Hinduism

The word Hinduism is an English word coined by Europeans at the beginning of British rule in India around 183 ! This is why the religion we call Hinduism is so hard to define! "ll the beliefs and myths that ma#e up Indias culture are all grouped under the broad phrase of Hinduism! $edism is the proper term for the ancient religion that has its roots in Indias distant past! The $edic religion isnt li#e any other present%day religion nor is it e&clusi'e or confined to India! It is uni'ersal and doesnt trace bac# to a single prophet or seer! $edism teaches that truth is always complementary( not contradictory! This path ne'er feared the ad'ancement of science either! The $edas contain the origin of religion( ethics( morality( and the sciences! Bac# at the dawn of time there were no temples( mos)ues or churches! E'eryone worshipped the same *od and *od was only addressed according to His +ature( "ttributes and ,haracteristics! There is archeological e'idence that many countries ha'e $edic roots dating bac# -( years or more! The Main Ideas of Vedanta .ollowing are some of the main tenets of $edanta/ *od is one without a second( absolute and indi'isible! Though impersonal( beyond name and form( *od assumes 'arious personal forms to re'eal itself to us! *od is our soul! 0e are primarily consciousness( part of the cosmic consciousness! "ll of the incarnations 1manifestations of *od on Earth2 are actual embodiments of 3i'inity! +o one incarnation can be regarded as the only manifestation of that 3i'inity! There is no accident in the cosmic uni'erse! Human destiny is go'erned by the law of cause and effect! 0e are born on earth repeatedly to finish the unfinished wor# of reali4ing our di'inity! "lthough we suffer because of actions( we can control oursel'es and hence our destiny! There is a higher state of consciousness which can be achie'ed in this human birth! There are many ways to achie'e union with *od( through the intellect( emotions( actions( and the will! " specific path or a combination should be followed to reali4e the aim and ob5ecti'es of life! $edanta stresses the idea of self effort! It encourages e'ery indi'idual to reali4e *od within by the practice of certain methods( called 6ogas( which channel the tendencies we already possess and lead us to *od! The ideal is to practice a harmonious balance of these four yogas/ Bhakti Yoga: This is the culti'ation of a de'otional relationship with *od through prayer( ritual and worship! In this practice( the human emotions are gi'e a 7*odward turn!7 Their energy is used in search for *od within!

Jnana Yoga: This 6oga is the approach to *od through discrimination and reason! The goal is freedom! "ll of our miseries in life are caused by seeing difference( and so the 5nana yogi tries to brea# through this delusion by seeing *od e'erywhere! Karma Yoga: The path to *od through selfless ser'ice to others is 8arma 6oga! By wor#ing in this spirit( the *od within each person is worshipped! Raja Yoga: This is sometimes called the yoga of meditation! It is the soul of all the yogas! The emphasis here is on attuning the mind to *od and truth through concentration and mediation! The three primary characteristics of *od as defined by the $edas were defined as creator( preser'er and destroyer! These three attributes were later personified as the *ods of Brahma( $ishnu and 9hi'a! Brahma is the creati'e aspect of *od! B:"H;" 13ay of2 "lso #nown as a <8alpa<! 7!!!one day of Brahma consists of a thousand cycles of four yugas( or ages/ 9atya( Treta( 3'apara and 8ali! The cycle of 9atya is characteri4ed by 'irtue( wisdom and religion( there being practically no ignorance and 'ice( and the yuga lasts 1(=>8( years! In the Treta%yuga 'ice is introduced( and this yuga lasts 1(>?@( years! In the 3'apara%yuga there is an e'en greater decline in 'irtue and religion( 'ice increasing( and this yuga lasts 8@-( years! "nd finally in 8ali%yuga 1the yuga we ha'e now been e&periencing o'er the past A( years2 there is an abundance of strife( ignorance( irreligion and 'ice( true 'irtue being practically none&istent( and this yuga lasts -3>( years! In 8ali%yuga 'ice increases to such a point that at the termination of the yuga the 9upreme Bord Himself appears as the 8al#i "'atara( 'an)uishes the demons( sa'es His de'otees( and commences another 9atya%yuga! Then the process is set rolling again! These four yugas( rotating a thousand times( comprise one day of Brahma( and the same number comprise one night! Brahma li'es one hundred of such years and then dies! These hundred years by earth calculations total to 311 trillion and - billion earth years! By these calculations the life of Brahma seems fantastic and interminable( but from the 'iewpoint of eternity it is as brief as a lightning flash!7 Vishnu is the sustaining( fostering( stabilising and strengthening aspect of *od! He ta#es care of the 7:tham7 or 7:ta7 C the rhythm of righteousness in the world! $ishnu incarnates in order to re'i'e the practice of 3harma in the world! The word $ishnu means that which is omni%present! Shiva represents the disintegration and dissolution aspect of the one Brahman 1*od2! 3estruction goes hand in hand with creation! "ll that is born must die! "ll that is produced must disintegrate and be destroyed! This is an una'oidable law! .rom the perspecti'e of $edanta the 9upreme *od is Brahman/ Definition of Brahman: Brahman is the transcendent absolute being that per'ades and supports all reality! That which is "bsolute( fills all space( is complete in itself( to which

>

there is no second( and is continuously present in e'erything( from the creator down to the lowest of matter!

;ore on 6oga/
Bhakti Yoga Bha#ti is a 6oga of de'otion or complete faith! This faith is generally in the *od or supreme consciousness in any of the forms! It may be Bord :ama( 8rishna( ,hrist( ;ohammed( Buddha etc! It may be a *uru for his disciples! Important thing is the person interested in following this path should ha'e 'ery strong emotional bond with the ob5ect of faith! The flow of emotional energy is directed to this ob5ect! ;ostly people suppress their emotions and that often reflects in the form of physical and mental disorders! This Bha#ti 6oga releases those suppressed emotions and brings the purification of inner self! ,ontinuous meditation of *od or ob5ect of faith gradually decrease the ego of the practitioner( which further pre'ents new distractions( fic#leness or e'en pain and induces strong bonds of lo'e! 9lowly the practitioner looses the self identity and becomes one with the ob5ect of faith( this is a state of self reali4ation! Karma Yoga 8arma 6oga is a path of de'otion to the wor#! Dne looses his identity while wor#ing( only selfless wor# remains! This state is 'ery difficult to achie'e! *enerally some rewards or incenti'es or outcome follows the wor# and one is attached to this reward or incenti'e! This is not the 8arma 6oga! +on%attachment with the wor# and becoming the perfect instrument of the super consciousness in this manifested uni'erse is the ultimate aim of 8arma 6oga! In the initial stages of 8arma 6oga( indi'idual possesses strong sense of ego and consciously or unconsciously he is attached to the fruits of his efforts or at least praise or recognition but by continuous in'ol'ement in the wor# and change in mental attitude( one can surely disassociate himself from the ego and his own personality! In this state the wor# becomes worship to the *od( it becomes spiritual( also the indi'idual becomes e&pert( s#illed and 6ogi! He achie'es stability of mind in all conditions( he is not disturbed or e&cited or happy in any of the situations! He becomes di'ine E his actions represent *od<s will! The essence of 8arma 6oga as e&tracted from <Bhag'ad *ita< says/ The world confined in its own acti'ity e&cept when actions are performed as worship of *od! Therefore one must perform e'ery action sacramentally and be free of your attachments to the results! Ashtanga Yoga 1Fatan5ali<s "shtanga 6oga % Eight .old Fath2 9ee The 9utras of Fatan5ali/

Jnana Yoga Gnana 6oga is the process of con'erting intellectual #nowledge into practical wisdom! It is a disco'ery of human dharma in relation to nature and the uni'erse! Gnana 6oga is described by tradition as a means to obtain the highest meditati'e state and inner #nowledge! Gnana literally means <#nowledge<( but in the conte&t of yoga it means the process of meditati'e awareness which leads to illuminati'e wisdom! It is not a method by which we try to find rational answers to eternal )uestions( rather it is a part of meditation leading to self%en)uiry and self%realisation! 9ome of the components of Gnana 6oga are/ +ot belie'ing but realising 9elf%awareness leading to self%analysis E&periencing #nowledge :ealising the personal nature 3e'eloping intuiti'e wisdom E&periencing inner unity atha Yoga The term Hatha 6oga has been commonly used to describe the practice of asana 1postures2! The syllable <ha< denotes the pranic 1'ital2 force go'erning the physical body and <tha< denotes the chitta 1mental2 force thus ma#ing Hatha 6oga a catalyst to an awa#ening of the two energies that go'ern our li'es! ;ore correctly the techni)ues described in Hatha 6oga harmonise and purify the body systems and focus the mind in preparation for more ad'anced cha#ra and #undalini practices! The Hatha 6oga system includes asana along with the si& shat#armas 1physical and mental deto& techni)ues2( mudras and bandhas 1psycho%physiological energy release techni)ues2 and pranic awa#ening practices! .ine tuning of the human personality at increasingly subtle le'els leads to higher states of awareness and meditation!

Kunda!ini Yoga 1.rom the Tantras2

This system of 6oga is concerned with awa#ening of the psychic centers or cha#ras( which e&ists in e'ery indi'idual! 1Flease refer to the figure2 There are si& main cha#ras in the human beings! The mind is made up of different subtle layers! Each of these layers progressi'ely are associated with the higher le'els of consciousness! Each of these le'els are related to the different cha#ra or psychic center located throughout the psychic body! There are no of other cha#ras apart from the si& main( which are associated with planes below the human le'el! In all we ha'e cha#ras that connect us to animal le'els of mind( to the instincti'e realms of being or to the sublime heights of consciousness! In 8undalini 6oga( higher%le'el cha#ras are awa#ened and also the acti'ities associated with these higher psychic centers! The basic method of awa#ening in'ol'es deep concentration on these cha#ras and forcing their arousal! "sanas( pranayama( mudra and bandha and other forms of 6oga such as ;antra 6oga are also used to stimulate the awa#ening! Kri"a Yoga The word #riya means <acti'ity< or <mo'ement< and refers to the acti'ity or mo'ement of consciousness! 8riya also refers to a type of practical or preliminary practice leading to total union( the final result of practice! 8riya 6oga does not curb mental fluctuations but purposely creates acti'ity and awa#ening in consciousness! In this way all faculties are harmonised and flower into their fullest potential!

8riya 6oga originated in anti)uity and e'ol'ed o'er time through practise and e&perience! The full form of 8riya 6oga consists of o'er = #riyas out of which only > or so are commonly #nown! The #riya practices are inscribed in numerous tantric te&ts written in 9ans#rit! To date only a few of these ha'e been translated into other languages/ The most authoritati'e magna opus on the sub5ect of 8riya! The practices of 8riya 6oga were propagated by 9wami 9atyananda 9araswati from secret teachings described in the 6oga and Tantra 9hastras! The #riyas( as taught by 9atyananda 6ogaH( are one of only two systems of 8riya 6oga recogni4ed the world o'er( the other being that of Faramahamsa 6ogananda!

Raja Yoga :a5a 6oga usually refers to the system of yoga that is described in the 6oga 9utras of 9age Fatan5ali! In this ancient te&t 9age Fatan5ali describes eight stages of yoga which are #nown collecti'ely as :a5a 6oga! :a5a 6oga is a comprehensi'e yoga system which deals with the refinement of human beha'iour and personality through the practice of the yamas 1restraint2 and niyamas 1disciplines2I attainment of physical health and 'itality through asanas 1postures2 and pranayamas 1pranic breathing techni)ues2I management of mental and emotional conflicts and de'elopment of awareness and concentration through pratyahara 1sensory withdrawal2 and dharana 1concentration2I and de'eloping the creati'e aspect of consciousness for transcendental awareness through dhyana 1meditation2 and samadhi 1absorption in the uni'ersal identity2! Kashmir Shavism Tri#a 9hai'ism is a form of Hindu religion that belie'es in one *od( which they call Farama9hi'a( who creates the uni'erse within Himself out of his own pure cosmic conscious Being! Farama9hi'a literally means 79upreme "uspiciousness7! He is considered to be essentially pure infinite featureless consciousness 1called 9hi'a2! But this 9hi'a aspect has an acti'e creati'e side called 9ha#ti! It is this e'er%acti'e 9ha#ti that creates( operates( and destroys endless uni'erses! Dur own consciousness( which appears so tiny and limited( is not 5ust a part of the cosmic consciousness( but actually is the supreme consciousness in totalJ It 5ust appears small and limited due to creati'e acti'ity of supreme conscious 9ha#ti which has a 'eiling deluding aspect 1;aya 9ha#ti2! It is through this 'eiling deluding power that 9ha#ti then transforms the supreme conscious e&perience into the e&perience of infinite finite

conscious beings inhabiting different limited non%sentient uni'erses! The disco'ery and o'ercoming of this ;aya 9ha#ti is then the #ey to spiritual liberation % the reali4ation of one<s own true nature and complete liberation from the wheel of 8arma % of life and death! This process whereby the 9upreme ,onsciousness hides from itself through its own 'eiling power( and then liberates itself through seeing itself as it really is( is described in 3@ steps 1or Tatt'a%s2 of conscious creati'ity and delusion and liberation! These 3@ steps( or principles of creation are actually part of a larger system of contemplation 1called 9adadh'an2 which fits the 7principles of creation7 into a framewor# that includes on the one hand the actual worlds that are created( and on the other hand( the sub5ecti'e processes by which non%conscious worlds emerge from supremely pure cosmic consciousness! Tri#a 9hai'ism does not consider anything to be good or bad per se( but instead as only being part of the ongoing creati'e acti'ity of that pure infinite consciousness! But within this process beha'ior does lead to conse)uences! Thus good beha'iors that help others 1for e&ample2 leads to mental and physical freedom and power in this life or future li'es( whereas bad beha'iors would lead to increasing physical and mental bondage and limitation 1called the Baw of 8arma2! But the most important acti'ity is reali4ation of one<s own true identity with the supreme consciousness which leads to spiritual liberation which is complete freedom from the wheel of life and death! 9wami Ba#shman5oo was the last li'ing master of 8ashmir 9hai'ism and taught that in order to create this uni'erse( Bord 9hi'a conceals his nature by manifesting himself in an infinite 'ariety of beings! Here he loses himself in the drama of life! Then( by his own sweet will( he re'eals his true nature and ele'ates himself again to the state of 9hi'a! This is #nown as the 3ance of 9hi'a! ;y webpage describes it li#e this!

*od and his creation are Dne! 6et *od hides himself from his creation to gi'e himself the 5oy of disco'ering *od! *od is both ,reator and the ,reated! This is also #nown as the 0isdom of Balance! The Kncreated *od and The ,reated *od are Dne( yet the creation is attached to the grand illusion of separateness! 0hene'er *od<s creation disco'ers *od( *od disco'ers himself all o'er again! *od delights in the dance of hiding and disco'ering his glory! The ,osmic 3ance of 9hi'a! 6our life is your part in this awesome ,osmic 3ance! 6our birth begins with your *od ,onsciousness hid from you! If you ha'e not disco'ered your unlimited potential in this life you will die( and your soul will go to the unseen state awaiting its chance for another birth! This is the gem of #nowledge #nown as :eincarnation! 6ou are a child of *od because you come from *od and you can return to *od! "s *od<s child your destiny is to grow up to become *od as ,hrist is *od or as Buddha is *od! HI9TD:6 Historically( Tri#a 9hai'ism 1a form of the Hinduism2 de'eloped around ? "!3! in the area that is now the state of 8ashmir in the northwestern corner of India! It<s de'elopment in this area is what gi'es it it<s popular name of 78ashmir 9hai'ism7! Tri#a 9hai'ism<s ma5or historic roots are in the indigenous pagan religions and the Tantric religion found in that area! It<s ma5or distinguishing characteristic is it<s 'ery pure and logically consistent Tantric monotheism 1agama2!

I V A # Different as$e%ts of the &reat &od

The cult of 9hi'a already had its roots in the pre%$edic period! :eplaced pro'isionally by Indra during the first centuries of the pre%$edic period( he was to be born again to become the culmination of Hinduism! The Brahmans classified him under se'eral aspects / The ,reator *od( who gi'es life and ta#es it when he wishes! He has the power to create( destroy and to recreate indefinitely /

S IVA' the (ord of $ea%efu! s!ee$( the god of dreams and unconsciousness( which returns strength to tired bodies( R)DRA' the (ord of tears' caused by the death of belo'ed ones( MA *S VARA the (ord of Kno+!edge' the god whose intelligence controls the mo'ements of the uni'erse that it created( and that wise men call the &reat &,D / the place that concentrates all indi'idualities to ma#e D+E Being( D+E thought!

0ith the help of the goddess 9H"8TI( 1 the great goddess of omnipresent energy that gi'es life and motion to the gods2( 9HI$" can coordinate the three energies or fundamental powers that form the main nature of kno+!edge / 1! the $o+er to understand 15naana2( >! to +ant 1iccha2( 3! to a%t 18riya2 .inally( S IVA is Ka!a' the $o+er of time( that uses and destroys( because e'erything in this world( e&istence and non%e&istence( 5oy and pain depend on time which is also identified with 6ama( the ruler of the #ingdom of the dead( 1the Maha-harata2! Shiva' the infinite god( is also considered as the comforter who remo'es physical pain by mental and spiritual means( using silence and the obscurity of the unconscious( comparable to a night of sleep without dreams! The union of S IVA .the su-stan%e/ +ith Shakti .the omni$resent energ"/ is the foundation of all creation! In the same way the union of the !ingua .0ha!!us of Shiva/( the masculine organ( and of the 6D+I 1the feminine organ2( becomes the symbol of the union between time 1male2 and s$a%e 1feminine2! The religion of the phallus is part of a 'ery ancient ritual that was used by the"ssyrians and EgyptiansI in particular under :amses II( who had a 'ery large harem! He used the ?

fertili4ation of his women to gi'e birth to many warriors( 1and therefore a big army2! This made a much more secure army for the Fharaoh than using mercenariesJ 7 0hen Shiva and his energi1ing $o+er .Shakti/ unite( the spar# of desire appears and the uni'erse springs from the feeling of the lo'e .Kara$atri' (ingua Rashas"a/!!! 7 9hi'a di'ided his body into two hal'es( one was male and the other female! .rom their union the uni'erse was born! .Manu Smriti/ 9e'eral goddesses were considered to be the wi'es of 9HI$"( but subse)uently Devi or Mahadevi 1whose stomach contained the uni'erse2 became his main wife! 3E$I is also honored under a double aspect/ one is 3E$I the good +ife of Shiva' and the other is KA(I the +arrior! 7 .rom the point of 'iew of the 2reation 1of our world2( 9hi'a is the 3onor of the seed 1bi5a'an2( $ishnu is the 6oni%%1the recei'er2( Brahma is the semen that unites them! 9o 9hi'a is the donor of seed( Brahma is the seed and $ishnu is the uni'ersal matri&( the earth that recei'es and fructifies the grain! 7 .(inga $urana3/

VIS 4) and S IVA :

t+o divinities in ,ne entit"
7This great Being( the Indestru%ti-!e ,ne( who surrounded us before our birth( and was there before the ,reation of the uni'erse! This great *od of all beings is the transcendant supreme god!7 .Kara$atri' Maheshvara' Sanmarga3/ ;ore than one thousand names are gi'en to 9hi'a in the 9hi'a Furana and the Bingua Furana /

The Being with three eyes and fi'e faces( the ,rown of the moon( the Bord of mountains( the Bord of the crac#ling fire( of the ancient hairy man in the brush( the image of the waters( the Knchangeable!!! The fire of "gni that burns( warms and restores life!!! Rudra is the (ord of tears( because he ma#es men mourn when a lo'ed one lea'es or dies! But :udra also means the one that remo'es pain!

7:udra the terrible( the ,ne +ho !ives in ever" %reature! He protects all li'ing beings and will rein%arnate them until the end of time7 .Shetashvatara )$anishshad/

9hi'a is therefore not only the *od that destroys life( but as life is born again after death( he is also the one who recreates all life in the world( under new forms! e is $art of the 2reation Trinit" of the +or!d and of !ife! 7 The &reat#&od is ever"+here' -ut +e %an not see him! He is the ,reator( the ruler of the world( He is the su4erain of the Immense#Being' the Immanent and the 8ing of the 9#y!7 .Maha-harata 56' 57/ 7 e has no -eginning' no midd!e' no end3 e is the on!" ,4*' the ,mni$resent7 The mar'elous( the 5oy of the heart( 1Kma2 The first of the gods( the 9upreme :uler( The ,reator( the Bord of 9leep( The :uler of the 9#y( the Indestructible( His radiance is abo'e all e is the immanent' the vita! -reath' *terna!' e is ever"thing that +as and +i!! -e' 8nowing that one %an meet death' Because there is no other +a" that leads Toward the Biberation 1of the soul2!!! .Kaiva!"a )n$anishad 8#9/

Bron1e of Vishnu#Shiva from the :Vth %entur" # Museum of the 0rin%e of ;a!es

BRA MA # T * &R*AT B*I4&

11

Brahma is a form personifying immensity! The religious sages called <Brahmans< educate the faithful to maintain respect for the traditions and to e&plain the meaning of them and their symbols to the members of the Hindu religion! ,onsidered from the start as the god that personifies E$E:6THI+*( he is the/ Sour%e of the universe' the 2reator' the <2osmi% man<3 His cult decreased slightly in fa'or of $ishnuL9hi'a( the god with two faces! "s wind transports the tides and deserts of sand( Brahma is the ,rigina! s$irit( the Dne that transformed the primordial watersI e is in Vishnu and Vishnu is in him! e is the eterna! organi4ing .orce( the *reat ;aster of the world( the Bord of the 0ord( the Dne that shapes us and helps us to be born again! 0hen the uni'erse is destroyed( $ishnu will sleep floating on the causal ocean! "fter one day for the gods( 1or a billion years for men2( Brahma will appear out of the na'el of $ishnu! He will %reate ne+ heavens and ne+ +or!dsI then rest on a lotus flower in the shape of the earth 1there are man" a!!usions to this : Mats"a 0urana' Maha-harata Vama $arvan' Bhagavata 0urana2! But as time $assed' Brahma=s inf!uen%e was modified by the followers of $ishnu and e!!enism( and would be belie'ed to fulfil a prediction of 9hi'a( that he had reached the a&is of the world or the top of the ligua of lightJ ;an often needs to re5ect certain beliefs and legends in his own interestJ The three "'ataras that were assigned e'entually to the 9upreme *od $ishnu/ the boar( the turtle and the fish were to the considered to be the as$e%ts of Brahma!!! ;oreo'er( does not man ha'e the tendency to consider himself as a god himself( and sufficient to himself( but dangerous to all those that cross him M In mythology( Brahma has four heads and four fa%es( and in his four arms holds the $edas( a scepter( a bow( a begging bowl and the :ig'eda! "s *od the .ather he is usually represented as an old man( with a white beard! His home is in the deep forests 1Brahma%'rinda2( the symbol of the uni'erse! Brahma is often represented as the source of the mo'ement of the cosmos( the breath of life 1prana2( the wind that mo'es the primordial waters( and who by the 'ibration of the wa'es creates the microcosm that is to the origin of e'erything! Thus at the heart of the microcosm( 'ibration becomes breath( the 'ital breath born of warmth( li#e the wind! . iran"a#gar-ha' Siddhanta/!

1>

In the $edas( the ,reator is called 0rogenitor .0raja#$ati/I later $ishnu and 9hi'a also recei'ed this creati'e aspect of which Brahma is the original substance! *enesis 1!> !!! *od<s spirit mo'ed upon the face of the watersI and &od said / 7Bet there be a firmament in the midst of the waters and let it di'ide the waters from the watersJ7 In the same way the Brihad#aran"aka tells us/ In the beginning there +as on!" ;AT*R! .rom this water was born reality 19atyam2I from this reality( 1which was the Immense%Being( Brahma2( was born the Frogenitor 1Fra5apati2 These two passages confirm that life came from the 0"TE:! Brahma teaches men the Baw of Ferfection that permits them to conform to the ,osmic Baw! This Baw of perfection can not be applied indifferently to all( as each person has a different perception of moral principles! Dne day and one night of Brahma( the Immense Being( is e)ui'alent to a #alpa di'ided into 1- portions of time( managed each by a ;anu( 1a #alpa being e)ui'alent to 8 @years2J "ccording to Hindu te&ts( we are a$$roa%hing the end of a Ka!$a at the $resent time( -ut the fina! A&* of darkness' the Yuga ka!i( will not start for se'eral millions of yearsJ source/ The istor" of Re!igion in India http/LLmembers!tripod!comLhistorelLorientL13inde!htm

13

$edism D'er'iew
$edanta is one of the world<s most ancient religious philosophies and one of its broadest! Based on the $edas( the sacred scriptures of India( $edanta affirms the oneness of e&istence( the di'inity of the soul( and the harmony of religions! $edanta is the philosophical foundation of HinduismI but while Hinduism includes aspects of Indian culture( $edanta is uni'ersal in its application and is e)ually rele'ant to all countries( all cultures( and all religious bac#grounds! " closer loo# at the word 7$edanta7 is re'ealing/ 7$edanta7 is a combination of two words/ 7$eda7 which means 7#nowledge7 and 7anta7 which means 7the end of7 or 7the goal of!7 In this conte&t the goal of #nowledge isn<t intellectualNthe limited #nowledge we ac)uire by reading boo#s! 78nowledge7 here means the #nowledge of *od as well as the #nowledge of our own di'ine nature! $edanta( then( is the search for 9elf%#nowledge as well as the search for *od! 0hat do we mean when we say *odM "ccording to $edanta( *od is infinite e&istence( infinite consciousness( and infinite bliss! The term for this impersonal( transcendent reality is Brahman( the di'ine ground of being! 6et $edanta also maintains that *od can be personal as well( assuming human form in e'ery age! ;ost importantly( *od dwells within our own hearts as the di'ine 9elf or "tman! The "tman is ne'er born nor will it e'er die! +either stained by our failings nor affected by the fluctuations of the body or mind( the "tman is not sub5ect to our grief or despair or disease or ignorance! Fure( perfect( free from limitations( the "tman( $edanta declares( is one with Brahman! The greatest temple of *od lies within the human heart! $edanta further asserts that the goal of human life is to reali4e and manifest our di'inity! +ot only is this possible( it is ine'itable! Dur real nature is di'ineI *od%reali4ation is our birthright! 9ooner or later( we will all manifest our di'inityNeither in this or in future li'esNfor the greatest truth of our e&istence is our own di'ine nature! .inally( $edanta affirms that all religions teach the same basic truths about *od( the world( and our relationship to one another! Thousands of years ago the :ig $eda declared/ 7Truth is one( sages call it by 'arious names!7 The world<s religions offer 'arying approaches to *od( each one true and 'alid( each religion offering the world a uni)ue and irreplaceable path to *od%reali4ation! The conflicting messages we find among religions are due more to doctrine and dogma than to the reality of spiritual e&perience! 0hile dissimilarities e&ist in the e&ternal obser'ances of the world religions( the internals bear remar#able similarities!

1-

The ,neness of *>isten%e: )nit" in Diversit"

The unity of e&istence is one of the great themes of $edanta and an essential pillar of its philosophy! Knity is the song of lifeI it is the grand theme underlying the rich 'ariations that e&ist throughout the cosmos! 0hate'er we see( whate'er we e&perience( is only a manifestation of this eternal oneness! The di'inity at the core of our being is the same di'inity that illumines the sun( the moon( and the stars! There is no place where we( infinite in nature( do not e&ist! 0hile the concept of oneness may be intellectually appealing( it is ne'ertheless difficult to put into practice! It<s no hardship to feel oneness with great and noble beings or those we already lo'e! It<s also not too much of a stretch to e&perience a sense of unity with the trees( the ocean( and the s#y! But most of us bal# at e&periencing oneness with the coc#roach or the ratNlet alone the obno&ious co%wor#er whom we barely tolerate! 6et this is precisely where we need to apply $edanta<s teachings and reali4e that all these manifold aspects of creation are united in and through di'inity! The 9elf that is within me( the "tman( is the same 9elf that is within youNno matter whether the 7you7 in )uestion is a saint( a murderer( a cat( a fly( a tree( or that irritating dri'er at the four%way stop! 7The 9elf is e'erywhere(7 says the Isha Kpanishad! 70hoe'er sees all beings in the 9elf( and the 9elf in all beings( hates none! .or one who sees oneness e'erywhere( how can there be delusion or griefM7 "ll fear and all misery arise from our sense of separation from the great cosmic unity( the web of being that enfolds us! 7There is fear from the second(7 says the Brihadaranya#a Kpanishad! 3uality( our sense of separation from the rest of creation( is always a misperception since it implies that something e&ists other than *od! There can be no other! 7This grand preaching( the oneness of things( ma#ing us one with e'erything that e&ists( is the great lesson to learn(7 said 9wami $i'e#ananda a century ago! ! ! ! ! The 9elf is the essence of this uni'erse( the essence of all souls ! ! ! 6ou are one with this uni'erse! He who says he is different from others( e'en by a hair<s breadth( immediately becomes miserable! Happiness belongs to him who #nows this oneness( who #nows he is one with this uni'erse!

The 2on%e$t of Ma"a

$edanta declares that our real nature is di'ine/ pure( perfect( eternally free! 0e do not ha'e to become Brahman( we are Brahman! Dur true 9elf( the "tman( is one with Brahman! But if our real nature is di'ine( why then are we so appallingly unaware of itM

1A

The answer to this )uestion lies in the concept of maya, or ignorance! ;aya is the 'eil that co'ers our real nature and the real nature of the world around us! ;aya is fundamentally inscrutable/ we don<t #now why it e&ists and we don<t #now when it began! 0hat we do #now is that( li#e any form of ignorance( maya ceases to e&ist at the dawn of #nowledge( the #nowledge of our own di'ine nature! Brahman is the real truth of our e&istence/ in Brahman we li'e( mo'e( and ha'e our being! 7"ll this is indeed Brahman(7 the KpanishadsNthe scriptures that form $edanta philosophyNdeclare! The changing world that we see around us can be compared to the mo'ing images on a mo'ie screen/ without the unchanging screen in the bac#ground( there can be no mo'ie! 9imilarly( it is the unchanging BrahmanNthe substratum of e&istenceNin the bac#ground of this changing world that gi'es the world its reality! 6et for us this reality is conditioned( li#e a warped mirror( by time( space( and causality Nthe law of cause and effect! Dur 'ision of reality is further obscured by wrong identification/ we identify oursel'es with the body( mind( and ego rather than the "tman( the di'ine 9elf! This original misperception creates more ignorance and pain in a domino effect/ identifying oursel'es with the body and mind( we fear disease( old age and deathI identifying oursel'es with the ego( we suffer from anger( hatred( and a hundred other miseries! 6et none of this affects our real nature( the "tman! ;aya can be compared to clouds which co'er the sun/ the sun remains in the s#y but a dense cloud co'er pre'ents us from seeing it! 0hen the clouds disperse( we become aware that the sun has been there all the time! Dur cloudsNmaya appearing as egotism( selfishness( hatred( greed( lust( anger( ambitionNare pushed away when we meditate upon our real nature( when we engage in unselfish action( and when we consistently act and thin# in ways that manifest our true nature/ that is( through truthfulness( purity( contentment( self%restraint( and forbearance! This mental purification dri'es away the clouds of maya and allows our di'ine nature to shine forth! 9han#ara( the great philosopher%sage of se'enth%century India( used the e&ample of the rope and the sna#e to illustrate the concept of maya! 0al#ing down a dar#ened road( a man sees a sna#eI his heart pounds( his pulse )uic#ens! Dn closer inspection the 7sna#e7 turns out to be a piece of coiled rope! Dnce the delusion brea#s( the sna#e 'anishes fore'er! 9imilarly( wal#ing down the dar#ened road of ignorance( we see oursel'es as mortal creatures( and around us( the uni'erse of name and form( the uni'erse conditioned by time( space( and causation! 0e become aware of our limitations( bondage( and suffering! Dn 7closer inspection7 both the mortal creature as well as the uni'erse turn out to be Brahman! Dnce the delusion brea#s( our mortality as well as the uni'erse disappear fore'er! 0e see Brahman e&isting e'erywhere and in e'erything!

1@

Karma and Rein%arnation

Human suffering is one of religion<s most compelling mysteries/ 0hy do the innocent sufferM 0hy does *od permit e'ilM Is *od helpless to act or does he choose not toM "nd if He chooses not to act( does that mean he is cruelM Dr merely indifferentM $edanta ta#es the problem out of *od<s court and places it firmly in our own! 0e can blame neither *od nor a de'il! +othing happens to us by the whim of some outside agency/ we oursel'es are responsible for what life brings usI all of us are reaping the results of our own pre'ious actions in this life or in pre'ious li'es! To understand this better we first need to understand the law of #arma! The word 7#arma7 comes from the 9ans#rit 'erb kri( to do! "lthough #arma means action( it also means the result of action! 0hate'er acts we ha'e performed and whate'er thoughts we ha'e thought ha'e created an impression( both in our minds and in the uni'erse around us! The uni'erse gi'es bac# to us what we ha'e gi'en to it/ 7"s ye sow( so shall ye reap7 as ,hrist said! *ood actions and thoughts create good effects( bad ones create bad effects! Menta! Im$rints 0hene'er we perform any action and whene'er we thin# any thought( an imprintNa #ind of subtle groo'eNis made upon the mind! These imprints or groo'es are #nown as samskaras! 9ometimes we are conscious of the imprinting processI 5ust as often we are not! 0hen actions and thoughts are repeated( the groo'es become deeper! The combination of 7groo'es7N sams#arasNcreates our indi'idual characters and also strongly influences our subse)uent thoughts and actions! If we anger easily( for e&ample( we create an angry mind that is predisposed to react with anger rather than with patience or understanding! "s water when directed into a narrow canal gains force( so the groo'es in the mind create canals of beha'ior patterns which become e&traordinarily difficult to resist or re'erse! ,hanging an ingrained mental habit literally becomes an uphill battle! If our thoughts are predominantly those of #indness( lo'e( and compassion( our character reflects it( and these 'ery thoughts will be returned to us sooner or later! If we send out thoughts of hatred( anger( or pettiness( those thoughts will also be returned to us! Dur thoughts and actions aren<t so much arrows as boomerangsNe'entually they find their way bac# home! The effects of #arma may come instantly( later in life( or in another life altogetherI what is absolutely certain( howe'er( is that they will appear at some time or other! Kntil liberation is achie'ed( we li'e and we die within the confines of the law of #arma( the chain of cause and effect!

Rein%arnation
0hat happens at death if we ha'en<t attained liberationM

1=

0hen a person dies( the only 7death7 is that of the physical body! The mind( which contains a person<s mental impressions( continues after the body<s death! 0hen the person is reborn( the 7birth7 is of a new physical body accompanied by the old mind with the impressions or 7groo'es7 from pre'ious li'es! 0hen the en'ironment becomes conduci'e( these sams#aras again reassert themsel'es in the new life! Than#fully( this process doesn<t go on eternally! 0hen we attain *od%reali4ation or 9elf% reali4ation( the law of #arma is transcended( the 9elf gi'es up its identification with the body and mind( and regains its nati'e freedom( perfection and bliss! "n "bsurd Kni'erseM 0hen we ta#e a hard loo# around us( the world doesn<t seem to ma#e much sense! If we go by appearances( it would seem that countless people ha'e escaped the noose of fate/ many an e'il person has died peacefully in bed! 0orse( good and noble people ha'e suffered without apparent cause( their goodness being repaid by hatred and torture! 0itness the HolocaustI witness child abuse! If we loo# only on the surface( the uni'erse appears absurd at best( male'olent at worst! But that<s because we<re not loo#ing deeplyI we<re only 'iewing this lifetime( seeing neither the li'es that precede this one nor the li'es that may follow! 0hen we see a calamity or a triumph( we<re seeing only one free4e frame of a 'ery( 'ery long mo'ie! 0e can see neither the beginning nor the end of the mo'ie! 0hat we do #now( howe'er( is that e'eryone( no matter how depra'ed( will e'entually( through the course of many lifetimes and undoubtedly through much suffering( come to reali4e his or her own di'ine nature! That is the ine'itable happy ending of the mo'ie! 8armaO.atalismM 3oesn<t the law of #arma ma#e $edanta a cold and fatalistic philosophyM +ot in the slightest! $edanta is both personally empowering and deeply compassionate! .irst( if we ha'e createdNthrough our own thoughts and actionsNthe life that we are leading today( we also ha'e the power to create the life that we will li'e tomorrow! 0hether we li#e it or not( whether we want to ta#e responsibility or not( that<s what we are doing e'ery step of the way! $edanta doesn<t allow us to assign blame elsewhere/ e'ery thought and action builds our future e&perience! 3oesn<t the law of #arma then imply that we can be indifferent to our fellow beings because( after all( they<re only getting what they deser'eM "bsolutely not! If a person<s #arma is such that he or she is suffering( we ha'e an opportunity to alle'iate that suffering in whate'er way we can/ doing so would be good #arma! 0e need not be unduly heroic( but we can always offer a helping hand or at least a #ind word! If we choose not to do whate'er is in our limited power to alle'iate the pain

18

of those around us( we<re chal#ing up bad #arma for oursel'es! In fact( we<re really hurting oursel'es! Dneness is the law of the uni'erse( and that truth is the real root of all acts of lo'e and compassion! The "tman( my true 9elf( is the same 9pirit that dwells in allI there cannot be two "tmans! ,onsciousness cannot be di'idedI it<s all%per'asi'e! ;y "tman and your "tman cannot be different! .or that reason $edanta says/ Bo'e your neighbor as yourself because your neighbor I9 yourself! Harmony of :eligions 7Truth is oneI sages call it by 'arious names(7 the :ig $eda( one of $edanta<s most ancient te&ts( declared thousands of years ago! 0e are all see#ing the truth( $edanta asserts( and that truth comes in numerous names and forms! TruthNspiritual realityNremains the truth though it appears in different guises and approaches us from 'arious directions! 70hate'er path people tra'el is ;y path(7 says the Bhaga'ad *ita! 7+o matter where they wal#( it leads to ;e!7 *ver" Re!igion as a &ift E'ery religion has a specific gift to offer human#indI e'ery religion brings with it a uni)ue 'iewpoint which enriches the world! ,hristianity stresses lo'e and sacrificeI Gudaism( the 'alue of spiritual wisdom and tradition! Islam emphasi4es uni'ersal brotherhood and e)uality while Buddhism ad'ocates compassion and mindfulness! The +ati'e "merican tradition teaches re'erence for the earth and the natural world surrounding us! $edanta or the Hindu tradition stresses the oneness of e&istence and the need for direct mystical e&perience! The world<s spiritual traditions are li#e different pieces in a giant 5igsaw pu44le/ each piece is different and each piece is essential to complete the whole picture! Each piece is to be honored and respected while holding firm to our own particular piece of the pu44le! 0e can deepen our own spirituality and learn about our own tradition by studying other faiths! Gust as importantly( by studying our own tradition well( we are better able to appreciate the truth in other traditions! Different 0aths to the Same &oa! $edanta says that all religions contain within themsel'es the same essential truths( although the pac#aging is different! "nd that is good! E'ery human being on the planet is uni)ue! +ot one of us really practices the same religion! E'ery person<s mind is different and e'ery person needs his or her own uni)ue path to reach the top of the mountain! 9ome paths are narrow( some are broad! 9ome are winding and difficult and some are safe and dull! E'entually we<ll all get to the top of the mountainI we don<t ha'e to worry about our neighbors getting lost along the way! They<ll do 5ust fine! 0e all need different approaches to fit our different natures!

1?

3espite e&ternal 'ariations in the world religions( the internals are more ali#e than not! E'ery religion teaches similar moral and ethical 'irtuesI all religions teach the importance of spiritual stri'ing and the necessity of honoring our fellow human beings as part of that stri'ing! 7"s different streams ha'ing their sources in different places all mingle their water in the sea(7 says an ancient 9ans#rit prayer( 7so( D Bord( the different paths which people ta#e through different tendencies( 'arious though they appear( croo#ed or straight( all lead to Thee!7

The Avatar: &od in

uman ?orm

9wami 9hi'ananda( one of :ama#rishna<s disciples( said/ 7If *od does not come down as a human being( how will human beings lo'e himM That is why He comes to human beings as a human being! Feople can lo'e Him as a father( mother( brother( friendNthey can ta#e any of these attitudes! "nd He comes to each in whate'er form that person lo'es!7 Throughout the ages( spiritual renewal has come to humanity through *od manifesting in human form! The 9ans#rit word 7a'atar7 literally means 7descent of *od!7 ;ost of the world<s religions ha'e been gi'en impetus and direction by these spiritual giantsNthe incarnations( prophets( and messengers of *od! Gesus and Buddha( :ama and 8rishna( ;oses and ;uhammad( ,haitanya and :ama#rishnaNall ha'e been torchbearers in the world of spirituality( pouring new energy into religions that were sliding into hypocrisy and self%indulgence! The Bhaga'ad *ita declared thousands of years ago/ 0hen goodness grows wea#( 0hen e'il increases( I ma#e myself a body! In e'ery age I come bac# To deli'er the holy( To destroy the sin of the sinner( To establish righteousness! Dne of the great distinctions between 0estern and Eastern thought is that the 0est tends to thin# in terms of linear timeNthe world and human history ha'ing a definiti'e beginning( middle( and end! Dn this hori4ontal time line( *od has specific( historical inter'entions! In contrast( the East thin#s in terms of great cycles/ ascension and descension( creation and destruction( growth and decayI these cycles are seen as continually repeating wa'es in an eternal cosmic process! ,i'ili4ations( religions( and indi'iduals are all part of this ongoing cycle! The appearance of the a'atar is essential to this eternal mo'ement of spiritual decline followed by regeneration!

>

"ccording to $edanta( spiritual truth is eternal and uni'ersal/ no particular religion or sect can ha'e a monopoly on it! The truth that ,hrist disco'ered is the same truth that was re'ealed to the sages of the KpanishadsI it is the same truth that 8rishna and Buddha taught as well! *autama said that there were many Buddhas before him( and in the years to come there will be many more manifestations of *od on earth! Is there a purpose in all thisM 6es! .irst( e'ery a'atar has a specific message to impart to humanity/ ;uhammad taught e)uality and the brotherhood of humanityI ,hrist re'ealed the primacy of *od<s lo'e o'er the letter of the BawI Buddha re5ected priestcraft and taught people to be lamps unto themsel'esI 8rishna taught mental e)uanimity and detached actionI :ama#rishna taught the ideal of the harmony of religions! Each incarnation has a message particular to the age in which he appears! The second reason why the a'atar incarnates is to reestablish the one eternal religionN spiritual truth! 0hile e'ery a'atar has specific teachings( all incarnations come to pour spiritual fire into a world sin#ing into religious mediocrity! +o matter where the a'atar appears on earth( the entire world is uplifted and regenerated by his ad'ent! 3oes this mean that( according to $edanta( *od can be reali4ed only through his personal aspectM +o! 3oes this mean that $edanta says that we must thin# of *od as a personM +o! 0hat $edanta says is that *od can and does manifest through human form( and that( for most people( it is easier to meditate upon and lo'e a *od with form rather than a nebulous idea of infinite being( consciousness( and bliss! ;any people achie'e spiritual growth through meditation upon the a'atarI they are followers of the path of bha#ti yoga! Those who are more intellectual than emotional may well achie'e greater spiritual awareness through 5nana yoga! source/ $edanta 9ociety of 9outhern ,alifornia http/LLwww!'edanta!orgLwi'Lo'er'iew!html

>1

>>

>3