HINDU WORSHIP OR UPASANA

Worship is the expression of devotion, reverence and love to the Lord, of keen yearning to be united with Him and of spiritual thirsting to hold conscious communion with Him. The devotee prays to the Lord for granting him intense devotion and removing the veil of ignorance. He pines for His benign grace. He constantly remembers His Name. He repeats His Mantra. He sings His praise. He does Kirtana. He hears and recites His Lilas. He lives in His Dhama in the company of His devotees. He meditates on His form, His nature, His attributes and His Lilas. He visualises the form of the Lord with closed eyes and enjoys supreme peace and bliss.

Worship is the effort on the part of the Upasaka, i.e., he who does Upasana or worship, to reach the proximity or presence of God or the Supreme Self. Upasana literally means sitting near God. Upasana is approaching the chosen ideal or object of worship by meditating on it in accordance with the teachings of the Sastras and the Guru and dwelling steadily in the current of that one thought, like a thread of oil poured from one vessel to another (Tailadharavat). It consists of all those observances and practices, physical and mental, by which the aspirant or Jijnasu makes a steady progress in the realm of spirituality and eventually realises in himself—in his own heart—the presence of Godhead.

PROPITATION OF DEPAETED SPIRITS

The day of Mahalaya Amavasya is a day of great significance and importance to all Hindus. It is the annual festival for propitiating the spirits of our ancestors, with devout prayers for peace. The Hindu Itihasas say, that on the Mahalaya Amavasya, there is a conjunction of the sun and the moon and that the sun enters the sign Virgo (Kanya). On this day, the departed manes, i.e., our ancestors, leave their abode in the world of Yama and come down to the world of mortals and occupy the houses of their descendants.

The fortnight preceding the new moon is specially consecrated for the propitiation of such departed spirits. The ceremonies performed in honour of the manes or ancestors during each day of this fortnight are considered to be equal to those performed at Gaya. The principle in all such rites is the worship of the departed souls and the satisfaction of their wishes so that they might be in peace during the rest of the year.

ORIGIN OF PITRIPAKSHA a story from the mahavarata

The renowned hero of the Mahabharata, Danavira Karna, when he left the mortal coil, ascended to the higher worlds and reached the region of the heroes. There, the fruit of his extraordinary charity while upon earth came to him multiplied thousandfold, but it came to him in the form of immense piles of gold and silver. Karna had done limitless charity of wealth, but had neglected to do Anna-Dana. Thus he found himself in the midst of wealth and plenty, but with no food to appease him. He prayed to Lord Yama. The Great Ruler responded to Karna’s prayer and granted him a respite for fourteen days to return to the earth-plane once again and make up for his former neglect. Karna came down from the Mrityu Loka, and for fourteen days, he fed the Brahmins and the poor, and made offerings of water, etc. He performed the prescribed rites also on the last day. On his return once again to the higher world, the effect of Karna’s observances during this fortnight removed all his wants there. The time of this occurrence was the dark fortnight of Asvayuja.

Due to the grace of Lord Yama, it came to be so ordained that such rites done at this particular period acquired the following unique merits. Offerings made at this time reached all departed souls, whether they were kins directly in the line of the offerer or not. Even those who died without progeny received these oblations given on this Pitripaksha Amavasya day. All those who had failed to do deeds of charity and Anna-Dana and were thus denied these comforts in the Pitri Loka, benefited by these ceremonies. Those deceased whose date of death is not known and whose annual Sraaddha cannot be done, they also get these oblations of Pitripaksha. Souls whose life was cut off by violent, accidental or unnatural death and to whom, therefore, offerings cannot reach in the ordinary course, to them, too, the Pitripaksha offering sreach directly. All these the boon of Lord Yama made possible from the time the great Karna performed the Asvayuja-Paksha rites. The Hindus now observe this Paksha with great faith, with strict regulation, taking bath thrice, with partial fasting, etc. On the newmoon day, Sarvapitri Amavasya, the full rites are done and plenty of charity given.

THE TWO CLASSES OF PITRIS

Immediately after death, the Jiva obtains the Ativahika body which is made up of fire, air and ether. Later on, it may have a Yatana Deha for suffering the tortures of hell if it had done great sins on the earth-plane, or a celestial body for enjoying the pleasures of heaven if it had done virtuous actions while living in the world. In the Yatana Deha, the air-element preponderates; while, in the celestial body, the element of fire is dominant. It takes one year for the Jiva to reach the Pitri Loka.

There are two classes of Pitris, viz., the celestial Pitris who are the lords of the Pitri Loka, and the human Pitris who go there after death. Brahma is the paternal grandfather of all. Kasyapa and the other Prajapatis are also Pitris, as they are the original progenitors. Pitri Loka or the Abode of the Pitris is also called by the name Bhuvar Loka.

The word Pitris primarily means the immediate ancestors, viz., father, mother, etc. Sraaddha proper is performed for three generations of Pitris, or to all Pitris. Three cakes are offered to the father, the grandfather and the great grandfather. Two Brahmins are fed first. Seven generations can mutually influence one another by the giving and receiving of food.

THE ADVANTAGES OF CREMATION

Cremation is the best way of destroying a dead body. This is highly beneficial for the departed soul. If the body is not burnt; the Jiva is linked to the earth. The soul hovers round or hangs about the dead body on account of Moha or attachment to the physical body. Its journey to the celestial regions is interfered with. The vibrations set up by the recitation of Mantras and the offerings and oblations of water, bring solace and comfort to the departed soul. The Sapindikarana ceremony helps the Jiva to pass from the Preta Loka to the Pitri Loka. He is then enrolled among the Pitris or the ancestors. The son walks three times round the dead body of his father before fire is set to the pyre and sprinkles water once, reciting the Mantra: “Go away. Withdraw and depart from here.” The bones are collected on the next day and thrown into a river. Those who can afford take them to Benares or Haridwar and throw them into the Ganga. It is believed that the soul whose mortal remains are consigned to the sacred Ganga attains to the higher regions of spiritual light and splendour and, in the end, salvation.

HOW SRAADDHA AND TARPANA BENEFIT THE DEPARTED SOULS

Sraaddha is the name of the ceremonies performed by relatives to help the Jiva who has cast off his physical body in death. A Jiva who has cast off his physical sheath is called a Preta. The part of the Sraaddha performed to help him at this stage is called the Preta Kriya.

Gifts to deserving Brahmanas for the benefit of the Pitris, in the proper time and place and with faith, are known as Sraaddha. Sraaddha gives satisfaction to the Pitris. By the offering of the sixteen Sraaddhas, the son helps his father to dwell in joy with the Pitris. The son should perform the Sapindi karana rites for his father. Performance of Sraaddha and Tarpan are lieves the hunger and thirst of the departed soul during its journey to the Pitri Loka.

Those who go to hell are extremely oppressed by hunger and thirst. Performance of Sraaddha and offerings of rice and oblations to them, relieve their sufferings. Hence, performance of Sraaddha is indispensable. Those who dwell in heaven also get satisfaction, strength and nourishment.

BENEFITS OF THE PANCHA MAHAYAJNAS

By daily doing such acts of kindness and sympathy, man develops mercy. Hatred vanishes. His hard egoistic heart is gradually softened. He cultivates cosmic love. His heart expands. He has a wider outlook on life. He tries to feel his oneness with all beings. His old feeling of separateness on account of selfishness and egoism is gradually thinned and eventually eradicated. He learns that he can be happy only by making others happy, by serving others, by helping others, by removing the sufferings of others and by sharing what he has with others. The five great daily sacrifices teach man his relations with his superiors, his equals and his inferiors.

Man has no separate individual existence. He is connected with the world. He is like a bead in the rosary. His whole life must be a life of sacrifice and duties. Then only he will have rapid evolution. Then only he will realise the supreme bliss of the Eternal. Then only he will free himself from the round of births and deaths and attain immortality.

THE PANCHA MAHAYAJNAS

There are five great daily sacrifices that are to be performed by every householder. They are: (i) Brahma Yajna, called also Veda Yajna, sacrifice to Brahman or the Vedas or the sages; (ii) Deva Yajna, sacrifice to the celestials; (iii) Pitri Yajna, sacrifice to the manes; (iv) Bhuta Yajna, sacrifice to all the creatures; and (v) Manushya Yajna, sacrifice to men.

The performance of these five Yajnas is conducive to the spiritual evolution or growth of a man. He gradually learns that he is not a separate entity or isolated creature or isolated unit, but is a part of a great whole. He obtains knowledge by studying the sacred scriptures written by great Rishis. He gets help from his friends, relatives and fellow-beings. He parents gave his physical body. His body is nourished by the milk of cows, grains, vegetables and fruits. The five elements help him. He cannot live without oxygen and water. The Devas and the Pitris bless him. Therefore, he owes a fivefold debt to Nature. He must pay back his debt by performing these five sacrifices daily. Further, numerous insects are killed by him unconsciously during walking, sweeping, grinding, cooking, etc. This sin is removed by performance of these sacrifices.

THE TEN SCRIPTURAL SAMSKARAS

 The rites that pertain to the stages of life of man are called Samskaras. The Samskaras are purificatory rites which sanctify the life of the Hindu. They give a spiritual touch to the important events in the life of the individual from conception to cremation. They mark the important stages of a man’s life. Just as the outline of a picture is lighted up slowly with the filling in of many colours, so also is Brahmanya with scriptural Samskaras. There are the Samskaras of childhood, of boyhood, of manhood and of old age and death.

There are fiftytwo Samskaras. Among these, ten are important. The ten principal and generally recognised Samskaras are: Garbhadana, Pumsavana, Simantonnayana, Jatakarma, Namakarana, Annaprasana, Chudakarma, Upanayana, Samavartana and Vivaha. Of these ten, only some are now performed. Some of the Samskaras pertain to infantile life and early childhood. Some are ceremonies which may be performed daily or on special occasions. The whole life of the Hindu is thus consecrated and protected from the cradle to the grave.

A WORD TO THE YOUNGER GENERATION

Our young college students, who are under the influence of wrong Samskaras and wrong education and evil company, have forgotten all about the glory and high efficacy of Sandhya. They are not doing Sandhya. Sandhya has no meaning for them. They have become Godless men. They want laboratory tests and scientific proofs for the usefulness of Sandhya, before they begin to do Sandhya. It must be supported by the statements of western scientists. The words of ancient Rishis do not appeal to them. What a greatly degraded state!

O young students! Do not ruin yourself by neglecting Sandhya. Regular performance of Sandhya will give you success in life and material and spiritual prosperity, good health and long life, purity of heart, and help you to attain God-realisation. Do it from now at least. Yet there is hope for you. Wake up. Be sincere.

Now take strict resolve from this very moment to be regular in your daily Sandhya, even under many distractions and obstacles. Begin it from this very moment. Do not delay. Reduce your useless activities. Talk little. Do not mix much. You will get plenty of time for your Sandhya.

Be strict in your Sandhya. Let there be rain or wind. Even if the Pralaya comes, do not leave it half-done. Many people say that they have not got time to perform Sandhya. They have to attend several functions. This is due to their weakness and lack of good Samskaras. They do not know the glory of this divine science. If they see one of their friends sitting on the banks of the river and performing Sandhya, they will begin to shout or they will play somes or to fmis chief. Butthese poor creatures do not know what secret is hidden behind the Sandhya. The Secret of secrets is hidden in this sacred performance. This is why ancient Rishis say: “One who does not perform daily Sandhya is a real animal.”

SANDHYOPASANA

Sandhyopasana literally means ‘worship at the junctions of time.’ It is a prayer and worship offered to the Lord at the junction (Sandhi) of night and morning, forenoon and afternoon and at the junctionofeveningandnight.TheArghyapradanatothesunandthemeditationonandrecitationof Gayatri, form the heart of the worship. Properly understood, the whole Sandhya is an earnest prayer addressed to the Lord to forgive all one’s sins committed during one’s routine, daily activities and to bestow illumination and grace.

Sandhyopasana must be performed at the proper Sandhyas. Then only the performer can derive much merit. There is a special manifestation of force at Sandhyas. This force disappears when the Sandhya is past.

DEGREE OF GOD'S MANIFESTATION

There are Purna-Avataras (full incarnations), Amsa-Avataras (partial incarnations), Avesa-Avataras (inspirational incarnations), etc. The Lord Krishna has sixteen rays. He is a Purna-Avatara. He still exists. There are His Nitya-Lilas in Go-Loka or Celestial Vrindavana.

It is only ignorant, deluded souls who speak against the doctrine of Avatara, who say that the Lord Krishna was a human being only. They have not studied properly the holy scriptures. They are Tamasic persons with little understanding. They cavil and carp. The Lord Krishna says: “The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion, who have embraced the nature of demons. Such is their fate.”

Friends! Worship Rama or Krishna at all times with all your heart and with all your mind. Glorify Him in your heart. He will soon reveal Himself to you and you will feel His Presence. You will attain immortality and eternal bliss. Glory to Avataras. Glory to the Lords, Krishna and Rama, the Avataras of Lord Vishnu! May their blessings be upon you all.

HOW TO BREAK THE BOND OF SAMSARA

The chains that tie you to this wheel of Samsara or Bhava-Chakra or round of births and deaths, are your desires. So long as you desire objects of this world, you must come back to this world in order to possess and enjoy them. But, when all your desires for the mundane objects cease, then the chains are broken and you are free. You need not take any more births. You attain Moksha or the final emancipation.

You wander in this Samsara as you think that you are different from the Lord. If you unite yourself with Him through meditation and Yoga, you will obtain immortality and eternal bliss. Cut the bonds of Karma through Knowledge of the Eternal and enjoy the Supreme Peace of the Atman, thy innermost Self and Inner Ruler. You will be freed from the round of births and deaths. Freed from sin, freed from passion, you will become a Jivanmukta or liberated sage. You will see the Self in the self and see the Self as all.

THE DEVAYANA AND PITRIYANA

When a man who has practised meditation and worship dies, he first goes to light, then from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months when the sun goes to the north, from that to the year, from the year to the sun, from the sunto the moon, from the moon to the lightning. When he comes to the sphere of lightning, he meets a person who is not human. That person leads him to the Karya Brahman or Hiranyagarbha. This is the Way of the Devas or Devayana.

He who has done works of public utility and alms, first goes to the smoke when he dies, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south; and from that, he goes to the region of the forefathers, from the world of the forefathers to the ether, from the ether to the moon. He lives there so long as his good works will allow.  becomes ether, and then air, and then smoke, and then mist, then cloud, and then falls upon the earth as rain-drops. Then he gets into food which is eaten up by man, and finally becomes his child.

He passes through the various existences of the mineral kingdom, of the plant and of the animal realms—the Udbhijja (born of seed), the Svedaja (born of sweat) and the Andaja (born of eggs), before coming into the Jarayuja (viviparous or of placental origin).

PROOFS FOR THE EXISTENCE OF PREVIOUS BIRTHS

A new-born child manifests marks of joy, fear and grief. This is inexplicable unless we suppose that the child, perceiving certain things in this life, remembers the corresponding things of the past life. The things which used to excite joy, fear and grief in the past life, continue to do so in this life. The memory of the past proves the previous birth, as well as the existence of the soul.

A child, just born, drinks the breast of its mother through the remembrance that it did so in the previous life, as a means of satisfying hunger. The child’s desire for milk in this life is caused by the remembrance of its experience in the previous life. This proves that the child’s soul, though it has abandoned a previous body and has taken on a new one, remembers the experiences of the previous body.

You do not come into the world in total forgetfulness and in utter darkness. You are born with certain memories and habits acquired in the previous birth. Desires take their origin from previous experiences. We find that none is born without desire. Every being is born with some desires which are associated with the things enjoyed by him in the past life. The desires prove the existence of his soul in previous lives.

KARMA AND REBIRTH

The doctrine of rebirth is a corollary to the Law of Karma. The differences of disposition that are found between one individual and another must be due to their respective past actions. Past action implies past birth. Further, all your Karmas cannot certainly bear fruit in this life. Therefore, there must be another birth for enjoying the remaining actions. Each soul has a series of births and deaths. Births and deaths will continue till you attain Knowledge of the Imperishable.

Good Karmas lead to incarnation into higher spheres and bad Karmas into lower. By virtue is obtained ascent to higher planes and by vice, descent to the lower. From wisdom results beatitude, and bondage from the reverse. So long as Karmas—whether good or bad—are not exhausted, men do not attain Moksha or the final emancipation even in hundreds of Kalpas. Both good and bad Karmas bind tight the Jiva int heir chains. One is a chain of gold and the other is that of iron. Moksha cannot be attained by man, so long as Knowledge of the Eternal is not attained.

THE THREE KINDS OF KARMA

Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires, etc. Tendencies come from this. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha Karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the Sanchita Karma. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana.

In Vedantic literature, there is a beautiful analogy. The bowman has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the Sanchita; the arrow he has shot is Prarabdha; and the arrow which he is about to shoot from his bow is Agami. Of these, he has perfect control over the Sanchita and the Agami, but he must surely work out his Prarabdha. The past which has begun to take effect he has to experience. There is another beautiful analogy also. The granary represents the Sanchita Karma; that portion taken from the granary and put in the shop for future daily sale corresponds to Agami; that which is sold daily represents Prarabdha.

The whole lot of Sanchita Karma is destroyed by attaining Knowledge of Brahman or the Eternal. It can be greatly modified by entertaining lofty, divine thoughts, and doing virtuous actions. Agami Karma can be destroyed by expiatory rites or Prayaschitta; and by removing the idea of agency through Nimitta Bhava (attitude that one is an instrument in the hands of God) and Sakshi Bhava (attitude that one is silent witness of the actions of the senses and of the mind).

SERVICE AS WORSHIP

The Hindus are very generous, noble, large-hearted, charitable, God-fearing, sympathetic, merciful and hospitable. If they see a hungry man in the street, they will take him to their house, treat him as Atithi-Narayana (God in the form of guest), feed him first and then take their food. Nowhere in the world you will hear of such a treatment. You cannot get even a morsel of food free in other countries.

A Hindu believes that if he feeds a single sage or a Mahatma, he is feeding the whole world, because he has realised that a realised sage is identical with the whole Virat or Brahman and is one with all beings of the entire universe. Hindu ethics is based on the sublime philosophy of Vedanta which propounds the doctrine of oneness of life and unity of consciousness. Ethics or morality and doing good to others, is the manifestation of this oneness. A Hindu distributes food to the crows, dogs, cows and fish first before he takes his food. He tries to recognise the one Atman that is hidden in all these forms. He endeavours to become one with the Universal Being. He knows that in loving others he loves himself and in injuring others he injures himself. Through the practice of cosmic love he feels that all bodies are his, all hands are his, all feet are his and that the whole world is his home (Vasudhaiva Kutumbakam). Gradually he becomes one with the soul of the universe and one with the Over soul also. Hindu ethics leads eventually to Self-realisation. Ethics is a means to Yoga.

FUNDAMENTAL PRINCIPLES OF HINDU ETHICHS

The ethics of the Hindus is subtle, sublime and profound. All religions have taught ethical precepts such as: “Do not kill, do not injure others, love your neighbour as your self,” but they have not given the reason. The basis of Hindu ethics is this: “There is one all-pervading Atman. It is the innermost soul of all beings. This is the common, pure consciousness. If you injure your neighbour, you really injure yourself. If you injure any other creature, you really injure yourself, because the whole world is nothing but your own Self.” This is Hindu ethics. This is the basic metaphysical truth that underlies all Hindu ethical codes.

The Atman or Self is one. One life vibrates in all beings. Life is common in animals, birds and human beings. Existence is common. This is the emphatic declaration of the Upanishads or Srutis. This primary truth of religion is the foundation of ethics or morality or science of right conduct. Morality has Vedanta as its basis.

The first thing you learn from religion is the unity of all selves. The Upanishads says: “The neighbour is, in truth, the very Self and what separates you from him is mere illusion.” One Atman or Self abides in all beings. Universal love is the expression of the unity. Universal brotherhood has its basis in the unity of Self. All human relations exist because of this unity. Yajnavalkya said to his wife Maitreyi: “Behold, my dear, not indeed for the love of the husband is the husband dear, for the love of the Self is the husband dear.” And so with wife, sons, property, friends, worlds and even the Devas themselves. All are dear, because the one Self is in all. If you injure another man, you injure yourself. If you help another person, you help yourself. There is one life, one common consciousness in all beings. This is the foundation of right conduct. This is the foundation of ethics.

ETHICS,SPIRITUALITY AND RELIGION

Without ethics, you cannot have progress in the spiritual path. Ethics is the foundation of Yoga. Ethics is the corner-stone of Vedanta. Ethics is the strong pillar on which the edifice of Bhakti Yoga rests. Ethics is the gateway to God-realisation.

Without ethical perfection, no spiritual progress or realisation is possible. A Yogic student or aspirant must be strictly ethical. He must be truthful and pure in thought, word and deed. He must possess excellent conduct. He must not injure any living being in thought, word and deed. He must practise rigidly right thought, right speech and right action.

Every religion has its ethics. The Sermon on the Mount of Jesus and the Ten Commandments contain ethical teachings for the uplift of man. The Noble Eightfold Path of the Buddha is the essence of ethics. The Yamas and Niyamas of Patanjali Maharshi constitute the highest ethics. Manu Smriti, Yajnavalkya Smriti and Parasara Smriti contain the code of conduct for man. The three kinds of austerity of the Gita are nothing but ethics in an intensified form.

YUGA DHARMA IN HINDU RELIGION

In Satya-Yuga or the golden age there was a different set of Dharmas or laws; in Treta, they changed into another form; in Dvapara, the Dharmas were different from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The Dharma changes according to the changes of the cycles. Man is undergoing change. His nature gets transformed through experiences. Hence, his external form of Dharmas also should change.

That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through the worship of Lord Hari in Dvapara Yuga, may be attained through Kirtana or loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age.

In the Satya Yuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, nor dancing halls and similar other distractions. Hence, meditation was easy and natural for them. That is the reason why contemplation has been prescribed for men of Satya Yuga. In the Treta Yuga, materials for the performance of Yajnas or sacrifices were easily available. The people had active tendencies. Therefore it was easy for them to perform Agnihotra, Jyotistoma, Darsa-Paurnimas and other Yajnas. That is the reason why Yajna has been described as the external form of Sanatana Dharma in that age. In the Dvapara Yuga, there was the manifestation of Avataras and men could easily have direct worship of God. Hence, worship was prescribed as the principal form of Sadhana in that age. In the Kali Yuga, there are many distractions for the mind. People lack in Brahmacharya, strength of will and power of enquiry or rational investigation. It is very difficult to procure materials for the performance of sacrifices. Therefore, Hari Kirtana or loud chanting of the Divine Name and selfless service of humanity have been recommended as the principal forms of Sadhana

THE FOUR ASRAMAS

1: The Brahmacharin or the Celibate Student

The first stage, Brahmacharya, is the period of study and discipline. The student should not indulge in any pleasures. He stays in the house of his preceptor and studies the Vedas and the sciences. This is the period of probation. The teachers in ancient India usually lived in forest hermitages. These hermitages were the Gurukulas or forest universities. The student begged his food. The children of the rich and poor lived together. The student regarded his teacher as his spiritual father and served him with faith, devotion and reverence. The life of the student begins with the Upanayana ceremony, his second birth. He must be hardy and simple in his habits. He rises early, bathes and does Sandhya and Gayatri Japa. He studies scriptures. He takes simple food in moderation and takes plenty of exercise. He sleeps on a hard mat and does not use soft beds and pillows. He is humble and obedient. He serves and respects elders. He attempts to be chaste in thought, word and deed.

2: The Grihastha or the Householder

The second stage is that of the Grihastha or householder. The household stage is entered at marriage, when the student has completed his studentship and is ready to take up the duties and responsibilities of householder life. Of all the Asramas, this is the most important, because it supports all the others. As all creatures live supported by the air, so the other Orders exist supported by the householder. As all streams and rivers flow to rest in the ocean, so all the Asramas flow to restin the house holder. The Grihastha is the very heart of Aryan life. Everything depends on him. Marriage is a sacrament for a Hindu. The wife is his partner in life. She is his Ardhangini. He cannot do any religious ritual without her. She stands by his left side when he performs any religious performance. Husband and wife keep Rama and Sita as their ideal.

3: The Vanaprastha or the Recluse

The next stage is that of the Varnaprastha. Brahmacharya is a preparation for the life of the householder. Even so, Vanaprastha is a preparation for the final stage of Sannyasa. After discharging all the duties of a householder, he should retire to the forest or a solitary country place and begin to meditate in solitude on higher spiritual things. He is now free from social bonds and the responsibilities of life. He has ample time for study of scriptures. His wife may go with him or remain with her sons.

4 : The Sannyasin or the Renunciate

The next stage is that of a Sannyasin. When a man becomes a Sannyasin, he renounces all possessions, all distinctions of caste, all rites and ceremonies and all attachments to any particular country, nation, or religion. He lives alone and spends his time in meditation. He lives on alms. When he attains the sublime state of deep meditation he rejoices in his own Self. He is quite indifferent to sensual pleasures. He is free from likes and dislikes, desires, egoism, lust, anger, greed and pride. He has equal vision and balanced mind. He loves all. He roams about happily and disseminates Brahma Jnana or Knowledge of the Self. He is the same in honour and dishonour, praise and censure, success and failure. He is now Ativarnasrami, i.e., above Varna and Asrama. He is quite a free man. He is not bound by any social customs and conventions.

THE FOUR CASTES IN HINDUHISM

In Purusha-Sukta of the Rig-Veda, there is reference to the division of Hindu society into four classes. It is described there that the Brahmanas came out of the face of the Lord, the Creator, Kshatriyas from His arms, Vaisyas from His thighs, and the Sudras from His feet.

This division is according to the Guna and Karma. Guna(quality) and Karma(kindofwork) determine the caste of a man. This is supported by Lord Krishna in the Gita, also. He says in the Gita: “The four castes were emanated by Me, by the different distribution of qualities and actions. Know Me to be the author of them, though the actionless and inexhaustible” .

There are three qualities or Gunas, viz., Sattva (purity), Rajas (passion) and Tamas (inertia). Sattva is white, Rajas is red and Tamas is black. These three qualities are found in man in varying proportions. Sattva preponderates in some persons. They are Brahmanas. They are wise persons or thinkers. They are the priests, ministers or philosophers who guide kings or rulers. In some, Rajas is predominant. They are Kshatriyas. They are warriors or men of action. They fight with the enemies or invaders and defend the country. In some, Tamas is predominant. They are Vaisyas or traders. They do business and agriculture and amass wealth. Sudras are the servants. None of these qualities is highly developed in them. They serve the other three castes.

In a broad sense, a Sattvic man, who is pious and virtuous and leads the divine life, is a Brahmana, a Rajasic man with heroic quality is a Kshatriya, a Rajasic man with business tendencies is a Vaisya and a Tamasic man is a Sudra.Hitler and Mussolini were Kshatriyas. Ford was a Vaisya.

Serenity, self-restraint, austerity, purity, forgiveness, and also, uprightness, knowledge, Realisation and belief in God are the duties of the Brahmanas, born of (their own) nature. Prowess, splendour, firmness, dexterity, and also, not flying from battle, generosity and lordliness are the duties of the Kshatriyas, born of (their own) nature. Agriculture, cattle-rearing and trade are the duties of the Vaisyas, born of (their own) nature. And action consisting of service is the duty of the Sudras, born of (their own) nature.

SANATANA DHARMA

Sanatana Dharma means the Eternal Religion, the Ancient Law. This is based on the Vedas. This is the oldest of living religions. Hinduism is known by the name Sanatana Dharma. What the Vedas alone declare to be the means of attaining the summum bonum or the final emancipation, is the Sanatana Dharma or Hindu Dharma.

The foundation of Sanatana Dharma is Sruti; Smritis are the walls; the Itihasas and Purnas are the buttresses or supports. In ancient times, the Srutis were learnt by heart. The teacher sang them to his pupils and the pupils sang them after him. They were not written in book form. All the sects, all the philosophical systems, appeal to the Sruti as the final authority. The Smriti stands next in authority to the Sruti.

Hinduism stands unrivalled in the depth and grandeur of its philosophy. Its ethical teachings are lofty, unique and sublime. It is highly flexible and adapted to every human need. It is a perfect religion by itself. It is not in need of anything from any other religion. No other religion has produced so many great saints, great patriots, great warriors and great Pativratas. The more you know of it, the more you will honour and love it. The more you study it, the more it will enlighten you and satisfy your heart.

BENEFITS OF THE PRACTICE OF DHARMA

Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things.

Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha. The practitioner experiences peace, joy, strength and tranquillity within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.

DEFINITION OF DHARMA IN HINDUHISM

Dharma is generally defined as ‘righteousness’ or ‘duty.’ Dharma is the principle of righteousness. It is the principle of holiness. It is also the principle of unity. Bhishma says in his instructions to Yudhishthira that whatever creates conflict is Adharma, and whatever puts an end to conflict and brings about unity and harmony is Dharma. Anything that helps to unite all and develop pure divine love and universal brotherhood, is Dharma. Anything that creates discord, split and disharmony and foments hatred, is Adharma. Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid down for regulating the worldly affairs of men. Dharma brings as its consequence happiness, both in this world and in the next. Dharma is the means of preserving one’s self. If you transgress it, it will kill you. If you protect it, it will protect you. It is your sole companion after death. It is the sole refuge of humanity.

That which elevates one is Dharma. This is another definition. Dharma is that which leads you to the path of perfection and glory. Dharma is that which helps you to have direct communion with the Lord. Dharma is that which makes you divine. Dharma is the ascending stairway unto God.Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics. God is the centre of Dharma. Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage. Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality and the controller of Dharma is God Himself.

THE SIX DARSANAS

Darsanas are schools of philosophy based on the Vedas. The Agamas are theological. The Darsanas are meant for the erudite scholars who are endowed with acute acumen, good understanding, power of reasoning and subtle intellect. The Itihasas, Puranas and Agamas are meant for the masses. The Darsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart.

Philosophy has six divisions—Shad-darsana—the six Darsanas or ways of seeing things, usually called the six systems or six different schools of thought. The six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e., the one great Rishi who systematised the doctrines of the school and put them in short aphorisms or Sutras.

The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries.

The Shad-Darsanas (the six schools of philosophy) or the Shat-Sastras are: the NYAYA, founded by Gautama Rishi, the VAISESHIKA by Kanada Rishi, the SANKHYA by Kapila Muni, the YOGA by Patanjali Maharshi, the PURVA MIMAMSA by Jaimini, and the UTTARA MIMAMSA or VEDANTA by Badarayana or Vyasa. The Darsanas are divided into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: the Nyaya and the Vaiseshika, the Sankhya and the Yoga, and the Mimamsa and the Vedanta. Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani.

THE EIGHTEEN PURANAS

There are eighteen main Puranas and an equal number of subsidiary Puranas or Upa-Puranas. The main Puranas are: Vishnu Purana, Naradiya Purana, Srimad Bhagavata Purana, Garuda (Suparna) Purana, Padma Purana, Varaha Purana, Brahma Purana, Brahmanda Purana, BrahmaVaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Matsya Purana, Kurma Purana, Linga Purana, Siva Purana, Skanda Purana and Agni Purana. Of these, six are Sattvic Puranas and glorify Vishnu; six are Rajasic and glorify Brahma; six are Tamasic and they glorify Siva.

Neophytes or beginners in the spiritual Path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, Lord Siva is highly eulogised and an inferior position is given to Lord Vishnu. Sometimes Vishnu is be littled. In Vishnu Purana, Lord Hari is highly eulogized and an inferior status is given to Lord Siva. Sometimes Lord Siva is belittled. This is only to increase the faith of the devotees in their particular Ishta-Devata. Lord Siva and Lord Vishnu are one.

The best among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana. A portion of the Markandeya Purana is well known to all Hindus as Chandi, or Devimahatmya. Worship of God as the Divine Mother is its theme. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days.

THE PURANAS

The Puranas are of the same class as the Itihasas. They have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of kings and of Manvantaras. All the Puranas belong to the class of Suhrit-Samhitas.

Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishnadvaipayana, the son of Parasara. The Puranas were written to popularise the religion of the Vedas. They contain the essence of the Vedas. The aim of the Puranas is to impress on the minds of the masses the teachings of the Vedasand to generate in them devotion to God , through concrete examples,myths,stories,legends, lives of saints, kings and great men, allegories and chronicles of great historical events. The sages made use of these things to illustrate the eternal principles of religion. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy and who could not study the Vedas.

The Darsanas are very stiff. They are meant only for the learned few. The Puranas are meant for the masses with inferior intellect. Religion is taught in a very easy and interesting way through these Puranas. Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds. Children hear the stories from their grandmothers. Pundits and Purohits hold Kathas in temples, on banks of rivers and in other important places. Agriculturists, labourers and bazaar people hear the stories.

ABOUT MAHABHARAT

The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the great war, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. The Mahabharata is an encyclopaedia of Hindu Dharma. It is rightly called the fifth Veda. There is really no theme in religion, philosophy, my stoicism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sri Krishnadvaipayana Vyasa.

RAMAYANA ONE OF THE GREAT BOOK EPIC OF HINDUISM

The Ramayana, the Adi-Kavya or the first epic poem, relates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ikshvaku, in which was born Sri Ramachandra, the Avatara of Lord Vishnu, and his three brothers. The ideal characters like Rama, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Ramayana firmly establish Hindu Dharma in our minds. The story of the birth of Rama and his brothers, their education and marriages, the exile of Sri Rama, the carrying off and recovery of Sita, his wife, the destruction of Ravana, the Rakshasa King of Lanka, and the reign of Sri Rama, are described in detail in Ramayana. How a man should behave towards his superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how he can obtain his release, freedom and perfection, may be learnt from this excellent epic. The Ramayana gives a vivid picture of Indian life. Even today our domestic, social and national ideals are copied from the noble characters in the Ramayana and the Mahabharata. The great national heroes stand even today as beacon-lights to guide and inspire the people of the whole world. The lives of Rama, Bharata and Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an ideal unique Karma Yogin. The life of Sita is regarded as the most perfect example of womanly fidelity, chastity and sweetness. The Ramayana is written in twenty-four thousand verses by Sri Valmiki.

THE CELEBRATED HINDU LAW-GIVERS

From time to time, a great law-giver would take his birth. He would codify the existing laws and remove those which had become obsolete. He would make some alterations, adaptations, readjustments, additions and subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda. Of such law-givers, Manu, Yajnavalkya and Parasara are the most celebrated persons. Hindu society is founded on, and governed by, the laws made by these three great sages. The Smritis are named after them. We have Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the greatest law-giver of the race. He is the oldest law-giver as well. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smritiis chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws.

There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.

The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga.

The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

THE UPANISHADS

The Upanishads are the concluding portions of the Vedas or the end of the Vedas. The teaching based on them is called Vedanta. The Upanishads are the gist and the goal of the Vedas. They form the very foundation of Hinduism.

There are as many Upanishads to each Veda as there are Sakhas, branches or recensions, i.e., 21, 109, 1000 and 50 respectively to the four Vedas, the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda. The different philosophers of India belonging to different schools, such as Monism, Qualified Monism, Dualism, Pure Monism, Difference-cum-non-difference, etc., have acknowledged the supreme authority of the Upanishads. They have given their own interpretations, but they have obeyed the authority. They have built their philosophy on the foundation of the Upanishads. Even the Western scholars have paid their tribute to the seers of the Upanishads. At a time when the Westerners were clad in barks and were sunk in deep ignorance, the Upanishadic seers were enjoying the eternal bliss of the Absolute, and had the highest culture and civilisation.

The most important Upanishads are Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Chhandogya, Brihadaranyaka, Kaushitaki and Svetasvatara and Maitrayani. These are supremely authoritative. May the fundamental truths of the Vedas be revealed unto you all, like the Amalaka fruit in the palm of your hand. May Gayatri, the blessed Mother of the Vedas, impart to you the milk of Knowledge, the ancient wisdom of the Upanishads.

DIFFERENT VEDA MANTRA-SAMHITAS

The Rig-Veda Samhita is the grandest book of the Hindus, the oldest and the best. It is the Great Indian Bible, which no Hindu would forget to adore from the core of his heart. Its style, the language and the tone are most beautiful and mysterious. Its immortal Mantras embody the greatest truths of existence, and it is perhaps the greatest treasure in all the scriptural literature of the world. Its priest is called the Hotri.

The Yajur-Veda Samhita is mostly in prose and is meant to be used by the Adhvaryu, the Yajur-Vedic priest, for superfluous explanations of the rites in sacrifices, supplementing the Rig-Vedic Mantras.

The Sama-Veda Samhita is mostly borrowed from the Rig-Vedic Samhita and is meant to be sung by the Udgatri, the Sama-Vedic priest, in sacrifices.

The Atharva-Veda Samhita is meant to be used by the Brahma, the Atharva-Vedic priest, to correct the mispronunciations and wrong performances that may accidentally be committed by the other three priests of the sacrifice.

THE FOUR VEDAS AND THEIR SUB DIVISIONS

The Veda is divided into four great books: the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda. The Yajur-Veda is again divided into two parts, the Sukla and the Krishna. The Krishna or the Taittiriya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya from the resplendent Sun-God. The Rig-Veda is divided into twenty-one sections, the Yajur-Veda into one hundred and nine sections, the Sama-Veda into one thousand sections and the Atharva-Veda into fifty sections. In all, the whole Veda is thus divided into one thousand one hundred and eighty recensions.

Each Veda consists of four parts: the Mantra-Samhitas or hymns, the Brahmanas or explanations of Mantras or rituals, the Aranyakas and the Upanishads. The division of the Vedas into four parts is to suit the four stages in a man’s life. The Mantra-Samhitas are hymns in praise of the Vedic God for attaining material prosperity here and happiness hereafter. They are metrical poems comprising prayers, hymns and incantations addressed to various deities, both subjective and objective. The Mantra portion of the Vedas is useful for the Brahmacharins.The Upanishads are the most important portion of the Vedas. The Upanishads contain the essence or the knowledge portion of the Vedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the individual soul and the Supreme Soul. They reveal the most subtle and deep spiritual truths.
The Upanishads are useful for the Sannyasins. The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda. The Karma-Kanda or Ritualistic Section deals with various sacrifices and rituals. The Upasana-Kanda or Worship-Section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman. The Mantras and the Brahmanas constitute Karma-Kanda; the Aranyakas Upasana-Kanda; and the Upanishads Jnana-Kanda.

REVEALED TRUTHS WITHOUT BEGINNING OR END

The Vedas are the eternal truths revealed by God to the great ancient Rishis of India. The word Rishi means a seer from dris, to see. He is the Mantra-Drashta, a seer of Mantra or thought. The thought was not his own. The Rishis saw the truths or heard them. Therefore, the Vedas are what are heard (Sruti). The Rishi did not write. He did not create it out of his mind. He was the seer of thought which existed already. He was only the spiritual discoverer of the thought. He is not the inventor of the Veda. The Vedas represent the spiritual experiences of the Rishis of yore. The Rishi is only a medium or an agent to transmit to people the intuitional experiences which he received. The truths of the Vedas are revelations. All the other religions of the world claim their authority as being delivered by special messengers of God to certain persons, but the Vedas do not owe their authority to any one. They are themselves the authority as they are eternal, as they are the Knowledge of the Lord. Lord Brahma, the Creator, imparted the divine knowledge to the Rishis or seers. The Rishis disseminated the knowledge. The Vedic Rishis were great realised persons who had direct intuitive perception of Brahman or the Truth. They were inspired writers. They built a simple, grand and perfect system of religion and philosophy from which the founders and teachers of all other religions have drawn their inspiration.

The Vedas are eternal. They are without beginning and end. An ignorant man may say how a book can be without beginning or end. By the Vedas, no books are meant. Vedas came out of the breath of the Lord. They are the words of God. The Vedas are not the utterances of persons. They are not the composition of any human mind. They were never written, never created. They are eternal and impersonal. The date of the Vedas has never been fixed. It can never be fixed. Vedas are eternal spiritual truths. Vedas are an embodiment of divine knowledge. The books may be destroyed, but the knowledge cannot be destroyed. Knowledge is eternal. In that sense, the Vedas are eternal.

REASON FOR SURVIVAL OF HINDU RELIGION

Hinduism is neither asceticism nor illusionism, neither polytheism nor pantheism. It is the synthesis of all types of religious experiences. It is a whole and complete view of life. It is characterised by wide toleration, deep humanity and high spiritual purpose. It is free from fanaticism. That is the reason why it has survived the attacks of the followers of some of the other great religions of the world. No religion is so very elastic and tolerant like Hinduism. Hinduism is very stern and rigid regarding the fundamentals. It is very elastic in readjusting to the externals and non-essentials. That is the reason why it has succeeded in living through millennia. The foundation of Hinduism has been laid on the bedrock of spiritual truths. The entire structure of Hindu life is built on eternal truths, the findings of the Hindu Rishis or seers. That is the reason why this structure has lasted through scores of centuries.

EMPHASIS ON PRACTICE

Hinduism provides spiritual food and Yoga Sadhana for all sorts of people to suit their temperaments, capacities, tastes, stages of spiritual development and conditions of life. It prescribes Yoga Sadhana even for a scavenger or a cobbler to attain God-realisation, while doing his ordinary avocation in the world. Hindu Yoga and Vedanta teachers lay great stress on self-restraint, Tapas, renunciation and practical Sadhana which is best calculated to control the mind and the senses and unfold the divinity or attain Self-realisation. Hinduism is not a religion of mere theories. It is eminently practical. In no religion you will find such a variety of practical Yoga practised and such sublime unique philosophy expounded. That is the reason why India is the only glorious land of sages, Rishis, Yogins and saints. Religion is practical aspect of philosophy. Philosophy is rational aspect of religion. The philosophy of Hinduism is not arm-chair philosophy. It is not meant for intellectual curiosity and vain discussion. Hindu philosophy is a way of life. The philosopher of Hinduism seriously reflects after hearing the Srutis, does Atma-Vichara, constantly meditates, and then attains Self-realisation or Atma-Sakshatkara. Moksha is his goal. He attempts to attain Jivanmukti now and here. Religion is spiritualisation of human life for a Hindu. Religious culture is really the culture of freedom for him. Religion governs all the departments of Hindu life. He must realise the freedom of the soul in every department of life. Religion affords the greatest scope for him for the culture of true freedom. Religion is the only way to him for the realisation of perfect freedom in life.

A RELIGION OF FREEDOM

Hinduism, unlike other religions, does not dogmatically assert that the final emancipation is possible only through its means and not through any other . It is only a means to an end and all means which will ultimately lead to the end are equally approved. Hinduism allows absolute freedom to the rational mind of man. Hinduism never demands any undue restraint upon the freedom of human reason, the freedom of thought, feeling and will of man. It allows the widest freedom in matters of faith and worship. Hinduism is a religion of freedom. It allows absolute freedom to the human reason and heart with regard to questions such as nature of God, soul, creation, form of worship and the goal of life. Hinduism does not lie in the acceptance of any particular doctrine, nor in the observance of some particular rituals or form of worship. It does not force anybody to accept particular dogmas or forms of worship. It allows everybody to reflect, investigate, enquire and cogitate. Hence, all sorts of religious faiths, various forms of worship or Sadhana, and diverse kinds of rituals and customs, have found their honourable places side by side within Hinduism and are cultured and developed in harmonious relationship with one another. Hinduism does not condemn those who deny God as the creator and ruler of the world, who do not accept the existence of an eternal soul and the state of Moksha or state of liberation. Hinduism does not render the upholders of such views unfit to be recognised as pious and honourable members of the Hindu religious society.

A REVEALED RELIGION HINDUHISM

Hinduism is the religion of the Hindus, a name given to the Universal Religion which hailed supreme in India. It is the oldest of all living religions. This is not founded by any prophet. Buddhism, Christianity and Mohammedanism owe their origin to the prophets. Their dates are fixed. But no such date can be fixed for Hinduism. Hinduism is not born of the teachings of particular prophets. It is not based on a set of dogmas preached by a particular set of teachers. It is free from religious fanaticism.

Hinduism is also known by the names Sanatana-Dharma and Vaidika-Dharma. Sanatana-Dharma means eternal religion. Hinduism is as old as the world itself. Hinduism is the mother of all religions. Hindu scriptures are the oldest in the world, Sanatana-Dharma is so called, not only because it is eternal, but also because it is protected by God and because it can make us eternal. Vaidika-Dharma means there ligion of the Vedas.The Vedas are the founda tional scriptures of Hinduism. The ancient Rishis and sages of India have expressed their intuitive spiritual experiences (Aparoksha-Anubhuti) in the Upanishads. These experiences are direct and infallible. Hinduism regards the spiritual experiences of the Rishis of yore as its authority. The priceless truths that have been discovered by the Hindu Rishis and sages through millennia constitute the glory of Hinduism. Therefore, Hinduism is a revealed religion.

TRANING IN MANTRA RECITATION

The Sanskrit word ‘mantra’ means protection of mind. Through reciting the mantras of Heruka Father and Mother and their retinue with strong faith we can protect ourself from being harmed by inanimate objects such as earthquakes, floods, hurricanes and fire, and by animate objects such as humans and non-humans; we can pacify our sickness, untimely death and other adverse conditions; we can increase our good fortune, lifespan, and especially our internal qualities of faith, correct view, correct intention and other spiritual realizations; we are able to control our delusions such as anger; we can benefit others through performing various kinds of actions including wrathful actions; and especially we can lead ourself and others to the supreme happiness of enlightenment. We recite the following mantras as a request to bestow these attainments upon us, while recognizing and believing that the wisdom beings of Heruka Father and Mother and their retinues are inseparable from the imagined Heruka (ourself) and consort Vajravarahi, and our retinue of Heroes and Heroines.

PURIFICATION IN BUDDHA RELIGION

Purification is the supreme method to prevent future suffering and to remove obstacles to our Dharma practice, especially to the practice of Heruka body mandala. It makes our actions pure so that we ourselves become pure. Since our body is not our self, cleaning our body alone is not enough; we need to clean our self through purification practice. What is it that we need to purify? We need to purify our non-virtuous and inappropriate actions. In our countless previous lives we performed many actions that caused other living beings to experience suffering and problems and, as a result of these non-virtuous actions, we now experience suffering and many different problems. Although the actions themselves have ceased, their potential to give rise to suffering and problems still remains on our subtle consciousness, and will remain for life after life until it ripens. Therefore, on our root consciousness there are infinite negative potentials, which function to lead us into wrong paths and cause us to experience endless suffering. These are serious obstacles to our Dharma practice in general, and to our practice of Heruka body mandala in particular. Purification practice is very simple. All we need to do is con- template the great disadvantages of the non-virtuous actions that we have performed since beginningless time. Then with strong regret we confess all these non-virtuous actions, as well as transgressions of our vows and commitments, to Guru Sumati Buddha Heruka, and to all the other holy beings.

THE PRACTICE OF HERUKA BODY MANDALA

Heruka – also known as Chakrasambara – is an enlightened Deity of Highest Yoga Tantra who is the manifestation of the compassion of all Buddhas.  To lead living beings to the supreme happiness of enlight- enment, all the Buddhas’ compassion appears in the form of Heruka who has a blue-coloured body, four faces and twelve arms, and embraces the consort Vajravarahi. Every part of Heruka’s body is the nature of wisdom light. Although each aspect of Heruka’s body has great meaning, as explained in the commentary to Heruka body mandala practice called Essence of Vajrayana, at first we should be satisfied with the mere name Heruka. There is no need to search closely for Heruka’s body, because like a rainbow the closer we search for it the more it will disappear. The name Heruka has three parts, ‘He’ ‘ru’ and ‘ka’. ‘He’ refers to the emptiness of all phenomena, ‘ru’ refers to great bliss and ‘ka’ refers to the union of great bliss and emptiness. This indicates that through relying upon Heruka with faith we shall attain the realization of the union of great bliss and emptiness, which is the actual quick path to enlightenment. Heruka imputed upon Buddha’s Enjoyment Body is ‘Enjoyment Body Heruka’, and Heruka imputed upon Buddha’s Emanation Body is ‘Emanation Body Heruka’; together they are called ‘interpretative Heruka’. Emanation Body Heruka can be seen even by ordinary beings who have a special pure mind. When, through training, we are able to believe spontaneously that our Spiritual Guide is an emanation of Heruka, we shall see Emanation Body Heruka. Heruka imputed upon Buddha’s Truth Body, or Dharmakaya, is called ‘definitive Heruka’, and always lacks form, shape and colour. Because its basis of imputation, Buddha’s Truth Body, is extremely subtle, definitive Heruka can be seen only by Buddhas and not by other beings. It is also called ‘wisdom being Buddha Heruka’. Definitive Heruka pervades the entire universe; there is no single place where definitive Heruka is absent.

THE GREAT BLISS OF BUDDHA

The bliss explained by Buddha in completion stage Tantra is unequalled among all other types of bliss and is therefore called ‘great bliss’. In general, there are many different types of bliss. For example, ordinary beings sometimes experience some artificial bliss when they engage in sexual activity, and qualified meditators experience a special bliss of suppleness during deep meditation due to their pure concentration, especially when they attain tranquil abiding and accomplish the concentration of the absorption of cessation. Moreover when Dharma practitioners, through training in higher moral discipline, higher concentration and higher wisdom, attain permanent inner peace by abandoning self-grasping, they experience a profound bliss of inner peace day and night in life after life. These types of bliss are mentioned in Buddha’s Sutra teachings. The bliss of completion stage, however, is quite different from all of these, and is vastly superior. The bliss of completion stage – great bliss – is a bliss that possesses two special characteristics: (1) its nature is a bliss arisen from the melting of the drops inside the central channel; and (2) its function is to prevent subtle mistaken appearance. No other form of bliss possesses these two characteristics.

THE COMPLETION OF MAHAMUDRA

The term ‘Mahamudra’ is Sanskrit. ‘Maha’ means ‘great’ and refers to great bliss, and ‘mudra’ here means ‘non-deceptive’ and refers to emptiness. Mahamudra is the union of great bliss and emptiness. Mahamudra Tantra is defined as a mind of fully qualified clear light that experiences great bliss and realizes emptiness directly. Because emptiness is explained in detail in Buddha’s Sutra teachings and is a part of Mahamudra, some texts say that it is Sutra Mahamudra; but actual Mahamudra is necessarily a realization of Highest Yoga Tantra.

The nature of Mahamudra is a fully qualified clear light. As mentioned previously there are many different levels of the experience of clear light depending upon the degree of dissolu- tion of the inner winds into the central channel. The realization of great bliss developed in dependence upon the inner winds entering, abiding and dissolving within the central channel, prior to attaining the fully qualified clear light, is the first of the five stages of completion stage. It is called ‘isolated body and speech of completion stage’, which means that at this stage the practitioner is free, or isolated, from gross ordinary appear- ances and conceptions of body and speech. A fully qualified clear light mind experiencing great bliss that realizes emptiness with a generic image is called ‘ulti- mate example clear light’. This realization is called ‘ultimate’ because it is a fully qualified clear light. It is called ‘example’ because by using this realization as an example, practitioners understand that they can accomplish a fully qualified clear light mind experiencing great bliss that realizes emptiness directly, which is called ‘meaning clear light’. The realization of ultimate example clear light is the second of the five stages of completion stage. It is also called ‘isolated mind’ because at this stage practitioners are free, or isolated, from gross ordinary appearances and conceptions of mind. When practitioners arise from the concentration of ultimate example clear light, their indestructible wind – their continuously residing body – transforms into the illusory body. This is a divine body, which in nature is wisdom light having the aspect of the divine body of an enlightened Deity such as Heruka. The colour of the illusory body is white.