Vaishnavism in the North

One of the most influential Vaishnava cults was founded by Vallabhacharya, a Telugu Brahmin who lived in the 15th century. He migrated to the North and in his numerous works in the North he gave an interpretation of the Vedanta differing from that of Ramanuja, as also of Sankara. He called his doctrine Suddha Advaita, pure non- dualism. The world is real, and not an illusion. God is Nimitta- Karana, the causative being. Discarding the Maya theory Vallabhacharya asserts that God cannot be described by negatives but only by his holy and gracious attributes, and is personified in Krishna He is not only karta, creator, but also Bhokta, enjoyer. Though he has no need to assume a bodily form, he often does so to please his devotees. Regarding Bhakti as the chief means of salvation and superior to Jnana, (knowledge) Vallabha opposed all kinds of asceticism. The body is the temple of God, he said. The famous Upanishadic precept Tatvamasi was by an ingenious interpretation, modified by Vallabha as Atatvamasi, 'That thou art not'. Vallabhacharyas doctrines were fully interpreted and expounded by his son Vitthala. Later, in Northern India, there arose the Chaitanya movement. Nimbarka had already elevated Radha, the consort of Krishna, to the highest position. Jayadeva, the author of Gita-Govinda, and other poets like Vidyapathi, Umapathi and Candidas, adopted the Radha-Krishna cult. Chaitanya, the great Vaishnava teacher of the 15th century transformed the Vaishnava faith and extended his influence in most parts of Northern India. He accepted converts from Islam, the foremost among them being Haridas, Rupa and Sanatana. Salvation, according to his doctrine, consists in the eternal experience of God’s love. Chaitanya exercised great influence over later Indian thought.Saktism

The cult of Sakti or the mother aspect of Godhead had its roots in the Vedas. The Rig-Veda describes Sakti as the embodiment of power and the upholder of the universe. Sakti is represented as the sister of Krishna and the wife of Siva. She is worshipped as Devi, who is one with Brahman. The literature of Saktism, called the Tantra, gives a high place to women and reacts strongly against caste distinctions. According to the doctrines of the Sakta cult (embodied in 77 Agamas), Siva or the supreme entity is impersonal and beyond activity. Sankara in his Saundarya1ahari declares: “Siva is able to function when united with Sakti; otherwise he is inert.” The Sakta cult and philosophy has had great influence in Bengal and Assam, as well as in Malabar.

A variant of the Saivite philosophy, which developed in Kashmir, is known as the Pratyabhijna system. Here, as Dr. Radhakrishna says, Siva is the subject as well as the object, the experiencer as well as the experienced. “As the consciousness on which all this resultant world is established, whence it issues, is free in its nature, it cannot be restricted anywhere. As it moves in the differentiated states of waking, sleeping, etc., identifying itself with them, it never falls from its true nature as the knower.” In theme God head rather than on Vedic studies or sacrifices. It is worthy of note that in the Bhagavata Purana (11th Skanda) the Alvars were prefigured or adverted to; several great devotees of Vishnu, the Purana states, would appear on the banks of the Tamraparni, Kritamala (Vaigai), Payasvin ( Palar), Kaveri (Cauvery), and Mahanadi (Periyar).

The Alvars lived between the 5th and the 12th centuries. The first group included Saroyogin or Poygaiyalvar, Bhatayogin or Bhutattalvar, Mahadyogin or Peya is the unchanging consciousness and Sakti its changing power, appearing as mind and matter.

Ramanuja

Ramanuja, of course, was concerned much more with the personal aspect. His teachings may be regarded as a reaction against the tendency to view religion on the intellectual rather than the emotional plane. He assimilated many beliefs of the Dravidian civilisation and helped to encourage and promote temple worship and public festivals. Born early in the 11th century, Ramanuja was deeply influenced by the Tamil saints and Alvars - their ideas coloured his interpretation of the Upanishads and the Brahma Sutra. He put forward a theistic view of the Vedas as against the rigid Advaita point of view of Sankara. Basing his thoughts on Bodhayana and the theistic Upanishads, the Mahabharata (including the Bhagavad-Gita), Vishnu Purana as well as the compositions of the Alvars and Acharyas, Ramanuja produced a number of works culminating in the Sribhasya. He proclaimed the doctrine of salvation through Bhakti or faith. His earlier followers came to be known as Vadagala is. About two centuries later the Tengalais appeared; they, unlike the Vadagalais, did not concentrate on Sanskrit scriptures and traditions and regarded Tamil scriptures as equally canonical.

There were several points of difference between Ramanuja and early Vaisnava teachers like Nadamuni and Yamunacharya. One was the importance attached to Swami Krupa, Grace of God. According to one school, this is spontaneous, not depending on any effort or merit of the devotee. The other school asserts that Grace also depends on the devotee’s virtuous action. The religious approach of Ramanuja was mainly based on self-surrender, which must result in universal charity and sympathy, and friendliness even to an enemy. He insisted that the performance of scriptural duties alone was not enough for salvation. Karma Yoga and Jnana Yoga, according to the Ramanuja School, only purify the mind in preparation for Bhakti Yoga or devotion. Ramanujas Saranagati Gadya is a notable contribution to the gospel of self-surrender, but it does not rule out caste functions and duties, and the doctrine of Karma.

Vedanta Desika, the greatest successor of Ramanuja, and a strong opponent of Sankaras Advaita doctrine, wrote a very controversial work, Satadusani. Pillai Lokacharya, the famous exponent of the Tengalai School, advocated passive surrender (Praptti) in preference to active faith (Bhakti), and the guidance of a spiritual preceptor, Manavala Maha Muni is the chief Saint of the Tengalais. This school built up a remarkable Tamil literature to which it ascribed an importance equal to that of the Vedas - it was called the Tamil Tirumurai or the Tamil Veda. In essence, however, there was no fundamental doctrinal divergence between the two sects. Differences in certain features such as caste marks on the forehead and temple ceremonials and usage became accentuated in later years.

Successors of Ramanuja
As the ideas of Ramanuja spread through India, men like Madhvacharya, Vallabhacharya, Chaitanya, Ramananda, Kabir and Nanak came under their spell. Ramanuja and his followers opposed the doctrine of Maya and the interpretation of the world as purely phenomenal or illusory. They emphasized the distinction between the individual soul and the supreme Godhead and based their philosophy on mans conviction of sin, his responsibility for sin and the importance of grace emanating from the divine. In other words, they believed that salvation comes not specially through Jnana (knowledge) or karma (action), but through Bhakti (faith) and Prasada (grace). The Bhagavata doctrine of complete resignation to God was one of the articles of their faith. God was viewed alternately as father, mother, child, teacher and friend, and even as the beloved. Ramanuja declared that caste had nothing to do with the soul’s quality; some of the Alvars were in fact non-Brahmins. Ramanuja is said to have admitted even Harijans to the temple at Melkote. One of his later followers, Ramananda, who lived in the 13th century, not only protested against caste distinctions but enjoined that no man should ask any devotee about his caste or sect: whoever worships God is Gods own.

Later followers of Ramanuja included a number of scholars who sustained his philosophic system through the centuries. While accepting the set rituals of initiation and worship, they admitted Jains, Buddhists, Sudras and Harijans into their fold. A celebrated successor of Ramanuja was Nimbarka, who lived about the same time as Madhvacharya. According to his philosophy, which is a type of Bhedabhedavada, that is, the theory of the Absolute as Unity-in- difference, Brahman or the Absolute has transformed itself into the world of matter and spirit. As the Life-force, Prana manifests itself in the various cognitive sense functions, and yet keeps its own independence, integrity and difference, so the Brahman also manifests itself through the numberless spirits and matter, without losing itself in them. As the spider spins its web out of itself and yet remains independent of the web, so the Brahman splits itself up into numberless spirits and matter but retains its fullness and purity.

The reaction against Sankara’s Advaitism reached its climax in Madhvacharya's dualistic philosophy. It resembles Ramanuja's doctrine to some extent but stands for unqualified dualism. Madhva, also known as Purnaprajna and Anandatirtha, was born near Udipi in South Kanara in the 12th century. He draws a clear distinction between God and the individual soul, God and matter, individual soul and matter, one soul and another and one variety to matter and another. Large groups in India follow this doctrine which bases itself on the feeling of absolute dependence on God and love for Him.

Madhvacharya attacked Sankara vehemently on the ground that his philosophy was a disguised variety of Buddhism. It is well known that Sankara was strongly influenced by Gaudapada, who had great regard for the Buddhist philosophy, and it is unquestionable that, while Sankara was opposed to Buddhist thought in general, he was perhaps unconsciously influenced by some of its tenets. Madhva, on the other hand, objected to Advaita: it seemed to him presumptuous for the individual soul to claim identity with Brahman. According to his doctrine, Vishnu is the only Supreme Being; and Bhakti is the primary essential for liberation. Among his great disciples was Purandaradasa, reputed as a social reformer and one of the creators of the Karnataka system of music. Vadiraja, a renowned writer, was another Madhva philosopher.

The advent of Bhagavan Adi Sankara

The next important milestone is the advent of Sankara. In his short but marvelously active life, he traveled all through the country, refuting atheistic and materialistic systems of thought, wrote commentaries on the Upanishads, on the Brahma Sutra and on the Gita. He interpreted these scriptures and built up his thesis with wonderful clarity and depth of exposition. He remolded Indian thought and destroyed many dogmas. His great capacity for deep feeling and emotional expression was combined with relentless logic. Sankara's contribution to philosophy is his blending of the doctrines of Karma and Maya, which culminated in a logical exposition of the idea of non-dualism. The entire universe consisting of Namarupa, names and forms, is but an appearance; Brahman, infinite consciousness, is the sole reality. Its attainment and the annihilation of the great illusion of the universe called Maya, by a process of realization, were the objects of Sankara’s quest. He revivified the doctrines of the Upanishads and, in Dr. Radhakrishnan's words; he was not a mere dreaming idealist but a practical visionary. His Advaita doctrine is still a living force in India. Adi Sankara established several maths in India to propagate the Vedantic or Advaita doctrine and the successive heads of these math’s as well as later scholars like Madhusudana Sarasvati and the great polymath Appayya Diksita have produced important treatises, elucidating the Vedanta as propounded by Sankaracarya.

Sankara’s outlook was based strictly on philosophical thought and logic; but even he has, in numerous compositions, described the supreme entity in a personal aspect as saviour, helper, friend and guide. He wrote poems dedicated to Nrusimha, Sri Krishna, Laksmi, and Annapurna, and there is his celebrated lyrical homage to Parvati or Durga - the Saundaryalahari.

Sankara was followed by Ramanuja, Madhva and others who called themselves commentators but were indeed creators of new systems. Ramanuja's philosophy was termed qualified monism and Madhva's was a dualistic system. The three major forms of Vedanta developed respectively by Sankara, Ramanuja, and Madhva are distinct philosophies, although each professes to have stemmed from the same three sources - the Upanishads, the Brahma Sutra and the Gita.

Path of Devotion.

Sankaracharya is the first among the three acharyas who reformed Hindu religion by giving their own interpretation to the ancient sacred texts. At the time, the Vedic texts which have come down to Indians through the ages and only orally studied were the monopoly of a certain class. This knowledge was known as shruti, or learning by careful listening. The Vedas were in very old esoteric language were beyond the reach of the common man. The tremendous task of interpreting the true catholic spirit of Hindu philosophy was yet to be undertaken, and the three acharyas, Sankaracharya (788 - 820 AD), Ramanujacharya (11th century AD), and Madhwacharya (13th century AD) -- all hailing from southern part of India are credited for the status of present day Hindu thought and philosophy.

Sankara's arrival on the scene was at a most critical juncture when both Buddhism and Hinduism were fast disintegrating into various sects and cults. Buddha's original teachings were a reaction to the Vedic sacrificial extremities. But in the later centuries, practices like magic and sexual mysticism crept into Buddhism. Vedic religion was not very different, having given way to superstitious ways, and a large number of rituals. It was Sankara who tried to re-assess and integrate sound teachings of Buddha in the Vedic (Hindu) following, and was successful in the revival and reformation of Hindu thinking and way of life.

Sankara was born of poor but pious Nambudiri Brahmin couple in the Kaladi village of the Kerala kingdom. He lost his father early. Sankara had ascetic leanings from the beginning and he wanted to put to use all of the knowledge he could acquire for the better use of the society. He was the couple's only child and the mother resisted her son becoming a monk giving up all worldly life. It took great persuasion on Sankara’s part to win her over. He promised attending on her final hour.

He went in search of a guru for further spiritual guidance and studied under Govinda Bhagavatpada, who was a famous disciple of the great saint Gowdapadacharya. Gowdapadacharya advocated monism or advaita. All the learning Sankara mastered was put to use through his brilliant eloquence. Dialectics, logic and semantics were the primary areas of scholar hood in those days, and the only means to achieve supremacy was to argue and win debates in august assemblies of scholars. Sankara argued and won over many great scholars of his time belonging to different faiths. He established that the original teaching of the Vedas was that God is one and the study of Vedas is the only way to salvation.

At the time Vedic texts were summarized in brief aphorisms. The basic texts of Vedic knowledge were preserved in Brahma sutras of Badarayana, a work of First century A.D. This was known as the main composition of Vedanta (literally meaning "End or culmination of Vedas", used sometimes as culmination of Indian thought). Sankara wrote a brilliant and convincing commentary on Brahma sutras which were accepted throughout India. He wrote commentary of Bhagavad-Gita, chief Upanishads and other philosophic works. He is created beautiful compositions in praise of God and Mother Goddess. Vedanta and its interpretation by Sankara is accepted and revered even by modern theologists including Swami Vivekananda and Aurobindo.

Sankara then took missionary work traveling the entire country (what is India today, then consisting of numerous feudal kingdoms). He established four mutts (or monasteries) in the four corners of the Hindu land -- Kashmir in the North, Dwaraka in the West, Puri in the East and in Sringeri in the South. These institutions are operational till today with innumerable followers upholding Sankara’s advaitism. These mutts and the pilgrims who visited them held India together as one nation for more than twelve centuries! All the heads of these institutions are today known as Sankaracharyas and wield tremendous political power in India. To distinguish these pontiffs from the first preceptor, Sankara is referred to as Adi Sankaracharya or Jagadguru (Universal teacher).

Sankara did not forget his old mother or the promise he had made. Tradition records that he was by his mother's side in her final moments. He then arranged for her funeral, although he himself was an ascetic, "dead" to the world.

While Sankaracharya criticised Buddhism in its decayed form, he assimilated many tenets of Buddhism cleverly, like that of nirvana (void). It was Sankaracharya who was responsible to absorb Buddha into Hinduism and recognize Buddha as an avatar (incarnation) of God!

Sankaracharya was only thirty-two years old at the time of his death. But his life's mission was complete. Revival and reformation of original Vedic religion, which is considered intellectual Hinduism is alive to this day.

Cultural synthesis

In their great trek to India the colonizing groups of Aryans encountered races who professed a firm belief in the doctrine of transmigration. It has indeed been suggested that this doctrine of metempsychosis itself, the cult of serpent worship, the worship of Ganesa, of Uma or Durga, of Skanda or Subrahmanya (the hunter-god) were all adopted by the Aryans from earlier settlers in India. Even the incarnation of Krisna, it has been said, was an adaptation from an aboriginal deity; his life is an instance of the mingling of the Aryans and the Yadavas. In any case, it seems clear that there was a good measure of synthesis of the thoughts and beliefs of the Aryan and pre-Aryan races.

There are widespread traditions of the southern migration of the Vedic sage, Agastya, the reputed author of several hymns of the Rig-Veda. His ashrama was located south of the Vindhyas; and he is said to have introduced the Vedic religion and literature in the South in his capacity as a unifying factor between the Sanskrit and Dravidian tongues and ideals. When the Aryan colonizers in the wake of Agastya penetrated to the South, they found an advanced civilization. The Ramayana describes Madurai as adorned with golden jewels. The grammarian Katyayana mentions the Pandyas and the Cholas. Asoka's Buddhist missions were sent to the Pandya and Chola countries as far as Tamraparni River in the Tirunelveli District. An extensive commercial and cultural inter course grew up between the Aryans and the Dravidians, as also between the Dravidians and countries to the east and west of India.

The close contact between the Aryan and Dravidian elements continued all through history and manifested itself in every aspect of life. There is strong ground for the supposition that the importance of Siva, Sakti and Skanda was due largely to Dravidian influence, since the cult of An (Siva), Amma (Sakti) and Anil (Muruga or Skanda) was a cardinal belief from the beginning of Dravidian history.

These facts illustrate the composite character of Hindu civilization. The Sama Veda spoke at length of the Vratyastoma (a particular sacrifice or ritual) by which non-Aryan Vratyas were admitted into Aryan society. The equalization of castes and communities was, of course, brought to a head by Gautama Buddha, though he was no opponent of the Brahminical civilization. Both he and Mahavira, the expounder of Jainism, while admitting that the Brahmin ideal is the right one, led a crusade against certain aspects of Brahmin culture. Hindu civilization itself adapted for its use many ideals and precepts of Buddhism and Jainism. For instance, among many communities, offerings of rice and ghee took the place of animal sacrifice - a compromise with the Vedic ritualism. The early Aryans had, of course, been meat-eaters, but probably under the influence of Buddhist and Jain ideas many groups of Brahmins as well as non-Brahmins became vegetarian.

Vaisnavism in the South
At a later period arose the fully organized Bhakti movement leading to Vaishnavism and Saivism. The ancient Vaishnava mystics and saints in the South were known as Alvars, and the Vaishnavism teachers as Acharyas. They had a powerful exponent of these views in Ramanuja, who attacked the Advaita interpretation of the Upanishads and gave recognition to three ultimate realities, God, Soul and Matter, the last two being dependent on the first.

As early as the 2nd century B. C. the renowned Besnagar Column (Vidisha or Besnagar is a city in Madhya Pradesh) had been erected by a Greek named Heliodorous, who had been converted to the Bhagavata or Vaishnava faith of which the Pancharatra doctrines then formed an integral part; its scriptures were Satvata Samhita, the Mahabharata, and the Bhagavata and Vishnu Puranas. The origin of the Pancharatra doctrines which form the basis of Srivaishnava culture has been traced further back to the well known Purushasukta of the Rig-Veda. The Satapatha Brahmana refers to the Pancharatra sacrifices performed by the primeval Narayana, the idea of Nara and Narayana (Primordial man and the deity Vishnu) being an integral part of ancient Indian thought. There are more than a dozen Vaishnava Upanishads. It was in the period from the 10th century up to the 17th that many Vaishnava works were produced. The Vaishnavas regard the Pancharatra literature as almost equal to the Vedas.
The Vaishnava Samhitas and other works insist on knowledge of and devotion to, the supreme Godhead rather than on Vedic studies or sacrifices. It is worthy of note that in the Bhagavata Purana (11th Skhanda) the Alvars were prefigured or adverted to; several great devotees of Vishnu, the Purana states, would appear on the banks of the Tamraparni, Krutamala (Vaigai), Payasvin ( Palar), Kaveri (Cauvery), and Mahanadi (Periyar).

The Alvars lived between the 5th and the 12th centuries. The first group included Saroyogin or Poygaiyalvar, Bhatayogin or Bhutattalvar, Mahadyogin or Peyalvar and Bhaktisara or Tirumalisai-Piran. Nammalvar or Satagopa, who came in the next group, was perhaps the greatest of the Alvars. Others in this group included Madhurakaviyalvar, Kulasekhara Perumal, Vishnuchitta (or Periyalvar) and Andal, his adopted daughter. In the last of the groups were Bhaktanghrirenu (Tondaradippodiyal-var), Yogivahana (Tiruppanalvar) and Parakala (Tirumangaiyalvar). The Divya Prabhandha constitutes the collection of the Alvars compositions in the Tamil language.

The Dharma Sastras

Compilations of treatises on ethical and social philosophy are known as the Dharma Sastras. They deal systematically with the proper conduct of life and describe social, ethical and religious obligations. The Sutras, of which the Brahma Sutra is the chief, are brief aphorisms or maxims. They contain interpretations of philosophic systems and refutations of opposing beliefs. It is remarkable that all philosophical systems in India are known as Darsanas, literally meaning calling insights or points of view. In the well known Sarvadar sanasangraha compiled by Madhavacarya, a great successor of Sankaracarya , the Carvaka or atheistic school, Buddhism, Jainism, the Vaisnava philosophy of Ramanuja and Madhva, the Saiva system and several other doctrinal variants, are all described as Darsanas and as legitimate developments of Hindu thought: There are Sutras dealing with the Logical Realism of Nyaya, the Atomistic Pluralism of Vaisesika, the Evolutionism of Samkhya, the technique of Mind-control or Yoga, the ritualistic philosophy of Purva-Mimamsa and the metaphysics of Vedanta which attained its climax in the work of Sankara.

The Puranas

The Puranas cover the intermediate period between the Vedic and the Classical epochs. Cast in the form of parables and narratives, they became the scripture for the common people. Apart from their religious and often sectarian significance, they furnish a picture of social, political and cultural life and comprise an astonishingly varied repertory of folklore and information regarding diverse topics including philosophy, ethics, legal institutions, popular festivals, and several arts; they deal even with subjects like grammar, prosody, rhetoric, archery and care of horses and elephants; many of them also describe places of pilgrimage. At one time their historical value was discounted; but it is now being gradually appreciated.

Buddhist Influence

We now come to the greatest contribution made by the Buddha to Indian thought and world culture. Dr. Radhakrishnan, in his edition of Dhammapada (which embodies Buddhist teachings), has stated that, judged by intellectual integrity, moral earnestness and spiritual insight, the Buddha is undoubtedly one of the greatest figures in history. The same scholar pointed out that, although there were different streams of thought operating on men’s minds in the 6th century B.C. philosophic thought was agreed at that time on certain fundamentals. Life does not begin at birth or end at death; it is a link in an infinite series of lives, each of which is conditioned and determined by acts done in previous existences. Relief from the round of births, resulting in life in eternity is the goal, indicated by such terms as Moksha (deliverance) and Nirvana (union with the Brahman). The means of attainment are prayer and worship; ritual and sacrifice; and Vidya (realization by knowledge).

Even though the Buddha accepted the doctrines of Karma and rebirth and the non-reality of the empirical universe, he declined to speculate on Moksha and on the doctrine of the Atman and Paramatma. He laid stress on the supremacy of the ethical aspect, and his outlook was definitely practical and empirical. In fact, the Buddha did not tolerate any doctrines which, he thought, diverted the mind from the central problem of suffering, the cause of suffering and its removal, and the urgency of the moral task.

He rejected the doctrine of the Vedanta that the ego is permanent and unchanging. At the same time, he did not countenance the view that, at death, it is destroyed. As Dr. Radhakrishnan says, the Buddha came to the conclusion that interest in the super- natural diverts attention and energy from the ethical values and the exploration of actual conditions: Karma builds the world and Dharma is an organic part of all existence.

The Bhagavad-Gita
Every variety of Hindu philosophy has its source in the Upanishads, the Brahma Sutras of Badarayana of Vyasa and the Bhagavad-Gita which forms a part of the Mahabharata. It was as a reaction to the tendencies exhibited by Buddhism and Jainism that the orthodox schools of Indian philosophy had their origin and the Bhagavad-Gita is their epitome.

This work contains the essence of Indian teaching about the duties of life as well as spiritual obligations. Everyone has his allotted duties of various kinds. Sin arises not from the nature of the work itself but from the disposition with which the work is performed. When it is performed without attachment to the result, it cannot tarnish the soul and impede its quest. True Yoga consists in the acquisition of experience and the passage through life in harmony with the ultimate laws of equanimity, non-attachment to the fruits of action, and faith in the pervasiveness of the Supreme Spirit. Absorption in that Spirit can be attained along several paths; and no path is to be preferred exclusively and none to be disdained. These doctrines have been interpreted as marking a Protestant movement which lays stress on the personality of God and His accessibility to devotion. While following the Hindu ideal of the Asramas, the Gita emphasizes the importance of knowledge, charity, penance and worship, and does not decry life as evil:

'Nor indeed can embodied beings completely relinquish action; verily, he who relinquishes the fruit of action, he is said to be a true surrenderer.'

The Epics

The period of the Epics succeeded the period of the Upanishads. In the Ramayana and the Mahabharata, philosophical doctrines were presented in the form of stories and parables. In these poems of the heroic age recounting the qualities and exploits of exalted individuals the Vedic gods are no longer supreme. Some have disappeared altogether. Indra retains a place of some dignity; but Brahma, Siva and Vishnu have risen to pre-eminence. Even of these three, the first becomes subordinate. Vishnu and Siva become the out- standing entities and are alternately elevated to supreme dignity and very often their ultimate oneness is proclaimed. Vishnu in the Vedas was the friend and companion of Indra and strode over the universe in three paces; in the Epics he often becomes the great deity of destruction as well as of renovation. Each of these two gods in his turn contends with and subdues the other; now one, now the other, receives the homage of his rival; and each in turn is lauded and honoured as the greatest of gods.

The Avatars

The Avatars, incarnations of Vishnu, assume a prominent place in the Epics, and more so in the Puranas. The first three, Matsya (fish), Kurma (tortoise) and Varaha (boar) have a cosmic character and are foreshadowed in the hymns of the Vedas. The fourth incarnation, Narasimha (man-lion), seems to belong to a later age, when the worship of Vishnu had become established. The fifth, Vamana (dwarf), whose three strides deprived the Asuras of the domination of heaven and earth, is in character anterior to the fourth Avatar and the three strides are attributed to Vishnu in the Vedic text as Urukrama. The sixth, seventh and eighth, Parasurama. Rama and Krishna are mortal heroes whose exploits are celebrated in these poems so fervently as to raise the heroes to the rank of gods. The ninth Avatar, the Buddha, is the deification of a great teacher. The tenth, Kalki, is yet to come; he resembles the manifestation referred to in the Biblical Revelation.

The system of religious thought propounded in the Vedas and the Epics and especially in the Bhagavad-Gita (a part of the Mahabharata) survived the Buddhist impact which led to a renunciation of much ritual and metaphysics on the part of a sizable proportion of the population. Buddhism was absorbed into the parent religion within a few centuries and Hinduism, as the Vedic religion had come to be called, adopted the theory of the Avatars or incarnations according to which the Buddha himself was accepted as Avatar. Jainism also became, in essence, a doctrinal modification and adaptation of the Vedic religion.

Theme of Upanishads and Purport of Santi Mantras

Upanishads contain philosophical discussions that had taken place at various periods of time between different teachers and their students, regarding Eternal purpose of Creation and the Great Goal of Existence.

We have an incomparable literature on philosophy in the volumes of Upanishads, which are as true today as they were heard several millions of years ago, the authors of which are unknown to us. The rishis in their godly inspiration and intoxicating bliss, forgot to subscribe their names or give references to their masterpieces.

Upanishads have given supreme importance to the acquisition and realization of the knowledge of Brahman and have sidelined the process of sacrificial cult. The Upanishads teach that one should attain Brahman alone to attain immortality. The Upanishads are expounding many an imperceptible Truth regarding the ultimate objects of life. Truths that we cannot arrive at otherwise are expounded here. The following are some of the unique teachings of the Upanishads.

• Brahman is the ultimate cause of this Universe and everything else is dependent upon that one Supreme Cause.
 

• The Universe was created in a systematic manner according to the will of
the Supreme Cause.
 

• The entity of Jeevaatma is an eternal principle without any origination or
destruction but is going through the cycle of births and deaths on
account
of the world from beginning less time.
 

• The Jeevaatma should become aware of its true nature and destiny and
has to shape itself in such a way that it gets rid of the association with
matter.
 

• Everyone in this world is entitled to become liberated but it waits only for his aspiration and effort.
 

• All these entities viz. man, matter, time and the celestial abode are dependent upon the Supreme will of Paramaatma and one has to realize his subservience to Paramaatma.
 

• The way of getting liberated from the bondage of Samsaara (worldly pleasures and sorrows, terrestrial entanglements) is also taught by the Upanishads. One should seek the grace of Paramaatma through submission to His will and due participation in his duties that pleases the Lord. The Upanishads teach that loving meditation upon the Lord and complete surrender unto His will are the means of liberation.

The Upanishads are the ultimate authorities for all the different systems of Vedanta philosophy. It is not an exaggeration if we say that Upanishads have influenced all spiritual speculations in the world and have been the foundation of Indian Philosophical Thought and Culture. All systems of philosophy have drawn from Upanishads valuable thoughts whether they acknowledge or not.

Upanishads like Taittiriya include a “convocation address” delivered to the departing students from Gurukula, the university. The teacher by way of commandments and advice focuses on: 1) advice relating to the individual himself, 2) his relationship with others, 3) his right actions in the world, 4) his attitude towards the eminent men of culture, 5) the laws of charity, and 6) his duty to follow the eminent living men of his own times. Over the shoulders of students the seers of Upanishads addressed the entire Sanatana Dharma Community to follow these commandments and advice.

The departing student was neither thrown out into the world of tension and chaos from which he was so long and so efficiently kept away in the Gurukula till then, as it happens more often today nor advised to follow the life of a recluse. Spiritual education of the Upanishads was so organized as to work perfectly in unison with the demands of the society and the needs of living at that time, so that the student, from the day he had walked out of his teacher’s protection, proved himself to be a fully trained soldier to fight the battle of life practicing Varnaashranma Dharma.

No upanishadic study ever started without the guru and the disciple chanting together the peace invocation. Everyday the teacher and the taught sat together and started their discourses only after a common prayer. The term Upanishad means “sit very near” and comes from the practice of the teacher and the taught sitting together. This indicates the intimate relationship between the preceptor and the disciple. They sit close to each other to hold an intimate dialogue on the most exalted and solemn subject namely, the Supreme Brahman. Because of its content Upanishad is often translated to mean annihilating the ignorance completely. Prayer is a technique by which we tune ourselves to the highest perfection and thereby come to invoke in ourselves a greater perfection of both mind and the intellect. To pray is to be seated with the Lord at his feet. To pray is to aim at the target of God-head with the arrow of intense longing, which has the sharp end of full faith. To pray is again, to receive consolation and inspiration as a disciple at the hands of the teacher. In prayer are included praise, love, adoration and glorification. Just before the study of the Upanishads, thus each day, the Master and the disciple pray, and thus invoke the best in them to come out, through a complete surrender to the mighty powers of the omniscient God-principle. When the mantras are chanted with intonations, a divine atmosphere is created with holy vibrations all round. The resplendent Self is attainable by the practice of spiritual discipline as truth and continence. The chanting of mantras is a great spiritual discipline.

There are six Santhi Mantras for the popular Upanishads—Isaavaasya, Svetaavataara, Mundaka, Maandukya, Prasna, Kena, Katha, Taittereya, Aitreya, Naaraayana, Mahaanaaraayana, Brihadaaranyaka, Chandogya, Kaivalya, Kalisantarana, Ganapatyatharvaseersha, Surya and Amrita Bindu--that are chanted both at the beginning and end of the teachings of the Upanishad by both the preceptor and the disciple. (Some of these mantras are common to more than one Upanishad and these mantras are given separately as Santhi Mantras under the heading MANTHRAS in their original in Sanskrit language along with English translation).

The Upanishads

The Upanishads are diverse in character and outlook. They recognize intuition rather than reason as a path to ultimate truth. They also represent a strong reaction against the merely ritual and sacrificial duties on which stress had been laid earlier. The Upanishads are supposed to be 108 or more in number. Twelve of them are generally recognized as the principal units. The Isa Upanishad begins with the statement that whatever exists in this world is enveloped by the Supreme. It is by renunciation and absence of possessiveness that the soul is saved. In the Kena Upanshad, the Goddess Uma, Haimavati in the form of Supreme Knowledge expounds the doctrine of the Brahman or Supreme Entity. The Katha Upanishad embodies the aspiration of Naciketas, who declined his father’s offer of property and went into exile, making his way to the region of Yama, the God of Death. Naciketas, in his dialogue with Yama, declines all the worldly possessions and dignities offered by Yama and asserts that all enjoyments are transient and the boon he asks for is the secret of immortality. In This Upanishad occurs the famous saying 'The knowledge of the Supreme is not gained by argument but by the teaching of one who possesses intuition'

In the Mundaka Upanishad occurs the verse which is the germ of the Bhagavad-Gita. People who perform actions and are attached to the world are pursuing a futile path, and This Upanishad accordingly declares: 'Let the wise man, having examined the world and perceived the motives and the results of actions, realize that as from a blazing fire sparks proceed, living souls originate from the indestructible Brahman and return to Him. All doubts disappear and the attachment to work subsides when the Supreme Being is cognized.'

 
These basic doctrines are further expounded in the Taitiriya Upanishad, which contains This famous verse repeated in other Upanishads: ''May we both (teacher and disciple) be protected; may we both obtain sustenance; let both of us at the same time apply (our) energies (for the acquirement of knowledge); may our reading be illustrious; may there be no hatred (amongst us). Peace, peace, peace. In the more recent Svetasvatara Upanishad is found a summary of the main Upanishadic doctrines, and the idea of devotion to a personal God is also developed. The Chandogya Upanishad, one of the earliest, states that the main doctrines of the Upanishads were first expounded by the Kshatriyas and not by the Brahmins. Later, as is evident from the Kausitaki Upanishad, the Brahmins took up the intensive study of philosophy. The contrast which is often drawn between Brahmanism and Hinduism is therefore not based on a right appraisal of the facts.

Preservation of the Vedas

All of us take care to keep our bodies and our clothes clean. But do we bestow any attention on our inner or mental cleanliness? Inner impurity is the result of desire, anger, and fear. It is common knowledge that when one is in the presence of one’s mother, one keeps all evil thoughts under control. Similarly, in the presence of the Divine Mother, we can control our evil thoughts. We can cleanse our hearts only by the Dhyana-thirtha (holy water of meditation) of the Divine Mother. When the heart is so cleansed, it will learn to distinguish the real from the unreal, which will result in the end of births. A day spent without a conscious attempt to clean one’s heart, is a day wasted. Impurity of cloth or body will lead to diseases which will last only for one life-time. But impurity of heart will lead to diseases which will afflict the soul for several births.

God or Paramatma is only one, and we worship that God as Father, Mother or Teacher of the Universe. The Vedic religion, which is popularly known as Hindu religion, emphasizes this fact. God in the form of Divine Mother is a personification of kindness and love and he who worships at Her divine feet will secure mental peace quickly. Desires only increase by fulfillment. Desires can be overcome by Santhi and mental discipline. Let us surrender ourselves at the holy feet of the Divine Mother and purify ourselves with her Dhyana-thirtha, and thus free ourselves from desires, diseases and births.

There are two main sects among Christians. But the name of the God and the Holy Book of the Christian religion are common to both. The same is the case with the Muslims. So far as the Hindus are concerned, there are apparently two Gods and two Holy Books, according to whether one is a Saivite or a Vaishnavite – the Tirumarai and the Prabandham. But the basis for both Saivism and Vaishnavism is the Vedas, and according to the Vedas, there is only one God, the God about Whom the Vedas sing. If we had been classified as Saivites, Vaishnavites, and so on, the whole country would have been balkanised. We should, therefore, bear in mind the fact the Vedas form the basis for our religion and that there is only one God. Failure to realise this fact will only lead to the weakening, and finally the disintegration, of Hindu society.

This takes us to the question of preserving the Vedas in their pristine purity. The Vedas are not preserved in writing and the Tamil term marai (hidden) for the Vedas is very appropriate. The Vedas are like the roots of a tree. The different sects are like its flowers and fruits, all deriving their sustenance from the roots. Fortunately, we have the good tradition of the Vedas and the Vedangas being handed down from generation to generation by word of mouth, and happily for the entire world, the Vedas have been preserved in their pristine purity, especially in the South.

The importance of Sanskrit is due to the fact that it is the language of the Vedas. There is evidence to prove the influence of Sanskrit in Far-Eastern countries like Indonesia and even in places like Persia. It once occupied the place of an international language. The Vedas must be preserved in the Sanskrit language and not in translation, because the spirit will get diluted in the process of translation. Though there may be translations, a reference to the original will become necessary, when difficulty arises in interpretation. We can trace the basis for all religions to the Vedas. For the preservation of Vedas, it is necessary that some people devote their entire time for Vedic study. That is how the Vedas were preserved in the past and were handed down to succeeding generations by oral transmission. A community will cease to exist the moment it loses sight of its purpose in society. The purpose of the Brahmin community is to learn, preserve and hand over to posterity, the Vedas and the Vedangas

Hindu Philosophy

Hindu philosophy is seen through the six streams of 1. Samkhya Samkhya is the oldest and the most orthodox philosophical system of Hinduism and is said to have been propagated by Sage Kapila. Samkhya states that the Universe consists of two eternal realities: ·   Purusha (souls) are numerous in numbers but devoid of qualities and are the silent spectators of Prakruti. ·     Prakruti (matter or nature) is composed of three gunas (dispositions) - sattvas, rajas, and tamas (steadiness, activity, and dullness). The relationship between Purusha and Prakruti is intertwined and so when the equilibrium of the gunas is disturbed, the world order needs to evolve. This is a dualistic philosophy in which the difference is between the self and matter. 1a. Yoga Yoga is considered to have arisen from the Samkhya philosophy and is essentially described as a universal method of union with The Supreme. The basis of this philosophy is the four primary systems as mentioned in the Bhagavad-Gita: Karma-Yoga; Buddhi-Yoga; Dhyana-Yoga; and Bhakti-Yoga. Sage Patanjali wrote "Yoga Sutra" on Raja Yoga (meditational Yoga). The difference between Yoga and Samkhya philosophies is that Yoga incorporates the concept of Ishvara who is treated as a personal God and also the ideal for meditation. Ishvara is treated as not being entangled with Prakruti (Nature). Yoga also utilizes the Vedic terminologies and concepts like Brahman. Moksha or Nirvana is said to be the realization of the goal of Life in Yoga. 2. Nyaya The Nyaya School of philosophy is said to have been propagated by Aksapada Gautama and is based on texts called the Nyaya Sutras. This philosophy is based on logic. According to the Nyaya School , there are only four sources of knowledge (pramanas): perception, inference, comparison, and testimony. Knowledge obtained through each of these can be valid or invalid. The practitioners of Nyaya philosophy are called Naiyanikas and they have given logical proofs for the existence of God/Ishvara. 3. Vaisheshika The Vaisheshika system of philosophy was founded by the Sage Kanada and it deals with atomic pluralism. According to this school of philosophy, all the objects in the physical universe can be reduced to a certain number of atoms. God is regarded as the fundamental force who causes consciousness in these atoms. The Vaishesika system merged with Nyaya due to the closely related metaphysical theories. However, Vaishesika differs from Nyaya in one aspect: Nyaya accepts four sources of knowledge whereas Vaisheshika accepts only two - perception and inference. 4. Purva Mimansa The main objective of the Purva ("earlier") Mimansa School was to establish the authority of the Vedas and this school of philosophy was propagated by Sage Jaimini. This philosophy formulated the rules of Vedic interpretation. The practitioners of Mimansa are called Mimamsakas and they believe that there should be unquestionable faith in the Vedas, mantras and yajnas that sustain the activity of our Universe. According to Mimansa, salvation can be attained only by strictly adhering to the Vedic prescriptions. Later on, the thoughts of "Mukti", and doctrines of God were also added to this school. 4a.Uttara Mimansa Uttar Mimansa is also called Vedanta and it concentrates on the philosophical teachings of Upanishads. Vedantic thought was based on Vedic cosmology, hymns and philosophy. This school of philosophy stresses on self discipline, spiritual connectivity and meditation. This philosophy was propagated by Sage Vyasa. Uttar Mimansa also says that consciousness of the Self (Jivatma) is continuous and indistinguishable from the consciousness of the Supreme Spirit (Brahman - Paramatma). The Uttar Mimansa School of philosophy gave rise to the three main schools of Vedanta: ·       Advaita Vedanta: Advaita (not two) refers to a monistic (or non-dualistic) system, which emphasizes oneness. It was propagated by AdiSankaracharya who based his theories of advaita on the Upanishads and teachings of his own guru: Govinda Bhagavadpada. He exposed the relative nature of the world and established the non-dual reality of Brahman in which Atman (the individual soul) and Brahman (the ultimate reality) are same. Adi Sankara denounced caste and meaningless rituals. ·        Vishistadvaita Vedanta: Ramanujacharya was the propagator of the concept of Sriman Narayana as the supreme Brahman. He taught that ultimate reality had three aspects: Ishvara (Vishnu), Cit (soul) and Acit (matter). Vishnu is the only independent reality, while souls and matter are dependent on God for their existence. ·        Dvaita Vedanta: Madhvacharya identified God with Vishnu. But he said that there was a difference between the individual soul and the Ultimate Soul. Thus his system is called Dvaita. 5. Bhakti The concept of Bhakti takes its name from the Hindu term that signifies a blissful, selfless and overwhelming love of God. Bhakti is seen as a form of Yoga, or union and it seeks to dissolve the ego in God. It is believed by the followers of Bhakti school of thought that it is God who brings about all changes, is the source of all works, and acts through the devotee as love and light. 'Sins' and evil-doings of the devotee are said to fall away of their own accord due to the love of God towards his devotees. The most popular means of expressing love for God in the Hindu tradition is through puja. 6. Tantra The word "Tantra" means treatise and is applied to a variety of mystical, occult, medical and scientific works. The Tantra Shastra is a development of the Vedic Karmakanda, promulgated to meet the needs of that age. Tantra has given birth to or influenced ritual, yoga, and sadhana of all kinds.

Hindu Mythology

The term "Hindu mythology" is used by modern day scholars for ancient Indian literature which has historically important details about people, places, kings, style of living, deities, incarnations, sages etc. In academic studies, the term "myth" does not mean fiction or that the narrative is false. It is essentially a western epithet given to all non-Judeo-Christian religious literature. The archaeological evidences point to the veracity of our ancient texts and therefore, Hindu mythology is essentially Hindu legends and cherished beliefs of Hinduism.

The various topics of Hinduism contain stories that are accepted as literal truth by some and as philosophical or allegorical insights by others. The different topics are:

Swargaloka/Swargalok/Heaven

The concept of Swarga (heaven) is that it is a temporary place for enjoying the fruits of good actions committed on Earth. The ultimate goal is "Moksha" (supreme salvation) that every soul wants. Swarga is said to be inhabited by Devas (Gods), who are believed to be the children of Rishi Kashyapa and his wife Aditi.

Indra (the God of thunder and lightning), is the king of Swarga. The other devas residing there include Varuna (the God of the oceans), Agni (the God of fire), Kubera (the treasurer of the Gods), Yamaraja, or Dharma (the lord of righteousness and death), Surya (the sun God), Chandra (the moon God), and Kamadeva (the God of love).

Narakaloka/Naraklok/Hell

The concept of Naraka is that the souls of people is brought here to suffer pains and punishments for the sins they committed on Earth. It is said that Lord Yama rules the Naraka with a band of emissaries called the Yama duta. Chitragupta acts as the accountant for every deed that has been committed by the human beings on Earth and based on that the humans are assigned the privilege of living in Swarga or confined to Naraka.

Hindu Gods and Goddesses

Hinduism believes in one God who is formless, nameless, infinite and eternal. Human minds have portrayed God in many forms with humanistic characteristics like fatherhood, motherhood, love etc. The one eternal god is called "Brahman". All Universes is born from God and everything dies and goes back to him. God is the Creator, Preserver and Destroyer. Thus, Hinduism believes in one God who has numerous names and forms.

Hindu Gods

It is said that Hinduism has about 33 crore or 330 million gods and goddesses. However, ancient scriptures have stated that Hinduism has "33 Koti Devas" which has been variously interpreted as 330 million or 33 crore (1 koti = 1 crore) Gods or 33 categories of Gods since "koti" also means "category".

Hindu Gods are male forms of the one God - Brahman. Humans have given different names and forms to the same god. The most commonly worshiped Gods of Hinduism are:

• Lord Brahma/Prajapati: The Creator
• Lord Vishnu/Narayana: The Preserver
• Lord Shiva/Rudra: The Destroyer
• Lord Ganesha
• Lord Rama
• Lord Krishna
• Lord Hanuman
• Lord Kartikeya
• Lord Kubera

Hindu Goddesses

The female form or Shakti has many forms who are worshiped for different reasons. The main goddesses of Hinduism are:

• Goddess Parvati: She is the consort of Lord Shiva and mother of Lord Ganesha and Lord Kartikeya. She is the source of all the power in the universe and the power of Gods is also due to her. Goddess Parvati is worshipped by Hindu females for the longevity of their husbands and children. Her vehicle is the lion and sometimes she is depicted seated on the tiger as well. She has various forms like Durga (goddess beyond reach); Bhadrakali (the auspicious power of time); Amba or Jagdamba (mother of the world); Annapurna (giver of food and plenty); Sarvamangala (auspicious goddess); Bhairavi (terrible, fearful, power of death); Chandika or Chandi (violent, wrathful, furious); Lalita (playful) and Bhavani (given of existence).
• Goddess Lakshmi: Goddess Lakshmi is the consort of lord Vishnu and the Goddess of wealth. She is depicted as a beautiful female seated on a pink lotus and being anointed by a pair of white elephants. Her vehicle is the white owl. She is worshiped by Hindus and on Diwali it is said that she comes for a visit, so people light lamps to guide her to their homes.
• Goddess Saraswati: She is the consort of Lord Brahma and is the patron of music, arts, crafts and learning. Goddess Saraswati is usually depicted as fair and gracefully clad in pure white, riding a swan and holding a Veena and book. She is worshiped by students for blessing them with knowledge and memory.

Sapta Rishi (Seven Sages)

When Lord Brahma decided to create our universe, he created seven sages out of his thoughts. They were called the Sapta Rishis and also "Maanasa Putra"(created out of mental thoughts). The Sapta Rishis are:

Bhrigu

Bhrigu is said to have stepped on Brahma, Shiva and Vishnu to test the greatness of each God. Brahma and Shiva were furious but Vishnu treated the Sage with respect and was declared the greatest. His descendants are supposed to have composed the Atharva Veda.

Angirasa

Angirasa along with Sage Atharvana is said to have composed Atharva Veda. He is also mentioned in the other Vedas.

Atri

Atri is the rishi who composed the fifth Mandala (chapter) of Rig-Veda. He proclaimed the theory of three strands of the sacred thread: Janeu/Janou. The three strands symbolize creation (represents Brahma and the letter "A"), sustenance (represents Vishnu and the letter "U") and destruction (represents Shiva and the letter "M"). Together these three strands show the vow that a Brahmin takes to recite and adhere to AUM/OM.

Gautama

He is credited to have created mantras and also Godavari was formed after he prayed to Lord Siva. Siva descended to Trayambakeshwar and this gave rise to the river Godavari. He is said to be the creator of Dharma Sutras that contain the rules for the four Ashramas, the forty Samaskaras, the four Varnas, kingly duties, the punishments for various offences, etc.

Kashyapa

He is the father of Gods and Demons. Sage Kashyapa is said to have two wives: Aditi (mother of Gods) and Diti (mother of demons).

Vasishta

He was chief of Saptarishis and the Rajaguru of the Suryavamsha (Solar Dynasty). Vasishta is said to be the chief author of seventh Mandala (Chapter) of the Rig-Veda. He also wrote the "Vasishta Samhita" - a book on Muhurtha/Muhurt that forms the basis of predetermined astrology.

Agastya

He is said to one of the greatest of all Sapta Rishis. He is credited with spreading the Vedic religion to South India and creating the Tamil language. He married Lopamudra, the human daughter of Brahma.

Nine Beliefs of Hinduism

Beliefs are the building blocks of the mind. Our beliefs determine our thoughts and attitudes about life, which in turn direct our actions. By our actions we create our destiny. Beliefs about sacred matters—God, man and cosmos—are essential to one’s approach to enlightenment. But beliefs are not mere matters of agreement. They are what we value and hold as true. Hindus believe many diverse things, but there are a few bedrock concepts on which most Hindus concur. The following nine beliefs, though not exhaustive, offer a simple summary of Hindu spirituality.

• 1) I believe in the divinity of the Vedas, the world’s most ancient scripture, and venerate the Agamas as equally revealed. These primordial hymns are God’s word and the bedrock of Sanatana Dharma, the eternal religion which has neither beginning nor end.

• 2) I believe in a one, all-pervasive Supreme being who is both immanent and transcendent, both Creator and non evidential Unmanifest Reality.

• 3) I believe that the universe undergoes endless cycles of creation, preservation and dissolution.

• 4) I believe in karma, the law of cause and effect by which each individual creates his own destiny by his thoughts, words and deeds.

• 5) I believe that the soul reincarnates, evolving through many births until all karmas has been resolved, and moksha, spiritual knowledge and liberation from the cycle of rebirth, is attained. Not a single soul will be eternally deprived of this destiny.

• 6) I believe that divine beings exist in unseen worlds and that temple worship, rituals, sacraments as well as personal devotionals create a communion with these devas and Gods.

• 7) I believe that a spiritually awakened master, or sat guru, is essential to know the Transcendent Absolute, as are personal discipline, good conduct, purification, pilgrimage, self-inquiry and meditation.

• 8) I believe that all life is sacred, to be loved and revered, and therefore practice ahimsa, "no injury."

• 9) I believe that no particular religion teaches the only way to salvation above all others, but that all genuine religious paths are facets of God’s Pure Love and Light, deserving tolerance and understanding.

Hinduism, the world’s oldest religion, has no beginning—it precedes recorded history. It has no human founder. It is a mystical religion, leading the devotee to personally experience the Truth within, finally reaching the pinnacle of consciousness where man and God are one. Hinduism has four main denominations—Saivism, Shaktism, Vaishnavism and Smartism. The above nine beliefs form a common ground for all Hindu sects.

Four Facts of Hindu Religion

2.

Hindus believe in the divinity of the Vedas, the worlds most ancient scripture, and venerate the Agamas as equally revealed. These primordial hymns are Gods word and the bedrock of Santana Dharma, the eternal religion which has neither beginning nor end. The four facts of Hindu religion are:

1. Karma

Karma is what the soul undergoes in one of two ways, according to whether its actions are virtuous or not; but both kinds subsist until the end of enjoyment in this world. (Svayambhu Agama)

God’s cosmic law of karma governs our life experiences through cause and effect. As Gods force of gravity shapes cosmic order, karma shapes experiential order. Through karma, your thoughts, emotions and deeds-whether good, bad or mixed return to you. Thus, karma is your teacher. It imparts the lessons you need and are able to meed. For it is a divine law that no karmic situation will arise that exceeds your ability to resolve it. Karma is not fate. You have free will. No God or external force is controlling your life. It is your own karmic creation. To be responsible for your karma is strength. To blame another is weakness. Therefore, remember Gods great law of karma and act wisely.

2. Reincarnation

Through his past works he shall return once more to birth, entering whatever form his heart is set on. This mighty soul unborn grows not old, nor dies, for the soul is immortal and fearless. (Brihadaranyaka Upanishad)

Your soul is an immortal body of light. It’s Absolute and super conscious essence is identical to with God. Yet, this identity needs to be realized and unfolded within the soul. Toward this goal your soul undertakes many, many lifetimes in a physical body. You are now the sum total of all your past lives. You undergo every conceivable human experience as the forces of the body, ego and desire manifest. In the latter lives the forces are transmuted toward spirituality. Finally, your soul realizes God. After resolving all residual karmas, your soul no longer incarnates into human form. As the Agamas and Vedas teach, the soul continues its evolution in the inner worlds. Therefore, you live joyously, strive for spiritual elucidation and do not fear death.

3. Dharma

May noble wisdom come to us from all sides, undeceived, unhindered, overflowing, so that the Devas may always help us onward, unceasing is their care, our Guardians day by day. (Rig Veda)

Dharma is Gods Devine Law, the law of being. Dharma is to the individual what its normal development is to a seed-the orderly fulfillment of an inherent nature and destiny. When following dharma you are in harmony with the cosmic order; you abide close to God. The moral dimension of Hindu dharma is embodied in the eight yamas (restrains) and eight niyamas (observances). The yamas are: non-violence not stealing; disciplining desire; abjuring lust and greed; curbing arrogance and anger; not lying; avoiding injustice; shunning wrongdoing and evil company. The niyamas: be pure in body, mind and speech; love mankind; seek contentment; cultivate devotion; develop forbearance; give charitably; study the scriptures; perform penance and sacrifice. Every person has his or her path; worship God, and your dharma will become clear.

4. Worship

Offering of perfumed substances, flowers, and incense, lamps and fresh fruits - these are the five elements of the traditional puja which culminates with offering of the lamps. (Kamika Agama)

Worship expresses our profound love for God. Puja, bhajan, prayer and meditation are all worshipful means of direct, personal communion with God and Gods. God, Gods and devas are all real beings dwelling in the inner worlds. They can and want to help you in every aspect of your life. This they do in accord with your own patterns of karma and dharma. Daily, personal puja at home keeps you God-conscious and your home holy. God has established many temples to allow us to intimately communicate with Him. Temple puja opens a channel to God. Through His personal presence and Sakti, prayers are answered, karma softened, spiritual elucidation guided. Surrender, worship with intense love, and God hears.

These four facts-karma, reincarnation, dharma, worship are the essence of the Vedas and Agamas and the fabric of every Hindus life. Speak of them to all who will listen. They are the heritage of all souls.

Hinduism

1. Hinduism

Hinduism is the oldest living religious tradition in the world and is also known as Sanatana Dharma and Vedic Dharma. It is not a single religion but a set of different schools of thought and traditions. Hinduism is a mixture of many religious rituals, sects and philosophies and all of them are different from each other in different parts of India. Majority of Hindus follow the Vedanta philosophy of one God (Brahman) who is worshipped in many forms like Vishnu, Siva, Durga, etc.

About 10 billion people worldwide are followers of Hinduism making it the third largest religion of the world. The followers of Hinduism regard the four Vedas as the main scripture. Each Veda is divided into parts called: Brahmanas, Samhitas, Aranyakas and Upanishads which are also widely followed. The other main scriptures are the 18 puranas, 18 up-puranas, the Bhagavad-Gita and Ramayana.

The basic beliefs of Hinduism are:

• Dharma (individual ethics, duties and obligations)
• Samsara (rebirth)
• Karma (actions)
• Moksha (salvation)

Different schools of Hinduism follow different paths or means for salvation. The four main paths that most of the schools follow are: the path of devotion- "Bhakti", the path of action-"Karma", the path of meditation- "Raja" and the path of enlightenment- "Jnana". The basis of Hindu philosophy is that all souls that are born from Brahman (Cosmic Spirit) finally merge with it.

The Bhagavad-Gita-MANIFESTATION OF THE ABSOLUTE

MANIFESTATION OF THE ABSOLUTE

The Supreme Lord said: O Arjun, listen once again to My supreme word that I shall speak to you, who are very dear to Me, for your welfare. (10.01)
God is the origin of everything
Neither the celestial controllers (Devas), nor the great sages know My origin, because I am the origin of all Devas and great sages also. (10.02) One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals and becomes liberated from the bondage of Karm. (10.03) Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness, nonviolence, calmness, contentment, austerity, charity, fame, ill fame --- these diverse qualities in human beings arise from Me alone. (10.04-05) The seven great sages, four Sanakas, and fourteen Manus from whom all the creatures of the world were born, originated from My potential energy. (10.06)
One who truly understands My manifestations and yogic powers, is united with Me by unswerving devotion. There is no doubt about it. (10.07) I am the origin of all. Everything emanates from Me. Understanding this, the wise adore Me with love and devotion (10.08), remaining ever content and delighted. Their minds remain absorbed in Me and their lives surrendered unto Me. They always enlighten each other by talking about Me. (10.09)
God gives knowledge to His devoteesI give knowledge and understanding of metaphysical science --- to those who are ever united with Me and lovingly adore Me --- by which they come to Me. (10.10) I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11) Arjun said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Divine Being, the primal God, the unborn, and the omnipresent. All sages have thus acclaimed You. The divine sage Naarad, Asit, Deval, Vyaas, and You Yourself tell me that. (10.12-13)
Nobody can know the real nature of Reality
O Krishn, I believe all that You have told me to be true. O Lord, neither the celestial controllers (Devas) nor the demons fully understand Your real nature. (See also 4.06) (10.14) O Creator and Lord of all beings, God of all celestial rulers (Devas), Supreme person, and Lord of the universe, You alone know Yourself by Yourself. (10.15) Therefore, You alone are able to fully describe Your own divine glories --- the manifestations --- by which You exist pervading all the universes. (10.16) How may I know You, O Lord, by constant contemplation? In what form of manifestation am I to think of You, O Lord? (10.17) O Lord, explain to me again, in detail, Your yogic power and glory, because I am not satiated by hearing Your nectar-like words. (10.18)
Everything is a manifestation of the Absolute
The Supreme Lord said: O Arjun, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19) O Arjun, I am the Spirit (Atma) abiding in the inner psyche of all beings. I am also the beginning, the middle, and the end of all beings. (10.20) I am the sustainer, I am the radiant sun among the luminaries, I am the supernatural controllers of wind, I am the moon among the stars. (10.21) I am the Vedas, I am the celestial rulers (Devas), I am the mind among the senses, I am the consciousness in living beings. (10.22) I am Lord Shiva, I am the god of wealth, I am the god of fire, and the mountains. (10.23) I am the priest and the army general of the celestial controllers, O Arjun. I am the ocean among the bodies of water. (10.24) I am sage Bhrigu among the great sages; I am the monosyllable cosmic sound, AUM, among the words; I am the silent repetition of mantra (Japa) among the spiritual disciplines (Yajn); and I am the Himalaya among the mountains. (10.25)
A brief description of divine manifestations
I am the holy fig tree among the trees, Naarad among the sages, and all other celestial rulers. (10.26) Know Me as the celestial animals among the animals, and the King among men. I am the thunderbolt among weapons, and I am Cupid for procreation. (10.27-28) I am the water god and the manes. I am the controller of death. I was that great devotee of Mine, Prahlaad. I am the time or death among the healers, lion among the beasts, and the king of birds among birds. (10.29-30) I am the wind among the purifiers, and Lord Raam among the warriors. I am the crocodile among the fishes, and the holy Gangaa river among the rivers. (10.31)
I am the beginning, the middle, and the end of all creation, O Arjun. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32) I am the letter "A" among the alphabets. I am the dual compound among the compound words. I am the endless time. I am the sustainer of all, and have faces on all sides (or I am omniscient). (10.33) I am the all-devouring death and also the origin of future beings. I am the seven goddesses (Devis) or guardian angels presiding over the seven qualities --- fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34) I am Brihatsaam among the Vedic hymns. I am Gaayatri mantra among the Vedic mantras. I am November-December among the months, I am the spring among the seasons. (10.35) I am gambling of the cheats, splendor of the splendid, victory of the victorious, resolution of the resolute, and goodness of the good. (10.36)
I am Vaasudev among the Vrishni family, Arjun among the Paandavs, Vyaas among the sages, and Ushanaa among the poets. (10.37) I am the power of rulers, the statesmanship of the seekers of victory, I am silence among the secrets, and the Self-knowledge of the knowledgeable. (10.38) I am the origin or seed of all beings, O Arjun. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39)
The manifest creation is a very small fraction of the AbsoluteThere is no end of My divine manifestations, O Arjun. This is only a brief description by Me of the extent of My divine manifestations. (10.40) Whatever is endowed with glory, brilliance, and power --- know that to be a manifestation of a very small fraction of My splendor. (10.41) What is the need for this detailed knowledge, O Arjun? I continually support the entire universe by a small fraction of My divine power (YogMaya). (10.42)