mere eXrel'lU'I,]s meant for bringing these truths borne to people. rutualsand myd~,(!l~l)gy He .sum externals ..

'Thesp:i:ritualtl'u ths"as wre· h.a.veseiC:n~a.[ie high1y abstruse . It. lS'l{!ery difficu1tuo grasp their impo.rt even with a, fine inteUlect.. MOO'\eo~r, mere ~nt~~ ]cctual grasp of~hesc does not takeone vefyfar in. the spirhualrealm. To 'qWlt~ the Scriptm-es. ,or 10

- talk g]].b~.y 0[1 re.HgioWi tlopics is 111f1t th.e end. In. vicw~ For ·spilritual growth, ene has J1!C!t only to underst~f!!d!. these truths but alsoto g;ovun Clines; life and coeduet In theie Jig-ilt tiH the tru.il:hsaoo realised, puch .IT.cuza~ion is the goal to. be . a:ttained. This ~an be had Q:nlytbFougb a ptJ:re bea.rt. On~',; mind has to be thoroughly cleansed before this :lli). possible.

Such. puriflca do!!} ofthe mind d!t.'Ve~~pi ~ po<wew'-, fitJI fac;uby, liII;am.e~y~the intuit~.m:iI of a P;UfiC heart. And it is· tt.:roUgh this raCltl1:y that the spiritu2!!l t.r:l~th~ au iic!::lli:zcd. The 'truths 3Lfuoull God" nature and soul fia.&h a,OflOS$ the intuit~o.n Qf a pure heart. AU cx.pcr~.cI!lcc~ dubbed as supcm~tufal OF supcr- 1iI,orm.am Grime If:hro:ug.n d~.is, (~culty.. E,'Vcty'Ql:nc 1S