Data Loading...
Essential Teachings of Hinduism Book 3 Part 2 Flipbook PDF
Essential_Teachings__Hinduism_Book_3_P2
192 Views
82 Downloads
FLIP PDF 1.24MB
VEDA NIKETAN PUBLICATIONS SERIES
ESSENTIAL TEACHINGS OF HINDUISM
BOOK THREE PART 2 By PANDIT NARDEV VEDĀLANKĀR “AVIDYAYA MRITYUM TIRTVA VIDYAYA AMRITAM ASHNUTE” YAJUR VEDA – 40.14
With worldly knowledge a man can overcome hardships and sufferings. But with spiritual knowledge he can reach immortality (Moksha)
THIS EDITION IS SPONSORED BY DR. GITESH RAMPERSADH IN MEMORY OF HIS LATE PARENTS
(13.7.1918 – 23.8.2006)
(7.4.1923 – 15.6.2009)
MR PHULACKDHARI RAMPERSADH
MRS TULSEE
VEDA NIKETAN PUBLICATION SERIES
ESSENTIAL TEACHINGS OF HINDUISM BOOK THREE PART 2 Published: March 2014 One should spend one’s energy in following the path of Dharma (Religion) – Swami Dayanand
Publishers: VEDA NIKETAN, ARYA PRATINIDHI SABHA, SOUTH AFRICA P.O.Box 1770, Durban, South Africa, 4000 21 Carlisle Street, Durban, 4001, South Africa Website: www.apssa.co.za
COPYRIGHT RESERVED ISBN 0 9583 762 71 I
FOREWORD The Arya Samaj is a reform movement and not a religious establishment. Swami Dayanand’s mandate to the followers of the Arya Samaj Movement is to encourage the study of the Vedas, which is the sole foundation for our Vedic culture and spirituality. Indisputably, the Vedas give us a noble vision of what our society and our personal destiny should be. They are the repository of the values and ideals that help build a sane and dynamic society within which our spiritual destiny can be fulfilled. In South Africa, the Veda Niketan, which is the Prachar Samiti of the Arya Samaj SA, has introduced a series of publications titled “Teachings of Hinduism”, in order to provide students and the youth with a systematic educational programme for the study of Hindu Dharma. In 1979, Pandit Nardev Vedalankar, founder of Veda Niketan prepared the third book in the series of religious books for students and the first edition of Essential Teachings was published. Panditji was a prolific writer. Under the banner of the Veda Niketan, he wrote twelve books and thirty booklets that are popular the world over as a source of simple and clear information about the fundamentals of Hinduism. In Panditji’s collection, there are five books that provide the core course material for basic examinations in Hinduism, conducted by the Veda Niletan. “Essential Teachings of Hinduism” is divided into two parts. Presently we noticed that the students writing these examinations are of a much younger age. Therefore, in the new edition in Part I, the chapters have been carefully selected to allow continuity from the previous books and also to include material from the second part in which the students will be familiar with. The second part is more advanced and will prepare the student for a deeper study of Hinduism. We have II
also included in Chapter 8 two new sections, viz. one on Sri Sathya Sai Baba and the second on Swami Prabhupada. Jeffrey Jensen Arnett, author of Emerging Adulthood: The Winding Road from the Late Teens Through the Twenties, wrote: "Emerging adulthood is not always a period of 'glory days,' when young people savor the freedom and fun of their youth ….. emerging adults struggle to find a meaningful place in the world. The difficulties of emerging adults arise not from any inherent features of the age period, and still less from any moral failures on their part, but from the what their society provides null and fails to provide null as resources of meaning for them in their journey to adulthood.” We hope that the series of five books published by Veda Niketan on teachings of Hinduism will prepare our youth to think wisely and serves as a guiding light in their lives. In preparing this edition many dedicated people have contributed to this book and the Sabha is grateful to them for offering their time and expertise. Firstly, I want to thank Mr. J.P.Rambilass, whose experience as a teacher enabled him to correct all the errors that appeared in the previous edition. Other members of the Sabha who assisted with proof reading and provided constructive opinion is also appreciated. We are also thankful to Mr G Ramdutt, of Art Printers, Durban, who has given his full support for the printing of this book. Lastly, I want to express a special gratitude to our donor Dr S.P. Rampersad and family for the financial support. Prof. Usha Desai President: Arya Samaj South Africa March 2013
III
CONTENTS PART 2 Chapter 1 – Rebirth (Punarjanma) (i) The concept of Life after death (ii) The Soul is Immortal (iii) What is Rebirth (Punarjanma
1 1 2
Chapter 2 – Law of Action (i) As you sow so shall you Reap (ii) The Principle of Cause and Effect (iii) Man’s Effort and Destiny(fate). (iv) Fruits of Action and Rebirth…………………... (v) Man is the Architect of his Prārabdha (destiny)…
4 4 5 5 5
Chapter 3 – Classification of Society (Varna Vyavasthā) (i) Four Classes (groups) of Society 7 (ii) Duties of the four Varnas (classes) 8 (iii) Caste System 10 Chapter 4 – Four Stages in Life (Āshrama Vyavasthā) (i) What is the Āshramā System 12 (ii) Four Āshramās and their Duties 12 (iii) Responsibility of Women 15 Chapter 5 – Four Purushārthas (Objectives) (i) The Purpose of Life…………………………… 18 (ii) The Four Objectives gained by man’s effort.....….. 18 Chapter 6 – Sixteen Sanskāras (i) Meaning of Sanskāra (sacrament) (ii) Importance of Sanskāras (iii) The Sanskāras: Direction of Life (iv) The Sixteen Sanskāras
IV
21 21 22 23
Chapter 7 – Our Scriptures (Dharma Shāstras) (i) Three kinds of Religious Books (ii) Our Main Scriptures
27 27
Chapter 8 – Revival of Hinduism (i) Rāmakrishna Mission and Rāmakrishna Paramahansa (ii) Shri Aurobindo and His Āshram (iii) Swami Shivānand and Divine Life Society. (iv) Mahātma Gāndhi (v) Sri Sathya Sai Baba (vi) Swami Prabhupada
33 37 41 44 46 49
Chapter 9 – Religious Stories (Kathās) (i) Who is the greatest? (ii) Nāchiketā (iii) The story of Letter D (iv) The pleasure-seeking king (v) The Descent of Gangā (Ganges) (vi) Churning of the Ocean (Samudra Manthan) (vii) Raja Bali and Vaman (viii)The Battle between life and death
54 57 59 62 65 67 70 72
Chapter 10 – The story of the Mahābhārata (i) The Solemn Vow of Bhīshma…………………….. .75 (ii) Yogeshwar Shri Krishna………………………….. .75 (iii) The Childhood of the Kauravas and Pāndava….… . 76 (iv) The Marriage of Draupadi………….…………… …77 (v) The Rajasuya Yajna and Homage to Shri Krishna… 78 (vi) Defeat at a game of dice…………………………… 78 (vii) Exile in the forest………………………………… 79 (viii)The peace efforts of Shri Krishna and preparations for war……………………………… 80 (ix) The Battle of Mahābhārata………………………… 80 (x) Death of the Pāndavas…………………………… .82
V
CHAPTER 1 REBIRTH (PUNARJANMA) (i) THE CONCEPT OF LIFE AFTER DEATH Everyone who is born has to die. It is the law of the animate world that whoever is born must die. What happens to the body and the soul after death? This always remains an enigma. According to Hinduism the body perishes after death, but this is not the case with the soul. The soul (Ātmā) in reality is beyond birth and death. Its co-called 'birth' is its entry into a body and its so-called „death‟ is its separation from that body. After it discards a body the soul enters a new body in accordance with its actions. This cycle is known as REBIRTH or PUNARJANMA which is one of the main principles of Hindu Dharma. Birth and Death The animate body comprises 5 elements: water, fire, air, earth and ether. When the soul enters the body it gives it life. The body is then animated and starts performing actions. It continues doing so as long as the soul resides in it. When the body becomes aged, diseased or inactive due to various reasons, the soul abandons it, causing it to become lifeless. This is known as DEATH. The dead body is unable to perform any action by itself. It decays and eventually perishes. According to Hindu Dharma the body is cremated, as mentioned in Yajurveda (40/15) “BHASMANTAM SHARĪRAM”, i.e. the body burns to ashes. “Glow of the eyes merge into the element of fire, its life-giving breath returns to become one with the atmosphere, the material body mixes with the earth, the liquid parts unite with water and elements of ether merge into the cosmic space.” (Rigveda 10-16-3)
(ii) THE SOUL IS IMMORTAL After death the body perishes, but the soul does not perish because it is by nature immortal. When the soul establishes a link with a body we refer to it as birth, and when it deserts the body we call it death. This means that the soul existed before birth and will exist after death. The Gitā (2-28) says: “O descendant of Bhārata, all beings are unmanifest in the initial stage, manifest in their middle stage, and unmanifest likewise are they in their final stage. This being so, what is the cause for lamenting?” The Gitā (2-23) aptly describes the immortality of the soul thus: “Weapons cannot 1
injure it; fire cannot burn it; it cannot be drowned in water nor can the wind dry it.”
(iii) WHAT IS REBIRTH (PUNARJANMA) At the time of death the soul does not die. What happens to it then? The soul follows the cycle of birth after death and vice versa. It is always discarding an old body and entering a new one. This is known as rebirth. The Gitā does not refer to this action as death as such, but instead as “the obtaining of another body.” The Gitā (2-13) also says that the body undergoes three stages, viz., childhood, youth and old age. Similarly, death can be understood as the fourth stage when the soul departs from the old body to reside in a new one. In another shloka the Gitā clarifies this point further: “Just as a person discards old and tattered clothes and dons new ones, so does the soul discard the old or weak body and enters a new one.” Rebirth and the Law of Action (Karma Phal) The principle of Rebirth is linked to the Law of Action. One who reaps good or bad fruits results in accordance with one's actions. The Principle of Law of Action applies to both the present life and the life to come, i.e. the life after death. The soul carries with it the impressions of its actions into the next life. (Manusmriti 8-17) Happiness and sorrow are associated with life from birth. Children are born under varied conditions and circumstances. Some are born healthy and some strong. Some take birth in poor homes while others in rich homes. Some are intelligent while some are mentally retarded. Why are these differences found among children? Even children born in one home of the same parents have differences among them. Anyone who believes in the justice of God will not accept that such differences are brought about by acts of God. God cannot practise such thoughtless acts. If He does, then He is partial, unjust and unkind. These differences help to prove the principle of Rebirth (Punarjanma), that is, a person takes birth according to his actions in the previous life. He reaps in the present life the fruit of his actions of the past life. It is with the justice meted out by God that one takes his birth according to his past actions. God is omniscient. He operates with justice and thoughtfulness. He shows no favouritism and does not err. Man has to accept God‟s justice and undergo happiness or suffering according to his deeds in his previous life. The theory of Rebirth enables one to understand the cycle of life and death, and realise the justice and orderliness in the creation of 2
God. Thus the principles of Rebirth and the Laws of Action (Karma) are inseparable. Rebirth and Past Memories The theory of rebirth raises the question: “Why are we unable to recall events of our past lives?” When we ponder deeply, we find that we are forgetful of many events even in our present life. It is difficult to remember our meals of only a few days before and even more difficult to remember events of childhood days. Life ends in death and changes the then existing circumstances completely. Therefore it is natural to forget all events associated with previous lives. Another significant fact about past memories is that it is to our advantage to forget the past life. If one were to remember all the associations, troubles, pains and sorrows of the past then the present life would become a miserable one. If unhappy events of the past were to remain indelible and fresh all the time then the present life would be very unhappy. Therefore in the process of rebirth, God‟s act of obliterating our memories of the past is a blessing to us.
Essential Teachings Book 2 3
CHAPTER 2 LAW OF ACTION (i) AS YOU SOW SO SHALL YOU REAP The Law of Karma (Action) is an important principle in Hinduism. What does law of action mean? It is our everyday experience that man reaps fruits according to his actions. In our daily relationships we find many examples of action and its (accompanying) fruit: He who does not walk with care on the road meets with an accident; one who eats too much tasty food becomes ill; a student who does not work hard for his examination fails; a shopkeeper who does not pay attention to his business has to suffer losses; a farmer without industry reaps less grain from his farm. Examples of this type may be found in every field of life, and therefore it is said “as you sow so shall you reap.” If you sow the seeds of sour figs you cannot expect to reap sweet mangoes. He who plots the fall of others becomes the victim of his own plot. Man thus suffers the consequences of his own actions.
(ii) THE PRINCIPLE OF CAUSE AND EFFECT The basis of the fruits of action is the law of cause and effect. Whatever I have done, or am doing, or whatever has been achieved by my efforts constitutes the effect which must have some cause. A child‟s crying is the result of some cause - perhaps he is hungry or he is experiencing pain or discomfort. In other words, his crying must have some underlying cause. A bird flies away - someone threw a stone at it or it heard a sound or some such cause made it fly. Therefore we can say that without cause there can be no action. This cause / effect relationship extends far: The child is crying because someone hit him. The “hitting” itself is a resultant action which must have a cause - perhaps the child had used obscene words; the use of obscene words is perhaps the consequence of someone teasing the child. What is considered a cause may be in a way a result, and so the consequential cause of an action can be easily traced. In this way that which is deemed to be the consequence can be called the fruits of an earlier action. To become ill, to fail in an examination, to suffer misfortune are all fruits of some or other type of action. Man suffers the consequences of his own actions. It does not always happen that the fruit of an action follows immediately upon the cause. Sometimes results are immediate, at other times delayed. 4
(iii) MAN’S EFFORT AND DESTINY (FATE) Whatever action a man undertakes in this world is his purushārtha (man‟s effort): He thinks, understands, plans and makes attempts. Sometimes he succeeds, sometimes he fails. Many causes may underlie his success or failure - he has not made full effort, or he lacks the proper means or he has not given adequate thought to his undertaking. Sometimes it happens that under the same conditions two people undertake the same type of work; yet one succeeds, the other fails. At times success comes with little effort, at other times every effort meets with failure; and we sigh: “my luck is bad, this is the fate destined for me.” What is this luck and fate? This is the result of earlier actions. Actions that have been performed in this life or in a previous birth. Our good or bad actions do not always bear fruits immediately. The fruits of past actions are reaped in the present life - and this is called prārabdha or destiny. Our present actions may be aided or impeded by past actions. Two people under identical circumstances may thus experience opposing results of success and failure. Virtuous past deeds bring success and past sinful actions result in impeding all efforts. The dispenser in the matter of prārabdha (destiny) is God. But when the fruits of our actions will be handed out or how much will accrue, man does not know. Nor does he know in what manner he has to atone for the consequences of his past misdeeds. Man is free to act by his choice, but the reaping of the fruits of his actions is decided elsewhere, by divine justice.
(iv) FRUITS OF ACTION AND REBIRTH We have seen in the last chapter that rebirth of the soul takes place in accordance with the actions of the past life. In other words, with birth comes our actions of our former lives. Therefore the individual has to undergo happiness or suffering. The law of cause and effect is brought forward. If we have not already suffered the consequences of our actions, they have to be suffered in subsequent births. The happiness / suffering, success / failure in the present life are caused by the actions in our former birth as well. (v) MAN IS THE ARCHITECT OF HIS PRĀRABDHA (DESTINY) We must pay the consequences of our own actions. Therefore, when we perform actions in which we are unsuccessful, it is said that what is ordained by destiny must surely happen. The power of fate is the most 5
dominant. It is true that what is destined must be suffered, but this destiny is the fruit of our own past actions. In other words destiny is fashioned by karma (action). We must consider the question from the viewpoint of the present life: the actions performed now will fashion our future destiny, which means that we are the architects of our own destiny. We determine our own prārabdha. We must accept with fortitude the fruits of past actions, and for the future try to build a beautiful destiny. This is the realistic path. Man is free to perform actions which may be good or bad. He indulges in evil deeds on account of ignorance, selfishness, hatred, etc. The evil actions he commits are sin; the good he performs is virtue. The evil that man commits must be paid for; the question of forgiveness does not arise. Any person or guru can give us advice to follow the path of virtue and to avoid the road of sin, but finally our destiny will be fashioned in accordance with the karma we perform. In the Yoga Vāshishtha, sage Vāshishtha says: “O Rama, one must do virtuous actions in order to attain good fruits, the consequences of sinful actions are evil. You may perform actions as you please.” In the Garuda Purāna it is said: “O man! No one brings happiness or sorrow to you; whatever actions you have performed, reap the fruits thereof.” Thus it is we ourselves, who reap evil or good fruits by our actions. We perform actions of our own free will, and must accept the fruits thereof. The dispenser of the fruits of action is Paramātmā (God). The law of the fruits of action inspires man to accept the existence of God, reminding us of the Lord‟s justice, omniscience and omnipotence.
Essential Teachings Book 2 6
CHAPTER 3 CLASSIFICATION OF SOCIETY (Varna Vyavasthā) Hinduism does not only attach importance to God, soul, spiritual knowledge, ceremonies, prayer, and other religious duties, but it also guides and instructs actions of individuals and societies. Hinduism pays particular interest in the development of an individual in society. The concept of dharma embraces both the individual and society. A well organised society and the well-disciplined and righteous life of an individual contribute towards progress. The development of these two characteristics will also lead to God-Realisation. These two aspects are also considered as important parts of dharma. For the development of society collectively, a system known as Varna Vyavasthā (class system) was devised. For individual development Āshramā Vyavasthā (the system of Āshramās - stages) has been advocated.
(i) FOUR CLASSES (GROUPS) OF SOCIETY When we consider the population of any country we can generally categorize people into four groups on the basis of their natural tendencies. Some will be found to be studious, intelligent and of a peaceful disposition. Another group will be of a dominating and energetic nature. Many will be found to display an aptitude for commerce, trade, finance, business, etc. Still another group might comprise persons who will be interested in manual work. The System of Varna Vyavasthā (Class System) has been formulated by Hinduism on the basis of these four categories. The four classes have been determined by the qualities, natural tendencies and actions of persons. In order to utilise fully the particular characteristic of each type of personality, people were categorised into separate groups which in turn was given a particular occupation suitable to its temperament. The system of classification is known as Varna Vyavasthā or Class System. The word “Varna” (Sanskrit) means to select, or to take a liking to (Vrin to choose). In this structure of division in society the intellectual ones were given the name BRAHMAN (Brahmin); the energetic and dominating group was named KSHATRIYA; people of monetary or commercial tendencies were named VAISHYA; lastly those who took to manual labour were given the name SHUDRA. These four groups or Varnas are natural groupings to be found in any society, though known by different names. 7
Concept of Human Society as an Individual in the Vedas The four Varnas or Classes are four component parts of human society. They work in conjunction with each other and each one complements the other. These four divisions are necessary in society. By their interdependence and co-operation with one another human, society evolves and becomes more perfect. No class is considered superior or inferior, the thought of one challenging or hating the other does not arise. The Vedas compare human society with a person. A question is posed in a mantra from chapter 31 of the Yajurveda: “What is the face of this person, what are his arms, what are his stomach and thighs and what are his feet?” The succeeding mantra replies: “Brāhmana is the face of this person, the arms are Kshatriya, the stomach and thighs are Vaishya and the feet are Shudra.” Two factors are outstanding in the above analogy. Firstly, the whole body is one and all its parts are interlinked. Each part has a duty to perform and helps to nourish other parts. Together they complete the functioning of the body. Thus the health and strength of the body is maintained and its development continues. All the organs have equal status and none is superior or inferior. Secondly, every organ has its own particular function to perform. The good health of the whole body depends on the proper functioning of each of the organs. The organs do not work for their own benefit but for the whole body. This description may be very aptly used to describe the relationship between the four classes that make up society.
(ii) DUTIES OF THE FOUR VARNAS (CLASSES) 1. Brāhmana (Brāhmin) A Brāhmana is a studious and intellectually strong person of peaceful disposition. He is considered to be the “head” of the “personified” society. A Brāhmana‟s duties are defined in the Manusmriti (chapter 1-88) thus: “To learn and to teach, to perform religious ceremonies and to exhort others to do so, (work of a priest), to accept alms and to give alms, to renounce the surplus in excess of the individual‟s needs, are duties of a Brahmānda.” The Gitā (chapter 18-42) says: “serenity, self-restraint, austerity, purity, forgiveness, humility, wisdom and belief in God, are the qualities of a Brāhmana.”
8
2. Kshatriya A Kshatriya is brave, bold, powerful and of a forceful nature. He is the “arms” of the “personified” society. In the Manusmriti his duties are outlined (chapter 1-89) thus: “To protect society, to govern or rule a country, to live a disciplined life, to give alms, to acquire knowledge, to live a life of devotion.” Gitā (chapter 18-43) says: “Bravery, splendour, patience, dexterity, to face challenge in war, give alms, live a life of devotion, are the natural qualities of a Kshatriya.” 3. Vaishya Conversant in monetary affairs, one who amasses wealth, and having a strong tendency towards business, are the qualities of a Vaishya. He is the “stomach” of the “personified” society. Manusmriti (chapter 1-90) outlines the following tendencies of a Vaishya: “To engage in business, trade commerce, agriculture; to rear live-stock; to engage in industrial work; to acquire knowledge; to give donations and to live a life of devotion.” The Gitā outlines similar qualities. 4. Shūdra A Shūdra has no tendency towards intellectual power but is able to perform manual labour. The Gitā and the Manusmriti point out that the Shûdra renders service to society by his manual labour. He is said to be the “feet” of the “personified” society. The Gitā (chapter 4-13) says that the division of the classes is determined by the qualities, actions and natural tendencies of individuals. The four Varnas perform their specific duties and at the same time work in conjunction with one another. This results in the maximum development and progress of human society as each individual is placed in the occupation for which he is suited. This eliminates the possible wastage in the choice of wrong careers, and ensures maximum productivity. Creation of a Healthy Society The Varna Vyavasthā (Class System) greatly assists in creating a healthy society. The four varnas are component parts of a society and promote its welfare jointly and severally. When there is jealousy and hatred among the varnas there will be unrest and agitation. At present there is much unrest and friction in society. The cause of this unrest is the excessive attachment to power and wealth. Everyone is engaged in accumulating as much wealth as possible, and retaining power and control in his own hands. 9
The class system did not attach much importance to wealth and power. The Brāhmana was respected by others for his intellect, wisdom and character as he had no aim to accumulate wealth or power. The doctors, judges, lawyers, professors, teachers, scientists and priests of today belong to the Brahmāna class, but their fees are so high that the ordinary person cannot take advantage of their services as they cannot afford the means. Under the class system Brāhmanas of the above-mentioned qualifications considered it to be their duty to serve the community with no motive of pecuniary gain for themselves. The community can prosper when service is not motivated by power and wealth. People in all the four varnas should have easy access to the necessities of life i.e. no one should suffer from the lack of food and clothes and all should be sheltered in simple and hygienic houses. Medical services, entertainment, etc. should be made easily available to all. All students should receive free education and all individuals should have all the facilities for progress. It is in this way only that a healthy community can be structured.
(iii) CASTE SYSTEM The Caste System has been of great significance in Hindu society, but this system is not a part of Hindu religion. It bears no connection with class or Varna. This system has divided Hindus into hundreds of community groups (castes). One caste has many sub-divisions; a person‟s caste is based on his birth. An individual is considered to be superior or inferior according to the caste in which he has been born, i.e. his qualities, character, education, etc. are not considered. There are many factors that have given rise to the different castes, but the principal reason is occupation or trade, e.g. goldsmith, tailor, builder, barber, shoemaker, potter, launderer, etc. Persons of one common occupation formed a group of their own, similar to the trade unions of today. For financial reasons these people taught their trade or occupation to their offspring only and later marriage between two persons of the same group or occupation became common. Thus the caste system took a firm hold on the basis of birth. In modern times, although there are many different trade unions that have adopted different rules and regulations, their membership is not determined by birth. Many castes came about by people of one particular clan uniting. Those born in one particular clan or dynasty formed a group with pride in their 10
own achievements and characteristics and thus the feeling of superior and inferior caste crept in and became deep-rooted. Many foreign races entered India. They mingled with the Hindus and also gave rise to some castes. Living in a particular village or town had an effect in creating subcastes also: e.g. A Brāhmana of Kanauj called himself a KanaujiBrāhmana and the goldsmith (sonar) of Patan and called himself a Patantee Sonar. Today the feeling of equality prevails and it is now an accepted principle to grant all equal opportunity for progress, hence, the caste system among Hindus is fading out.
Essential Teachings Book 2 11
CHAPTER 4 FOUR STAGES IN LIFE (Āshrama Vyavasthā) (i) WHAT IS THE ĀSHRAMĀ SYSTEM The life of a person can be sub-divided into two categories, namely, personal and social. A person is essentially an individual: he thinks for himself; his actions are mainly directed towards his personal welfare; and he seeks to advance his personal well-being. It is natural to be self-seeking, but life still remains unfulfilled. A person is compelled by social urges to make life more meaningful and complete. The individual finds his fulfilment by being a part of society. The Hindu religion has recognized the importance of the individual and social aspects of life. The tenets of Hinduism have codified a system for the furtherance of these two essential requirements of life. To serve the social needs of man to the greatest possible extent, classification of society into four groups or varnas came into being. In a similar way our Rishis have formulated the four stages of life (Āshramās) for the full development of the individual. Hindu religion has thus provided for a way of life where the progress of the individual and the society is interlinked. The life-span of the individual has been graded into four stages. The meaning of āshramā is “a resting place.” Āshramās could be regarded as places where a traveller stops for rest on a long journey before he reaches his destination. In a similar way Hindu religion has created stages in one's life-journey. After the first stage the next one is undertaken, until all the stages are completed and the destiny of life is achieved. The Vedic ideal of a life-span of a hundred years is envisaged in the four āshramās. The Veda mantra, “jīvema sharadah shatam”, is a prayer for a life of a hundred years. Therefore each of the four stages of life is expected to cover about twenty-five years. The four āshramas are Brahmacharya (celibacy), Grihastha (householder), Vānaprastha (a partial recluse) and Sannyāsa (renunciate). (ii) FOUR ĀSHRAMĀS AND THEIR DUTIES 1. Brahmacharya Āshramā The early years of one‟s life are meant to be a preparation for adulthood. Just as when a person has some ambition for the future, he has to take 12
calculated steps for the accomplishment of it. After a child is born, the first twenty-five years are taken as the ashram of Brahamacharya when a gradual but complete education of the individual is ensured by the parents and the preceptor (teacher). A brick that is unbaked has no lasting value. Likewise a young person without the necessary education or training will not be able to undertake the responsibilities of the life of an adult. As a plant that is pliant could be easily made to change its course, a growing child should be educated effectively in the early years of his life to develop his inborn and latent ability and attitude. The emphasis during the first stage of life is on sound education. Brahma means knowledge and God as well. Brahmacharya may be interpreted as going forward on the path of knowledge, or seeking to realise God. A student is expected to acquire all forms of knowledge for the purpose of material progress, but education will be incomplete unless one attains sufficient knowledge of the Creator of the Universe. A religious life must be inculcated from the time of childhood. In the ancient days the pupil went to the Guru (teacher) to acquire education. The Guru kept the pupil in his āshram where the pupil remained in the care of his Guru. This āshram was known as Gurukula (a family of the Guru). These Gurukulas were away from the towns and residential areas. Therefore the pupil was away from the worldly material atmosphere and spent a life of restraint, and lived as a Brahmachāri or a celibate. Brahmacharya also means practising self-control. The student observes celibacy and abstains from all worldly pleasures. Life must be completely disciplined for the purpose of deriving the maximum benefit as a student. Bricks that are used in the construction of solid buildings are baked in kilns. Similarly a brahmachāri has to undergo a period of complete selfdiscipline and abstention. All the senses are disciplined by means of self-control. The student must be able to endure hardship and a rigorous life. The purpose of such an imposition is to enable the student to become strong mentally, morally and physically. Until maturity is reached, the life of the student is governed by the rules of strict discipline. The social mixing of boys and girls must be subject to a code of discipline.
13
2. Grihastha Āshramā At the end of the Brahmacharya Āshrama, the youth is prepared to enter the next stage in the forward journey of life, that is the Grihastha Āshramā. He then becomes a householder after undergoing a religious marriage ceremony. A Vedic Mantra (Atharva Veda 11-8) states that after a life of brahmacharya, the female youth seeks the companionship of a worthy male partner. The husband and wife establish a home. This is the beginning of a family. When children are born the parents have to cope with the growing responsibilities of a householder. In this way one generation follows another and the Grihastha āshramā provides the needs of the family in particular and society in general. It is important for there to be love, harmony and trust between the husband and wife. The husband and wife must not look upon any other man or woman with a lustful eye. The honour and respect of the family must be preserved. The householder must have a means of livelihood for the upkeep of the family. They must provide for the needs of the children, including their education. The care of elderly parents also becomes their duty. When the children reach adulthood, they in turn take on family responsibilities just as their parents had done. In addition there is the need for love, understanding and affection towards all the members of the family for a cordial relationship. The Grihastha āshramā is based on the foundation of mutual love and affection between husband and wife. There is the feeling of tenderness towards children. All members of the family are treated with respect and regard. Neighbours and friends are also important. When an attitude of friendship prevails in a society, it ensures the well-being, harmony and happiness of all. The responsibility of the householder is not restricted to the family, for it encompasses certain needs of society as well. Among the four āshramās it is only the householder that is privileged to participate in the economic life of a country. All servants, students, saints, sages and even domesticated animals depend on the householder for their sustenance and other needs. By means of taxation the government of a country obtains finance for essential expenditure. Voluntary contributions are also made by the householders for the purpose of education, welfare and religion. The Manusmriti states that just as the waters of tributaries and rivers ultimately come to rest in the ocean, the three other āshramās depend for their support on the Grihastha āshramā. (Manusmriti. Chapter 6, Sloka 90) 14
(iii) RESPONSIBILITY OF WOMEN In the Grihastha āshramā the role of women is equal to that of men. Just as a carriage has an axle with two wheels of equal importance on either end and two horses that work in unison, both the husband and wife are expected to live on a basis of equality in order that they may contribute to the greatest good of the family and society. In Hindu religion the wife is called the “ardhānginī”, that is, one-half of the whole, the whole comprising the husband and the wife. After marriage each spouse serves a complementary role and both together make life complete. In the Vedic age the status of women was on a par with that of men. By means of learning and religious discipline women reached the highest order which is that of a rishi. Among those who attained this state were Maitreyi, Gārgi and Lopamudra. The Manusmriti says: “Yatra nāryastu pujyante ramante tatra devatā.” (Chapter 3, Sloka 36). This means that in places where women are respected, learned men are born. Women have the freedom of choice to engage in as many fields of activity as possible. However the physiology of the female is different from that of the male. It is in the law of nature that a woman has to be a mother. The care of the child is also the duty of motherhood. The child depends on the mother for nourishment, protection and guidance. It rests in the hands of the mother to inculcate good habits of character in the growing child. It is in her innate nature to do this with love and affection. A great responsibility is then placed on the mother in the creation of a noble society by giving the right kind of guidance for an all-round development of the child. According to the shastras the father is ten times more important than the guru or teacher, and the role of the mother is ten times greater than that of the father. It thus becomes the onerous privilege of the mother to take charge of the household duties and the young as well. But as an individual, a woman has the right to choose any sphere of activity that she desires. 3. Vānaprastha Āshramā Vānaprastha is the third stage in life when a person takes leave of family responsibilities to live in the forest or in quietitude where one could practise religious discipline. The time for this stage arrives when the children are in a position to live independently. The Manusmriti says that the Vānaprastha āshramā should be undertaken when the eldest son becomes the father of a son, or when the hair turns grey, or when the body shows signs of physical decline. (Chapter 6, Sloka 9) 15
Vānaprastha is a life of retirement. The relinquishing of family duties, severing of worldly attachments and a self-imposed discipline of austerity and meditation are the requirements of the Vānaprastha āshramā. Today it is not practicable to retire to the forest. Any simple abode removed from the family ought to serve the purpose of practising the discipline required. According to Manu the duties of a person in the Vānaprastha āshramā includes study of the shastras (scriptures) and the practice of intensive meditation. Prayer and devotion are combined with religious austerity. One is expected to develop an attitude of universal kinship and goodwill. An important purpose in the life of the Vānaprasthis is to be of service to mankind. He renounces worldly attachments and has no personal means of livelihood. His motives are altruistic and his services are free of all reward. In ancient days Vānaprasthis were engaged on a voluntary basis as preceptors in the Gurukuls (boarding schools). Thus it was possible for education to be offered without any charge. The Vānaprasthi depends on the institutions served by him (centres of learning) for his sustenance, or on the provisions that are made by his son who has taken over the responsibilities of the family. Today it is possible for a Vānaprasthi to live on a retirement or an old-age pension if other sources of income are not available. As the life of a Vānaprasthi is based on austerity, his financial needs are also restricted. 4. Sannyāsa Āshramā The Vānaprastha āshrama culminates in the Sannyasa āshramā. According to Shatapath Brahmana, which is a religious scripture, a person is advised to enter the Grihastha āshramā after the Brahmacharya āshrama; the Vānaprastha āshramā after the Grihastha āshramā and finally the Sannyāsa āshramā. Sannyāsa means complete renunciation of all worldly attachments. A person is governed in life by three main desires. They are for children, wealth, and fame. According to the Shatapath Brahmana, a sannyāsi has to renounce all these. A Sannyāsi becomes free from these desires when he renounces all worldly attachments. His mind is then withdrawn from all the sources of pleasure and sorrow and is then saturated with holiness and spiritual knowledge. The Sannyāsi wears a saffron-coloured robe. He keeps no money with him. As a rule he does not reside at any particular abode for more than three days. He depends for his sustenance on alms that are offered to him. 16
This kind of alm does not belong to the category of alms given to the destitute and needy. Those living in the Grihastha āshramā regard it as a blessing to be given the opportunity of providing some form of sustenance and comfort to a visiting Sannyāsi. To the householder this is a religious duty and a privilege. Although a Sannyāsi is generally preoccupied with meditation and yoga, he is also keenly aware of his duty to be of service to mankind. He has no bond of relationship with any person. The saying that applies to him is “Vasudhaiva Kutumbakam”, that is, all mankind is his family. He is not moved by love or hate. He leads mankind along the path of truth and rectitude without fear or favour. His purpose is to contribute to the peace and happiness of mankind by dispelling ignorance and enabling the individual to awaken the divinity that lies within him. By adhering to the four āshramās an individual goes forward in life as prescribed by our Dharma. It is only after a period of preparation in the Brahmacharya Āshramā does one undertake the greater responsibilities of life. It is natural for a person to be preoccupied with worldly matters in the Grihastha Āshrama but in the next stage of Vānaprastha, attachment to material things ought to be reduced so that one‟s interest and actions become more spiritual in character. This finally leads to a total renunciation of worldly attachments in the Sannyāsa Āshramā for the purpose of attaining mukti (salvation) when the atma (soul) is fully liberated and the true nature of God is realised. It is by following this Āshramā system that full development of an individual is achieved.
Essential Teachings Book 2 17
CHAPTER 5 FOUR PURUSHĀRTHAS (Objectives) (i) THE PURPOSE OF LIFE It is important to know what the purpose of human life on earth is. Ordinarily man is born, he eats and drinks, grows and wishes to enjoy the pleasures of the world, and finally succumbs to death. But we must understand the purpose of life. In accordance with the precepts of our religion, our aim of life is liberation from bondage, leading to God Realisation.
(ii) THE FOUR OBJECTIVES GAINED BY MAN IS EFFORT (PURUSHĀRTHA) To fulfil this aim Hindu religion points to four objectives necessary in life and also shows how they can be achieved. These are: Dharma (religious duties), Artha (material prosperity), Kāma (satisfaction of desires), and Moksha (salvation). 'Purushārtha' means that which is obtained by effort. In other words it is a path to be followed with effort. The things that should be obtained in a man‟s life are indicated by the four Purushārthās. (Note: A common meaning of purushārtha is effort. Man‟s good or bad actions are termed purushārtha. By means of these actions he shapes his destiny, and it is in this context that the word purushārtha has been used in the chapter on Law of Action.) Dharma - the path to reach God by means of a disciplined life. Artha - material prosperity - a means of obtaining the necessities of life. Kāma - the literal desire in man to obtain worldly happiness. Moksha- freedom from worldly suffering and God-realization. It is important to understand the four objectives of life and to have an insight into their real nature so that they may become useful. 1. Dharma (religious duties) This aspect was discussed in detail in the first chapter. Of the four essential objectives of life, the first is Dharma. Man‟s first effort is to mould his life on the principles of virtue (dharma). Dharma sustains man‟s life. Every action must be performed with dharma
18
in mind. Truth, love, non-violence, justice and other virtues must be practised. With trust and faith in God, life must be made holy. Our actions must be performed not for selfish ends but rather they must be dedicated sincerely to God. To translate this idea into practical action we must continue the performance of prayer, worship, prescribed ceremonies and other religious rituals. In this way our behaviour will become religious, which will be a great aid in spiritual advancement. To spiritualize life thus is the first Purushārtha, Dharma. 2. Artha (material prosperity) Artha means wealth which is important and essential for worldly life. Without money it is not possible either for the individual or for society to continue any work. To run institutions and governments and to maintain religious bodies and schools, money is essential. Gold, silver, gems, earth, property, grains, factories and minerals are all aspects of material wealth. Electricity and water are physical forces of energy; human energy and labour are also included in the concept of Artha (material wealth). To eliminate worldly hardships and sorrow, money is essential. With money man can keep away hunger, build a house to live in and accumulate the means for his happiness. In this way he satisfies his wants and tries to secure his happiness. To obtain money man has to make a mental and physical effort. To earn his money he takes part in farming, business, commerce and industry or he may seek employment. To the Hindu even this material wealth (money) is related to Dharma (religion). Money has to be obtained, but in obtaining this there should be a religious attitude - which means money should not be obtained by deception, pretence, robbery, injustice and falsehood. In the same way a religious attitude should be present in the utilisation of money. Money must not be employed only for selfish ends, but also for the benefit of others, for society and for all beings in general. The one who earns money is a „trader‟ (vaishya). He is the trustee of the money which he should use for the benefit of society. Thus wealth must always be related to religion, and it must be borne in mind that wealth is not the ultimate goal. Life‟s ultimate objective is salvation (moksha). 3. Kāma (satisfaction of desires) Kāma means the satisfaction of worldly desires. The ordinary man regards the fulfilment of physical pleasures as happiness. The satisfaction of 19
hunger and thirst brings pleasure. He finds jalebi and cool drink more palatable than the simple bread and water. Thus by means of his sense organs - tongue, eyes, ears, nose and skin - he enjoys the things of the world. His mind is with the senses. The mind is the principal instrument for sense enjoyment and happiness. Man desires to accumulate wealth by means of which he wants to enjoy worldly happiness. Man also has in him the desire for sexual happiness. The sex desire is also Kāma. This Kāma (sex drive) is the motive force of the wheel of creation in this world and inspires the desire for offspring. The attempt to derive bodily or mental pleasure (kama) is the third objective of life. In the Hindu way of life there has been no opposition to this desire, nor has it been forbidden. Rather, to experience this type of happiness and to satisfy the instinct for sexual desires the householder (grihastha āshramā) stage in life has been devised. The difference is that even with this Kāma (sex drive), religion is intimately related. Endowed with a spiritual attitude even in matters of sex, man could not go astray. Sense pleasures are difficult to be satisfied and therefore, the need for a disciplined life. 4. Moksha (Salvation) Moksha means liberation or renunciation. What does man want to renounce in life? Just as he wants to achieve happiness, so also he wishes for freedom from suffering. Disease, old age and death are the principal agents of unhappiness in this world. In the same way poverty, famine and the dearth of the necessities of life are causes of physical unhappiness. Jealousy, enmity, attachment, etc. are sources of mental unhappiness. Earthquakes, floods, ravaging fires, etc. are natural means of causing unhappiness. Injustice, tyranny, war, etc. are social ills. Man tries to be free from all these. The effort for freedom from suffering is the fourth objective of life, called Moksha (liberation), which is the ultimate aim of life. In order to attain Moksha one has to lead a virtuous life. Making a living and securing happiness must be pursued with virtue. It must be realized that in this body suffering is inherent. Therefore the individual must try to free himself from the bondage of birth and death, and this freedom can be attained only by God-realization. This is Moksha. Man must attain the final objective of life, Moksha, by pursuing the path of Dharma, by disciplining his material and sex desires. This is the final goal of life. Essential Teachings Book 2 20
CHAPTER 6 SIXTEEN SANSKARAS (i) MEANING OF SANSKĀRA (SACRAMENT) What is sanskāra? Sanskāra means the act of purifying, reforming or bringing about refinement. Every parent wishes to see that his child grows up to be a person who is cultured and of good character. The religious ceremonies that are intended to ensure that the individual follows the path of righteousness are called sanskāra. There are sixteen sanskāras. Sanskāra also means the act of making an impression that would determine the future quality of life. The influence of the environment and associations affect the character of the child. Good influences are conducive to right living while undesirable influences have an adverse effect on character. The sixteen sanskāras (sacraments) are intended to ennoble the life of an individual and prevent him from joining undesirable company, and influence him to become a useful citizen. (ii) IMPORTANCE OF SANSKĀRAS When one wants a comfortable chair one does not nail together pieces of rough and badly shaped wood from the forest. The rough wood is cut, stripped, rounded, smoothed, polished and made into an attractive article of furniture for the house. We sweep and polish and dust our homes. We wash and keep our clothes clean. We are not happy if our home and clothes are not clean. We also keep our body clean by taking a daily bath. It becomes a part of our nature to keep ourselves clean for we know that if we don‟t do this, unpleasant odours will be emitted by the body and it will invite disease-carrying germs. We will thereby bring harm to ourselves. We are therefore mindful of keeping our home, our clothes and our body clean. External cleanliness forms only a part of one‟s life but purity of mind, intellect and the ātmā (soul) are more important. The mind must show an eagerness to seek the truth; one‟s heart must become kind and liberal; the intellect must be characterised by purity; and the soul must be free of all sins. In this way human life can be raised to a nobler plane. For the achievement of the higher ideal of purity of the mind, intellect and soul, the rishis have formulated a system of religious ceremonies known as sanskāras. The initial sanskāra marks the beginning of life and the final 21
sanskāra is performed at the time of death. The sanskāras are meant to invoke the blessings of God to make the individual an embodiment of truth and goodness. The sanskāras form a system of elevating man from an animal-like life to the status of a truly noble person. The mind of the individual tends to become corrupt very easily and develops qualities of anger, greed, envy and pride. For the sake of personal gain one may resort to lying, cheating, deceit, acts of injustice and even crime. It is only by ridding oneself of such undesirable and evil qualities that a person can maintain his human dignity. But it is not simple to make one‟s life free of faults without a conscious and determined effort to rectify all actions that are questionable. Unbridled behaviour has to be curbed and new values have to be established on the basis of righteousness. In order to succeed in such an endeavour, the habit of right living must be inculcated early in life. The sanskāras chalk out the path that must be followed to achieve the highest ideal at every stage in life. By means of the sacraments the most benevolent influences are brought to bear on the child even from the prenatal stages. (iii) THE SANSKĀRAS: DIRECTION TO LIFE In the journey of life the sanskāras could be regarded as signboards indicating the direction that must be taken at each stage. From the time of birth, the child begins to grow rapidly; provision is made for his education; at a certain age he marries and participates fully in the various facets of life. By the time he completes his family obligations, his physical decline begins and he has to cope with the problems of old-age; and at last the final phase of life comes to a close. In order that life may be purposeful it has to move in the direction that will bring the desired result, without making it a fruitless, earthly existence. The comparison made above with a traveller is ideally suited to life itself. The sixteen sanskāras give direction to life at every crucial stage. If the crossroads did not have signboards to indicate the different directions, the traveller would not be able to take the road that leads to his destination. The rishis have made it possible for a person, by means of the sanskāras, to move along the path that will lead to the ultimate fulfillment of life. The body and the intellect of the baby start developing while it is in the womb. After birth the development of all parts of the body is accelerated. Therefore it becomes necessary to perform sanskāras in both the prenatal and postnatal development stages of the child. Cognisance is taken of the 22
physiological and sociological growth of the child in relation to his environment when the various sanskāras are performed. Before birth three sanskāras are performed. A child is born; it is given a name; with the growth of the body, the milk teeth make their appearance; it begins to take more solids as food; having attained a certain age, the child is sent to school; and after having completed his studies, he is also regarded as having attained physical maturity. He thus reaches the stage in life when he enters the Grihastha ashram which commences with the wedding ceremony. Each of the stages indicated is marked by the performance of a sanskāra. At every sanskāra he is reminded of his duties and responsibilities and so forges ahead along the path of life. In addition to the favourable influence that the sanskāras create on the growing child, the parents and others who are closely associated with the child also become conscious of their responsibilities to make the future of the child as bright and successful as possible. The sanskāra contributes to a more wholesome atmosphere at home, while the family is reminded about the importance of a religious code of life. The sanskāras engender in the youth a desire to live in accordance with the teachings of religion. They become conscious of the dictates of dharma and they regard it as their duty to adhere to the teachings of the scriptures. Unfortunately, the sanskāras are not strictly followed by the general body of Hindus today. Even those sanskāras that are performed have lost their original form an in many cases additional local customs have become a part of them. It seems that the social aspect has gained in importance and the sanskāra itself occupies a place of lesser significance. When the sanskāra takes the form of a social occasion, the cost involved in such a function becomes considerable. If a sanskāra is restored to its original form and if only close relations and friends are invited, there will be a greater appreciation of the value of sanskāras. (iv) THE SIXTEEN SANSKĀRAS 1. Garbhādhāna This sanskāra follows the wedding ceremony when the couple decide to be blessed with a child. In this sanskāra they pray for a healthy and noble child.
23
2. Punsavana Three months after conception, the Punsavana sanskāra is performed. The parents pray for the grace of God to ensure the sound development of the child in its embryo stage. 3. Simantonnayana This sanskāra is performed at the end of the sixth or eight month after conception for the full development of the organs, brain and nervous system. 4. Jātakarma On the day of birth the child is welcomed into the world with the Jātakarma sanskāra (Jaat from jeet – that which is alive). 5. Nāmakaran On the eleventh day or soon after birth, the Nāmakaran sanskāra is performed and the child is given a name. The name chosen is intended to be source of inspiration in the life of the individual. 6. Nishkramana After the fourth month the Nishkramana sanskāra is performed and the child is taken out in the open air for its acquaintance with nature. The child is exposed to the health-giving rays of the sun and there is a prayer for long life. From then on, the child would be nutured in the lap of nature. 7.Annaprāshana The time for this sanskāra is when the teeth begin to appear, between the sixth and the eight month. It is at this stage that the child is introduced to solid food. 8. Choodākarma From the first to the third year is the period for this sanskāra, when all the hair from the child‟s head is removed for the first time. At this time there is a prayer for good health and sound mental development. 9. Karnavedha When the child is three years of age, this sanskāra is performed by piercing the lower lobes of his ears, and a prayer is said for the child‟s physical well-being.
24
10. Upanayana This sanskāra is performed any time from the age of five to eight years. Upanayana means getting closer to someone. With this sanskāra, the child is placed in the care of the guru (teacher). It is given the yajnopavit (sacred thread) which consists of three separate strands. The sacred thread symbolizes the vow of the child to follow a path of life as laid down by the scriptures. Bramacharya, or celibacy, is of prime importance in the life of a student. He has to exercise self-restraint and abstain from all forms of indulgence. Formal education commences immediately after this sanskāra. The three strands of the sacred thread, represent the three letters of AUM. They also denote the three disciplines of life, namely, knowledge, action and devotion. The student adopts a rigorous code of conduct for the attainment of a life that is virtuous and noble. 11. Vedārambha Immediately after the Upanayana the Vedārambha sanskāra is performed. At this stage he commences with the study of spiritual knowledge as contained in the Vedas and the Shastras. All the branches of knowledge including science, become his field of interest and study. In this way he prepares to seek progress in the material world while, at the same time he is strengthening his spiritual life. The teacher explains to him the Gāyatri Mantra and its significance. The student fervently prays for the attainment of a sound intellect. 12. Samāvartana This sanskara is performed between the twenty-first to the twenty-fifth year, when the student has completed his studies. The appropriate degree is conferred by the guru. The graduate of the Gurukul is then on the threshold of a new life of self-reliance and independence. Henceforth he participates fully in the social and the economic life of the community. 13. Vivāha (Marriage) After having completed the stage of Brahmacharya, the student may decide to marry and move to the next stage in life, which is that of the householder (Grihastha āshramā). It is at this time that the Vivāha sanskāra is performed. The present recommended age for males is twentyfive years of age and that for females eighteen. Two individuals who had lived independently now form a life - long relationship. It becomes a life of unity based on perfect harmony. After marriage when children are born of them the continuity of the family tree is maintained.
25
14. Vānaprastha This sanskāra marks the completion of the Grihastha āshramā at the age of fifty-one years and the commencement of the Vānaprastha āshramā. A person renounces all occupations from which personal benefits accrue. He hands over all his family responsibilities to his children and thus makes way for the succeeding generation. He is then free to follow a life of austerity and meditation. There is no limit, however, to the actions he may perform in the service of mankind. 15. Sannyāsa Although the holy order of Sannyāsa is taken at the age of seventy-five years, a person could enter the Sannyāsa āshramā whenever his selfdiscipline and spirituality enable him to renounce all worldly attachments. At the time of the sanskāra he renounces wealth, family ties and desire for fame. The saffron robe of a sannyāsi is a symbol of a life of austerity. He does not belong any more to a particular family or community and he has no fixed abode. His outlook becomes completely universal. 16. Antyeshti When a person dies his body is cremated. This takes the form of the Antyeshti sanskāra. The soul is immortal. When the body is consumed by the fire, the five elements, namely, earth, water, fire, air and ether once more become a part of nature. The prayers that are recited are for the peace of the departed soul and for the comfort of the members of the bereaved family. Cremation is the best way for the disposal of the dead body.
Essential Teachings Book 2 26
CHAPTER 7 OUR SCRIPTURES ((Dharma Shāstras) (i) THREE KINDS OF RELIGIOUS BOOKS The Shāstras refer to religious books of the highest category and can be divided into three groups: 1) Vedas; 2) Religious books in Sanskrit; 3) Religious books written in other languages. 1. Vedas Veda is knowledge revealed by the Almighty to Rishis of pure, sinless and untainted minds at the beginning of creation. The Vedas are authentic because they contain true knowledge imparted by God. The Vedas do not even need any proof to verify their authenticity. Knowledge contained in other religious books have to be amply proven for their authenticity. 2. Religious Books In Sanskrit
Learned scholars and saints have written elucidations on the Vedas in Sanskrit. Well known among these works are the Upanishads, Smritis, Brāhmanas, Sūtras, Gitā and the six Darshanas. 3. Religious Books In Other Languages When Sanskrit ceased to be a spoken language among the general population, help of other languages such as Hindi, Tamil, Telugu, Gujarāti, and Bengāli was used to explain the tenets of religion. Tulsi Rāmāyana, Kambanna Rāmāyana, Tirukkural, Satyārth Prakāsh and other religious books were written. It is our duty to study our scriptures. It purifies our intellect, encourages us to follow the path of religion, and enlightens us on our duties and actions.
(ii) OUR MAIN SCRIPTURES A brief description of our important scriptures follows. 1. VEDA The Vedas are our most important scripture. They form the root or source of Hindu Religion. Hinduism has developed from the teachings contained in the Vedas. The primordial root of all knowledge is the Vedas. The meaning of the word Veda is knowledge. The Vedas were revealed in four Samhitās (sections) at the dawn of creation to four Rishis:RIGVEDA – AGNI RISHI : YAJURVEDA – VĀYU RISHI SĀMAVEDA – ĀDITYA RISHI : ATHARVAVEDA – ANGIRA RISHI
27
Each Veda is divided into chapters, mandala or adhyāya. The chapter is further divided into sūktas (cantos). Each sūkta deals with a particular subject. Some sūktas have as little as four Mantras while others go up to seventy and beyond. The verses of the Vedas are called Mantras. A Mantra has a two-fold effect. It imparts true knowledge and secondly it offers hope and security to a devotee who puts into practice the advice of the Mantra. The language of the Vedas is ancient Sanskrit. It is different from the colloquial and literary Sanskrit in vogue today. We can call this Vedic Sanskrit or Chhāndas language. The Vedas are the source of all knowledge. Being of divine origin they contain the germ of all branches of learning. “The Vedas are the books of all true knowledge. It is the paramount duty of all Āryas (Hindus) to read them, to teach them, to hear them and to preach them.” (the third Principle of Ārya Samaj) 2. UPANISHADS (Books of Vedānta) Rishis have given discourses to explain the divine knowledge of the Vedas. These have been compiled to form the Upanishads. The word Upanishad means “to sit near”. Devotees sat near the Rishis to listen to discourses; hence these religious books are called Upanishads. We can also say that by attaining divine knowledge a devotee sits nearer to God through meditation. The Upanishads are many in number but eleven are considered most important. They are: Īsh, Ken, Kath, Prashna, Mundak, Māndukya, Aitareya, Taitareya, Chhāndogya, Brihadāranyak, Shvetāshvetar. Vedānta The knowledge contained in the Upanishads is also referred to as Vedānta. The first Upanishad “Ish” is the last chapter of the Yajurveda. Since this is at the end (“anta”) of the Veda it is called Vedānta. There is also another meaning to it. The Vedas contain many kinds of knowledge for the benefit of man in all spheres of his life but the ultimate goal of the knowledge of the Vedas is God Realisation. This knowledge is called Vedānta. 3. MANUSMRITI (Shruti and Smriti) The ancient scriptures of the Hindus have been divided into 2 groups – “shruti” and “smriti”. The Vedas have been called Shruti, because during meditation the Rishis “heard” the knowledge imparted to them by God. Shruti means knowledge that has been heard. The Vedas are called Shruti because disciples in turn transmitted them to following generations orally. 28
Smriti means knowledge that has been memorized and passed on. The knowledge of the Vedas (shruti) is perceived by the “Innerself”. A commentary on such perceived knowledge is called smriti. The Manusmriti is famous amongst such scriptures (smritis) and its author is Manu. Manusmriti plays a major role in the structure of Hindu Society. Rules for religious, political and social conduct are contained in the Smritis. The Manusmriti outlines regulations governing the structure or organisation of a society; the administration of a country; sources of revenue; and methods of conducting trade, business, etc. It also has laws for the punishment of criminal offenders. The four stages of life (Āshramās) and the class system (Varna Vyavasthā) are also elaborated in detail in the Manusmriti. 4. RĀMĀYANA The Rāmāyana is the first great composition of Sanskrit literature, written by Vālmiki Muni. It portrays a picture of Hindu society in the Vedic and Upanishadic ages. Religious principles of the Vedas and Upanishads were not just found in theory but practised in real life. The Rāmāyana contains historical details about those times, as well as religious teachings that guided man to live an ideal life. The Rāmāyana depicts life led by the Āryas of Northern India. The chief characters are Rāma and Sitā. It also describes the colourful living conditions and customs of the people of Kishkindhā (South-West India) known as Vānars and of the inhabitants in South India and Lankā called Rākshasas. Their main characters were Sugreev, Hanumān, Rāvana and Vibhīshana. The social, political, religious and economic life of these communities are vividly described in the Rāmāyana. The story of Rāmāyana has been translated in every Indian language. The Tulsi Rāmāyana in Hindi and Kambanna Rāmāyana in Tamil are very popular. 5. MAHĀBHĀRATA The Mahābhārata is also a great epic written by Vyāsa Muni, and it occupies an importance that equals the Rāmāyana in Indian literature. The Mahābhārata is not just a composition of historical events but is also a book of religious importance. In the Rāmāyana the characters portray ideal persons while those of the Mahābhārata behave as normal human beings. The Mahābhārata depicts how people resort to injustice and oppressive means because of their greed, pride, selfishness and hypocrisy. 29
Alongside this picture it shows how the virtuous have undergone troubles and sufferings in upholding the path of truth and justice. The Mahābhārata is the story of the Pāndavas and Kauravas who were cousins. The interesting story of Lord Krishna and his lofty teachings as contained in the Bhagavad Gitā are also part of the Mahābhārata. Besides Lord Krishna, other noble characters such as Bhīshma, Yudishthira, Arjuna, Vyāsa, Vidur, Draupadi, Kunti and others are found in the book. A detailed and interesting description of the battle of the Mahābhārata which was the greatest battle fought in ancient India takes up a large part of the book. Vyāsa Muni‟s objective was to show that ultimately war and violence are harmful, meaningless and futile. 6. BHAGAVAD GITĀ The Gitā is part of the great epic, Mahābhārata. Its significance is so great that it stands out as a scripture in itself. Commentaries on the Vedas and the holy books of Hindus are found in the Upanishads. The essence of the Upanishads is contained in the Gitā. Many shlokas of the Upanishads are found in the Gitā also. At the battle of the Mahābhārata the armies of the Kauravas and Pāndavas faced each other on the battlefield. The principal warrior on the side of the Pāndavas was Arjuna, whose chariot was driven by Lord Krishna. Arjuna saw his grandfather Bhīshma, his Guru Dronāchārya and others who were closely related to him, standing as enemies whom he would have to kill. Arjuna became a victim of emotions and with failing courage, felt unable to determine his righteous duty. It was on this occasion that Krishna imparted to Arjuna true knowledge and enlightened him on his course of action. Arjuna raised questions to which Krishna responded with appropriate answers. His words of wisdom that were of a philosophical nature, became the teachings of the Gitā. It consists of 700 shlokas (couplets). The Bhagavad Gitā is included among the world‟s foremost religious books, and has been translated into many of the leading languages of the world. Learned pandits (scholars) have written interesting and educational commentaries on this scripture. 7. THE SIX DARSHANAS
The six Darshanas occupy a prominent position among the scriptures of the Hindus. The word Darshana means observation and detailed examination. The Vedas and the Upanishads contain spiritual knowledge. They explain the relationship between God, soul and matter. Their 30
teachings have been discussed very deeply in the Six Darshanas. These are books that impart philosophical teachings: What is the primordial cause of creation? How did creation take place? Is there a creator or not? How can God-realisation be achieved? These are some of the subjects discussed in the Darshanas. Efforts have been made to make an intelligent quest for truth, which are supported by logic and arguments. The Darshanas have been written for the purpose of realising true knowledge, hence the name. They elucidate the method of finding the truth, of dispelling ignorance, of liberation from sufferings, and of God realization. The Six Darshanas and their authors are:1. Nyāya – Gautam Muni 2. Vaisheshika – Kanād Muni 3. Sāmkhya – Kapil Muni 4. Yoga – Patanjali Muni 5. Mimānsa – Jaimini Muni 6. Vedānta – Vyāsa Muni Mimānsa is also referred to as Pūrva (former) Mimānsa and Vedānta is referred to as Uttar (latter) Mimānsa.
8. SATYĀRTH PRAKĀSH The Satyārth Prakāsh has been written by Swāmi Dayānand. Just as other scriptures have been prepared on the teachings expounded by the Vedas, the Satyārth Prakāsh also contains expositions and clarifications of Vedic principles. During the Middle Ages of Indian history, many faiths and sects sprang up in religious and social spheres of Hindu society. They drifted away from the teachings of the Vedas and attached greater significance to their founders and their preachings. From then onwards polytheism (belief in many Gods) commenced. Great differences developed among the different sects and divided and weakened Hindu society. The caste system based on birth became strong and gave rise to further fragmentations. Superstition, fear, ignorance, blind faith, customary practices, etc. spread fast and these caused the degradation of Hindu religion and society. It was at this time that Rishi Dayānand wrote the Satyārth Prakāsh in order to spread the knowledge of the Vedas and to educate people on the true form of God.
31
The following are some of the important subjects discussed in the Satyārth Prakāsh: 1. Worship of one God instead of many. 2. Explanation of the main principles of the Vedas. 3. The relationship between Religion and Science, and between devotion and intellect. 4. Elimination of the caste system and different religious beliefs for the strengthening of society. 5. Eradication of superstitions, false notions and meaningless customs. 6. Shunning narrow-mindedness and promoting unity and brotherhood of man.
Essential Teachings Book 2 32
CHAPTER 8 REVIVAL OF HINDUISM (i) SHRI RAMAKRISHNA PARAMAHANSA AND RAMAKRISHNA MISSION The highest aim of life is to know God and to be merged in His living presence. This is a teaching that has to come down to us from the Vedas, through the Upanishads and Bhagavad Gitā down to the present day. In the writings of every saint we can see a testimony of the high value placed upon a life surrendered to God and lived in God. The life of Shri Ramakrishna is an example of a life completely surrendered to God. Shri Ramakrishna was born in the village of Kamarpukar in Bengal, in India, on 18 February 1836. He was born of a pious and devoted couple, Khudiram Chattopadhyaya and Chandramani. Young Gadadhar was of a peculiar nature. Like other boys he was also full of fun and laughter. But unlike the others, he was readily overawed and overcome when confronted with excessive beauty or grandeur in his surroundings. When he was just six years old, he had a strange experience. While walking in the fields, he saw dark clouds rapidly cover the whole sky around him. Then suddenly, he saw a line of white cranes fly across. Against the dark background, this awesome beauty so overcame the young boy, that in sheer joy and delight he lost consciousness and fell. A similar feeling of ecstatic joy overcame him when he played the part of the god Shiva in a local play. He was so overcome by the reality of the role that he fell down unconscious. These incidents mark out an essential feature of Ramakrishna‟s life, and it was common for him to go into a trance at the mere mention or sight of anything symbolic of God. At about 20 years of age Ramakrishna became a priest at the temple of Kali at Dakshineshwar. He conducted the daily worship of Kali imbued with a sense of the Divine Reality of Mother Kali. Kali is that aspect of God that represents all-consuming nature and also the original, primal energy responsible for the whole universe. For Ramakrishna, she was in every sense the living Mother of the Universe. He talked, laughed and joked with the image of Kali, as one would with an ordinary mother. And he was considered by many to have lost his reason, to have become mad! Ramakrishna had two religious teachers – one was a woman, Bhairavi Brahmani (the Brahmin nun), and the other was Tota Puri, a Vedantin philosopher. Bhairavi Brahmani came to Ramakrishna one day and 33
established herself as his teacher. She remained with him for about six years and taught him all she knew of the religious exercises by which a spiritual aspirant may realise God. Ramakrishna mastered all these ways. When Ramakrishna was about 28 years of age, Tota Puri, the ascetic, came to Ramakrishna and taught him the technique of attaining the realization of the unconditioned or formless God. Ramakrishna mastered this technique also and attained what is called “Nirvikalpa Samadhi”, a state of God realization without the mind intervening in between. Tota Puri was fascinated by the speed of Ramakrishna‟s success in spiritual disciplines. Ramakrishna‟s fame as a saint spread far and wide. Many noted thinkers and leaders of Bengal came to see him and pay homage to him. From among the thousands who came to him about twenty young men, some married and some unmarried, formed a group around Ramakrishna as his special disciples and dedicated themselves to his service. The more wellknown from among them were Swami Vivekananda (born Narendranth Dutt) and Swami Abhedananda (born Kaliprasad Chandra). These two disciples were foremost in the sense that they, more than the others, spread the teachings of Ramakrishna, and particularly, the teachings of Vedanta, in the Western world. Ramakrishna passed the years at Dakshineshwar Temple conversing with his disciples about God by the use of stories and parables. In this way, and occasionally by inducing higher psychic states in his disciples, he encouraged them to study the Hindu religion and to put into practice the methods of yoga and meditation. When he was about 48 years of age, Ramakrishna‟s health began to fail. Yet he would see and talk to the hundreds of visitors who would regularly flock to the temple to see him. He maintained that his body must serve all those who needed him. Ramakrishna had developed cancer of the throat which had reached severe proportions. Owing to his unwillingness to rest, his condition worsened rapidly. Shri Ramakrishna died on Sunday, 15 August 1886, at the age of 50, after spending his final energies talking and giving spiritual counsel to Narendranath (Swami Vivekananda), his beloved disciple. And so ended a most beautiful life of total surrender to God, a life made up of the most refreshing flowers of spiritual experiences illustrating the union and mystic oneness of God and man. 34
THE RAMAKRISHNA MISSION
The Ramakrishna Mission was founded in 1897 by Swami Vivekananda in order to preach and teach the Hindu religion in accordance with the life and teachings of Shri Ramakrishna. The Mission also embarked from its inception upon a programme of social work which has grown to immense proportions over the years. “The swami devoted himself to the task of training his disciples so that they might carry out his plans for the regeneration of India. He exhorted the Indian monk to come out of his narrow groove and combine the ideal of service with the ideal of renunciation and cease to think of his individual salvation. This was a revolutionary idea to some of his fellowsannyasins in the Math, who had till now been following the old tradition of striving for personal mukti and the realization of the supreme Atman through severe penance and meditation, away from the cares and sorrows of the world. Therefore, at first, there was some opposition on the ground that the Swami‟s methods of holding meetings, delivering lectures and doing social service were Western in concept and not Indian, and hence incompatible with the teachings of Shri Ramakrishna. But he bore down all opposition by saying that the disciples of Shri Ramakrishna should not forget the human side of their Master, his love and tenderness towards all beings as manifestations of the Divinty. They should not forget that, after his illumination, he did not shut himself up, but worked hard to bring illumination to others. They should not give a narrow interpretation to the message of the Master and shut themselves up in their Maths, not caring for the welfare of the world. He was the chief disciple of Shri Ramakrishna, he knew the mind of the Master better than others, and so he claimed that he interpreted his message rightly when he said that their supreme duty was to work for the religious regeneration of the land through renunciation and service. At last they all agreed and the Shri Ramakrishna Mission was established.” (Hinduism through the Ages (160-161) by D.S. Sharma) The first director and president of the Mission was Swami Brahmananda who did the work of regularizing the constitution of the Mission so that its 35
administration and activities were placed on a permanent footing. The Mission was registered as a statutory body in 1909. The heart of the entire Mission is its order of Sanyasis who reside at Belurmath, near Calcutta. This is the headquarters of the whole Ramakrishna movement, and is known as the Ramakrishna Math. All the educational and preaching work is carried out in the name of the Math, while the humanitarian and charitable work is conducted in the name of the Mission. And the controlling body of the whole movement is the General Council of the Order of Sanyasins with its headquarters at Belurmath. The work of the organisation is continued by many hundreds of its sanyasin members through a network of branch maths and ashrams all over India and outside. Apart from these maths and ashrams, there have also been founded many Vedanta Societies, welfare agencies, orphanages, schools, hospiatals and colleges which have helped to broaden the scope of this intrepid order of sanyasins. Besides the sanyasins, the Ramakrishna Mission has a very large number of lay-members throughout the world. “In the course of little more than three decades after the passing away of Swami Vivekananda, the Shri Ramakrishna Order has been able to count its monastic members by hundreds and spread almost a network of branch monasteries (maths and āshramās) all over India; while the Ramakrishna Mission has within this period carried on relief work on numerous occasions in different parts of this country and established its permanent humanitarian institutions at various places in India, Burma, Ceylon and the Federated Malay States; and quite a number of preaching centres have been opened in North America, Europe and South Africa.” (The Cultural Heritage of India by H. G. Deva) The Ramakrishna order today has to its credit several well recognized journals of culture and religion in the Indian vernaculars. The Vedanta Kesari and the Prabuddha Bharata are written in English. Through these various and stupendous activities the Ramakrishna Order has brought the culture and ideals of Vedanta to many millions of people in the East and West.
36
(ii) SHRI AUROBINDO AND HIS ĀSHRAM Aurobindo Ghose was born in Calcutta on August 15, 1872. At the age of seven he was taken with his elder brothers to England for his education. He spent fourteen years there. Towards the end of 1889 he went from St Paul‟s with a senior classical scholarship to King‟s College, Cambridge, where he studied for two years. During his years of study, many thought that he would fail in his studies as most of his time was spent in general reading. He learnt many languages including Greek, Latin, Italian, German and Spanish. But despite everybody‟s expectation he surprised all by gaining passes in his subjects with distinction. Even at that age he used to write poetry in English, Greek and Latin. In 1890 he passed the open competition for the Indian Civil Service, and he left England in February 1893. The Gaekwar, Mahārājā of Baroda, appointed him in the Baroda State Service where he spent thirteen years, from 1893 to 1906, in secretarial work for the Maharaja and afterwards as Professor of English and finally, Vice-Principal in the Baroda College. These were years of self-culture of literary activity – for much of the poetry published afterwards from Pondicherry was written during this time. In England he had received an entirely occidental education without any contact with the culture of India and the East. At Baroda he made up the deficiency, learned Sanskrit and several modern Indian languages, especially Marāthi, Gujarāti and Bengāli. A great part of the last years of this period was spent on leave in silent political activity. The outbreak of the agitation against the partition of Bengāli in 1905 gave him the opportunity to give up the Baroda service and join openly in the political movement. He left Baroda in 1906 and went to Calcutta as principal of the newly-founded Bengal National College. The public activity of Aurobindo Ghose began with the writing of articles in the Induprakāsh. These articles written at the request of K.G. Deshpānde, editor of the paper and Sri Aurobindo‟s Cambridge friend, under the caption “New Lamps for Old” which vehemently denounced the then congress policy of pray, petition and protest and called for the a 37
dynamic leadership based upon self-help and fearlessness. It was the Government‟s action in prosecuting him as editor of “Bande Mātaram” that forced him into public view. And from that time onward he became openly, what he had been sometime already, a prominent leader of the Nationalist party, its principal leader in action in Bengal and the organizer there of its policy and strategy. The “Bande Mātaram” was almost unique in journalistic history in the influence it exercised in converting the mind of a people and preparing it for revolution. “Bande Mātaram” inspired the youth of the nation to sacrifice their all for Mother India. In one of his letters he tells Mrinālini (his wife) about his inner life “….. I have three madnesses. Firstly, it is my firm faith that whatever virtue, talent, higher education and knowledge and the wealth which God has given me belongs to Him. I have the right to spend only as much as is needed for the maintenance of the family and on what is absolutely necessary. Whatever remains should be returned to the Divine.... The second folly has recently taken hold of me; it is this: by whatever means I must get the direct realization of the Lord…. “If the Divine is there, then there must be a way of experiencing His existence, of realising His presence; however hard the path I have taken to follow it with a firm resolution. “The third folly is this: whereas others regard the country as an inert object, and know it as the plains, the fields, the forests, the mountains and rivers I look upon my country as the Mother. I worship her and adore her as a Mother.” “What would a son do when a demon sitting on the breast of his mother is drinking her blood? Would he sit down content to take his meals, and go on enjoying himself in the company of his wife and children, or would he, rather, run to the rescue of his mother? I know I have the strength to uplift this fallen race.” Sri Aurobindo had started doing Yoga almost unconsciously. When he set foot in India, he says that he was enveloped in peace which never left him since…….Sri Aurobindo‟s younger brother, Bārindra Kumār Ghose and his friends formed a secret party which planned armed upsurges. Hence in 1908, the Government arrested him on some pretext and he was confined to a solitary cell. It was during this time that he had a call from within him which made him realise that the purpose of his life on this earth was other than the activities he was engaged in. He was inspired to seek God. 38
Therefore when Sri Aurobindo was released, in obedience to a Divine command, he went to Pondicherry in 1910. In 1914 he met the Mother. The Mother was a French lady, Mirā, wife of Paul Richard, who was imbued with the same spiritual ideal. Together they strove to cultivate a higher consciousness beyond mind which was called Supermind. In 1926 Sri Aurobindo went into seclusion in order to hasten his work. Sri Aurobindo died on December 5th 1950. ĀSHRAM: The Mother and Shri Aurobindo started an Āshram in which they studied different human natures and helped each individual according to his nature to reach higher states of consciousness. They saw that the East and West are two approaches in the same quest. The West searched for truth through society, science and nature. The East saw God and soul in man as the key to all problems. But in its pursuit of God and soul it neglected material life. The West striving for mastery over physical nature lost sight of the spirit and its own soul. The fusion of East and West is a paramount need in humanity. Matter and spirit must shake hands and make a united effort towards the level of consciousness called Supermind. Shri Aurobindo’s Yoga Most yogas aim at the liberation of the individual soul from inferior nature and its unity with the Brahman. Sri Aurobindo‟s yoga aims not only at unity with the Divine but also at divinising all the different phases of the individual; which means he has to deal with his nature, his surroundings and fellow-beings. Thus the whole of life comes under the direct influence of God. Not only that, each individual soul has the capacity to be a Cosmic God by uniting his individual soul with the Divine. Therefore he insists on reaching the Divine through all possible means: through knowledge, through work, through love and devotion and through purely physical means, such as physical culture. Sri Aurobindo believed that each one must find his own way of doing yoga. For each individual is different and each must follow his own nature in order to overcome his nature. His emphasis is equally on meditation, working with an attitude of offering it to God, seeking God through knowledge or strengthening the body to receive the high and pure vibrations of Divine Ananda in it. Shri Aurobindo and his Āshram Sri Aurobindo‟s ashram is different from what people imagine an ashram to be. There are no fixed hours for meditation, no rituals and no initiation. More-over, it is a laboratory where intense psychological experiments are 39
carried out. Aspirants at the ashram include illiterate people, professors, judges and engineers from India and abroad. It is a place where people with different backgrounds try to live harmoniously according to the law of their inner spirit. Each one tries to discover the spark of Divinity within himself. The inmates of the ashram are called sadhaks (aspirants). All the sadhaks try to realise Sri Aurobindo‟s spiritual ideal. Sri Aurobindo had realised that the next step in human evolution is the Supermind. What is Supermind? According to him, the earth evolved out of matter into vegetation and animals. This was the first step. What we call life is the evolution of vital force in his philosophy. With the coming of man came the next step, the mind. Now mind has over-reached its limits and humanity must try to reach the next stage: the Supermind. When man reaches that stage he will be free of the dualities such as darkness and light, pain and pleasure, life and death. It will be a joyous progression for humanity from light to greater light, delight to higher delight and an endless progress cutting out the necessity of pain and suffering. Naturally in this ashram there is no renunciation. All activities of life are given full scope to be more and more perfect. The Āshram is a throbbing centre of energy with countless activities. The sadhaks are busy with much physical work. The ashram has about a hundred departments. All work is done in the spirit of the body‟s adoration of the Divine, so no work is considered high or low. The āshram has a centre of education which has abolished exams. Here many experiments are carried out in the field of education. It gives no degrees or diplomas. The physical cultural activities are highly developed. Flowers are very important in the ashram life. The Mother gives great importance to them; consequently there are many gardens. The Mother gave meaning to all flowers, eg. the rose means surrender to the Divine, jasmine means purity, balsum (tulsi) means devotion. There are many people outside the ashram who try to follow Shri Aurobindo‟s philosophy. For such people the Shri Aurobindo Society has opened centres in villages and cities. There is a new township called Auroville, some six miles away from the city of Pondicherry. In the Āshram the Mother makes no distinction between caste and natonalities or sexes. In short the ashram is a place where people are trying to give shape to Shri Aurobindo‟s ideals.
40
(iii) SRI SWĀMI SIVĀNANDA AND THE DIVINE LIFE SOCIETY It is not always that a saint is born in a family of saints. But among the immediate ancestors of Swāmi Sivānanda there were many holy men, several religious scholars, and some Swāmis Appayya Dikshitar, Sundara Swāmigal and his own father Vengu Iyer, to name only a few. In that family, on 8 September 1887 Swāmi Sivānanda was born in a South Indian village called Pattamadai. Even as a young boy, Swāmi Sivānanda (who was then known as Kuppuswāmi) proved to be an exceptional character. Without seeming to do so and without raising much of an opposition, he revealed that he had transcended the bondages of caste, creed and class and such other traditional factors that divided society. For instance, when the robust young boy wanted to learn the art of fencing, he did not hesitate to approach an “untouchable” trainer: and when the orthodox family members objected to this, he stopped, but not before literally offering Guru-worship to the untouchable. The young student combined brain and brawn to a remarkable degree: he was brilliant in his studies and at the same time he was very fond of gymnastics and body building. In fact, this passion for integral development was the unique feature of Swāmi Sivānanda‟s entire life, and it was characteristic of whatever he did during his life. His fondness for both health and social service drew him to the medical profession. As a doctor, he not only treated his sick patients but endeavored to show them how not to fall ill at all. He edited and published a medical journal, Ambrosia, in which he combined hints on health and healing, lessons in modern medical practice and traditional home remedies. The emphasis was more on health than on illness and its remedy. Even this was not quite satisfying. His visionary spirit, missionary zeal, and medical talents found greater scope in Malaya. He went there to serve the poor workers on the rubber plantations. It was there that the profound change from Kuppuswāmi to Sivānanda really took place. He was independent, not only physically, but psychologically and socially, from the ties of family, society and tradition: he could freely express and experiment with his great ideas and ideals. Moreover, during this period he also came into close contact with many religious men and yogis. 41
Events moved fast. His fame not only as an expert doctor but also as a loving minister spread throughout the country. His work expanded by the hour; of course his income did too, though it was returned to the poor people as fast as it flowed from the wealthy clients. His service was not restricted to the administration of medicine: he infused in the sick and suffering an abiding devotion to God which, by raising their morale, eased their pain. Even such service had its limitations. The doctor had seen “the first noble truth of suffering”. Medical treatment was at best a palliative. If life had meaning, then that meaning should cover this aspect of life called suffering and the other called death. That meaning had to be discovered. The doctor left Malaya in search of this truth. He was now a mendicant. Gone were the days of wealth and comfort; they appeared to him to be escapes from the truth and suffering. There was a natural love of simple and hard life, the life of a mendicant ascetic. In 1924 after over a year‟s wandering, he reached Rishikesh, and received from Swāmi Viswānanda the robes of a monk and the name “Swāmi Sivānanda” – later to become a household name. Further austerities and deep meditation in total seclusion followed, but by now his own constant companion (the ideal of integral development) asserted itself, and to all this meditation, unselfish and loving service of the poor, the sick, and the suffering, was added. The meaning of life had to be rediscovered with the help of these – service, love, meditation, and the realization of oneness. To this ideal of serve – love – meditate – realise, Swāmi Sivānanda gave the title “Divine Life”. From 1932 till 1963 he lived it and thus transmitted it to humanity. Others were naturally attracted to him. An Āshram came into being. The Divine Life Society was formed in 1936 to propagate his teachings throughout the world for all time. He was among the great modern teachers who made himself easily accessible to all, in person and by post. He was the one who was literally worshipped by masses of people in India and abroad as the all India tour of 1950 demonstrated. He was truly one with all, as those millions of people throughout India knew when he spoke to them and sang the Lord‟s names with them. During that tour, the soul of Swāmi Sivānanda departed from his material body on 14 July 1963.
42
THE DIVINE LIFE SOCIETY As its very name implies, the Divine Life Society is an association of people who wish to rediscover for themselves the fundamental meaning of life – a life that is not plagued by selfishness, hate and greed. The founder, Swāmi Sivānanda, had discovered by direct realization that life indeed is divine, that everyone can lead the divine life, and that the only qualification necessary or effort to be made is to eliminate all the undivine elements from such a life. Hence, Swāmi Sivānanda placed before the Divine Life Society the monumental task of dissemination of spiritual knowledge, the knowledge that life is divine. The Society was founded in 1936 with its headquarters in Rishikesh. The founder had already become a renowned sage and yogi. He had already attracted to himself many young men who had become his monastic disciples and had been trained by him in his own unique disciplines. Therefore, even at its very inception it commanded a world-wide following. From the very inception, membership of the Society was open to all people without any distinction of sex, caste, creed or nationality. Those who joined soon discovered that in fact they were not even asked any question concerning these, and that at no time were their religious beliefs or philosophical ideas interfered with. In pursuance of its aim of dissemination of spiritual knowledge, the Society has published and distributed countless pamphlets and booklets, in addition to over three hundred of the books written by Swāmi Sivānanda himself, which cover the entire range of “divine life”, from health and hygiene, to the path of self-knowledge. In the Headquarter‟s ashram in Rishikesh and in all the branch centres, spiritual aspirants receive training in all aspects of yoga – Hatha Yoga, Bhakti Yoga, Karma Yoga, Rāja Yoga and Jnāna Yoga. They learn not to neglect any aspect of the integral development which is the vital secret of Swāmi Sivānanda‟s spiritual discovery. Both at Rishikesh and in all the branch centres, an attempt is made to give practical expression to the divine life “principles” if one may call them this. An atmosphere of religious freedom prevails. The spiritual base of all activities prevents the erection of the wall of distinction between respectable and menial work; all unselfish activity is divine, whether it is meditation or cooking, book-keeping or dishwashing, and all the training given to resident aspirants is thorough and integral.
43
Again, the Sivānanda Āshram (Headquarters of the Divine Life Society) in Rishikesh is a living example of the ideals placed before man by Swāmi Sivānanda : among its departments of activity are a fully-fledged medical hospital, a temple and a prayer hall where people of all religions cultivate God-love, a printing press for the dissemination of spiritual knowledge, trained and qualified instructors for coaching all in yoga asanas, rooms and isolated kutirs for those who wish to grow in meditation, and numerous opportunities to cultivate the spirit of unselfishness and practise karma yoga. Learned masters discourse on yoga and Vedānta to ensure that all these branches of yoga are integrated and are based on an intelligent spirit of enquiry and are not considered a routine mechanical practice which would obviously lead one nowhere. There are branches of the Society throughout the world and they function under the direct guidance of the Headquarters. The inspiration for this world-wide movement is provided by the eternal presence of the founder spirit, Sri Swāmi Sivānanda.
(iv) MAHATMA GANDHI Mohandas Karamchand Gandhi who is universally known as Mahatma Gandhi was looked upon as a political leader, yet, in truth, he was the holiest saint of the religious world. More than the impression he created on the people by attaining independence was the support he got from them through his spiritual power. Mahatma Gandhi was the only person, not only in India but in the whole world, who did not depend on weapons, blood, murder and intrigue to realise political aspirations. In place of them he taught the world to use soul force (Satyagraha). His most important weapons were truth and nonviolence. To suffer oneself, to face opposing forces with love and adopt the path of non co-operation were principles of his policy. And to purify oneself by subduing the soul through fasts was a unique spiritual method which he propagated. Gandhiji showed the world that the cause was not the only thing which should be pure and true, the method employed to achieve it must also be pure and true. Success by deceitful and dishonest means should not be the aim. The means of operation for it should be true 44
and pure. This religious approach to secular matters was born during Gandhiji‟s political career. From the point of view of Hindu culture and Hindu Society two of Mahatma Gandhi‟s activities will not be forgotten. They are: (1) Elimination of Untouchability (2) Reform of Women‟s Social Conditions. (1) Elimination of Untouchability The Arya Samaj worked tirelessly to eliminate the caste system and untouchability. In spite of this, in the social life of the general public and also in the hearts of orthodox priests, untouchability is deeply embedded in its dogmatic form. Mahatma Gandhi made the elimination of untouchability the most important goal in his life. He rallied all the forces at his command for the cause and was prepared to die for it if the occasion arose. In 1932 the British government announced that it would pass a bill for political reforms in which the untouchables were to be recognized as a specific entity of Hindu society. Gandhiji voiced his objection to the bill vehemently and, to get the government to withdraw it, started a protracted fast. Consequently, the government withdrew its announcement and leaders of the nation began to work wholeheartedly to eliminate the scourge of Hindu society. (2) Reform of Women’s Social Conditions The plight of women in Hindu Society was severely unfavourable. To alleviate their conditions the Arya Samaj and many other institutions strove energetically to improve their lot. Gandhiji‟s movement brought a new horizon in the lives of women. Gandhiji made these women who lived in purdah, were uneducated, oppressed and whose whole existence had been the four walls of their homes, walk shoulder to shoulder with men as free individuals. If Gandhiji had not championed their cause they would not have been able to come to the fore so soon. In the struggle for independence the women left their homes. They took part in picketting, suffered lathi charges and prepared themselves to go to prison. Since then they have advanced tremendously in every facet of life.
45
In modern times there are a number of prominent individuals who have contributed in some way or the other in effecting some degree of reformation in Hinduism. Among these, two great individuals who stand out are Rabindranath Tagore and Sarvapalli Radhakrishnan. Tagore was a great poet and writer and Radhakrishnan a great philosopher. In their speeches, writings and books they were successful in making the principles and philosophy of Hinduism known to the learned people of the world. Because of their efforts the reputation and dignity of the Hindu religion has been maintained. (v) SRI SATYA SAI BABA (23 November 1926 – 24 April 2011) Sathya Sai Baba was a highly revered spiritual leader and world teacher, whose life and message inspired millions of people throughout the world to turn Godward and to lead more purposeful and moral lives. His timeless and universal teachings, along with the manner in which he led his own life, are attracting seekers of truth from all the religions of the world. Yet, he did not seek to start a new religion. Nor did he wish to direct followers to any particular religion. Rather, he urged us to continue to follow the religion of our choice and/or upbringing. Sri Satya Sai Baba, addressed by his devotees as Swami or Baba or Bhagawan, was born on the 23rd of November 1926, to a humble family in the heartland of rural South India, in the village of Puttaparthi, Andhra Pradesh. Satya Sai Baba was born as Sathyanarayana Raju, to Pedda Venkappa Raju and Easwaramma, as their fourth child. His grandfather, the venerable Kondama Raju had learnt the whole version of the Lepakshi Ramayana (a Telegu version in verse). Satya, as he was called, was a precocious and charming little boy. He played and frolicked with his friends on the banks of the Chitravati river and helped at home with the household chores like fetching water and cooking vegetarian food for his grandfather. He had extraordinary compassion for the poor and needy, bringing every beggar home to the justified exasperation of his family. He attended school in the nearby town of Bukkapatnam owing to a lack of such facilities in his village and even became a Boy Scout leader. He formed a Pandhari Bhajan group of the children of the village, took 46
an active part in the historical and epic dramas enacted by his artistic family, composed ditties on social and moral issues and made the village lads sing them aloud, much to the consternation of the elders. He kept way from non-vegetarian food like his saintly grandfather and avoided all places and events smacking of violence. Sathya Sai Baba publicly declared his mission in 1940, at the age of 14. Since then, he daily exhibited in practical and concrete terms the highest ideals of truth, right conduct, peace, love, and nonviolence. He often quoted Mahatma Gandhi, “My life is my message”. Each day, hundreds of pilgrims make their way to the tiny hamlet in southern India where Sathya Sai Baba's ashram (spiritual headquarters) is located. They come not only from India but from virtually every country of the world. Over the years, followers have organized to foster the construction of a variety of buildings and facilities to house and otherwise accommodate the everincreasing number of visitors. The name of Sathya Sai Baba's ashram is Prasanthi Nilayam, which means "abode of the highest peace". Sathya Sai Baba interacted with all people on a heart-to-heart basis. There are no intermediaries for those who seek knowledge and experience of God. Every day for more than 50 years, Sathya Sai Baba had walked among and talked with the spiritual pilgrims who gathered around him in increasing numbers. He offered solace and inspiration to all sincere seekers of truth. Education Sathya Sai Baba placed great importance on proper education for young people. Parents and community leaders are urged to concern themselves with the informal as well as the formal experiences to which their children and young adults are exposed. He has established a model education system, which includes primary schools, secondary schools, and an accredited university with three campuses, offering undergraduate, Masters, and Ph.D. degrees. No fees are charged and admission is open to all, regardless of race, religion, or economic condition. In addition to emphasizing the pursuit of academic excellence, Sathya Sai Baba's system of "integral education" is designed to foster self-discipline and pro-social conduct. Students are required to take courses on morality and spirituality and to devote several hours each week to some form of community service. Sathya Sai Baba maintained that “the end of education is character”. 47
Health Care Sathya Sai Baba built an ultra-modern 300-bed hospital close to the university and ashram. Highly specialized operations, including openheart operations and kidney transplants, are performed routinely. There is absolutely no charge to the patient for professional or hospital expenses. Motivated by the desire to serve humanity, doctors, nurses, and workers in the hospital render extraordinary, compassionate, and loving care to all patients. Service to those in need Sathya Sai Baba initiated a project to provide an adequate supply of pure water to 1.5 million inhabitants of the State of Andhra Pradesh (India) who were living in drought conditions. The Prime Minister of India travelled to Prasanthi Nilayam (Sathya Sai Baba's main ashram) in order to inaugurate the project. Sathya Sai Baba demonstrated that it is the duty of society to ensure that all people have access to the basic requirements for the sustenance of human life. His numerous free service projects, be it hospitals, schools and colleges, drinking water supply or housing projects, all stand testimony to his selfless love and compassion for the needy and less privileged. True to his declaration – “My Life is My Message”, he had inspired and continues to inspire millions of his devotees worldwide by his personal example to live the Vedic ideal that service to man is service to God. Sathya Sai Baba encouraged people to recognize who they are. We are not these minds. We are not these bodies. We are the eternal spirit that temporarily occupies these minds and bodies. We can appreciate and become who we really are by turning inward with faith in God and an intense yearning to know Him. Our conscience is a reflection of the eternal spirit. Sathya Sai Baba tells us that our conscience is our master. When we follow our conscience, our thoughts, words, and deeds will be noble and consistent. Spirituality is having the courage and determination to follow our conscience in all things and at all times. In doing so, we recognize that we are all united in God. We are bound together by divine love. Through his speeches and writings, Sathya Sai Baba has offered a veritable ocean of knowledge and guidance on all aspects of spiritual, religious, and value-oriented living.
48
A few drops of the ocean of his teachings, an attempt to encapsulate its essence, follows. Sathya Sai Baba urged mankind to: Belief in God. There is only ONE GOD for all mankind, though He may be called by many names. Follow sincerely their respective religions and live their daily lives in consonance with the teachings of good behaviour and morality. Respect all religions for no religion advocates the negative and lower qualities of man. Perform selfless service to the poor, the sick, and the needy without thought of reward or fame. Cultivate the values of truth, divine love, right conduct, peace, and non-violence and promote these values among all. Be patriotic and respect the laws of the country in which they live.
(vi) HIS DIVINE GRACE A. C. BHAKTI VEDANTA SWAMI PRABHUPADA His Divine Grace A. C. Bhakti Vedanta Swami Prabhupada was born in Calcutta, India in 1896. He first met his spiritual Master, Srila Bhatisiddhanta Saraswati Goswami in Calcutta in 1922. Bhatisiddhanta Saraswati, a religious scholar and a founder of sixty-four Gaudiya Matha (Vedic Institutes) favoured this educated young man and convinced him to dedicate his life to teaching and spreading Vedic knowledge. Srila Prabhupada became his student, and eleven years later (1933) at Allahbad, he became his formally initiated disciple. At their first meeting in 1922 Srila Bhatisiddhanta Saraswati Thakura requested Srila Prabhupada to broadcast Vedic knowledge through the English language medium. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagvad Gita and was assisted by the Gaudya Matha. In 1944, he started Back to Godhead, an English fortnightly magazine He edited it, typed the manuscripts, and checked the proofs. He even distributed individual copies and struggled to maintain the publication. The magazine is published in over 24 languages.
49
Recognizing Srila Prabhupada‟s philosophical leaning and devotion, the Gaudiya Vaisnava Society honoured him in 1947 with the title Bhaktivedanta. In 1950, at the age of 54 years Srila Prabhupada retired from married life and adopted the Vanaprastha (retired) order to devote more time to his studies and writing. Srila Prabhupada travelled to the holy city of Vrindavan, where he lived in very humble conditions in the historic temple of Radha – Damodara. There he engaged in deep study and writing for several years. He accepted the renounced order of life (Sannyasa) in 1959. At Radha – Damodara Srila Prabhupada began work on his life‟s Masterpiece: a multi volume of and commentary on the eighteen thousand verse Bhagavat Purana. He also wrote the book, Easy Journey to Other Planets. After publishing three volumes of Bhagavatan Srila Prabhupada arrived in the United States in 1965 to fulfill the mission of his Spiritual Master. Subsequently His Divine Grace wrote more than sixty volumes of authorative translations, commentaries and summary studies of the philosophical and religious classics of India. In 1965 when he first arrived to New York City, Srila Prabhupada was practically penniless. It was after a year of great difficulty that he established the International Society of Krishna Consciousness in July 1966. He guided the Society and saw it grow into a worldwide confederation of more than one hundred ashramas, schools, temples, institutes and farm communities. In 1968 Srila Prabhupada created New Vrindaban, an experimental Vedic community in the Hills of West Virginia. Inspired by the success of New Vrindaban, now a thriving farm community of more than one thousand acres, his students have founded several similar communities in the United States and abroad. In 1972 His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding a Gurukula school in Dallas, Texas. Since then, under his supervision, his disciples have established children‟s schools throughout the United States and the rest of the world. As at 1980 there were fourteen Gurukula schools worldwide with the principal school located in Vrindavana, India. Srila Prabhupada also inspired the construction of several large international cultural centres in India. The centre at Sridhama Mayapur in West Bengal is set aside for a planned Spiritual City, an ambitious 50
project for which construction will extend over the next decade. In Vrindavana, India, is a magnificient Krishna Balarama Temple and international guest house. There is also a major cultural and educational centre in Bombay. Srila Prabhupada‟s most significant contribution however is his books. Highly respected by the academic community for their authoritativeness, depth and clarity, they are used as standard text books in numerous college courses. His writings have been translated into over thirty languages. The Bhaktivedanta Book Trust, established in 1972, exclusively to publish the works of his Divine Grace has thus become the world‟s largest publisher of books in the field of Indian religion and philosophy. In just twelve years and in spite of his advanced age, Srila Prabhupada circled the globe fourteen times on lecture tours that took him to six continents. In spite of such a vigorous schedule, Srila Prabhupada continued to write prolifically. His writings constitute a notable library of Vedic philosophy, religion, literature and culture. Srila Prabhupada studied chemistry as a career. He was a great visionary, highly intelligent and a great intellectual. He was one great soul who fulfilled the dictums of Vedic principles by accepting and following the four Ashramas gracefully. Srila often pointed out that there were two ways in associating with the Spiritual Master: 1) Through physical presence (Viphu) but the physical presence we do not experience always. 2) Through instructions (Vani) which we can always have through literature. A journalist‟s view of Srila Prabhupada during one of his lectures at a University is as follows: “He sounded like a scholar, his vocals laced with philosophical terms and phrases. The subject matter was most weighty when he uttered “I am not this body, I am not an Indian ….You are not an American… We are all Spirit souls”. After this lecture he handed three of his books to the then Prime Minister of India – Mr Lalbahadur Shastri.
51
Prime Minister Lalbahadur Shastri is quoted as saying that “all Indian Libraries should order these books, as His Divine Grace Srila Prabhupada is doing great work and his books are a significant contribution to mankind and its salvation”. Srila Prabhupada stressed that spiritual life was a science, proveable through reason and logic and not a matter of mere sentiment or blind faith. The establishment of the Hare Krishna Consciousness movement is meant to enlighten human society against spiritual death. The Bhagvat Gita is a preliminary study of the Transcendental Science of Krishna Consciousness. In an interview with Srila Prabhupada and Mike Robertson of London Broadcasting Company, Srila Prabhupada revealed that Krishna consciousness is not a ritualistic movement, but a profound philosophical system in which the science of reincarnation is clearly explained. When asked during this interview where his scriptures come from, he clearly stated that it came from the Vedic literature which has been in existence since the beginning of creation. On the subject of soul research, a distinguished panel met Srila Prabhupada in Windsor, Ontaria in 1972. The panel was from the Medical Legal Society. They questioned Srila Prabhupada to define the exact moment of death. Srila explained that in the Vedic literature, the dimension of the soul is one tenth thousandth, the size of a point. The material scientist cannot measure the length and breadth of a point. Therefore it is not possible for material scientists to capture the soul. What the material scientists are now finding out, is knowledge already explained in Vedic Literature. Srila Prabhupada passed away peacefully in 16 November 1977 but his teachings are still studied and is still relevant even up to this day.
Essential Teachings Book 2 52
CHAPTER 9 RELIGIOUS STORIES (KATHAS) In our religious literature, there are innumerable stories that explain or clarify religious teachings. It is not possible for everyone to comprehend the philosophy of religion. The ordinary person does not delve deep into religious principles. In order to simplify religious teachings, discourses, stories, parables, etc. are brought into use. Every individual takes pleasure in reading or hearing stories and parables. Religious and educational knowledge is interwoven in such stories. While such stories are read for the interest they create, they also impart religious education. Religious topics on their own do not attract readers in the same way as religious stories do. When reading such religious or philosophical stories it must be borne in mind that some historical background or event forms a basis only, and the rest is based on the imagination of the author. To make them interesting and absorbing, many imaginary and colourful incidents are interwoven. Exaggerations are resorted to and many fictitious characters appear in them. The stories contain incidents involving miracles and supernatural happenings that are against the laws of nature in order to attract and sustain the interest. It must also be remembered that such stories have been narrated by many individuals, and each one adds, shortens, or changes according to taste and style to make it more appealing to the audience. Whether a story is of religious or literary value, the above facts apply and we must bear this in mind as we read along. The reader must use his own power of discrimination in order to differentiate between what is real and what is imaginary, and to separate the natural from the supernatural, and to realize that mysterious anecdotes have been added merely to make the story fascinating. Our religious stories make mention of gods and goddesses. This is done to personify a particular quality or power. In reality they are the many names of the imaginary forms of the Almighty God. Similarly, in such stories, we often read of curses and blessings. By means of these, supernatural and miraculous events are made possible. Such curses and blessings tend to captivate the attention of the reader and at the same time advance the plots in the story. When hearing or reading such stories, we must make use of our reasoning power. If this is not done then blind faith and false notions arise and these in turn pollute the religious films that we view at times. Scientific 53
inventions, including the camera, are sometimes used in films to trick the viewer‟s e.g. a stone wall is made to move or a buffalo is made to chant a Veda Mantra. The stories that follow are famous in our religious literature. They are quoted in sermons and essays; therefore it is essential that we know them. However, the forementioned explanations regarding the use of our faculty of discrimination must be adhered to. Enjoy the interesting stories but do not lose sight of the truth. For instance in the story “Battle of Life and Death”, we must view the elephant as a pleasure – seeking man and the alligator as death. If man desires freedom from death then it is imperative that he practises devotion towards the Almighty. This is the essence of the story in question. Effort is made to elucidate the religious essence at the conclusion of each story, so that the reader in quest of truth will find some satisfaction. We should endeavour to place before the public the essence of such religious stories so that no one becomes misguided and instead accepts fallacies as the essence of religion.
(i) WHO IS THE GREATEST? Om sahanāva vatu sahanau bhunaktu saha viryam karavā vahai tejas winā vadhita mastu mā vid wishā va hai. Upanishad O God: Let us all unite and protect ourselves. Let us render service to others and let our studies be beneficial and effective. Let there be no hatred among us. There was a very beautiful city. Its rulers were the Devas. They devoted great attention to their duties and consequently no one suffered hardships. Pride crept into the Devas. Each one thought to himself that the city was well controlled and he alone was instrumental for the good order that prevailed. Without him, all the work in the city would stop. The Deva City was the human body and Devas were the sense organs. The organs performed their duties well. Therefore the body was in a healthy condition and always happy. When pride crept into these organs, each thought himself to be greater than the others. Each organ felt itself to be so important that its particular absence would cause the body to cease functioning or to deteriorate. These thoughts provoked a quarrel. At first, the mind spoke with great pride, “I am your king. You are all under my protection. It is I who get you to perform your duties as I desire. You can do nothing without me.” Of course no one was prepared to agree 54
with the mind and they all replied, “What can you do? You merely make resolutions. You are only a thinker. You can do no actions. Who will consider you as the greatest?” The eye was irritated by the words spoken by the mind, and said, “Oh! I am the greatest one in the city. Without me the feet cannot move properly, nor could the arms perform their duties. No reading or writing can be done without me.” The ear said boastfully, “Who can accept you to be the greatest? Without me nothing can be heard. How can one perform any action if one cannot hear what is to be done? I am the greatest.” The nose butted in, “How dare you speak such words? Without me one cannot get any smell. Breathing is done by me and without breathing how can one live? I am the greatest.” Up to this time the tongue was quiet. This was surprising. If a challenge is issued how could the tongue be quiet? With great pride the tongue quipped, “Oh, you foolish ones! Do you not know that without me you could not have expressed your pride? Do you know that great leaders have one great ability in them? – Speaking. Without me they would become helpless. Without me they would not know the taste in food, and sour and sweet would be the same. If there is no taste what is the pleasure in living? I am the greatest.” All the while the spirit (soul) was quietly listening to the quarrel. Finally he said, “I am not boasting about myself but I am the greatest of all of us.” All the organs laughed at these words and shouted, “You stupid!”, “I am not boasting about myself but I am the greatest of all of us!”, “How can you say such words?” The spirit replied seriously, “Each one of us calls himself the greatest and the others inferior. Therefore we should carry out a test and find out who is the greatest. Let us take turns and leave this city for a period. The one whose absence causes the ceasing of the functioning of this city will be considered to be the greatest.”, All agreed. At first the mind was out for a year. When he returned he was surprised to find that the work of the city was continuing as before. When he expressed this surprise the organs replied, “Why are you surprised? Even without you we were quite happy. We did not despair nor were we 55
afflicted with any worry. We have been as happy as innocent children.” The mind did not reply but quietly entered the city. The eye went next. He too, upon his return discovered that the city was functioning as before. Even a blind person could live to a hundred years. The eye was followed by the ear. He met a stranger who was deaf. The stranger spoke by signs but the body was just as active as any other. The ear came back without even completing his leave and quietly entered the city. The nose was next. He saw a person without his nose but healthy in all respects. He too returned to his city. The tongue was the next to go. He came across one who was dumb but moving about. The tongue returned to the city without uttering a word, and sat quietly within the safety of the guard of the teeth. When all had returned the spirit asked, “Do you take me to be greatest of all of us?” Although the organs had lost their pride they were still conceited and replied, “How did you become the greatest? We can do our work without you just as well.” Now the spirit prepared to leave the body (city). He was not completely out when the arms and legs began to grow cold, the tongue lost the power of speech; the eyes became still; the whole body began to lose its power of action. Seeing this, the spirit remained in the body, and all the organs began to function again. They shouted, “Please spirit, do not go. You are the greatest.” The spirit said, “Listen, we must unite to rule this city. The body will suffer even if one of us is not in it. By our combined actions, the body will be healthy and happy, Come, let us assist one another and perform our allotted actions.” Just as the organs are to the body, so are the members to a family, or society or a country. Happiness and peace can be attained only by a concerted and united effort. A society requires co – operation from all its members for its smooth and effective functioning. Its aim is its spirit. A society without an aim becomes lifeless. When a president or secretary of a society retires or abandons it, it will continue to exist as long as it has the spirit to achieve its aims. The happiness and welfare of a country lies in the spirit of its people. A nation cannot be ruled by only a Prime Minister or a Governor. If every person of a country carries out his duty and forsakes pride and selfishness, the country will enjoy freedom, happiness and prosperity. This is the essence of the story. 56
(ii) NACHIKETĀ Krodhād bhavati sammohah sammohāt smritivibramah; Smritibhramshāt buddhināsho buddhināshāt pranashyati.
Gita 2-63
From anger comes delusion; from delusion loss of memory; from loss of memory the destruction of discrimination; from destruction of discrimination he perishes. “Be gone! I commend you to death!” an old Muni (a holy man) thundered forth. In front of him stood a boy of 7-8 years, with bowed head. All present heard the bellowing cry and quivered, “Alas! What has transpired?” The Muni was Vājashravā who had established an ashram in the forest. The Muni had no other wealth besides a small orchard and a dairy which contained some cows of excellent quality. Muni Vājashravā had a young son named Nāchiketā. On one occasion, the Muni decided to perform an All-Sacrifice Yajna (Sarva Medha Yajna). In this Yajna one has to resolve to donate all one‟s belongings to charity – money, land, buildings, etc. Muni Vājashravā made this benign resolution to renounce all worldly or material gains. The Yajna was attended by great rishis, munis and brāhmins who were Vedic scholars. The Mahā Yajna continued for several days. The smoke from the Yajna purified the atmosphere and the aroma from the incense etc. spread for miles around. The day of the final prayers arrived. Accompanied by the chanting of the Veda Mantras the final offerings were consigned to the fire. After completion of the Yajna Mantras, the Muni prepared to give away in charity, all his belongings. The priests of the Yajna received cows as their gifts for performing the ceremony. At this moment the Muni‟s son, Nāchiketā came on the scene. The Muni was very fond of his beloved son. Seeing him there roused a feeling of attachment in the Muni‟s heart. Unintentionally this evil thought permeated through the Muni. “I am old,” he thought, “and I am able to bear the sufferings, but what about my young son? If I donate all my belongings to charity, then what will happen to my helpless son?” Overcome with the feeling of attachment, the Muni now became a victim of greed. The Muni surveyed the cows and the priests. The cows numbered more than the priests. The Muni got into the herd and very 57
cunningly separated the old cows and brought them out to the forefront. The Brāhmins now became the recipients of old cows that could not calve, nor produce milk. Seeing these cows, the Brāhmins became very dejected. Nāchiketā watched all this. He sensed the entire situation. As he possessed superior qualities, he realised that his father was not acting righteously – for his sake. Nāchiketā resolved that he would not let his father do so. He stepped up to his father and as an admonition he queried: “Father, is this Sarva Medh Yajna?” The father replied, “Yes, my son.” In conjunction with these words, he gave out another old cow to a Brāhmin. Nāchiketā became impatient. He came directly to the point and asked, “Father, if this is Sarv Medh Yajna then to whom are you giving me away in charity?” The father exclaimed angrily, “What a foolish boy. How stupidly he speaks!” He then scolded his son saying, “Go, my son, and play. Do not worry me!” Saying so, the Muni led forth another old cow. Nāchiketā now became bold and repeated his question. The father, already a victim of greed and attachment, was now in great anger on hearing his son‟s persistent question, he thundered, “Be gone! I consign you to death!” These words echoed in the great hall. Young and old all quivered. But Nāchiketā was calm and cool. He stepped forward, made obeisance to his father and prepared himself to go in search of Yamarāj (so called, God of Death). Muni Vājashravā was taken aback when he saw the preparedness of Nāchiketā. His anger subsided and attachment took hold of him again. Affectionately he spoke, “My son, I spoke to you in an angry mood. Do not take me seriously. You are a small boy and where would you find Yamarāj?” Nāchiketā was undeterred. When the father pleaded repeatedly, Nāchiketā said, “Father, why are you stopping me? By doing so, you are forcing me into three misdeeds. One, I am an obstruction in the completion of your Sarva-Medh Yajna; secondly, you are not fulfilling your resolution, thereby you are falling into sin; thirdly, by not following your instructions, I am drifting away from the duty of a son. Therefore please let me depart.” Muni Vājashravā was now helpless and Nāchiketā departed in search of Yamarāj. After much wandering, Nāchiketā reached the abode of Yamarāj. However Yama was absent from his home at that time. Nāchiketā sat on the verandah for three days without anything to eat or drink, awaiting Yama. On the third day, Yama returned and heard the story narrated by Nāchiketā. Yama was pleased and exhorted Nāchiketā to ask for three boons (varadān). Nāchiketā‟s first request was that his 58
father‟s anger and attachment be dispelled so that he would be able to complete his Sarva-Medh Yajna. Yama replied, “Your father will be pleased with you because you have followed the path of Dharma. Also, his Yajna will be successfully completed. Now ask your second wish. Nāchiketā then asked Yama to impart to him the true knowledge of Yajna and its sacred fire.Yama agreed, and Nāchiketā then asked for his third boon – “Oh! Yama! You are the God of Death. Please explain to me the mysteries of life and death. Teach me the Divine Knowledge that leads people to immortality.” Yama replied, “The Divine Knowledge you ask for is very difficult. Even Rishis and Munis fail to follow the Divine Path. Therefore forget the Divine Knowledge and ask for wealth, kingdom, etc. so that you will be happy all your life.” Nāchiketā queried: “Will one be free from death if one attains wealth, etc?”, Yama replied, “Death is inevitable.” On hearing this, Nāchiketā said, “If so, what will I do with all the wealth? Please give me the Divine Knowledge.” When Yama saw that Nāchiketā could not be tempted and realising that this quest was in earnest, he agreed to impart the Knowledge that Nāchiketā was aspiring for. Yama here stands for preceptor (teacher – Guru). Yama means one who lives a life of forebearance, and has control over his desires. A Guru teaches his disciples to restrain themselves and fosters a life of Brahmacharya (celibacy) and explains to them the mystery of life and death. Therefore a Guru is referred to as Yama. Yama also refers to the Almighty who creates the cycle of birth and death and keeps control over the universe.
(iii) THE STORY OF LETTER D A. i. Prānaih swaih prāninah pānti sādhavah kshana bhanguraih Bhāgavat Noble persons protect others even at the sacrifice of their lives. ii. Ātmanah prati kulāni pareshām na samācharet Mahābhārat Do not do unto others what you would not like done unto you. i. Bhunjate te twagham pāpāh ye pachantyātmakāranāt. Gitā 3-13 Those sinful ones who cook food (only) for their own sake verily eat sin. 59 B.
ii. Dātavyamiti yaddānam diyatenupakārine; Deshe kale cha pātre cha taddānam sāttvikam smritam. Gitā 17-20 That gift which is given to one who does nothing in return, knowing it to be a duty to give in a fit place and time to a worthy person, that gift is held to be Sattwic (Pure). C. i. Vijnāna sārathih yastu manah pragrahawān narah Soadhwānah paramāpnoti tad vishnoh paramam padam Katha – Upanishad The one who is able to keep his mind and senses under the control of his intellect, treads along the path that leads him to Parmātmā without any suffering. Many years ago there were three distinct groups of people, the Devas, the Dānavas and the Mānavas. Kashyap Rishi had two wives, Diti and Aditi. The children of Aditi were known as Ādityas who were also known as Devas, while the off-spring of Diti was called Daityas or Dānavas. The third groups were descendants of Emperor Manu and were called Mānavas. The three groups were of different natures and their interests varied. Every group wanted to make progress, and desired the best in life. Therefore they decided to approach their preceptor (acharya or teacher). The most famous preceptor in those days was Prajāpati. The three groups approached him one by one. The first to visit Prajāpati‟s ashram were the Dānavas. The Dānavas were physically well built and powerful. They robbed and killed people for their daily needs. By nature, they troubled others and derived sadistic pleasure by their violent actions. Prajāpati welcomed the Dānavas who said, “Master! We have come to you for your advice and guidance. We want to live a better life.” Prajāpati was overjoyed to hear this. He felt happy in the thought that they were now thinking in the right direction. The Dānavas sat opposite Prajāpati with their palms together and said, “Please oblige us by imparting to us your valuable teachings.” Prajāpati pronounced just one letter „Da‟. The Dānavas were silent for a moment. Their leader then spoke, “Very well, your Highness! We shall maintain the „Da‟. Prajāpati asked, “Did you understand what I meant?” The leader replied, “Yes, Sir, You have told us „Da‟ which means „Dayā‟ 60
(be merciful). From now onwards we shall exercise compassion towards others.” Prajāpati said, “Yes, you have understood correctly. Now, you may go and observe „Da‟.” After a few days, the second group visited Prajāpati Āshram. These were the Mānavas. They were decently and richly dressed. They had on them ornaments of gold and silver. The Mānavas joined palms and sat opposite Prajāpati. They said, “Master, please impart to us your valuable teachings.” Prajāpati uttered just one letter „Da‟. The Mānavas were silent for a moment. Then their leaders spoke, “Very well, Your Highness, we shall observe the advice „Da‟.” Prajāpati asked, “Did you understand what I meant?” The Mānava leader replied, “Yes, Sir, the „Da‟ you mentioned means „Daan‟ (charity). From today, we shall not hoard wealth, but give to others as well.” Prajāpati said, “You have understood correctly. Go, and observe „Da‟.” The last group to approach Prajāpati was the Deva group. The Devas were of a peaceful disposition and their faces reflected happiness. The Devas clasped their hands and sat opposite Prajāpati, and said, “Master, please impart to us your valuable teachings.” Prajāpati again uttered, „Da‟ – just one letter. For a moment the Devas were silent. Then their leader replied, “Very well your highness, we shall observe „Da‟. Prajāpati asked, “Did you understand what I meant?” The Deva leader replied, “Yes Sir, the „Da‟ means „Daman‟ (control of senses). From now onwards we shall control our sensual desires. We shall restrain from pleasures.” Prajāpati replied, “You have understood correctly. Go and observe your „Da‟.” Generally, three types of people are observed in society. Some are cruel by nature. They derive pleasure in tormenting others. These are the Dānavas. If they desire to reform their lives then they must observe „Dayā‟ or compassion (mercy). „Dayā‟ is the first step to a religious way of life. Religion teaches us that all are equal and that we should treat others with affection. With mercy within us, the feeling to rob, torture, and kill for selfish purposes will disappear. We should be merciful. The Mānavas are superior to the Dānavas. They are a respectable and gentle group. They do not torment others. They do not rob for their own benefit. They earn their living by hard work. If the Mānavas desire to improve their living, then they should forsake selfishness. They should resolve to assist others. They should realise that others too have a share in their wealth and give charity for the benefit of society. They should forget the policy of enjoying luxurious meals while their neighbour goes hungry. 61
Mānavas should live a life of affection and co-operation. The habit of hoarding wealth should be discarded. Devas are the third type of people in society. They do not torture others. They are charitable and follow the path of truth. But they too, have to maintain their high standard of righteous living. To achieve this, they have to live a life of self-control, and restrain their sensual desires, and exercise control over their minds; should not become victims of greed and covetousness and they must forsake pride as pride will lower their status. In this story, Prajāpati has given the same advice to all - the letter „Da‟. However each group understood its own weakness. Man can easily detect his weakness if he looks within himself. By discarding his evil or weakness man will be able to uplift himself. The essence of Prajāpati’s teaching is:a) Those who satisfy their needs by harming others are Dānavas. b) Those who earn for themselves and satisfy only themselves are Mānavas. c) Those who labour and suffer for the benefit of others are the Devas. We should look within ourselves and find out which „Da‟ is needed for our own upliftment.
(iv) THE PLEASURE-SEEKING KING Na Jātu kāmāh kāmānām upabhogena shāmyati Havishā Krishna vartmeva bhooya evābhi vardhate Manusmriti 2-94 Desires are insatiable. They keep growing as we try to satisfy them, just as the fire becomes more inflamed when oil is poured into it. “Help! Someone help me out of this well! I am drowning!” These words emanated faintly from a deep well. A young hunter rushed up to the well and peeped into it. He saw a maiden struggling in the water. The young man rescued her. He was the young king Yayāti. Once princess Sharmishthā strolled into the woods with some of her friends. With them was a maiden called Devyāni. All of them had a bath at the well after which they donned their clothes. Unknowingly, Devyāni wore the clothes of the princess. Sharmishthā could not bear to see this and quarreled with Devyāni. The princess and her other maidens pushed 62
Devyāni into the well. Devyāni was not so meek as to remain silent after this insult. She was the daughter of the Dānava Guru, Shukrācharyā. She complained to her father and thus the matter became worse. The king of Dānavas, Vrishaparvā was a very powerful ruler. Their enemies, especially the Devas, trembled with fear. However Vrishaparvā trembled in the presence of Shukrācharyā. The reason was that Shukrācharyā possessed the knowledge to revive the dead. With this knowledge, he could revive soldiers that fell in battle. Therefore Vrishaparvā was obligated to Shukrācharyā who was thus indispensable. Sharmishthā was the daughter of the king Vrishaparvā. The guru could not forgive her for her misconduct. Devyāni laid a condition that Sharmishthā must become her maid; then only would the guru assist Vrishaparvā in future battles. The king, being obligated to Shukrācharyā, agreed to this stern condtion. Raja Yayāti who had rescued Devyāni from the well was now a guest of Shukrācharyā. He fell in love with Devyāni and wished to marry her. The Ācharya finding Yayāti a suitable person, married Devyāni to him. Devyāni now accompanied Yayāti as a queen to his kingdom. Sharmishthā was also sent with Devyāni as her maid. When they got into their chariot for their departure, guru Shukrācharyā warned Yayāti that Devyāni was a queen and Sharmishthā was accompanying her as a maid and that the king must treat them as such. The king bowed to the guru. King Yayāti spent many happy years with Devyāni. He had two sons. The king had also become infatuated with the beauty and behaviour of Sharmishthā. He secretly loved her. Sharmishthā also had two sons of the king. However the king could not keep this secret for long, and Devyāni soon learnt of the king‟s love for Sharmishthā. She went into a rage and deserted her husband and went to her father Shukrācharyā. The king followed her as he feared the curse of Shukrācharyā. When Shukrācharyā saw the king, he thundered, “I warned you, king. You have drifted from your promise and you must be punished. I curse that from now onwards; you will lose your youth and become an old man. You will not be able to enjoy the luxuries of this world.” At the utterance of this curse, the king became old. The skin on his body became wrinkled. His cheeks hung low while the eyes became sunken. His hair turned silver-grey and he became hunch-backed. He became weak and frail. Yayāti became frightened at this sight of himself and with palms joined he asked Shukrācharyā to forgive him. Pleading in humble tones he implored, “My lord! You have cursed me to senility long before 63
its time. My body is frail but my mind is powerful. How will I achieve happiness? Why did you not curse me to death instead of this old age? Please grant me some years of young life.” Shukrācharyā, softened by his son-in-law‟s pleading, replied, “O King! I cannot recant my curse, but if any of your sons is willing to exchange his youth with your senility then you can become young again.” Raja Yayāti returned to his palace with his curse and its consequences. He summoned his four sons and asked them to exchange their age with his. The three elder ones refused. They turned away thinking that their father was unsound in his mind. The younger son of Sharmishthā, Puru, could not bear to see his father‟s plight. He replied, “Father, I have not experienced youth fully nor old age. But if I cannot assist you then of what use is my life to me? I shall gladly accept your senility.” On hearing these words Yayāti thought of Shukrācharyā. He at once became younger and more virile than he was before his transformation. Puru, his youngest son, became a very old man and departed from the palace. Subsequently, king Yayāti ruled his kingdom for many years. He indulged in all possible pleasures in this world; but he was still not satisfied. There was no peace in his mind. After many years King Yayāti met his „old‟ son. At the sight of his son the king became dejected. A feeling of profound repentance arose in his mind. “Oh! What have I done!” The king rushed over to his son and said, “Puru, take your youth back in exchange for my old age.” Puru replied, “Father, there is no need to be in a hurry. Enjoy the luxuries of life for a few more years.” Yayāti wept when he heard these simple words of his son. King Yayāti said, “My son, I have erred greatly. I had thought that the pleasures of this world would grant me peace; instead, peace has kept far away from me. In all the past years, I have been pursuing my shadow. I have now realised that just as oil cannot quench fire but greatly inflames it, so is the mind which becomes more passionate by the pleasures it enjoys. Pleasures are insatiable. The passionate flames within can only be quenched by self-control and meditation. As long as we cannot restrain our passions, there will be no peace in the mind. Son! I have learnt this lesson after many years of experience. Now I am weary. I want peace. Take back your age of youth so that I may renounce this world and proceed to the forest.” Having spoken thus, king Yayāti returned Puru‟s youth. He changed into an old man and departed towards the Himālayas for meditation. 64
(v) THE DESCENT OF GANGĀ (GANGES) Udyoginam purusha singham upaiti lakshmih Daiven deyamiti kā purushāh vadanti Wealth comes only to the brave who persevere. The unpersevering and lazy depend on fate. Thousands of years ago, King Sagar ruled over Bhārat (India). He looked after his subjects as his own children. His eldest son, Asmanjas, was a brave but very cruel man. He committed tyrannical acts over his people and punished them severely even for simple mistakes. People began to complain to the king of the cruelties committed by Asmanjas. The king summoned Asmanjas and reprimanded him saying that a king‟s duty was to keep his subjects happy. A king‟s dharma (duty) was to protect his people from cruel persons. However, Asmanjas paid no heed to his father‟s advice. The king now had no alternative but to treat his son harshly. He banished Asmanjas from his kingdom and Anshumān, the son of Asmanjas, was appointed heir to the throne. The kingdom of Sagar suffered from drought frequently. With no dams, it was very difficult to raise crops. As a result, the king‟s subjects had to endure many hardships. King Sagar had sixty thousand headmen of family-groups. The king considered them as his own sons. When these sons and his other subjects were in sorrow the king also became sad. The problem of drought became a grave one. A special court was summoned to find a solution to the problem. The advice of experts was that up on the Himālaya Mountains there were many streams of water. If one of the major streams could be diverted to flow across the kingdom of Sagar there would be no shortage of water. The melting of the ice and the heavy rains in the area would supply the stream with abundant water. The king approved of the plan and determined to divert a stream named Gangā to his kingdom. Plans for the project got underway. The king‟s sixty thousand sons (headmen) began to carry out the task undertaken. This was a great Sevā Yajna (service). Everyone came forward to offer his bit in this Yajna. It was not a simple task. Mountains had to be cut through. Huge rocks had to be hewn down. Many ditches had to be filled, broken terrain had to be flattened, forests had to be cleared and a canal had to be dug. The work progressed slowly. It was a tremendous feat of engineering. King Sagar abandoned his luxury and comfort and joined his subjects in this difficult task. Prince Anshumān was at the head of this colossal 65
undertaking, when his people were exhausted and began to despair, Anshumān consoled and encouraged them to continue with their work. King Sagar died before the completion of this project. After him, Anshumān gave his full time and mind to keep the work in progress. He too grew old, and called his son Dileep and spoke to him, “Dileep, my son, we have resolved to protect our people from drought and famine. We cannot leave them to depend on the clouds only. We have to complete this great service.” After Anshumān, Dileep continued with the task set by his father and grandfather. He became absorbed in this great work and for years the task of turning the flow of Ganga continued. However, Dileep also was not able to complete the mammoth undertaking. He now handed the responsibility to his son Bhagirath. Like his father and his ancestors, Bhagirath was also determined to continue with the work until it was completed. For four generations the project had been continued. How could it be left incomplete? He was determined either to complete it or die while endeavouring to do so. With greater enthusiasm and greater effort, Bhagirath dedicated himself to the project. Day and night, heat and cold were no deterents. He endured many hardships and overcame great obstacles. It was a great austerity (tapasyā) on the part of Bhagirath. Those who labour with patience and wisdom are always rewarded with success. Bhagirath succeeded in completing the great project that was commenced by his ancestors. From that time Gangā also became known as Bhagirath. Gangā now began to flow across the kingdom of Raja Sagar. There was no fear of drought. The people always had plenty to eat. Ganga liberated the subjects of the kingdom of Sagar from hardships. They had surmounted their hardships – they had attained liberation. Even today, Gangā is a great river in India, supporting millions of people with water for personal use and also for irrigation. According to mythology (Purānas) Ganga was a river in heaven. She descended to the earth and was lost in the jata (coils of hair on the head of Shiva). Bhagirath had brought down the river from the heaven to the plains. Gangā washed down the ashes of the sixty thousand sons of Sagar who then attained salvation. Apparently, this heaven is the region on the Himālaya Range and the forests here are the Jātā of Shiva. Gangā must have been winding in and out of these forests in many streams. To unite streams into one big river and to bring it down to the Indian Plain was the great work begun by Rājā Sagar and followed by his heirs, down to 66
Bhagirath. This act liberated thousands of people from droughts, hardships and hunger. This, no doubt, is a logical moral conception of the story.
(vi) CHURNING OF THE OCEAN (Samudra Manthan) Vighnaih punarapi punah prtihanyamānāh Prārabhyottama janāh na parityajanti Bhatrihari Kashyap Muni was a great leader of society. He had two wives, Aditi and Diti. The offspring of Aditi came to be known as Ādityas while those from Diti were called Daityas. The Ādityas, like their mother, were pious, - devotees of God. They possessed good qualities and were benevolent people. They loved luxury and lived a life of enjoyment. Later they came to be called Devas and Suras. Their leader was Indra who became their king. All succeeding kings were also called Indra. On the other hand, the children of Diti, the Daityas were physically powerful and were violent by nature. They were prone to anger and were always ready to fight to death. They believed in might. It became their nature to torment others, and they enjoyed robbing people. They were proud and considered none as equal. They did not believe in God. The Daityas were also known as Dānavas, Asuras, Rākshasas, etc. They, too, had some very powerful kings to rule over them. Many battles were fought between the Deva and the Daityas. The Daityas (Dānavas) resorted to guile and deceit while the Devas, being religious, were afraid to do so with the result that they were losers. However, on occasions, some great leaders arose to unite the Devas by means of some divine power and gained victory over the Daityas.Truth triumphs finally. A very fierce battle was once fought between the two groups. The Devas suffered an overwhelming defeat and had to forsake their kingdom. The number of Devas decreased while the Daityas increased. Young men who like to live a life of violence, pleasure and gaiety joined the Daitya army. Also, the Daityas were very fortunate in that their Guru, Shukrāchārya, possessed the knowledge of bringing back to life dead Daitya soldiers (Mrita Sanjivani Vidyā). This resulted in the increase of the Daitya strength. The Devas seriously discussed this matter at a meeting. Their Guru, Brihaspati, advised them to search for ambrosia or nectar (amrit) so that their soldiers, too, would become immortal. This ambrosia lay in the 67
ocean bed and it could be obtained only by churning the sea. The Devas agreed to carry out the advice of Brihaspati. However, this was a very difficult task and it would be necessary to seek every possible assistance from others as well. As a result, war with the Daityas was ended and peace was declared. The Devas now held a conference with the Daityas to request their assistance in obtaining ambrosia from the sea. The Daityas agreed because they, too, desired the nectar. Together the two groups made preparations to churn the waters of the ocean; but this was a mammoth task. A gigantic churning staff would be required. It was decided to use Mandara mountain (Mandarāchal) as a churning staff. A powerful rope was needed to spin the Mandara for the purpose of churning the waters, and Vāsuki Naag (cobra) was used to make the rope. Because the ocean was very deep, it was feared that the Mandara would sink. A divine turtle was brought to support the mountain. The churning began in earnest. Devas and Daityas shared the work equally. There was a great movement of water in the sea. The churning caused a turmoil that brought up useful and harmful objects from the deep ocean to the surface. Huge, dangerous fishes, poisonous creatures, etc. were brought up. At the sight of these, some who were churning deserted their posts out of fear. From the depths of the ocean there also emerged pearls, jewels, etc. Those who were tempted by them gathered what they could and ran off. But the majority of the Devas and Daityas stuck to their task of finding ambrosia. After some time deadly poison came up and this frightened the Devas and the Daityas causing them frustration and despair. At that moment, Shiva who always worked for the welfare of others came forward and drank the poison. The work of churning was resumed and out came Vaidya Dhanvantari (Doctor Rishi) carrying a vessel containing ambrosia. At that moment, a beautiful dancer called Mohini arrived on the spot. The Daityas who were by nature enticed by such attractions were soon engrossed in Mohini‟s songs and dances. Meanwhile the Devas drank the ambrosia, and succeeded in achieving their ambition. The great story of the Churning of the Ocean has been written in a very interesting allegorical style. The everlasting rivalry between Devas and Daityas exists internally in every being. Virtuous and wicked conduct in man represents Deva and Daityas. The Bhagvad Gitā has described them as Divine qualities and Demoniacal qualities. Man desires to reach his objective. This is his ambrosia (Amrit). It is not a simple matter to reach 68
this objective. The many efforts and struggles for achieving our aims in this world are symbolized by the churning of the ocean. This world is like an ocean which is difficult to cross. If we are to achieve our desired goal then we have to develop many good qualities. If we are to achieve success in reaching our objective then we have to forget our differences and work in co-operation with others. Devas and Daityas have to unite. In order to proceed towards our goal, we have to work honestly. It is this honesty that is Mandarāchal. We must be truthful and treat all with affection. Love and affection turn even an enemy into a friend. Truth and non-violence go hand-in-hand. It was with this non-violence (love) that even the poisonous and cruel Vasuki was won over to be used as a rope. However, even with all the above aids it is not possible to achieve success, without devotion to the Almighty. Trust in God is the basis of truth. It is the Divine trust on which the Mandarāchal rests. When man prepares to achieve some success he is confronted with many obstacles and misfortunes. At times, he becomes a victim of temptations. These are the dangerous sea creatures or the priceless pearls and jewels. The final goal can only be reached by continuing with the good work without being enticed by other tempting objects. Sometimes we have to bear insults and slander. These are the deadly poisons in the story. Shiva, or the person who desires the welfare of everybody, swallows the insults, because he has to reach his goal – ambrosia. Therefore, to reach the objective in this world is like churning the ocean and finding ambrosia. From mythological and pauranic points of view, it is seen that Guru Shukrāchārya possessed the Mrit Sanjivani Vidyā (Knowledge of the Revival of the dead). Those soldiers who were seriously wounded or those who were near death were left in the battlefield. They were treated by Shukrāchārya who used his specially prepared medicine to revive or bring them back to life. The Devas did not possess such a cure and therefore they struggled to obtain ambrosia which saved people from death. After the churning of the ocean, Vaidya (doctor) Dhanvantari appears with the vessel of ambrosia. According to our Shāstras, Dhanvantari was the first Āyurvedic Ācharya (doctor of medicine). It is possible that he too, like Shukrāchārya, was able to discover a cure to revive critically injured soldiers in battle. 69
The moral of the story is that man must always endeavour to overcome his obstacles to reach his final target or ambition. (vii) RĀJĀ BALI AND VĀMAN Etāvānasya mahimāto jyāyānscha purushah Pādo asya vichwā bhutāni tripādasyā amritam divi.
Yajur Veda
The power of God is Manifest in this Universe. His power, however, is much greater than that. We see only one quarter of his manifestation in the universe; the rest remains unrevealed in the Divine Self. The war between the Devas and Dānavas is in full swing. The king of the Devas, Indra, employing all the power at his disposal has defeated king Bāli. Rājā Bali is the grandson of Prahalāda, the great devotee of God. He has not subdued the jealousy that exists between the Devas and Dānavas. Rājā Bali has not despaired after his defeat and commenced preparations to attack the Devas. Bali invited the then war expert Brahmins of the Bhrigoo dynasty. He was also guided by his Guru, Shukrāchārya. Once again Bali gathered his Dānava army. Centres were opened for training young soldiers. Factories were opened to manufacture new weapons of war. In a few years Rājā Bali became very powerful again and set out for conquest. He attacked the Devas who were unable to stand against his might, because they were steeped in pleasures and enjoyment. Not only were they defeated but they also had to flee from their kingdom. The might of king Bali reigned everywhere. King Bali now commenced Vishwajeet Yajna to establish his superiority as a world emperor. Brāhmins of Bhrigoo dynasty were appointed priests. The chief priest was Shukrāchārya. To this great Yajna came a short, radiant faced Brāhmin. Because of his short stature, people called him Vāman (dwarf). After the completion of the Yajna, Bali started to give out gifts (dakshinā) to the priests and Brahmins. King Bali came in front of Vāman. He was very impressed by the sight of this short statured Brāhmin. Although he was the smallest in size, he was the greatest in divine knowledge. Compared with his radiantly glowing countenance the others looked pale. He was small but seemed to be the greatest. 70
Bali clasped his hands and said, “Sir, I am prepared to give you whatever you ask for.” Vāman replied, “O King! it is simple to utter but difficult to put into practice.” King Bali said, “Sir, I am the grandson of Prahalāda. I value my promise more than life. Speak! How can I please you?” Vāman spoke, “Very well. First take an oath that you will fulfill your promise.” King Bali took some water in his hands. Guru Shukrāchārya became suspicious. He said, “The promise made by our king is sufficient. There is no need to take an oath.” Then he addressed the king, “Your Majesty, we have given out charity to many Brāhmins but at no time have we have taken an oath for anyone. Who is this dwarf who desires an oath from you?” But Vāman was adamant. Bali, too, held to his promise. He explained to his Guru that charity had to be made so there was no harm in taking an oath. Guru Shukrāchārya then made the king repeat an oath, after which Bali asked Vāman to ask for his gift. Vāman said, “Mahārāj, I do not ask for much, all that I ask of you is three and a half steps (paces) of land.” Hearing this King Bali laughed loudly and exclaimed, “O! Is this a gift to be asked? I possess a huge empire and you desire three and a half paces of land! Oh, Brāhmin! Ask for three villages, gold and silver, precious jewels, horses, elephants and cows, so that your children and grandchildren will not be faced with hardships. Why have you asked for just three and a half paces of land? Your steps too, will be quite small.” Vāman replied calmly, “Mahārāj, I shall be content with just that much. Please fulfill your promise and grant me the three and a half paces of land I ask for.” Rājā Bali dropped the water he held in his hands and said, “Foolish Brāhmin, I grant you the three and a half paces of land. You can measure it.” Hardly had Bali uttered these words, than a miraculous scene came into sight. Vāman was no more Vāman. His limbs stretched endlessly and his huge body filled the universe. A divine voice sounded in the ears of Bali, “O King! With my first step I have covered the earth. With the second, I have covered space (heaven) and with the third, the underworld. I still have half a step left. What shall I measure with this half step?” King Bali now fully understood the circumstances facing him. Being the grandson of great devotee Prahlāda, he recognized the all-pervading spirit. With palms together he said, “Lord, You can take half a step by stepping on my head.” Bali bowed down. King Bali had completely surrendered himself.
71
This episode is a challenge to man‟s pride and egoism. A boastful person sees no equal in his world. Everthing else appears to him to be as small or ordinary as Vāman. But those who follow the path of religion and truth develop a great spiritual power and humility within themselves. Even great empires cannot oppose such power. We have observed this in the life of Mahātmā Gāndhi. At the same time this episode affirms the principle of God being all pervading. The learned Vāman enabled King Bali to see the All Pervading God from within himself. He advised, “You have come out to conquer this world but do you not know that there is no end to man‟s greed and hunger for wealth? All he needs is three and a half paces of land for his pyre.” Real conquest is to do away with the pride and ignorance within us. This is the best path for the grandson of Prahlāda and for us to follow.
(viii) THE BATTLE BETWEEN LIFE AND DEATH Vipado naiva vipadah sampado naiva sampadah Vipad vismaranam vishnoh sampan nārāyana smritih.
Bhāgavat
What is happiness and sorrow? Wealth, power, pleasures and other worldly joys do not constitute true happiness. Even disease, old age, poverty and death cannot be classed as sorrow. Real sorrow lies in forgetting God; whereas the mere thought of Him leads to true happiness. The Emperor Maruta performed a great yajna. The chief priests at this yajna were two brothers, Jay and Vijay. They were twins and were highly learned. They were always affectionate towards each other and worked together in all their tasks. Great mahatmas attended the Yajna of Emperor Maruta. The chanting of Veda Mantras filled the space. Sweet scented materials offered into the sacred fire purified the atmosphere. Sermons rendered by Jay and Vijay purified the hearts of the audience. However, it is difficult to surmise where the germ of sin could lie in secret. The Mahayajna was complete. The last offering into the fire was made. Emperor Maruta gave out gifts (dakshinā) to the Brahmins who were very pleased. Jay and Vijay were greatly honoured and received healthy cows and golden coins. Somehow Vijay became suspicious that Jay had been given more gifts than himself. He threw down the golden coins. People became speechless. Jay said, “Brother, what is the matter? If you desire more gifts, then take these gold coins of mine.” Vijay saw contempt in the 72
words of his brother. He replied, “Do you think I am hungry for your gold coins? You and the king have been unjust. Therefore I shall punish you for it.” Hearing these words Jay, too, lost control of himself and both brothers began to abuse each other. Swayed by anger, Vijay cursed his brother, “In your pride you consider yourself to be superior to others. Go, take birth as the largest land animal on earth!” Jay, too, was in no way lacking. He, in turn, cursed Vijay, “You consider yourself to be superior to others. Go take birth as the largest creature in water!” Both the brothers took birth according to the curses. Jay became an elephant and roamed to forests as the leader of a herd, while Vijay became an alligator and ruled over the creatures of the lake. In Asia lies the Trikoot, (three peaks) a high hill. Its three points rise into the sky. This hill is covered with trees and plants. Here and there are waterfalls. Flowers of many colours adorn the land. Multicoloured birds chirp sweetly around and wild animals move freely. On this Trikoot Hill was a large herd of elephants that roamed at will. They were led by a huge elephant. He had tremendous tusks, large ears, a forehead like a huge shield, and a long and powerful trunk. He roamed the hill with his female mates without any obstacles. No other elephant had the courage to eye his females. His loud trumpeting echoed through the forests. Lions and tigers of the forest moved out of the way of this chief elephant. At the foot of the hill was a large lake. Because of its great depth the clear water seemed to be blue. Huge trees cast their shadows onto the lake and thus enhanced its beauty. The white, blue, and pink lotuses that grew in the lake increased this beauty. The lake was a resting and refreshing spot for all the animals and birds of Trikoot Hill. For the elephants, the lake had become a haunt of merriment. The chief came with his huge herd, and in a frenzy of enjoyment bathed for hours and cooled himself at the same time. He joined trunks with the cows and swam about. He filled his trunk and sprayed the females and created scenes resembling water fountains. In one section of this lake where it was the deepest lived a huge alligator. Animals which entered in that section of the lake became his meal. The chief of the elephants had realised this by instinct and kept away from that part of the lake. On one occasion, after a very hot day, it began to rain. A pleasant smell arose from the parched earth and spread around. Surrounded by his cows 73
the chief became overjoyed and while enjoying himself in the cool water he moved farther and farther away until he overstepped his usual limit. Suddenly he felt a jolt on his foot. Carelessly he kicked out. But in the next instant he felt a powerful grip on his foot. This was the alligator, chief of the creatures in the water who resented the intrusion of the elephant chief without his permission. The elephant‟s hind leg was now gripped fast in the terrible jaws of the alligator. The chief thought that he would be able to shake off the alligator and escape to the land. But he was not able to do so. His efforts were fruitless. In fact, the grip tightened more and more. The chief now struggled to drag the alligator towards the bank while his enemy tried to move into deeper waters with the elephants. This terrific battle seemed as if two powerful wrestlers were at tug-of-war. Gradually the alligator moved towards the deeper waters of the lake. He seemed to grow stronger. The elephant trumpeted with fear. Hearing his cry, some of the cows fled. A large cow gripped the chief‟s trunk with hers and tried to pull him towards land. But the chief had lost hope. His strength began to fail him. Seeing this, the female ran off. Escape for the chief now seemed impossible. His entire body was now under water – only the tip of his trunk showed above the surface. The alligator was now confident of victory. This created pride within him, and he tended to become a bit careless. At the same time, a lotus floating on the water beat against the elephant‟s trunk. It seemed to grant the elephant divine strength. The invisible arm of the Lord seemed to offer assistance. The proud alligator released his hold a bit, and the chief, gathering all his remaining strength, gave a powerful tug. The alligator‟s grip loosened and before he could recover, the elephant had freed himself. His cows trumpeted loudly as if thanking the Lord for the rescue. The story of the elephant and the alligator is very famous in our religious literature. The moral of the story is interesting and lofty. Man forgets the Almighty when indulging in the luxuries on earth. The elephant in the story portrays the pleasure – seeking person. There comes a day when death grips all. The alligator symbolises death. If man desires to liberate himself from death, then he has to become a devotee of God and obtain divine knowledge (strength). He must surrender himself to the Lord. Then only can he be free from the snares of death. Essential Teachings Book 2 74
CHAPTER 10 THE STORY OF MAHĀBHĀRATA (i) THE SOLEMN VOW OF BHĪSHMA About five thousand years ago, there was a great king by the name of Shantanu who had his kingdom in northern India with Hastināpur as its capital. He was born in the Kuru dynasty. King Shantanu had a son named Devavrata. Devavrata was a very promising lad. One day King Shantanu saw the beautiful daughter of a fisherman. Her name was Satyavati. The King wanted to marry her. Her father asked the King to make a promise that the son born of Satyavati would be heir to his throne. Only under this condition would he allow his daughter to marry the King. Devavrata was the legal heir to his throne. For this reason, the King could not give his word to the fisherman. But inwardly he was very sad. Devavrata learnt why his father was so sad. He was a devoted son of his father. How could he see his father suffering? Devavrata called on the fisherman. On behalf of his father he gave the fisherman the assurance that Satyavati‟s son would be his father‟s heir. In order to avoid any trouble in the future for the throne, he even vowed that he would not marry at all. This was a very great promise on his part. Great action is also called Bhīshma. His vow came to be regarded as Bhīshma Pratijyā which means Great-Promise. From then onwards, Devavrata became famous as Bhīshma.
(ii) YOGESHWAR SHRI KRISHNA During the period of Bhīshma, another great person was born in India. He is remembered even today by millions of Hindus around the world. This great personality was Shri Krishna. Shri Krishna was born on the eight day in the month of Bhaado. Bhaado is the sixth month of the Hindu year. Even today we celebrate the birthday of Shri Krishna every year. His birthday is celebrated as Krishnashtami. He was born in the family of the Yādav dynasty. Vasudev was his father, and Devaki his mother. Her brother was Kansa. He was very wicked and cruel. His father Ugrasen was the king of Mathurā. Kansa imprisoned his father and became the King of Mathurā. His sister Devaki and brother-in-law Vasudev protested at such an unjust 75
action. He then imprisoned his sister and brother-in-law as well. In the prison, seven children were born to them. Kansa killed all of them. The eighth son, Krishna was born in the jail as well. Vasudev secretly sent him away to a place called Gokul. Krishna was cared for by Nanda and Yashodā at Gokul. As a child, Krishna grazed cows as a cowherd. Young Krishna was also a very skilful flute player. He was very brave indeed. He destroyed a child-killer witch called Putanā, a demon named Shakatāsur, and the enormous cobra Kāliya. In this way the people of Gokul were spared many agonies. When he grew up, Krishna visited Mathurā. Krishna and Kansa fought a duel. Krishna killed Kansa. Vasudev and Devaki were then set free from the prison. Ugrasen was also set free and restored to his throne. Jarāsandh, the Emperor of Magadha, was the father-in-law of Kansa. After the death of Kansa, he became the enemy of the Yādav family. To save the kingdom of the Yādavas from destruction by Jarāsandha, Krishna left Mathurā and took his people away to Dwārkā. There, on the shore of the sea, he established his kingdom and began his reign. (iii) THE CHILDHOOD OF THE KAURAVAS AND PĀNDAVAS King Shantanu had two grandsons, Dhritarāshtra and Pāndu. Dhritarāshtra was blind since birth, therefore Pāndu became the King. Pandu had two queens. The first queen Kunti had three sons. They were Yudhishthira, Bhimsena and Arjuna. The other queen, Mādri had two sons, Nakula and Sahadeva. Because the five brothers were the sons of King Pāndu, they became known as Pāndavas. Queen Kunti was the daughter of Shri Krishna‟s aunt. Thus they were cousins. Gāndhāri was the queen of Dhritarāshtra. They had a hundred sons. They were born in the dynasty of Kuru, therefore they were called Kauravas. Among the Kauravas, Duryodhana and Duchāsana were the eldest. In the course of time King Pāndu died. Therefore, the blind King Dhritarāshtra ascended the throne, but the great-grandfather of the Pāndavas and the Kauravas, Devavrata Bhīshma, managed the affairs of the state. The preceptor (guru) of the Kauravas and the Pāndavas was Dronāchārya. He taught them all the skills and arts of war that befitted the sons of a Kshatriya (warrior). Among the brothers and the cousins, Arjuna was the best archer. In the art of mace warfare (gadā-yudha), Bhimsena and Duryodhana were matchless.
76
Seeds of enemity were sown between the Kauravas and the Pāndavas since childhood. Duryodhana and his brothers always envied the Pāndavas. Bhimsena who was also known as Bhima was very strong and mighty. He often harassed the Kauravas. The fued between them existed from childhood.
(iv) THE MARRIAGE OF DRAUPADI To rid himself of the Pāndavas brothers, Duryodhana devised a cunning trick. He constructed a house of wax which was highly inflammable. He asked the Pāndavas to live there. The Pāndavas soon learnt of his guile. With mother Kunti, they disguised themselves and, under the cover of darkness, they escaped from the wax dwelling. Duryodhana set fire to the house at night. He and the others thought that the Pāndavas had perishd in the burning house. Walking through dense jungles, the Pāndavas came to the kingdom of Pānchāl. Drupada was the king of Pānchāl. The eldest son of King Drupada was Drishtadumna. Drupada and Dronāchārya were enemies. Therefore Drishtadumna had vowed that he would behead Drona (Dronāchārya) one day. King Drupada had a daughter, Draupadi, who was very beautiful. He decided to get her married. To choose a suitable prince who would wed his daughter, King Drupada arranged a contest. In this contest the suitor had to pierce the eye of a model of a fish while it was revolving around a pole. The archer was to set his aim by looking at the reflection of the fish in a pool of water. Princesses from all over the country had gathered for the contest. Duryodhana and his brothers were also there. The Pāndava brothers, disguised as Brahmins, also attended. Many of them attempted to pierce the eye of the fish but they failed. Karna, who was also there, came forward. Draupadi refused to wed him if he succeeded because he had been brought up by a chariot driver. Karna had to withdraw from the contest. When the Kshatriyas failed to win the contest, Arjuna came forward disguised as a Brahmin. Arjuna very ably fulfilled the conditions of the contest. Draupadi garlanded him. Thus Draupadi was married to the the Pāndavas. All those who were present realised that the Brahmins were none other than the Pāndavas. The Kauravas then realised that the Pāndavas had not died in the fire. 77
(v) THE RĀJASŪYA YAJNA AND HOMAGE TO SHRI KRISHNA After the wedding of Draupadi, the Pāndavas returned to Hastināpur. The Kauravas had to divide the Kingdom into two and give one half to the Pāndavas. The Pāndavas established the city of Indraprastha. This city is today known as Delhi which is the capital of India. Yudhishthira, the eldest of the Pāndavas, lived in and reigned from Indraprastha. Jarāsandha, the King of Magadha, was mighty and cruel. Earlier, as we have seen, he had become the foe of Shri Krishna and the Pāndavas. Yudhishthira sent Bhima and Arjuna with Shri Krishna to defeat Jarasandha. Bhima waged a fierce battle and killed him. Yudhishthira performed the Rājasūya Yajna. To this religious function, he invited the Kings and learned scholars from all leading kingdoms. On the advice of Bhishma, Yudhishthira first honoured and welcomed Shri Krishna. Shri Krishna was, during his time, the most honoured person. King Shishupāl could not accept this. He regarded himself greater than Krishna. He began to abuse Shri Krishna publicly and called him ugly names. At first Shri Krishna forgave him but when he called him by over a hundred swear names and kept on insulting him, Krishna cut off his head with the Sudarshan Chakra. (A Chakra was a wheel-shaped missile.) During the time of the Yajna, an artisan by the name of Maya built a very beautiful cottage. He had so skilfully set and joined stones and glass that, on the floor where there was water, it appeared like solid ground, and where there was stone, it appeared as if water were there. In the place of the door, one would see the wall; and in the place of wall one would see the door. When Duryodhana was walking around in this house, being misled by the work of the artisan, he fell into the water and dashed his forehead against the wall. At this moment, Draupadi and Bhima laughed in derision and this increased the bitterness between the Pāndavas and the Kauravas.
(vi) DEFEAT AT A GAME OF DICE When Duryodhana returned home from the Yajna, he began to think of ways and means of ruining the Pāndavas. He sought the help of his uncle Shakuni and Karna to achieve his aim. Karna was a very brave person. Duryodhana made him his ally by granting him the kingdom of Anga. Shakuni was an expert dice thrower. At his instance, Duryodhana invited Yudhishthira to a game of dice. 78
Yudhishthira was a lover of this game of dice. He agreed without hesitation. The condition of this contest was that the party that lost would have to spend twelve years in the forest, another year was to be spent incognito. If they were discovered during that year, then the forest dwellers would have to spend another twelve years in the forest. Shakuni was gambling on behalf of Duryodhana. Gradually Yudhishthira was beginning to lose. He lost diamonds, rubies, pearls, gold and silver and all the wealth that he possessed. He lost his palace and his kingdom. Gambling is a very bad habit. The gambler loses all sense of reasoning. The loser always believes that he will win the next round. Yudhishthira was also thinking along the same lines. He even gambled away his brothers. Having lost them, he wagered Draupadi as a bet. He even lost that game. Now the five brothers and Draupadi became the servants of the Kauravas. Duryodhana ordered his brother Dushāsana to drag Draupadi by her hair. She was insulted in the presence of the courtiers. He removed her clothing and jewels from her body. But the honour of Draupadi was saved by Krishna. Bhim decided to revenge this disgraceful act of Dushāsana by wounding his chest with a mace, and to crush the thighs of Duryodhana when an opportunity presented itself. He could not do it then, because according to the rules of the gambling contest, the Pāndavas had lost, and they had to leave their kingdom and proceed to the forest. Draupadi also accompanied them.
(vii) EXILE IN THE FOREST They lived like hermits and ate the roots and fruits that grew in the forest. They moved from one place to another in the forest. In twelve years they travelled throughout India. But while they were living in the forest they underwent many hardships. Duryodhana made their life intolerable. The Pāndavas lived in the company of saints. Arjuna meditated for a long time in the forest. He spent his time in the Himālayas learning how to use various weapons in times of war. When the twelve years had expired, the Pāndavas began making preparations to live secretly for another year. They changed their appearance (so that they would not be discovered) and came to the district of Virāt. They began living in the house of King Virāt as his servants. Yudhishthira used to advise the King on state matters. Bhima was in charge of the kitchen and was the chief cook. Arjuna began to teach Uttrā, 79
the King‟s daughter, the art of dancing. Nakula and Sahdeva worked in the stables of the king. Draupadi became the queens‟s maid. Duryodhana did his best to seek out the Pāndavas. When the year was about to end, Duryodhana suspected that the Pāndavas might be living with the king of Virāt. Therefore, he attacked the kingdom of Virāt. Arjuna joined the battle on the side of the king. He defeated the army of the Kauravas. Then they came to know of the whereabouts of the five brothers, but the year had already passed.
(viii) THE PEACE EFFORTS OF SHRI KRISHNA AND PREPARATIONS FOR WAR The Pāndavas revealed themselves once again. Throughout the country everyone rejoiced. King Virāt married his daughter Uttrā to Abhimanyu, son of Arjuna. Now it became the desire of everyone that the Pāndavas should regain their lost kingdom. After great thought, it was decided that Shri Krishna should be asked to bring about peace between the two. Shri Krishna visited Hastināpur. He explained to Dhritrāshtra and Duroyodhana that they should return the kingdom of the Pāndavas. But Duryodhana was very stubborn. He was confident that the Pāndavas would not be able to defeat him in war. He refused to accept the pleas of Shri Krishna. Krishna returned disappointed and empty-handed. Now preparations for war were being made on both sides. Bhīshma and Guru Dronāchārya knew that the cause of the Pāndavas was just. They desired the victory of the Pāndavas. But they had grown up in the kingdom of Duryodhana. They had eaten the food of Duryodhana. Therefore, they remained on the side of Duryodhana. The Kaurvas and the Pāndavas both sought the help of Shri Krishna, who offered to remain unarmed on one side, and his army would join the other side. The Pāndavas accepted Shri Krishna on their side, while his army went over to the side of the Kauravas. Duryodhana was very glad. The Kauravas thus had eleven army divisions, and the Pāndavas had seven army divisions. (ix) THE BATTLE OF MAHĀBHĀRATA The armies of the Kauravas and the Pāndavas assembled on the battlefield of Kurushetra. The commander of the Kaurava army was Bhīshma. The commander of the Pāndava army was Drishtadumna but Arjuna was their 80
chief warrior. Shri Krishna served as the charioteer of Arjuna. Shri Krishna brought the chariot between the armies facing each other. Arjuna was shocked when he saw that his grandfather Bhīshma, teacher Dronāchārya and other close relatives were in the army opposing him. Then he thought that in this war he would have to slay his grandfather, teacher, uncles and cousins. He said, “I shall not fight against my teachers and my elders. I will never be able to strike my own relatives.” Saying this, he lowered his Gāndeev bow, and refused to fight. Shri Krishna then reminded him of his duties as a kshatriya and advised him accordingly. His teachings to Arjuna are recorded in a book entitled the Bhagavad Gitā or The Song Divine. The Gitā is regarded as a sacred book of the Hindus. It is read with great respect throughout the world. The teachings of Krishna inspired Arjuna, and he thus realised his duty in life. He lifted his bow and decided to fight. A fierce battle ensued. Soldiers were dying in their hundreds. Bhīshma wounded and killed many Pāndava soldiers. The battle went on for days. Bhīshma was badly wounded by the arrows of Arjuna. After Bhīshma, Dronāchārya took command of their side. He arranged his army in the form of a circle which had seven enclosures. At this time Arjuna was busy fighting on another front. Arjuna‟s son, Abhimanyu faced Dronāchārya and his men. He was brave as his father. He broke through the defences of the enemy and fought bravely. The enemies were running from the battlefield. Finally Abhimanyu was killed by seven warriors. The death of Abhimanyu enraged Arjuna. He began killing the Kauravas mercilessly. Dronāchārya had been the guru of both sides. It was difficult to defeat him. He also began killing the Pāndava soldiers mercilessly. Bhima had killed an elephant by the name of Ashvatthāmā. He shouted that Ashvatthāmā had been killed. The son of Dronāchārya was also Ashvatthāmā. To get the correct news, Dronāchārya inquired whether his son had been killed. Yudhishthira replied that the elephant Ashvatthāmā had been killed. But owing to the noise around him, Dronāchārya could not hear correctly. In a moment of sadness he lowered his weapons. Dhrishtadumna then cut off Drona‟s head with a sword and thus fulfilled his vow. The battle had been in progress for fifteen days. Karna then commanded the Kaurava army. Duryodhana had placed all his hopes in Karna. But 81
without much difficulty Bhima wounded Dushasana and inflicted a shattering blow on his chest with his mace. Bhima thus kept his vow. After this Karna and Arjuna fought a duel. Both were very brave. While fighting, Karna‟s chariot was stuck in mud on the battlefield. Taking advantage of this Arjuna killed him. On the seventeenth day King Shalya became the fourth commander of the Kaurava army. Shalya and Yudhishthira fought fiercely. Shalya was killed. Sahadeva killed his uncle Shakuni, the dice thrower. Bhima killed the remainder of the Kaurava brothers. In this way most of the brave warriors were killed. Only Duryodhana remained. On the eighteenth day Duryodhana hid himself in a lake. Bhima challenged him to come out. Both fought with maces. Bhima crushed the thighs of Duryodhana and fulfilled his vow. In the battle of the Mahābhārata the Pāndavas were victorious. Almost every soldier on both sides was killed. The best warriors had died in this war. Only the Pāndava brothers and Shri Krishna remained. (x) DEATH OF THE PĀNDAVAS After the battle was over Yudhishthira was the ruler of India. He ruled the country with the help of his brothers. But he was always very depressed. Bhīshma began giving him advice. Bhīshma, though wounded, was still living. For many days Bhīshma gave Yudhishthira lessons on right actions and justice. In this way, he calmed the mind of Yudhishthira. The teachings of Bhīshma are also famous, like the Bhagavad Gitā. After many years Yudhishthira performed the Ashvamedha Yajna. A horse was set free in that yajna. To protect the horse, an army was sent. All the kings of different states allowed the horse to pass through their kingdom. Thus they accepted Yudhishthira as their ruler. Yudhishthira was proclaimed the Emperor of India. Yudhishthira ruled for thirty six years. He then handed the reign to Parīkshita who was the son of Abhimanyu. The Pāndavas then settled in the Himālayas with Draupadi. They meditated there for many years, and they died one after the other.
82
PANDIT NARDEV VEDALANKAR (1913 – 1994) Born in Tundi, Surat, Gujarat, Nardev Narotam Shankarjee was sent at an early age to Supa Gurukul and then to Gurukul Kangari in Hardwar, where he completed an intensive study of the Vedas. He graduated there and was bestowed the title of Vedalankar (jewel of the Vedas). Armed with the knowledge of the Vedas, he was convinced that the real essence of life lay in studying and teaching of the Vedas. This knowledge was for all mankind, irrespective of faith, race and gender. Thereafter, he made it his mission to impart this knowledge to his fellow beings. After having taught in India for a short while, Pandit Nardev Vedalankar was invited by the Surat Hindu Association to come to South Africa as a Gujarati teacher. He arrived in South Africa on 24 November 1947. He was responsible for the establishment of the Hindi Shiksha Sangh in 1948 and the Natal Gujarati Parishad in 1967, both of which continue to champion the cause of Hindi and Gujarati. He believed that the relationship between language and culture was reciprocal and therefore, besides formal teaching of the languages, the concept of the eisteddfod was introduced by him. The establishment of the Eisteddfod Sangham brought together all the Indian linguistic groups in South Africa and hence each group i.e. Gujarati, Hindi, Tamil and Telugu, promoted the eisteddfod in their own community. The Vedic Purohit Mandal, created by Panditji, with its dedicated group of teachers continues to maintain the highest standards in the training of Vedic priests, both men and women, who are making a significant contribution to the maintenance of our religion and culture. As a social reformer he strongly encouraged women to become practicing priests. This was in keeping with the ideology of the Vedas that is free of gender bias. Panditji was a prolific writer. Under the banner of the Veda Niketan, which he also established, he wrote 12 books and 30 booklets that are popular the world over as a source of simple, clear and direct information about the fundamentals of Hinduism. In the collection given to us by Panditji, there are five books that provide the core course material for basic examinations in Hinduism. A gem in the collection is the 500 page Shastra Navanitam which is an invaluable source collection on Hinduism available to both the scholar and the lay person. In 2004 we also celebrated the 50th anniversary of the publication of the Aryan Prayer, brainchild of Pandit Nardev Vedalankar. It is a collection of Vedic mantras arranged in a systematic manner that has helped to standardize the daily and other prayers of Hindus. From the monies he received as a gift from the community, in appreciation of his work, Panditji initiated the The Pandit Nardev Hindu Dharma Prachar Trust for the purposes of publishing literature on Hinduism in the African languages. The publication of this literature is aimed at promoting cross cultural and religious dialogue, rendering him a man of great vision.
OUR POPULAR PUBLICATIONS (TEACHINGS OF HINDUISM – GRADED BOOKS) By Pandit Nardev Vedalankar 1. Elementary Teachings of Hinduism – Book One 2. Basic Teachings of Hinduism – Book Two 3. Essential Teachings of Hinduism – Book Three 4. Spiritual Teachings of Hinduism – Book Four 5. A Concise Study of Hindu Scriptures (Essence of Hinduism taken from 22 books) PRAYER BOOKS (These books contain appropriate prayers for all occasions) 6. Aryan Prayer (Hindi-English Edition) Royal Edition (Sanskrit Mantras and Bhajans in Roman Script. English Translation and Instructions in each version). 7. Havan for Me (Havan made simple) OUR PUBLICATIONS 8. Fountainhead of Religion–by Ganga Prasad M.A.M.R.A.S 9. Vedic Culture – by G.P. Upadhyaya 10. Vedic Fundamentals – by R.D. Sharma 11. Arya Samaj and Indians Abroad 12. Torch Bearer (Life of Swami Dayanand) by T.L. Vaswan 13. A Loving Token to the Bride and Groom by Swami Deekshanand 14. Know your Religion by Pt. Satyapal Sharma 15. Essence of the Gita by Pt. Nardev Vedalankar VEDA NIKETAN TRACT SERIES 1. Religion and its conception 2. Introduction to Yoga 3. Ideals of Hindu Marriage 4. The Gayatri Mantra 5. Importance of Sanskaras 6. Regeneration of the Child 7. Source of Happiness 8. Arya Samaj & its Ideals 9. Five Great Duties 10. Hindu Polity & Admin 11.Know thy Lord 12. Philosophy of the Vedas 13. Hinduism Through the Ages 14. The World & its Purpose 15. Inner Life 16. Wealth–A Balanced Outlook 17. Scientific Contribution 18. Cremation or Burial? of Ancient India Prices Exclude Postage & Packaging THESE BOOKS CAN BE OBTAINED FROM Veda Niketan, Arya Pratinidhi Sabha, South Africa, 21 Carlisle Street, Durban 4001 S.A. or P.O. Box 1770, Durban, 4000, South Africa or email:[email protected]