UNIVERSITY OF CALIFORN

A,

SAN DIEGO

3 182202660 1211

LlADjUf i/d
.,l.ra, I \

A
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A,

UN VERS T

OF CAL FORNIA, SAN DIEGO

3 182202660 1211

SANATANA DHARMA
AN ADVANCED TEXT BOOK
OF

WINDU RELIGION AND

PUBLISHED BY THE BOARD OP TRUSTEES, CENTRAL HINDU COLLEGE,

BENARES.
1904.

All rights reserved.

PRINTED AT THK TAKA PRINTING WORKS, BKNABES.

FOREWORD.
The Board
of Trustees of

the Central

Hindu

College has laid

down

the following principles on

which religious and moral teaching is to be given in all Institutions under its control.

The
to

object of the Central

religious

combine Hindu
is

Hindu College being and ethical training

with the western education suited to the needs of

the time,

necessary that this religious and ethical training shall be of a wide, liberal and unsectarian character, while at the same time it shall
it

be definitely and distinctively Hindu.

inclusive

It

must be

of

enough to unite the most divergent forms Hindu thought, but exclusive enough to leave
it

outside
It

forms of thought which are non-Hindu. must avoid all doctrines which are the subject of

controversy between schools recognised as orthodox it must not enter into any of the social and
;

political questions of the

solid foundation of religion

day but it must lay a and ethics on which the

;

student

may

build, in his

alised principles suited to his intellectual tional

temperament.

It

manhood, the more speciand emomust be directed to the

-pious, dutiful, strong,

building,

up of a character

li

Foreword.
upright,

self-reliant,

righteous,

gentle

and

well-

balanced

a character which will be that of a good

man and
and of

a good citizen

the

fundamental princilife

ples of religion, governing the general view of

life's

obligations, are alone sufficient to form

such a character.

That which unites Hindus

in

common
all

must be clearly and simply taught; that divides them must be ignored. Lastly,
faith

must be taken to cultivate a wide spirit of tolerance, which not only respects the differences of thought and practice among Hindus, but which
care
also respects the differences of religion

among non-

Hindus, regarding all faiths with reverence, as roads whereby men approach the Supreme.
Therefore:
I.

The

Religious

struction

and Ethical must be such as

accept.

Inall

Hindus can
2.

It

must include the

special teach-

ings which mark out from other religions.

3.

Hinduism

It

must not include the

sect.

distinctive

views of any special school or

The Text Book is intended to be studied by Hindu youths in Colleges, after the elementary one
and the Catechism have been mastered
days.
It

in

school
plan,

follows exactly the

same general

Foreword.
filling in

Ill

the broad outlines given in the elementary one, and supplying details which were not before introduced, lest they should contuse the minds of

young
It

learners.

follows the

same

principle of

expounding

beliefs

common

to the vast majority of Hindus,

In the Introducavoiding special sectarian views. tion a very brief sketch of the great Schools is given, as every youth should know of their existence and of their distinguishing marks.

The name
carefully

to

be given to these books

"

was

discussed, and that of

finally chosen,

Sanatana Dhar-

ma" was
cover

teachings,

free

as connoting the ancient from modern accretions. It should

it

all sects,

as

did in the ancient days.

the great work of building up the national Religion, and so pave the way to national happiness and prosperity.

May

this

book

also aid in

CONTENTS.
PAGE.

INTRODUCTION.

PART

I.

BASIC HINDU RELIGIOUS IDEAS.

CHAPTER CHAPTER CHAPTER CHAPTER CHAPTER CHAPTER

I.

II.

THE ONE EXISTENCE. THE MANY.

REBIRTH.

...

38 61

III.

88
1

IV.
V.

KARMA.
SACRIFICE.

08

124

VI.

THE

VISIBLE

AND

IN-

VISIBLE |WORLDS.

139

PART

II.

GENERAL HINDU RELIGIOUS CUSTOMS AND RITES.

CHAPTER CHAPTER CHAPTER CHAPTER
CHAPTER CHAPTER
CHAPTER
I.

THE SAMSKARAS.
SHRADDHA. SHAUCHAM.

165 183
191

II.

III.

IV.

THE FIVE DAILY

FICES.

SACRI198

V.
VI.

WORSHIP.

209

THE

FOUR

STAGES
SYSTEM.

OF
221

LIFE.

VII.

THE CASTE

238

PART

III.

ETHICAL. TEACHINGS.
PAGE.

CHAPTER
CHAPTER

I.

ETHICAL SCIENCE,
IT
is.

WHAT
259

II.

THE

FOUNDATION
GIVEN

ETHICS, AS RELIGION.

OF BY
264
275

CHAPTER CHAPTER
CHAPTER

III.

IV.

RIGHT AND WRONG. ... THE STANDARD OF

ETHICS.

290

V.

VIRTUES
BLISS

& THEIR FOUN294

...

DATION.

CHAPTER CHAPTER

VI.

AND EMOTIONS.

304
312

VII.

"SELF-REGARDING" VIRTUES.
IN

CHAPTER VIII. VIRTUES AND VICES

HUMAN

RELATIONS.

CHAPTER

IX.

CHAPTER X. CHAPTER
XI.

THOSE IN RELATION TO SUPERIORS. 337 VIRTUES AND VICES IN RELATION TO EQUALS. VIRTUES & VICES IN RELATION TO INFERIORS. 380 THE RE-ACTION OF VIRTUES AND VICES ON EACH OTHER. 392

II

INTRODUCTION.
f:
i

The Religion based on

the Ve-

SanStana Dharma, or Vaidika Dharma, is the oldest of living Religions, and stands unrivalled in the depth and splendour of its philosophy, while
das, the

none in the purity of its ethical teachand in the flexibility and varied adaptation of ings " its rites and ceremonies. It is like a river, which
it

yields to

may play in, and depths which the strongest diver cannot fathom." It is thus adapted to every human need, and there is
nothing which any religion can supply to add to
its

has shallows that a child

rounded perfection. The more it is studied, the more does it illuminate the intellect and satisfy the
heart.

The youth who

learns something

of

it

is

laying up for himself a sure increaser of happiness, a sure consolation in trouble, for the rest of
his
life.

"

That which supports,

the

that
the

which
universe),

holds tothat
is

gether

peoples

(of

Dharma."
not merely a set of beliefs having no necessary connection with the daily life of humanity, bat it is the very principles of a healthy
is

Dharma

and beneficent life. Therefore to know those principles and act upon them is to be a true Aryan (or follower of Vaidika Dharma), and to tread the sure
road to happiness, individual as well as general.

The etymological meaning

the same,
"

of

"

"

religion
"

is

also
"

means
ledge."

that which binds together." Vaidika "pertaining to the Veda or Perfect Know-

Hence Vaidika Dharma means

"

the Reli-

gion of Perfect Knowledge."

of the most remarkable things in the Sanatana Religion is the way in which it has laid down

One

a complete scheme of knowledge, and has then crowned it with a Philosophy composed of six faces, but governed by one idea and leading to one
goal.

No

human

such comprehensive and orderly view of knowledge is elsewhere to be found. This

has been sketched in the Elementary Text-Book, but now requires some further elucidation.
1

MalidWidrata.

Kama

Parva.

Ixix, 59.

THE BASIS OF SANATANA DHARMA.

The
*a;f?r:

Shrutih,

consisting
in the

of

the

Four

Vedas is the final authority and these four Vedas form

Aryan

Religion,

in

their

entirety

THE

VEDA, THE PERFECT KNOWLEDGE, revealed by Brahma, seen by the Rishis, and clothed in words

by Them

for the benefit

of the Aryan peoples.

together with the Itihasas, were withdrawn at the end of the Yugas. The Maharhis,

"

The Vedas,

permitted by

Svayambhu (Brahma), recovered

them by Tapas."
appears that modifications were introduced recoveries, which took place at the beginof each cycle, so as to suit the again revealed ning
It

on such

Vedas

to

the

special

conditions of the age.

:

For

we

read in the Devi Bhagavata

2
li

Kali age, He (Vishnu in the form of Vyasa) divides the one Veda into many parts, desiring benefit (to men), and knowing that the

"

Then,

in

the

Quoted by Shankaracliarya, and attributed by him to

ShdriraJca BhasJiya.
cit. I. iii.

Vy&sa.
2

T. iii. 29.

Loc.

19.

Brahmanas would be
telligence,"

short-lived
lo

and of small

in-

and hence unable

Risjiis

master the whole.

over
the

Thus the
revelation
ties

are ever

wauhing

Religion they gave, withdrawing and again giving according to the needs and the capaci-

If so much has of each age. disappeared from the sacred books as may be seen by com-

in

paring the number of shlokas said to be contained some of them, with the extant shlokas this

disappearance has been brought about by the Rishis for men's benefit.
In Patanjali's Mah&bh&$hya -much higher figures, as regards the extent and content of the Vec,.s,
are given than are found in the now extant books. He mentions 21 shakhas of the Rigveda, 100 of

the Yajutveda, 1000 of the Samaveda and 9 of the Athatvaveda. The Muktikopanishat gives 21

shakhas of the Rigveda, 109 of the Yajurveda^ IOOO of the Sdniaveda, and 50 of the Atliaroaveda.

Of these
sions
(i)

but few are

now known.

Each Veda has

:

three generally

recognised

divi-

The
and

gf|rfr

Samhita, or
the

Collection, consist-

ing of
fices

flrRift

Suktani, Suktas,

hymns used

at sacri-

offerings,

Mantras, on which

the

efficacy of the rite depends.

1

Cf. on this point the

"[

The arfTTrR Brahmanani, Brahmanas, scribed by Apastamba as containing precepts

(2)
sacrifice,

defor
;

and traditions reproof, the connection between the Suktas and they explain' the ceremonies they are treatises on ritual, but
praise, stories
;

interspersed with the ritual directions are many illustrative stories, philosophical observations and

profound ideas, especially in the Tdndya brdhuiana and the Shatapaiha Brdhmana,
tises

MahdTrea-

named

3Tri 33jrf%

Aranyakani, Aranyakas, or
i.

Books

for the Forest,

e.,

for

study by recluses, are

given at the end of the Brahmanas.

(3)

The 37R*np Upanihadah, Upani$hats,

phi-

losophical treatises of a profound character, bodying the ^grTw^Tr Brahmavidya, on which

emthe

Six Darhanas, or the great systems of philosophy are built up. They are many in number, 108 being the more important, and of these 10 or 12
Minor. The Major have been commented on by the founders of the leading schools of Vedanta, or by their early
are called Major, and the rest
disciples.

The Samhita,
-the

or

Collections of the

Mantras of
circles.
to,

Rigvedd)

contains

1017 Suktas, arranged in

literally

10 HT3TPT

Mandalani, Mandalas,
are for the

The Suktas
invocations
the

most part prayers

and

of, the Devas, but we shall find later that One Supreme Existence is also definitely taught

in

*-his

ancient

the
fire,

fiflf

Hota, the priest

its

and, as

Aryan book. It is the book of who pours offerings into the name implies, is the knowledge of
at

Eachas, or laudatory verses, to be recited aloud the time of the sacrifice.

The

Sarnhita of the Yajurveda consists of forty

in the

Adhyayas, or chapters, containing 1886 shlokas,

about half of which are also found
Rigveda.

There are two main versions of

it,

the Krishna, the

black, or Taittirtya, in which the Samhita and Brah-

ma na

mixed up and the Shukla, the white, or Vdjasaiieya, in which the Samhita is separate from the Brahmana. There are other minor differences. The Samhita consists of the invocations and prayers
are
;

offered in sacrifices in the preparation of the

rials,

mateetc.

the

altar,

the

bricks, the

stakes,

etc.,

Details of the sacrifices often mentioned in histories

the Rajasuya, the Ashvamedha, etc. may here be found as well as of domestic and other ceremonies.

the book containing, as its name implies, the knowledge of sacrifices, and belongs especially to the 3Tr?f Adhvaryuh (conductor), comprising his duties in a sacrifice.
It is
:

The

Samhita

of

the

Samaveda

contains

15

books divided into 32 chapters, again subdivided into 460 hymns. Most of these are also found in the

Rigvcda mantras, only 75 being

S&tttavtda
is

different.
its

The

the knowledge of song, and

hymns

which

were chanted by the ?fnr?Tr Udgata, Soma was offered. 1

at sacrifices

in

The Samhita
into
Its earthly

of

the Atharvaveda

is

divided

20 Kandas, and these again into 731 hymns. compilation is ascribed to the descenit

dants of Atharvana, the Angirasas and the Bhrigus,

to

whom

was revealed.

It

is

sometimes called

Brahmaveda, probably because it was the special Veda used by the srgir Brahma, the chief priest at a
supervised the whole, and remedied any errors that might have been committed by the
sacrifice,

who

Hotri,

Adhvaryu and Udgatri. The name, however,

Atharvaveda
is

may

refer to the fact that in the

also

expounded the knowledge of Brahman which bestows Moksha, liberation from rebirth,

many

of the

more famous Upanishats forming part of it. Furit throws much light on the daily life of the ancient middle class Aryan, the merchant and the
ther,
1

The Samhita of the

All
as

different works, the

^TWSpTnT-

comprises four the gj^:, the gjfj and the qTTTOT, these four include the whole of the

Samaveda

Sdmaveda
their

set

to

music.

But

as

the

hymns with

musical notations became wholly

unintelligible,

even in early days, they were rearranged into a distinct compilation, called the Archika.
tion

On

this compila-

Sayana wrote his Bhashya. The figures used on the top of the mantras in the printed text indicate the
notes of the gamut.

agriculturist, as well as

on that of the women of the

special
historical

same

class,

and thus has a

its

and

sociological interest of

own.
attached
to

There
;

are

two

Brahmanas

the

Rigveda the Aitareya> consisting of 40 Adhyayas, deals with the Soma sacrifices, the Agnihotra, and
the ceremonies
king.

connected

with the accession of a

to this

The Aitareya Aranyaka belongs

in

Brahmana,
cluded.
called

The Kaushitaki
also

which th6 Aitareya UpanisJiat is inBiahmana, sometimes

Shdnkhdyana, has 30 Adhyayas and

deals with the

Soma

sacrifices.

The Aranyaka
it,

of

the

same name belongs

Upanishat.

to

and includes the

it

KausJiitaki
also 8

There are attached to

minor Upanishats.

In the Krishna Yajnrveda there are no separate Brahmanas recognised by two schools, the prose portions mingled with the

Samhita taking this place but a third school separates these as the Taittiitya Btdhinana in 3 Adhyayas, with a Taitttiya Aran;

yaka containing the

Katlia and

Taittiiiya

Upanishat.

The

Shvelashvatata Upanisjiats
to the

and 31

minor ones belong also

Krishna Yajurveda.

The Shukla Yajurveda. has \\\tShatapatha Brdhmana in 100 Adhyayas, the Aranyaka of which contains the Btihaddranyakopanishat, also called the

the tshopanishat forms the last chapter of this Veda, together with 17 minor Upani?hats.

Vdjasaneya

The Sauiaveda has 3 generally known Brahmanas the Talavakdra, which includes the Keno;

panishat; the Pafickavimska, containing 25 books ; the Chhdndogya BidJimana, including the Upanishat of that name, and 14 minor ones.

The Atharvaveda has

consisting of 2 books.

the

Gopatha Brdhmana,
Upanishats are
lists.

Many

at-

tached to this

Veda

in

different

The Mdn-

dAkya, Mitndaka and Prashna are

among

those

classed as the 12 chief Upanishats, and there are 31 minor ones attached to it in the Muktikopani*
skat.

The

12

chief

Upanishats are
fs/ia,

the Aitareya,

Kaushttaki,

Taittiriya,

Kathn, Shvetdshvatara^

Brihaddtanyaka>
dfikya,

Mundaka

Kena, Chhdndogya, Mdnand Prashna. The student can

list

find the complete

tikopanishat..

of the whole 108 in the

Muk*

On

these Shrutis

the

whole fabric of Vaidika

is

Dharma, the Religion of the Vedas, as it named, is built. In modern days much

truly

criticism

has been directed against the Vedas, because the occult knowledge, on the possession of which de-

pends the understanding of

has disappeared.

their

inner

meaning,

contain in their entirety a the mastery of which all the energies of system by nature may be controlled, for it is the system by

They

which these energies were vitalised in our universe

at

beginning, and are stil! directed by fshvara. true Vedavit could rule nature, and all her enerits

gies

would be

at his service.

It is therefore

not wise to conclude hastily

are rubbish,

that

passages

in the

Vedas

or

"

the

bab-

blings of a child-humanity," because they are not intelligible to the modern student, devoid of Yoga

and of inner knowledge. The student should suspend his judgment whenever he feels inclined to
see absurdity,
est
intellects

remembering that some of the keenproduced by

sees none,

wisdom where he
until riper years

humanity have seen and he should wait

life

and increased purity of

have

opened

his eyes.

The Vedas
Gayatri
in

are

summed up

in

the Gayatri, the

is
is

the Pranava, and the Pranava

the exrepeat-

pression of the Absolute.

This statement

edly made

in

the

Vedas themselves, and occurs

again and again in Samskrit literature. The real meaning or significance of this mysterious fact can

only be discovered by prolonged study and

tation.

medi-

Next

in

order to the Shruti in authority

comes

the ?*rw: Smritih, which explains and developes Dharma, laying down the laws which regulate Aryan national, social, family and individual obligations.

They

are the text- books of law,

and are

II

1 very numerous, but four of them are regarded as the chief, and these are sometimes related to the

four Yugas,
for the

Manu

being said to be the authority

Satya Yuga, Yajnavalkya for the Treta, Shaftkha and Likhita for the Dvapara, and Parashara for the Kali.

"

[The laws] of Manu are declared

for the

for

the
;

Krita
those

Yuga, those of Yajnavalkya

of Shafikha and

Treta

Likhita are remembered for the

for

Dvapara, those of Parashara are remembered

the Kali."

Thus we

see that, as in

the case of the Vedas,

the Rishis with the necessary authority made alterations and adaptations to suit the needs of the time.
It

was

this flexibility, characteristic of the

Sanatana

Dharma, that preserved it through so many ages, when other ancient religions perished. The above saying, however, is in no way followed to-day.

Of
says
:

the authority of the Shruti

and Smriti, Manu

If

See the Introduction

to Mandilik's

translation

of the

Vyavaliara May&kha and

LOG.
cit.
ii.

Ydjna'calkyi Smriti.

10.

"

The Veda

is

known
:

as

Shruti, the

Dharmaall

shastras as Smriti

these

should not be doubted

(but carefully consulted and considered) in

ters, for

mat-

from them

Dharma

arose."

Of these

Smritis, the

two of Manu and Yajfta-

valkya are universally accepted at the present time as of chief authority all over India, and Yajfiavalkya is chiefly consulted in all matters of Hindu
law.

The

other Smritis are drawn upon

when

it is

necessary to

supplement

these.

Manu, the
is said in

original lawgiver of the

Aryan

race,

the

Narada Smriti
in this
:

to

have composed a
arranged in

Dharmashastra
1080 chapters

100,000 shlokas,

12,000 shlokas, by

was reduced by Narada to Markandeya to 8000, and by

Sumati, Bhrigu's son, to 4000.

exist in 12 books, containing

The Laws now

shlokas.

only 2685

Manu expounds
then desires

the origin of the universe, and Bhrtgu to recite the Institutes as

taught by himself. Bhrigu, accordingly, sketches the work, and then expounds in detail the duties of
the student (chap,
ii.),

the householder (chap,

iv.);

iii.),

and

of one

who

is

a Snataka (chap,

he then deals

with food, impurity

women

(chap,

v.),

and purification, and with and finishes the orderly life by

describing the two last stages of the forest-dweller and the Sannyasi (chap. vi.). The duties of a king
are then laid

down

(chap,

vii.),

and the administration

13

of

civil

and criminal law (chap.

the
"

viii.).

This

is

followed by

eternal laws for a

husband and

his wife," the laws of inheritance, the

for

some

crimes,

punishments and some additional precepts as

ix.).

to royal duties (chap.

castes, chiefly in

The

rules for

the four

times of distress, follow (chap, x.}, and then laws on penances (chap. xi.). The i2th

chapter deals with transmigration and declares that supreme bliss is to be gained by the knowledge of
" Atma, on whom the universe rests." The YAjfiavalkya Smriti consists

of 3

Adhya-

yas,

or

They
ances).

1010 shlokas. chapters, which contain deal respectively with Achara (Conduct),
(Civil

Vyavahara
Castes and

Law), and Prayashchitta (Pen-

In the

first Adhyaya the duties of the Ashramas are expounded, foods are

dealt with, gifts,

offerings,

certain

rites,

and the

duties of a
civil

king are explained. In the second, law and procedure and punishment for crimes In the third, purifications are are laid down.
given,

and these are followed by an explanation of

an
ascetic,

duties in time of distress, and those of a forest-

dweller and
details
sal
;

and some physiological

then follows a disquisition on the univerand the individual Soul, the paths of liberation
siddhis, and transmigrawith a number of penances.

and of bondage, yoga, the

tion, together

Next

in

succession to the

Smriti

come

the

14

Puranani,

the

Puranas, which,

with

the

n, Itihasah, the history, are sometimes said to form the T> BRI%^: Panchamo Vedah, the Fifth
!

Veda. (Narada, in telling Sanatkumara what he has read, 1 calls them the fifth, and Shankara says

on

this

is^Rr"^

l)

In

the

Vishnu Blidgavata

occurs the phrase

having recovered the four Vedas, Vyasa named the Rik, Yajuh, Sama, and Atharva, completed
the

"

Itihasa

and Purana, called the

fifth

Veda."

So

also

is it

written

n
"

Always, in each Dvapara age, Vishnu, form of Vyclsa, reveals the Puranas, as is
for the

in

the

fitting,

sake of Dharma."
says that
are
are
"

Madhava
Puranas,

like

the six Afigas,

the

etc.

adapted

to give a

knowledge of

the Vedas, and

study."
l 3

therefore

worthy objects of

Chkdndogyop. VII. i. Devt BMg. I. iii. 18.

2.

Zoc.

c'd. I. iv,

20.

15
:

So

also

Yajnavalkya

"

The Vedas, along with

the Puranas, the

Nya-

yas, the Mimansas, the Dharmashastras and the Angas, are the fourteen sources of knowledge and

Dharma. (The student should) Vedas with (the help of) the
Puranas."

Itihasas

expound the and

and

Eighteen Puranas are reckoned the

there are another eighteen, styled
lesser Puranas.

chief,

are

Upa-Puranas, or mukhya, or great, Puranas Brahma, Padma, Vishnu, Shiva, Bhagavata,

The

18

Narada, Markandeya, Agni, Bhavishya, Brahmavaivarta, Linga,

Matsya,

Varaha, Skanda, Vamana, Kurma, Suparna or Garuda, and Brahma nda.

:

The

Upa-Puranas are

Sanatkumara, Narasimha,

Brihannaradiya, Shivarahasya, Durvasas, Kapila, VAmana (in addition to the Purana thus named)

Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parashara, Vasishtha, Devi Bhagavata, Ganesha,

and Hamsa. There has

two,
vata,
1

arisen a dispute

as

to

which of the

the
is

Vishnu Bhagavata or the Devi Bhagathe Purana and which the Upa-Purana, and
cit. I. i. 3.

LOG.

16
:

the point remains undecided

but

it is

certain

that

both are equally valuable and instructive. The Devi Bh&gavata is specially fitted for those who are
inclined
to

metaphysics and science,

is

while
to

the

Vishnu

Bhdgavata

most

acceptable

the

devotional temperament. The Puranas contain the history of remote times,

when the conditions of existence were quite different from those which prevail in our days they also describe regions of the universe not visible to the
;

Hence it is unfair to regard ordinary physical eye. the conceptions of the Puranas as being of the When same nature as those of modern Science.
Yoga-siddhis are developed, the Pauranika pictures of the universe and its past history are seen to

more correct than those arrived at modern scientific use of our physical organs by of perception, however much these may be aided by
be
infinitely

the

delicate scientific apparatus.

racteristics of a

Certain definite chain

Purana are given

:

the Vishnu

Purana and

in others

ra

"

5^ qs^^Trn*
five
l

1 1

Creation, Secondary Creation \ Genealogy,

Man-

vantaras,, and History, such are the

marks of

a Purana."
Some
interpret the

word

as

meaning

'

'

reabsorption,'

des-

truction.'

17

Vyasa
to
age,

is

the compiler of the Puranas

as

we have

seen,

and

for

from age this age he is

Krishna Dvaipayana, the son of Parashara.

other part of the Fifth Veda is the Itihasa, the two great epics, the Rdmdyana and the Mahd-

The

bhdrata.

These are so well known that

little

need

be said of them here.

The R&mdyana has

for author

Valmiki, and

is

the history of the family of the Solar Race, descended from Ikshvaku, in which was born the Avatara

of Vishnu,

Ramachandra and

his

three brothers.

The

story of their birth,

education, and marriages,

the carrying off

the exile of Ramachandra,

and

recovery of Sita, his wife, the destruction of Ravana the Rakhasa, and the reign of Ramachandra, are
detailed at length.

The whole
to

gives a vivid picture

of Indian

life, is

as led towards the close of the TretS

Yuga, and
affection

intended

provide,

in

the

life

of

Ramachandra and
and general
inspiration

his brothers, a

model of

fraternal

and mutual

service, leading to

prosperity

welfare, that
in
all

may

serve as a lesson and

true

Aryan
rulers.

living,
It
is,

and a model of
perhaps, almost

kingship for
been, and

Aryan

always regarded as the most perfect example of womanly fidelity, chastity and sweetness to be found in literature.
is,

needless to add, that the

life

of Sita has

18

The Mahdblidrata
it

was

compiled

by

Vyasa,

early in the Kali Yuga, but different

recensions of

have been made.

The
the

story

is

far

more complicated and more

of the of a

modern than
varying
which,

that

Rdmdyana, and
family
of the

relates

fortunes
rent

Lunar

Race,

by

jealousies

and

rivalries,

Against this dark perished by internecine strife. background stands out the figure of the Avatara,
Shrl
Krishna,

dominating

the

whole,

surround-

ed by the Pandava family, which triumphs by virtue of its righteous cause over the opposing

Kurus
heroic

while,

among

the latter, shine forth the

Bhishma, Drona, and Karra, the splendid

but

of wrongful sovereignty. the Kali Yuga, in which good story fitly opens and evil contend with almost equal forces, and in

doomed defenders

The

which ethical problems and the complicated workings of Karma baffle and bewilder the mind in the destruction of the best and wisest of the
;

K$hattriya caste
scenes
to

it

seems to presage the coming

invasions of India, and in the

earthly
forecast

gloom of

its

closing

the

darkness that was

soon to settle

down on Aryavarta.

The main

thread of the story is constantly broken by interludes, consisting of instructive lessons and stories,

among which

are the immortal discourse

of Bhi?h-

ma

on Dharma, and the most famous jewel of

19

Aryan

literature, the

Bhagavad-Gitd.

The whole

forms an encyclopaedia of history, morals and religion, not surpassed, or even rivalled, by any
other epic in the world.

THE SCIENCE AND PHILOSOPHY OF

SANATANA DHARMA.
The Science
of ancient India was contained in
the q^fffR Shad-aiigani, Six Limbs, or Branches, of the Vedas. Its Philosophy was contained in the

qiff^RrR Shad-Darshanani, the Six Views, or

Systems, also called the ^rfrfmR had-upang&ni, Six Subsidiary Limbs. They are all designed to lead

man

to the

One

Science, the

saw One Self

as Real

and

all else

Rights, realising the unity of

One Wisdom, which as unreal. The all knowledge, made

;

no distinction between science, philosophy and reAll alike were based on the Veda the ligion.
sciences were the Vedangas, the limbs of the Veda, the philosophies were the Vedoparigas, other limbs

of the Veda,
of the

all

Veda.

And

culminating in the Vedanta, the end they were all summed up to-

gether as the Lesser Knowledge, the Knowledge of the One being alone supreme and indivisible

even

the

revealed
its

Veda

former, in virtue of

was included in the being revealed, whereas in

20

the latter the

written
:

Atma knows

Itself.

Thus

it

is

t rirer
I

r:

ftrgir
1
ll

sro qcr *rer ^T^^i^flftn^gr

knowledges are to be known, thus say the knowers of Brahman the supreme and the
lower.

"

Two

The lower

veda, Atharvaveda, the

Rigveda, Yajurveda, SamaMethod of Study, the Me[

thod of Ritual, Grammar, Dictionary

Prosody, Astrology. Eternal is reached."

Philology

The supreme, whereby That

expounded
in

The

six Ailgas are

a vast
;

mass

of literature divided

under six heads

it

is

com-

posed of *r^rrr% Sutrani, Sutras, with commentaries. A Sutra is an exceedingly terse aphorism, literally a " thread," and it is easy to understand that where

knowledge was orally transmitted, composition would be exceedingly

appears
of
to

this

style

of
It

valuable.

be certain that the Sutras were the

of teachings contained in a vast
brief

summing up

mass

condensed long lost. These obviously contain the distilled essence aphorisms These being of profound and abstruse teachings.
literature,
lost,

the

Sutras needed to be again expanded and

'

1.

i.

4,

5.

21

explained by the teacher, and hence grew up a

huge array of commentaries, containing

explanations, with the
writer.

traditional

comments of the immediate

The
1.

six Angas, as just mentioned, were

Shiksha, Method

of

Study

that

is

a know-

ledge of phonetics, in which pronunciation accent were fully dealt with in an extensive
ature,

and
liter-

the

text

of the Vedas

being arranged in

various forms or
alteration

Pathas,

the Pada-patha,

which guarded it from giving each word its

separate form, the

words

in

pairs,

Krama-patha, connecting the and other more complicated

methods.
2.

Kalpah, Method of Ritual

to

this

belong

the

SAttas, explanatory of the ritual of their supplement, the sacrifices in the three fires
;

S kraut a

Shulva
needed
is

Sfitras,

dealing with the measurements

for laying out the sacrificial area,

full

a subject

that entailed

knowledge of geometry, which

consequently taught therein (the 47th proposition of Euclid, Bk. i., is the first subject dealt

Shulva SAtras} the Grihya life and the Dhatma treating of customs and laws, &c.
with
in

the

Stitras^

relating to domestic

Stitras,

3.

Vyakaranam, grammar

of which Panini

is

the latest great representative, having

summed up

22

what went before him, and dominated

followed him.
4.

all

who

Niruktam,
this

represents

Yaska philology, etymology Anga, as Panini represents the

;

Vyakaranam, and has

based on an
5.

left

great

commentary

earlier work.

matter of

Chhandah, metre, dealing with prosody, a vital importance in connexion with the

Vedas, of which the latest and best representative

is

Pingala.
6.

dealing

Jyotisham, astronomy, including astrology, not only with the movements of the

heavenly bodies, but with their influence on

affairs.

human

The Six Darshanas

opposition,
for

are

best

understood

by
in

being seen in relation to each other rather than

they form,
in

their entirety,

one

great scheme of philosophic truth.

They

are arran-

ged

in pairs.

?f%f^7 Vaishesliikam. Nyayah Sahkhyam %T: Yogah. Mimamsa. V^rT Vedantah.

The Prasthtina Bheda

vati,

of

Madhusudana Saras-

stress

sumarising the Six Darshanas, lays on their unity. "In reality, all the Munis who have put forward these theories agree in wishalter

ing to prove the existence of the

One Supreme
:

Lord without a second ...... These Munis cannot be and in error, considering that they are omniscient
these different vie\vs have only been propounded by them, in order to keep off all nihilistic theories, and

their

because they were afraid that human beings, with inclinations towards the objects of the world, could not be expected at once to know the true
1 goal of man."

As

the Shruti says

2
II

*'

Cows

are many-coloured

but the milk (of

all)

has but one colour.

milk,

Look on knowledge
is

as the

and on the teacher as the cows."

a

In each Darshana there

who

gives

its

principles in the

Rihi as Teacher, form of aphorisms,

re-

Sutras,

and a Hfsq Bhashyam, a commentary,

these Sutras

garded as authoritative.

On
rescue
is
is

and commentaries the Dar-

shanas are based.

men

object of all from sufferings, and the

The

is

the

same

to

way

of rescue

the
sfrvj:

same

the removal

of

ignorance,

which

Bandhah, bondage, and consequent union

Supreme.
Max
19.

with
1

the

Thus the Nyaya

calls ignor-

Quoted in

Mullcr's Six Systems.

Pp. 107, 108.

Brdhmabindvp.

24

ance ftungrpf Mithyajflanam,

false

knowledge the
;

Sahkhya
nation

calls

it

3U??3i

Avivekah, non-discrimiunreal
;

between the Real and the

calls
it 3Tf%sir

the

Vedanta

Avidya, nescience.

Each

philosophy aims at

its

removal by

ScfTT

Jnanam,

wisdom, whereupon 3TR?: Anandah, bliss, is enjoyed. This Ananda is the nature of the Self, and
therefore

cannot accurately be said to be obtained.

is Bliss,

The Self move the

that

and

it is

only

necessary to re-

illusion

Bliss

may
its

which causes suffering in order be enjoyed. The NyAya hence

speaks of

object as 3TTfT

or deliverance, and
liberation,
is

Apavargah, salvation %$n Mok$hah, or i|r%: Muktih,

:

the universally accepted goal.

is

The

ma, and

Rishi of Nyaya, the system of Logic, his Sutras are divided into 5 Books.

Gautaau-

The

thoritative

commentary is that of Vatsyayana. He down (by g^j: uddeshah) 16 TCWr: Padarthah, lays

or topics, into which he divides knowledge, and then proceeds to define them, (by WTwr Lakhana,) and

examine them, (by qfrw Pariksha.) He begins with snTFT Pramanam, measure, or proof, or
finally

to

right perception, which comprises

JT?T$T

Pratyakinference,

sham, sense perception, ?T5*TR

Anumanam,

5TTR Upamanam, comparison, or

means
objects of knowledge,

Shabdah, the word of an expert, testimony.

tablished.

analogy, and ^rs^: By these

wq Prameyam, are es-

He

then, after discussing the four sue-

ceeding Padarthas, defines syllogism, reasoning, conclusion, argument, and then deals with various kinds
sophisms. When man by right reason has freed himself from false knowledge, then
of fallacies and

he

attains liberation.

The
literally,

Vaishes.hika,

has for

its

System of Particulars, Rihi Kanada, and for its

the

Bhahya-kara, Prashastapada. Padarthas, under which

could be classified
jfsj[

Kanada
all

laid

down

categories, in fact.
;

nameable things These are ;

;

Dravyam, substance Jjor: Gunah, quality g?$ Karma, action gT*Tr?T, Samany-im, what is common, i. e., makes a genus f^i^: Vishehah, particularity, what makes an individual and ^nTTOT Samavayah,
;
;

inseparability.

Abhavah, privation, non-being, a seventh Padartha, is required by later philosophers of this School. Kanada has 9 subdivisions
ar*rr^:

-under the head of substances

the
;

WrW't Bhutan!
;

or elements
^fr?*rr

3?re

Kalah, Time
;

Atma, the Self

ff=K Dik, Space and R: Manah, mind. The

is

universal form of the Self

STtaKHr
;

God, the individual the

?Tr^r5T: Akashah is Jivatma -eternal and infinite, whereas ffy^i Piithivi, earth, arn Apah, Water, %*r: Tejah. nre, ^r^ Vayuh, air, are atomic the atom, 9^3: Armh, of each is eternal,

of the BhCitas,

4 -

but the aggregations that

make our

earth,

water,

light, air, are temporary ; creation is due to the conjunction of the atoms, the ceasing of a universe

and

26

to their disjunction.

The Sahkhya, the system of Number, looks back to Kapila as the giver of its Sutras, but their extant form is not regarded as that in which they
were originally delivered. There are two Bhashyas considered to be authoritative, those of Aniruddha and Vijnana-bhikhu. There is also a third Bha?hya,

by Vedanti Mahadeva.

Another and older

authority for the Sahkhya is the Sdhkhya-kdrikd of Ishvara Krishna with the Bhashya of Gaudapada,

and the much

Tika called the Sankhya Tattv^-Kaumudi of Vachaspati Mishra. There is a

later

higher authority mentioned by Vijfiana-bhikshu as the text book of the Sankhya, and as older than
the present Sutras, ascribed to Kapila himself, the

Tatlva-Samasa- Sutras, on which several commentaries have been written.

The Sankhya
il

is

an
;

account,
often

primarily,
called

of the

How "

of creation

it is

Anishvara,

without a supreme Lord, but there is in it no denial of Ishvara, and the repeated appeals to the Shruti as the final authority, above perception and inference, are evidence to the contrary.

But Kapila was

engaged with the order of happening, not with the cause thereof. There are two primary roots of all we sec around us, 5^: Purushah, Spirit, Jf^nr: Prakritih,

Matter.
in

Purusha

differences

many, as appears by the happiness and misery, birth and

is

27

death,

etc.,

but

all

are

of like essential

nature

Purusha thus

may

be taken to represent a
is

totality,

the Subject side of existence. Prakriti

side of existence,

the Object

and produces 23 substances, 7 of which share the name of Prakriti, and 16 are f%3iKP
VikSrah,
modifications. rtfirR: Vikritayah, the opposite of Purusha, is srs^Tfjsr Prakriti, Avyaktam, the unmanifested, the producer of all, but
as
itself unproduced.

or

FYom

this, in
:

contact with Puru-

sha, are produced in order *j^ Mahat or gr^: Bucldhih, the Pure Reason; ST^^R: Ahamkarah, the "1"making principle, the individualising or separative

power
senses.

the

5 rriJTf^Tf 5?

Tanmatrani,

"

measures of
form the

That," the essential

powers that
the 16 Vikaras

later
:

5 ^??3rrfir BuddhindryAni, the perceptive organs, or senses

;

Then come

the

5
:

gj"?f??f3r[$r
jpf:

action

Karmendriyani, the organs of Manah, the mind, which is the unifying

;

centre of the Indriyas

the

TfPJjUTR MahSbhtitant,

After great elements ether, air, fire, water, earth. this enumeration of the principles of the evolution

SSnkhya alleges the 3?Jf Traior the triple nature of Matter, its three gunyam, rim Tamah, *5f: Gunas, or constituent factors
of the universe, the
:

When these are in equiRajah, and *nt Sattvam. when librium there is no activity, no evolution they are out of equilibrium evolution begins This
;

evolution, ^^rc: Sancharah,

is

next dealt with, and

28

the succeeding dissolution,

irnNr^rc.-

Pratisancharah,

and the meaning of spssir^r Adhyatmam, srfagfl Adhibhutam, and srfvrf^ Adhidaivatam, as applied -to Buddhi, Manas and the 10 Indriyas. This is
followed by an elaborate enumeration of activities, facts, and qualities, that must be studied in the

books on the system, concluding with an explanation of the triple nature of Bandha, Moksha, Pramana and <|:^ Duhkham.

The Yoga,

the system of Effort, or

its its

of Union,

has, as the giver of

Sutras,

Patafijali,
It

Vyasa Bhashya

is

commentary.

is

and the some-

times called the Seshvara Sahkhya, the Sahkhya with an Ishvara, because it accepts the Sahkhya
as philosophy, and in
effort

which should set one of the means of freedom f^^Jft^R

"

adding to it a system of the Purusha free, it makes

l

fshva-

ra-pranidhanam, Patafijali then defines Ishvara, as a special Purusha who has not been touched by pain, action, consequences of action, and desires, unlimited by time " His name is Om." The Sutras Jfin: 3*3
;

Self- surrender

to the

Lord."

WHW

are 198 in number, arranged in

as

4 Padas, and have

aim the exposition of the means of stopping the constant movements of the P*TJ Chittam, the think-

ing principle, and thus reaching ^Rtff: Samadhih, the perfectly steady and balanced condition, from
1

Sutrdni,

i.

93.

29

i. e.,

which 4ft?q Kaivalyam, the isolation of thePurusha, the separation from Prakriti, can be gained.

One book

tion of the i%rjfa

is devoted to the descripVibhutih, the powers, obtained in the course of Yoga, but it is remarked that these

out of the four

>

f?T^T:

Siddhayah, are obstacles

in the

way of Saentitled the

madhi, and they are therefore not

desirable.
is

The remaining pair Mimamsa, for both deal

the Vedas. the

of systems

primarily with the leading

principles to be adopted in interpreting the text of

But the Pfirva Mimansa generally bears

Uttara Mimansa being usually known as the Vedanta. The Purva, or Earlier, Mlma'nsa has Jaimini as-

name, the

the giver of its Sutras, Shabara's Bhashya being the authoritative commentary. It is concerned

with the
is

3Frern>;g-

Karmakandam

of the Veda, that

with

the sacrifices,
;

offerings,

and ceremonials

generally

while the Uttara, or Later,

pfijn^FT

Mimamsa

is

concerned with the

Veda, the knowledge of Brahman.

Sutras
the
are

Brahma-jnanam The Mimamsci

of the

divided

Karmakanda
five,

books, dealing with in minute detail they also contain

into' 12
;

a discussion of the Pramanas, which are regarded

as

Pratyaksham,

Anumanam, Upamanam,

Arthapatti (presumption), and Shabda. Authority in the Mimamsa, vested only in the Veda, is, which, Jaimini devotes himself to proving, is of

30

superhuman
shana which
thought

origin.

The Uttara Mimamsa,

or

may

be said to

Vedanta is the Dardominate Indian

forms.
Its

in the present day, in its three

Sutras are the Brahma-Sutras, given by VySsa,

or

Krishna-Dvaipayana, called also

Vedanta has three great schools

is

Badarayana. the 3Tfri, Advai-

The

tam, non-duality, the authoritative Bhashya of which

by Shankara;

the Rrrlref$?t Vishishtadvaitam,

non-duality with a difference, with the Bhasjiya of Ramanuja the f?r, Dvaitam, duality, with the
;

Bhashya of Madhva. Further, the student of the Vedanta being expected to travel through three
stages, sretrR^J Prasthana-trayam, the study of the

Bhagavad-Gitd, the Upanisliats, and the SAtras^ each of the great commentators, or his early disciThe BJiaples, has written on each of these three.
gavad-Gitd
life,

is the application of the philosophy to the explainer and the guide of conduct. The contain the philosophy in an intellecUpanishals

tual form,

and on them the intelligence

is

exercised.

the philosophy in terse aphorintended to serve as the seeds for meditation, isms,
Stitras
their deepest

The

sum up

Samadhi.

meanings being only attainable in For this reason no man was admitted

to the study of the

Vedanta
:

until

he possessed the

Four Qualifications
from
selfish

^jut Vairagyam, (freedom attachment to the things of the world,)

n Vivekah, (a strong sense of the distinction

between the permanent and the transient), J^T?qi%: Shat-sampattih (the six mental and moral requirements, peacefulness, self- control, resignation, endurance, faith and collectedness) and q$n Mufor liberation), and was thus muksha, (the longing
fit

for its reception.

The Dvaita Vedanta

insists

on the separateness

of the Jivatma and Paramatma.

It teaches that Vishnu is the Supreme Deity, and formed the universe out of Prakriti, already

existing
verse,

Vihnu

is

the efficient

cause of the uni-

"the

and matter is the material cause thereof, as goldsmith and the gold are the double cause

Both Vishnu and Prakriti are and endless, as also is Jiva, the inbeginningless dividual soul but Prakriti and Jiva are subordiof the bracelet
;

nate

to,

reality,

and dependent on, Vishnu. Vihnu is Sat, Jiianam, wisdom, and Anantam, infinite.

enters Prakriti called also Jada-Prakriti as Purusha, the animating universal soul, and thereupon follows the evolution of the universe, as given in the Sankhya: ?*lahat, Ahamkara, the Tanmatras

He

and

the Indriyas.
in five

Then
;

follow

the

Devatas and

Avidya
material

aspects

these six,

from Mahat to
the

Avidya, are called the sn^rr^TP Praknta-sargah, the

manifestation.
It
is

followed

by

32

*: Vaikpita-sargah, the organised manifestation,

divisions, the minerals and plants, the and men. The manifestations of Vihnu, animals, guiding and ruling the preceding nine, are called
in thr^e

the tenth creation.

Jiva

is

immaterial, different
is

from Vishnu, and each Jiva

every other.
it

different

from

The

Jiva attains Moksha, in which

;

enjoys HUT: Bhogah, eternal bliss this is fourfold' and the Jiva reaches one or other of the four conditions, according to its deserts.

These conditions

are; tfreTO Sarftpyam, similarity to the Divine

Form
;

HRr^s? Salokyam, vision of the divine Presence ^rn%q Sannidhyam, nearness to God ^rr^rq Sayujyam,
;

union with God.

This union must not be consi-

dered as one of identity of nature.

The Vishihtadvaita Vedanta

the supreme, feel

is

for

those who>

conscious of separation, and longing for union with the necessity for an Object of worship and devotion, and find it in the conception

of the Saguna Brahman, the conditioned Brahman, Brahman is the highfshvara, the Supreme Lord. est Reality, the One, but has attributes inseparable

from Himself
karshanah,
R3J8'.

the

from Brahman comes g^qiJi: Sanseparated soul, which produces

Pradyumnah, mind, which produces ^TR^: Aniruddhah, the L These separated souls are szirR:
vyaktah, manifested, during the period of activity, and when JflTO: Pralayah approaches they are

33

drawn

in,

become srs^ avyaktam, unmanifested

is

Brahman

then in the

the causal state, in

soul and matter.

Karanavastha, which remain avyakta both

^rnczffrsrciiT

Brahman

is

the

Object of wor-

ship on whom the soul depends, the soul being not Brahman, but a part of Brahman, the separation is insisted on but union is sought.

words

The Advaita Vedanta is summed up " Thou art That." Brahman rTT^rffl',
is

in
is

the
Niris

guna, without attributes, and

unreal
there
;

Real

all

else

is

Jivatma and Paramatma are the same, no difference. The idea of difference arises

from Avidya, nescience, and when the Atma transcends nescience, it knows its own nature and is free.
universe springs from Brahman, as hairs from a man's head it is the work of MayS. Cause and
;

The

one and the same, efi?NirrjTnT3P> not two different things, as an aggregate of threads is cloth,.
effect are

and there is no cloth apart from the threads that run lengthways and crossways. The unreality of the universe, having Reality as it were behind it has a kind of reality, like a shadow which could
not exist without a substance, and this
justifies

and makes necessary activity of all kinds. Hence also there is an ail^T ftsfT Apara-vidya, the knowledge
of the phenomenal, as well as a qtf

f^w

Para-vidya,

the knowledge of the Noumenon. Having established the fundamental truth of unity, the Vedanta
3

34

explains the conditions which surround the Atma,

enveloped

in

Avidya

the 3<ufa:

Upadhih, which
1

makes

its

illusory separateness, their grouping ns the

fgr

Sthiila, ?J$T

SCikshma and

3?r*T STCrtTfJO

Karana-

Sharirani and the states of consciousness belonging

While the Atma identifies Itself with the Upadhis, It is bound when It knows Itself as Itself, For those who are not yet ready foi this it is free.
to these.
;

effort after Self-knowledge, ritual

able but necessary

but for those

not only desirwho have reached

is

the point where only the Atma attracts, enough, Brahman is the goal.
It

Jnanam

is

Jfiani
ry,

must not be supposed from this that the is an abstainer from action. On the contrait.

he best understands action, and has the best

reason for engaging in

attachment, constantly perform action which is duty, for in performing action without attachment, man verily reacheth
the Supreme.
"

"Therefore,

without

As

the ignorant act from attachment to action,

iii.

Bharj'U-ad-Gttd.

19. 25.

35

'O Bharata, so should the wise act without attach-

ment, desiring the maintenance of mankind."

And

so Shahkara himself:
in the

"

If

had not

walked without remission

Lord." 1

path of works,
in

others would not have followed

my

steps,

The

Jiiani recognises his duties

to all

around him, plants, animals, men, Gods, Ishvara, and performs them the better, because he acts with opened eyes, and without personal object to confuse his
free,

But he performs actions as judgment. without desire, is not bound by and, being

them.

of a whole. In the

The Six Darshanas may now be seen as parts Nyaya and Vaisheshika, a man

learns to use his intellectual powers rightly, to detect fallacies and to understand the material

In the Sahkhya, he learns the course of evolution, and in the Yoga

constitution of the universe.

how
he

to hasten his
is

own growth.
use
invisible

In the

Mimamsa"
for

trained

to

world

the

helping of the visible, and in the three schools of the Veclanta he learns to climb from the idea of
himself as separate from Brahman to the thought is a part of Brahman that can unite with

that he

Him, and

finally that

he

is

and ever has been Brah-

man
i

veiled from

Himself by Avidya.
Mailer's Six Systems.

Quoted

iii

Max

217.

36

Further,

a coherent view of the whole vast

school of Aryan teachings, as an ascending path of evolution for the JJvatma, may now be gained. The literal meaning of the Veda, with its ritual

and daily obligations, developed the Manas, the mind, of the Aryan, disciplined his Kama, his passions and desires, and evolved and directed his
emotions.
It
is

said

in

Amrita-bincfapani?

ft fiefrtf
"

Manas is said to be of two kinds, pure and impure moved by Kama it is impure free of Kama, it is pure."
: ;

Manas, joined to Kama, was gradually purified by life led according to Vaidika rules. Such a Manas, become pure, was further developed in
a

by the study of the Angas, was trained and developed, and thus became capable of the To a mind thus strain of philosophic thought.
capacity
trained to see and
to

understand the many, the

Veda would

unfold its deeper occult meanings, such as intellect could master and apply. The end

of all this study was to

make

possible the evolution

of Pure Reason, Buddhi, which cannot unfold

i Loc, cit. I.

un-

37

iess

Manas is developed, any more than Manas can unfold without the development of the senses.
It

Darshanas, which develope the Pure Reason, which sees the One in the many, and then realises its unity with all, which therefore
thus led up to
the

hates and

despises

none,

but loves

Buddhi, thus unfolded to see the

To the One, the Veda

all.

would unveil

its

spiritual

meaning,

its

true

end,

Vedanta, intelligible only to the pure compassionate Reason. Then, and then only, is man
ready to reach the goal, the Para-vidya Atma beholds Itself.
is

attained,

Thus

utterly rational, orderly,

and complete
Religion.

is

the Sanatana Dharma, the

Aryan

CHAPTER

I.

THE ONE EXISTENCE.

"

One
all

only, without a second."

Thus

the Shrutis proclaim.

Infinite,

All,

is

Eternal, Changeless, the without attributes, without qualities, THAT,

Absolute,

beyond name and form, man.

RJjiragl,

Nirguna-Brah-

II

Then was not non-existence nor existence... THAT Only breathed by its own nature apart
:

"

from

THAT was
IT.

naught."
all,

IT contains

be said of

IT

is all,

therefore can no particular thing therefore can no one thing

be ascribed to IT. IT is not Being only, for that would exclude Non-Being but Being arises in IT, and Non-Being is also there.
;

Chhandogyr>p. VI.

ii.

I.

liigvcda. X. cxxix. I. 2.

39

"

When

no darkness (was), then (there was) not

not- being, (but)

day nor

night, nor being nor

the

Blessed alone."

The same Upanihat

IT

WSK asm
"

^^ resm f^^
s

says

frr%?r qrsr

2
i

In the imperishable infinite supreme knowledge ar.d ignorance are hidden."

"
3T*?T?f%,

Brahman

It is,"

such

is all

that can be said

One mysterious sound

which
the
is

alone

denotes
:

THAT
it

beyond number and beyond name

is

Pranava.

When

Nachiketah presses Yama,

Lord of Death, to reveal to him the supreme secret, and when Yama has admitted that he is worthy,
Nachiketah prays
:

Other than dharma and adharma, other than action and inaction, other than past and present,

"

THAT which

thou seest,

THAT
:

declare."

And Yama

answers

**&?*% ^r^r% ci%

^
I. ii.

^r?r|nT ^Ciffi, sfr

n
1

Shvvtdshvatarop.

iv. 18.

3 Ibid. v. I.

Kaftop.

II. vi. 12.

Hid.

14,

Hid.

I.

ii.

15-16.

40
the

"THAT
which
all

which

all

Vedas

declare,

THAT

austerities
life
:

they lead the

I

tell

thee briefly
;

THAT, desiring which of Brahmacharya, THAT \VORD it is AUM. That Word is even
utter,
is

Brahman

that

Word

even the Supreme."

is

This Unity, which never appears but wtiich is, implied in the very existence of universes, and
worlds,

systems, and

and

individuals.

IT
all

is

not

only recognised

in all religion,

but also in

philo-

sophy and in all science as a fundamental necessity. Endless disputes and controversies have arisen
about
IT,

but none has denied

IT,

IT.

Many names
IT has

have been used to describe

left

and
IT.

been

called the All

upon and the Nothing, the Fullness and the Void, Absolute Motion and Absolute Rest, the All are true, yet none is fully Real, the Essence. And ever the words of the Sages remain as true.
;

unnamed

but

all rest

IT has been

best conclusion

"
:

?Tf?r

>f?r,

Not

this,

not

this."

Words seem to put tery THAT which is in

nay, which
is

far off

and

to

veil

in

mys-

truth

nearest

and
the

closest,

more than

close, is

our very

Self.

One

name, perhaps, speaks most Paramatma, the Supreme Self.

clearly,

"

This

Atma
2.

(is)

Brahman."

Mdndukyop.

41

Such
insisted

is

the truth declared over and over again,

in various forms, lest
it

on

should not be
clay
all

grasped.
is

As by knowing one
as

clod of

clay

is
is

known, by knowing one piece of gold all gold known, as by knowing one piece of iron all iron known, no matter by what number of names
call

men may
or iron
;

the
to

objects

made
Self

of clay, or gold,
is

so

know one
It, all is

to
l

know THE
:

SELF, and knowing

Moreover, as
is

known.

said in the Chhdndogyo[>anishat

"

All this verily

(is)

Brahman."

"

This

"
is

the technical word for the universe,

is

and the universe

*'

Brahman, because rfM^iRffT,

3

therefrom

it is

born, thereinto

by it is maintained." comes forth from that Fullness and

of that Substance.
clares,

merged, thereAll that we see around us

it is

is

as the

shadow

And

yet, as the

Upanishad de-

we need not go

far to

seek

"

This

my

Self within the heart, this

(is)

Brah-

man."
1

Chhdndogyop.
is e

VI.

i.

4, 5, 6.

2 Ibid.
3

111. xi v.l.

rr^nsttfj;
4

q ual to H
III. xiv. 4.

Chhd ndoc/y op.

42

not necessary for a youth to try to grasp metaphysically this great truth, nor to grapple
It is

with the questions that spring up

ful

in

the thought-

mind when

it

is

stated.

It
is

is

enough that he

should

know

that this truth

shape or another
is

by

all

recognised in some thoughtful men, that it

of all right thought, and later himself by deeper study. Enough for the present in the case of most, at least

the

foundation
to

may be known

if he try to feel the Unity as a centre ol peace and a bond of fellowship with all. IT is the Heart of the universe, equally in all and therefore in himself; and this may be felt before it is understood

intellectually.

This knowledge is the Para-vidya, the Supreme Wisdom, and it is to be gained by purity, devotion,
self-sacrifice

and knowledge.

errq
"

n^Rw^r^

1
ll

evil ways, nor nor concentrated, nor (of) subdued (is) subdued, mind, even by knowledge he may not obtain IT."

(He who) has not renounced

Kathop.

I. ii.

24,

Mmidakop.

III.

ii

43

"

Nor

is

the

Atma

obtained by the strengthless,.

nor by the careless, nor without marks of austerity: the wise, who strives by these means, of him the

Atma

enters the
is

abode of Brahman."

Here
Brahman.

the

Supreme Peace, the NirvAna

of

l
II

destroyed, their doubtsremoved, their selves controlled, intent upon the

Rishis, their sins

"

The

welfare of

all

beings, obtain the

s

Brahma Nirvana."

Of such
"

a one sa)

Shn

Krishna,

he goeth to Peace."

But now we read

Satyakama, this Omkara Supreme and the lower Brahman."

Veril)-,

"

(is)

the

And
ic

again

gnr

sr^rofr

^r

^S^n^^t

HT^^T^*^ 'fwrsxr
"

*t^ ^?w ^iir

Brahman, formfull and formless, changing and unchanging, finite and in5 existent and beyond ( existence)." finite,
There are two
states of
i

Bhigarad-Ottd.
Praslinop.
V. 2.

V. 25.

2 4

Ibid.

29.
II,
iii. I.

3
5

BfihaddranynJcop.
of
f

Shankara gives thus the meaning

r.

44

This, second, lower, form full, changing,

finite,

existent

Brahman

is

not

"

another," but

is

Brah-

man
ing

conditioned

and therefore limited, manifest^*JOT saguna,

and therefore

with attributes.

The Rigveda,
this

in the

hymn

before quoted, gives

appearing

By ONE."

"

the great power of Tapas

uprose

THE

Again, the Wise are asked

that ONE, who, in the form of the hath established these six regions ?" Unborn,

"

What was

THE ONE
in

that

is

His Name,

for

THAT

where-

He

arises

being

THE

Numberless, beyond Number, and ALL is neither One nor Many.

is
:

Manu

describes that uprising in stately shlokas

^:

ll

Loo.

cit.

X. cxxix.

3.

2 Ibid. 1. clxiv. 6.

45

1
II

This was in the form of Darkness, unknown, without marks (or homogeneous), unattainable by
reasoning,
sleep.
"

"

unknowable,

wholly,

as

it

were,

In

Then

the Self-Existent, the Lord, unmanifest,

making manifest This the great elements and the rest appeared with mighty power, Dis(but)
peller of Darkness.
"

He who
all

can be grasped by that which

is

be-

yond
shone

the senses, subtle,

unmanifest, ancient, con-

taining

"

*-***
beings, inconceivable, even

He

Himself

forth.

That unmanifest Cause,

everlasting, in nature
in

Sat and Asat, that produced the Purusha famed the world as Brahma."
"
i.

This
in

"
is

the universe, but

here in

Darkness,
as
f$nr$r3:.

e.,

the unmanifested

condition,

Mula-prakritih, the Root of Matter," unknowable." This becomes manifest only when Svayambhu
shines forth.

The emergence
iti. i.

is

simultaneous

for

5, 6, 7, 11.

46

He

self in This,

cannot become manifest save by clothing Himand This cannot become manifest save

as illumined, ensouled, by

Him.
the

by nature Sat and

Self,

Asat,

Self and

This Two-in-One, the Not-

Punish a and Prakriti, everlasting but appearing and disappearing, is the Cause of all things.
I

"

When He

hath shone

forth,

all

shines forth

after (Him);

(by) the

shining forth of

Him

all

This shines

forth."

We
and

have seen that

is

He

is

the

Saguna Brahman,
grj,

He

declared to be in

His own nature

fani, 3?R?T,

Sat

Chit,

Ananda, Pure Being, Pure

Intelligence,

Pure

Bliss.

He
is

is

called

a^r Ak-

hara, the Indestructible One,

Prakriti
is

on

whom

the other

woven

z
;

He

the 3TR1TS?rra?l*w:,

Atma-ntryamy-amritab, the
Immortal, who dwells
fire,

Self,

the Inner Ruler,

the waters,

in the earth,

the

the
is,

that

atmosphere, the wind, the heavens, in all in the Devas, in the elements, in the.bodies

of

all

beings, the all-prevading.

*T*ciTsf**rcir

(i

Sat and Asat

am
2

I,

O Arjuna!"

Blicifjamd-Gitd. ix. 19.

3

Katiiop. II. v. 15.

Br*haddrapy<tkop> III.

vii. 8.

47

n
"

Unseen He
thinks,
is

sees,

unheard

He

hears,

unthought
other
is

of

He

unknown He knows.

None

thahHe

the Seer,

none other than he

the

Hearer, none other than

other than

He

is

the

He

is

the Knower.

He

Thinker, none is the Self,

is

the Inner Ruler, Immortal.

perishes."

That which
2

other

He

is

the

"

3rr?Tr, ^TrrrsnEtrfqrr:,

the Self, seatis

-ed in the

heart of

all

beings."

This

the clearest
is

idea to grasp.

The conditioned Brahman

the

Self-conscious Universal

Ego

as against -the
" "
I

Non-

Ego, Spirit as against Matter, the

always, and
in all tilings, identical

in

everywhere, nature with

the Nirguna Brahman, but manifested, with qualities, and always united to Mulaprakriti. In the language of symbols, so largely em-

ployed by the Sanatana Dharma, Ishvara

is

repre-

sented by a triangle pointing upwards, the triangle

symbolising His triple nature, Sat, Chit, Ananda.

Ananda

Chit Hid.
23.
2

Bhagamd

Gild. X. 20.

48

We

see this, especially

when

interlaced

with a
will pre-

second downward-pointing triangle which in many temples. sently be explained

This idea of the eternal Subject, the Spirit, the " I," being firmly grasped, the student Self, the

must next seek

to grasp the eternal Object, Matter^

MOlaprakriti, the Not-Self, the Not-I.

hav e already seen in Manusmriti that, in the unmanifested state, this is homogeneous and
?

We

unknowable
ible

it is

therefore

often

compared with
forms, intangIts

the ether, formless but the root of

all

but the root of

is divisibility,
;

all

resistances.

inherent

nature
is

as that of the eternal

multiplicity, as

Subject
is

While

unity. inseparateness He is the Father, the Life- Giver, she is the

is

it is

He

Mother, the Nourisher. Matter which the germ is placed.

the

womb

in.

"
I

My womb

is

the
"

Mahat-Brahma

in

that

place the

germ

explained

by Shahkara as

r^J^TrfcT^r ^W&'* tne Prakriti of three Gunas. must pause for a moment on the three

We

gunas, for an understanding of them is necessary to any clear conception of the working of nature.

The gunas
ter,
1

are not qualities, nor attributes of matthough botli terms are often used in translaBhagavad-G/td.
xiv. 3,

and Shankara's Commentary.

49

they are the very materiality of matter, that which causes it to be matter. Matter cannot be
tion
;

thought of without these, and wherever there

is

matter, there are these, inseparable, existing in the ultimate particle as much as in the hugest system.

When

these are
is

in

equilibrium,

balancing each

other, there

Pralaya, sleep, inactivity, and to matter in this state the term jrvrni Pradhanam is
applied.

usually

These gunas are

;

named
;

?TT.

Tamah,

or

Tamas

^:

Rajah,

or Rajas

*TT^*

Sattvam, or Sattva.

Tamas

often translated dark-

ness or foulness, the effect of tamasic predomin-

ance being taken as the guna

stability,

itself

is

resistance,
inertia

what

is

called
is

in

science

the

of

matter.
resistant
is

All matter
;

it resists.

fundamentally and always Its capacity for taking form

Rajas
is

due to

this

constituent.

motion, the
its

capacity of

every particle to

change

place,

and

the necessity of so changing

in scientific phrase this
ter.
is

it unless prevented ; motion, inherent in mat-

rhythm, the limiting of movement to an equal distance in an equal time on each side of a fixed point, the power and necessity of what is, in
Sattva
is

scientific phrase, vibration.

Hence every

particle of

matter has resistance, motion, and rhythm.

When
:

the equlibrium of the three is disturbed by the breath of Ishvara, these three gunas at once manifest

tamas appearing as 4

inertia, resistance

rajas throw-

50

ing every particle of the resistant mass into active movement, thus producing what is called Chaos
;

and sattva imposing rhythm on the movement of

each
particle,

each thus becoming a vibrating,

i. e.

regularly moving, particle, capable of entering into All the relations with the surrounding particles.
qualities found in matter arise

from the interaction

of these three gunas, their endless permutations and combinations producing the endless variety of atThe predominance tributes found in the universe. of tamas in a

body made up of countless

particles

gives rigidity, immovability, such as is seen in stones and other things that do not move of themselves.

The predominance

of rajas in a

body gives
excess
gives

unregulated hasty movements,

of activity.

restlessness,

The predominance

of sattva

harmony, controlled rhythmical movements, order, beauty. But in the most immovable stone, the
minute particles are in a state of unceasing vibrain the tion, from the presence of rajas and sattva
;

most

restless

animal there

is

stability

of material

and vibration of particles from the presence of tamas and sattva and in the most harmonious and
;

controlled

man

there

is

stability

of

material

and movement from the presence of tamas and

rajas.

the triple nature of fshvara, Sat-Chit-Ananda, was symbolically represented by a triangle pointing

As

upwards, like a flame, so

is

the triple

nature of

Mulaprakjriti symbolised as a triangle, but points downwards, like a drop of water.

now

it

Rajas

Sattva

Tamas

From

these two triangles

is

formed the symbol

of Ishvara and His universe, often seen in Temples, the two interlaced, and a point in the centre, the

symbol of the ONE, the whole giving the Great Septenary, the Supreme Brahman and the Universe.

A
Thus we have before us the second member of
the Duality which, as we saw above in Manusmrti^ is the Cause of all things.

52

The Divine Power,

manifest,
is

or ?rr% Shaktih, the will of

:

fshvara, His light sent forth

as

and making
is
;

"

This

"

says

the

Smriti,

called

Maya.

" Their unity Maya inseparable from fshvara is like that of the moon and the moonlight, or that of the fire and its power to burn," says Nila-

kantha, commenting
xv. 49.

on Devi

Bh&gavata.

VI.

Thus we read

^T wi
<(

q^r
];

ra*srr<Jir
I,

a^ni ST^T%:
Him
[

rarer u

The Will am
I

Daitya, of

the Sup-

reme Puruha

send forth the whole universe.

the Universal Self,
I

He

beholds me,

He

His be-

nign nature."
Nilakantha, commenting on above, quotes one
of the Shiva Sutras
/

"

Will-power

(is)

UrnA, the Virgin."

towards

While inseparable from the Lord, when turned Him She is called JTfir^str Mahavidya, Supreme Knowledge. She is also called, when turned away from Him, srffSTT, Avidya, Nescience, and
emphatically
i

q^rHfflr,

Mahamaya,
xvi. 36.

the Great Illusion,

Deri Bhagamta. V.

53

as she permeates Mulaprakriti

and becomes

inse-

parable from

it,

These are Her two forms

"

O Rama Maya
!

manifests as a duality

these

(are) ever Vidya and Avidya."

This identification of the Shakti of the Lord

with MQlaprakriti often causes
Mfllaprakriti and
Prakriti.

Maya

to be called

So Shri Krishna
:

hav-

ing defined Prakriti as generally understood

"

Buddhi
fold

water, fire, air, ether, Manas, and and Ahamkara, these are the eightalso, division of My Prakriti. This the inferior "

Earth,

goes on

"

Know my

other Prakriti, the higher, the

lifeis

element,
upheld."

O
"

mighty-armed, by which the universe

"

This
1

other Prakriti

is

also
32.

spoken of by

Him

Adhy&tma-Rdmdyaziz.
Bhagavad-Gttd.

III.

iii.

vii. 4, 5.

54

under the name of

Prakriti,"
1

"

TO

"
%=fi
*Ti>f?r:"

My

divine

His own Power, His zfnnrrar Yogawhich truly " the universe is upheld." Maya, by

As

says the Shruti

"

Let (the student) know May<l as Prakriti

the

Possessor of

May&

as the Great Lord."

In the Devi Bhdgavata some very beautiful descriptions are given of this Matter side of Nature,

regarded as Maya.

Thus

smtfir \$\ ^ttf

^rw ft

?r

*?r*r

fir^rrarr^t

^^hror

KRT
1

/6t?.

ix.

13.

2 Shvetdshi-atarcp. iv. 10.

3
oc.

c.

III.

iii.

51-61.

55

She
us
all,

Bhagavatf, the Goddess, the cause of Mahavidya, Mahamaya, the Fullness, the
(is)

imperishable Prakriti .........

in

The Will Her nature

"

of the

Supreme Self
the

verily

(is

She),

(uniting)

ever-lasting

and the

ever- passing .........

"(Her) embryo the Veda, the long-eyed, the primal Goddess of all.
"

At the
sports,

She
of

up the universe, hiding within Her own body the types

Pralaya, having rolled
.

all

living beings ........

is

"

Mulaprakriti

she indeed,

ever united with

Puruha. Having made the world-systems, she shows them to the Supreme Self.........
"

The cause

of

it (is)

She,

the

All,

Maya, the

benignant
This

All- Ruler."
is

Maya

inseparable
said

from fshvara, the

:

Saguna Brahman, as

above

1
II

JMd.VI. xxxi.

48, 49.

56

She, Maya, is ever in the Supreme Essence, whose nature is Consciousness, subordinate to Him,

"

and by
"

Him

ever sent forth

among

Jivas.

Therefore should be worshipped that Consciousness, whose nature is Sat, Chit and Ananda, Lord of Maya, the Divine, with Maya, the Sup-

reme Lady."
Being thus seen as the illusion-producing Pov/er

She is known as the cause of bondage and also as the path to liberation. As Avidya she deludes as Vidya she leads to Her Lord, and as She vanishes in Him the Atma knows itself as
of the Lord,
;

free.

fesrr

Rr

fosri

"This notion of separateness being sends (the jiva) forth into Samsara.
Avidya. away from

present

This

is

Vidya is the turning and Avidya should be this. Vidya always known by the wise. Without sunshine how Without (should) the pleasure of shade be known ?
!

fortunate one

Avidya how should Vidya be known

Dei-f

?"

Bli&gamta,

I.

xviii. 42, 43. 44.

57

'

The

travellers

on the Pravritti Marga (the

forth-going path) are under the power of

Avidy.
(the
re*

The

travellers

on the

Nivritti

Marga

turning path) ponder the teaching of the Vedanta."

When
looking at

the Jiva goes forth, facing Prakriti and

it,

MayS
his

envelopes him as

Avidyci.

When

back on Prakriti, turns towards the Lord, then She turns with him and becomes Vidya, and he is free. As Nilakantha says, quoting
the Shaivdgama; ar^g^r 5!forer ward-facing Shakti is Vidya." Then he realises the mighty

he turns

fwr

"

The

in-

power of MayA, and Her identity with the Sunature, preme, and hymns fshvara and Maya as One

Her

divine

nr.

II

Thou Sovereign of endless systems, we bow to Thee

!

"

crores of

world-

Adhy&tma-R&m&yana.

III.

iii.

32.

Commentary en Devt fih&g, VI. xv. 47) Devt Bli&gavata. VII. xxviii. 31, 32.

48.

53

"Hail! (Thou that art) in the Form of the Rock-seated (the changeless and motionless Eternal), the

Form

of Consciousness,
that)

we bow

to thee

Hail

(Thou

mayest be known

by

the

Vedanta, the Ruler of the universe, we bow to

Thee!
"

Thou whom
'

all

by

the words
"

Not
!

the Sacred Books only describe thus, not thus.'

Goddess

the

Cause of
!"

all,

with our whole

nature

we bow

to thee

The Supreme
preserves and

Ishvara,

destroys the

by His Maya, creates innumerable worldocean of

systems

that

form

the

Samsara.

He

produces

The Many.

"That willed
Then,

May

be Many,
:

may

be born."

He

is

given

many names
r

"

To what
it

is

One, the Wise give many

names."
is

But whatever the

names

given,

Ishavara

One.

Thus has

been taught in the Shruti and as we have seen, and this is repeated in the Smriti, more popular teaching of which the Vishnu Puidna
ever

may

serve as example.
ii.

1 C'hhdndogyop. VI.

2 Rigi-eda,

\.

cxiv. 46.

59

^:
"

1
ii

Thus the One Only God, Janardana, takes the designation of Brahma, Vishnu and Shiva, accordingly as He creates, preserves or destroys. He is the Cause of creation, preservation, and destruction."
. .

To sum

up.

The

student must remember,

UNMANIFESTED.
1.

The Absolute,

the All, Paramatma, Nirguna

Brahman.

MANIFESTED
2.

The One,

fshvara,

the

Self,

the

Subject,

Sat,

Saguna Brahman.
Mulaprakriti,
the
Not-Self,

3.

the Object,

Asat.
4.

Maya, the Shakti, the power, the Will, of

fshvara.
5.

The Many,
of fshvara.
to

arising

from Mulaprakriti by

the

Maya
As

the precise definition of the nature of these Five, and of Their mutual inter-relations, there
is

much

discussion,
in

and more

less

difference

of

opinion,

the

Six Darshanas and their subtaught.

divisions, as
1 Loc. cit. I.

now
ii.

But the

fact

of these

62.

60

Five, under whatever names,

recognised by all, and the student who studies deeply enough will come to the conclusion that the differences between the Darshanas arise from each great Teacher emis

phasising one aspect of the relations, and that all the Six Darshanas, rightly understood, form one

organic whole.

CHAPTER

II.

THE MANY.

"From

the unmanifested

all
;

the

manifested

stream forth at the coming of day at the coming of night they dissolve, even in That called the Unmanifested.
"

This multitude of beings, going forth again

is

and again,
law,

dissolved at the
it

Partha,

coming of night by streams forth at the coming of

;

day.
"

Therefore verily there existeth, higher than

that unmanifested, another

Unmanifested, which,
is

in the destroying of all beings,

1

not destroyed.

Bhagavad-Gftd.

viii.

18,

21.

62

" It is

Unmani Tested, the named the highest

Indestructible,
goal."

It is

called

Here, in a few shlokas, the coming forth of the Many is stated. At the beginning of the Day of
manifestation,
all

beings stream forth from the un-

Root of matter, Mulaprakriti, from " " in darkness, as Manusmriti has it. This When the Day is over, and the Night of Pralaya comes,
manifested
existences again dissolve into Mulaprakriti. Over and over again this occurs, for universes succeed universes, in endless success-

then

all

these separated

ion.

Behind

this, then,

there must be another

Un-

manifested, fshvara, the

Saguna Brahman, other

than Mulaprakriti, the Indestructible Lord.

The

wise

man

"

seeth

the diversified existence of beings

it."

as

rooted in

One and proceeding from

the

We have now to study

the nature of this

of,
SE^T,

cession from, or production

proSarga, the

sending forth, or evolving. The Sanatana Dharma does not recognise an unscientific creation, a mak-

The supreme ing of something out of nothing. Ishvara evolves all beings out of Himself.
i

Ibid.

xiii.

30.

63

sends forth and retracts (its web), as in the earth herbs grow, as from a living man the hairs of the head and body, so from the
the
spider
Indestructible the universe becomes."

"

As

sin^r

JT^T:

q^rtr
"

^rr
in

2
1

a thousand ways similar sparks spring forth, so from the Indestrucblazing

fire

As from a

tible,

beloved, various types of beings are born,

thither ............

and also return

"From That
Senses, Ether,

are born Breath, Mind,

Fire,

and

all

the

Air,

Water, and Earth, the

support of
l

all .........
1. i. 7,

Munfakqp.

2 Ibid. II.

i.

1, 3,

7.

64

"

From

that in various

ways are born the Gods,

Sadhyas, Men,

'Beasts, Birds."

In Manusmriti more details are given as to the order of evolution, and here again it is said that
the immediate Creator, Brahma, created
all

beings

from Himself and from the elements

previously

produced from Himself, as we

see.

shall

immediately

aSNTTPT, BrahmandAni, literally Eggs of Brahma, or as we should say, world -systems, are numberless,

we

are told.

II

"

All around this Brahmanda,

there blaze

infi-

nite crores of other similar

Brahmandas, with their

envelopes.

Four-faced, five-faced, six-faced, seven-

faced, eight-faced, successively,

up to the number

of a thousand-faced portions of Narayana, in whom the Rajoguna is pre- dominant, Creators each of one
world-system, preside in them.
1

Portions of NaraMaydndradyanop.vi.

Atharvana

(or Tripdd-VilJtuti)

65

yana, called Vishnu and Maheshvara, in whom the Sattva and Tamo Gunas predominate, also
preside in them, performing the work of preservation and destruction in each. They wander about,

these Brahmandas, like shoals of fishes and bubbles

in

a vast mass of water."

"

universes (there
"

Grains of sand are perhaps numerable, but of is) not any (numbering.)

So

there

is

no numbering of Brahmas, Vi?hrest.

nus, Shivas

and the

In each of these universes

there

are

Brahma,

Vishnu,

Shiva,

and

other

(Devas)."

been told

This we could have imagined, even had we not we saw in the Vishnu it, for since, as
"

Purdna, the
ingly as
creation,
in

one only God, Janardana, takes the of Brahma, Vishnu and Shiva accorddesignation

He

creates,

preserves, or

destroys,

and

in

preservation and destruction must go on every world-system, God must manifest in each these three Forms.

This
in

is

the Trimurti, the

reflection

as

it

were

Space and time of that Supreme Triple Unity,

1

Devi Ehdg. IX.

5

iii.

7. 8.

66
the

Nirguna Brahman, the out of Space Saguna Brahman and Mulaprakriti, and Time, Eternal.
the Source of beings

The Trimurti

is

the manifestation,

then,

of

fshvara in a world-system, or Brahmanda, and is therefore the Supreme Will, Wisdom and Activity
in a concrete form.

Brahma

is

the Creator, and

His Shakti

is

Sarasvati, the Goddess of

Wisdom, without

whom

as

Activity could not be wisely guided. He is pictured with four heads, one looking towards each

quarter, as the their contents,

of the four quarters and and riding on the $sr., Hamsah, the

Maker

Swan. The name

grs?,
is

re-arrangement of ^:3T?. an allusion to His relation with Ahamkara,

f^:, a

the divider, the maker of atoms.

Vishnu
principle

is

the

Preserver and

Sustainer,

the
uni-

underlying
order,

and

sustaining

the

verse

in

them
Shakti

together
is

and preserving forms, holding by His attracting force. His

Lakshmi, the Goddess of Happiness, of

Prosperity, of all desirable objects. He is pictured with four arms, as sustaining the four quarters, and
rides

on Garuda, the emblem

intelligence.

He

is

of speed and of the source of Avataras, and in

is

Them, or
generally

in

His own Person,

perhaps the most

of fshvara.

worshipped

manifestation

67

Indeed, as Narayana,
waters,

He whose
as

dwelling

is in

the

He
or

is

worshipped

Saguna Brahman,
is

dwelling in Matter.
Shiva,

Mahadeva, or Maheshvara,
frees

the

Destroyer,
forms,

He who
destroys
finally

Atma

from imprisoning

who

and
the

who,

Avidya and so gives Vidya, rolling up the universe, brings

is

peace of liberation. His Shakti

Will,
called

Uma,

f^gr,

Ichchha,

also

sgri^ir,

Brahmavidya,
pictured ever is the Object

who
as

reveals

Brahman. 1
it

being of worship for Yogis, who have renounced the He rides on the Bull, the emblem of the world.

an Ascetic,

He is He who

mind (and

sometimes
it,

of

physical

nature),

as

having subdued

and wears the

tiger-skin, the

emblem of the slain desire-nature. Hence is he, as the name Shiva implies, Ananda, the peace and
bliss

of

Atma,

freed

from desire and master of

mind.

These Supreme Forms of tshvara, separated by

Their functions, but One in Essence, stand as the central Life of the Brahman^a, and from and by Them it proceeds, is maintained, and is indrawn,

Their functions should not be confused, but Unity should never be forgotten.

their

Brahma, as the
l

creative

God,

is

spoken of as

See Kenop.

iii,

iv.

68

appearing first, born in the Golden Egg, which grows out of the seed of the One in the Waters of
Matter.

He, having meditated, desiring to produce various beings from His own body, first put forth
the waters; in these

"

He

placed the

seed.''

"That became a Golden Egg, equal

to

in

radiance

the thousand-rayed (the Sun). born Brahma Himself, the Grandsire of

In that was
all

worlds."

Here the Waters, Matter, Mulaprakriti, receive the seed of Life, and this becomes the Hiranyagarbha, the Golden Egg, in which the Creator is
born, in order to form His world-system. world-system is called a Brahm^nda, a

Hence a Brahma-

Egg, a very significant

epithet, as world-systems

are oval, like an egg, and seen from outside, present

exactly an egg-like form, each planet

egg-like orbit.

Of this Egg we
it
it

following an read in the Vishnu

Purdna
ly
i

that within

BrahmS, and the world-sys-

tem were contained, while

was invested externalfire, air,

by seven envelopes, water,

Manusmriti.
i.

ether, the

8, 9.

69

origin of

the elements (Ahamkara),

Mahat and

Primal homogeneous Matter, which surrounds the

whole. 1

Every world-system great kosmic elements,

Chapter of
59).

is

thus surrounded

by the
First
5 to

as described in the

Manusmriti by Manu himself (shh

later creation
is

to Bhrigu,

The account of the who explains

within
is

given over

process
fuller

the

briefly the repetition of the A similar and World-Egg.

given in the Mah&bhdrata, and in the Vishnu and other Puranas.

account

be enough if the student grasp the general principles, and he can fill up later the complicated details from the many accounts given in the sacred
It will

books. the

He

should remember that the process in

containing

universe

many Brahman das, and

is

in the separate

Brahmandas,

similar.

very fine and instructive description of the which will also be general principle of emanation

found illuminative when the student comes to the

bodies in which the JivatmS the Devi Bhdgavata,
dwells
is

given in

Luc.

cit. I.

ii.

70

ft

ll

?r?f:
?T:

His Maya, conjoined with Kama and Karma, because of the Samskara of past experience, and the ripeness of time and Karma, and

"

He by

because of non-discrimination of the Tattva, becomes desirous of creation. This emanation, O

King

of mountains, is not preceded by Buddhi. This transcendental form of mine that I have de-

scribed to thee,
l

is

the undifferentiated

Avyakta,

Loc.

clt.

VII. xxxii. 22, 23.

71
;

and the Maya-coloured scribed as the Cause of

in all the Shastras

all

is it

de-

causes,

and the

first

Element of

all

the elements, the

embodiment of

Sat-Chit-Ananda, compacted of all Karma, the base of Ichchha, Jftana and Kriya. It is declared by the mantra Hrim, and is called the AdiTattva.
"

From

it

was born Akasha,

in the

form of the

Tanmatra of sound.
the nature of touch.
of vision.

Thereafter arises

Vayu,
taste.

ot

Then Tejas, of Then Water, of the nature of

the nature

And

then Earth, of the nature of smell

From them

arose the great Thread, which is called the Liiiga. It is declared to possess the nature of all. It is

the
is

SQkshma Deha

of the

Atma.

The Avyakta

the Karana Deha, declared before, in which the

world exists as a seed, from which the Lihga arises, wherefrom (arise) the gross elements in the way of
Pafichikarana

The

result of that

is

the

Virat

Deha, which

is

the Sthula

Deha

of the

Atma."
;

The

first

emanation

is

here the Adi-Tattva

then the Buddhi-Tattva, sometimes called Mahatthen the five TatTattva, said to follow the first
;

tvas in order.

The terms

used,
;

denoting the

first

two, vary

in different

accounts

they are sometimes

or as AdiBhuta and Mahat. In any case, the materials from which the worlds are made are seven, and these

represented as

Mahat and Ahamkara,

72

seven are spoken of in

Manu

as the source of

all

((

Verily, this

becomes from the

subtile formative

particles of these seven very mighty Beings."

We shall
in a

now
is

see that the creative process with-

Brahmanda

follows

on the same

lines.

Brahma

called Pradhana, in the Vishnu

;

surrounded by homogeneous matter, Pmdna in which

the Gunas are in equilibrium His energy disturbing this tamasic condition, Rajoguna prevails and
there
is

rapid

motion.

Then He

puts forth the which,

principle

of Mahat-Buddhi, Pure Reason

entering matter, being invested by it, and causing the predominance of the Sattva-guna, the motion

becomes rhythmical, harmonious. Then follows Ahamkara, the individualising principle, separating

homogeneous matter into particles, Anus, atoms. Ahamkara, causing the Tamo-guna to prevail in Prakriti,

the

forms successively the

five
:

Tanmahearing,

tras, or subtle elements,

and the senses

touch, sight, taste, smell, with their appropriate gross

elements
air, fire,

akasha, vayu, agni, Spa, prithivi

ether, prevail,

water, earth.

Causing Rajo-gunato
:

gives rise to the ten Indriyas the 5 ideal of sense-organs and the 5 ideal types of actypes
i

Ahamkara
Loc. dt.

i.

19.

73

tion- organs.

Causing

Ahamkara

calls

Sattva-guna to prevail, out the ten Deities connected with

the sense-and-action-organs, and

tralising organ of the Indriyas. tions are called respectively the

Manas, the cenThese three creaBhutadi, that

fiery,

WrTrfl,

of the elements

"5TST,

Taijasa,

that of the

the active energies

and

%^frR^T,

Vaikarika, the

directing, administrative, powers.

The

points to

remember here

are

in

what
in

is
;

usually called
in the Indriyas,

matter,

Tamo-guna predominates
;

Rajo-guna predominates

the

presiding Deities, Sattva-guna predominates.

The work
as offxfrcTR
"
1

of creation proceeded by calling into

existence the Suras or Devas, described

by

Manu
mul-

whose nature

is

action," that vast

titude of intelligent Beings, of very varying

power and authority, who guide the whole course of nature, and direct all its activities.
It
is

that this vast host of

of course, clearly understood by all Hindus Devas no more obscures the

Unity of fshvara, in His triple form as Brahma, Vishnu and Shiva, than do the vast hosts of men
animals,
plants,

and minerals.

As

said

in

the

Shruti

74

"

Indra,

and
is

He

is

Varuna, Agni, they golden-feathered Garutman.

Mitra,
;

call

Him,

Of what
call

One, sages speak as manifold Agni, Yama, Matarishva."

they

Him

So

also the Smriti

"

All the

Gods

(are)

even the Self

all rests

on

the Self."

"

Some

call

Him

Agni, others
others

Manu,

(others)

Prajapati,

some

Indra,

Life-Breath,

others

the eternal Brahman."

But the Devas have

their

own
with

place in nature,
ruling,

as the ministers of the will of fshvara,

tecting, adjusting,

pro-

and power far greater than human, but still limited. The name, Deva, Shining or Radiant, very well
guiding,
intelligence

describes their resplendent appearance, their bodies

being formed of a subtle luminous matter, and hence flashing out light. They are concerned with
1

Rigveda. clxiv. 46.

2
3

Manu.
lli.d,

xii. 119.

123.

75

the matter-side of nature, and the guidance of

evolution, and
all

its

the constructive energies studied On their science are the energies of the Devas. by work depend the fruits of all human activities conin all its

cerned with production,

branches.

Those

who

seek for material prosperity

need their contiis granted be obtained by

nual co-operation, and this co-operation

under quite definite laws.

It

may

a scientific knowledge of their methods of working, man falling in with their activities and thus sharing

the result.
is

be obtained from them by what literally exchange, man supplying them with obit

Or

may

jects

which
"

facilitate their

and they,
ergies of

in return, directing their energies,

work, or which they enjoy, the en-

nature," to suit his

ends

as

strong

man may
a task.

performance of help Or their increased co-operation may be

weak man

in the

won by
naked,

prayers, accompanied by such acts as they approve, such as feeding the hungry, clothing the
etc.

Or

their services

may be commanded

by great Ris.his and Yogis, who, by purity, knowledge, and austerity, have risen above them in the Sometimes a man wins the favour scale of being. of a Deva by some service done in this or a previous birth, and then
"
all his efforts
fail,

prosper,
is

and he
"

succeeds where others

"

and he

called

lucky."

Good

luck

is

the result of the working of Devas,

is

and

as their

working

invisible,

men

think the

76

result

is

a chance, or accident.
that
all

But

it

must be
law,

re-

membered
by

Devas work within

and not
offerings

arbitrary fancies.

The

sacrifices

and

prescribed in the

Vedas form a great occult system for obtaining and regulating this co-operation between Devas and men, whereby the work of both
largest results.

was carried on with the

ar

With this nourish ye the Devas, fand) may the Devas nourish you thus nourishing each other ye shall obtain the greatest good."
:

"

"

Nourished by
(all)

sacrifice,

the

Devas

shall

give

you

desired enjoyments."

And

the reason

is

iven

"

From

food creatures
;

become

from rain

is

the

production of food

from

sacrifice rain proceedeth."

3

"

They who

desire success in action

here

wor-

ship the Devas."

1

2
3

Bhagavad-GUd. Hid. 14.

Ibid. IV. 12.

iii.

11, 12.

77

But the benefits obtained from them are transient

:

3T? <f
"

^^ TO

x
|

Transient indeed the

fruit."
is

Hence

the worship of the Devas

hearts are
set

not practised
things.

by men whose They worship

either as

on

spiritual

fshvara, rather than

in

His ministers,
the Trimurti,
as

Brahman, or as revealed
But

or in the Shaktis, or in such a

learning, or in the Avataras.

Deva

Ganesha

for

this will

be fur-

ther dealt with in Part II, Chapter V.

The Devas of Water and Earth

the Elements
Indra,

Ether,

Air,

Fire,

Vayu, Agni, Varuna and

Kubera, are the Five Devarajas, Deva Kings, of

these great departments of nature, Indra being the Chief Ruler. Under them are divided the great hosts of Devas. Thus the Sadhyas, Vasus, Adityas

and Apsaras are specially connected with Indra

the Maruts with

Vayu

the Yakshas, Gandharvas,

Vidyadharas, and Kinnaras with Kubera. Some have charge of the animal kingdom, as the Nagas and Sarpas of snakes, the Suparnas of birds, etc.

Four great Gods rule the four quarters Indra, Yama, Varuna and Kubera, as the protectors of mankind. Yama is the Lord of Death, the wise and gracious Deva who instructed Nachiketa.
:

Hid.

vii. 23.

78

The

Asuras, the beings

who

are opposed to

the

Suras, or Devas, in their activity, embody the destructive energies of nature they are as necessary
;

and as
truct

useful as

the

constructive,

though on the

surface opposed to them.

evolution,

They hinder and obsembodying the very essence of

that

matter, Tamo-guna, inertia, resistance, and by

very resistance
able.

make

progress

steady

and dur-

These creations belong to the

although, in their activities,

invisible

worlds,
closely-

they were to be
the worlds

connected with the

invisible,

visible

visible

and

indeed, forming the field of a vast evolu-

tionary process

Samsara, the World Process.

world

The
at
its

order of the process in the physical

:

men.

minerals, plants, animals, origination was In the Vishnu Pmdna it is stated that while

Brahma was meditating on creation the three primary Prakrita creations of Mahat, the elements and
the indriyas, being over the immovable creation, minerals and plants, appeared. Then followed the

animal kingdom, called Tiryaksrotas.

The

creation

of some Devas followed here, according to the Purdna, but they do not belong to the physical Then world, with which we are here dealing. came the creation of men. It must be remembered
that while this
tion,
is

the

fundamental order of evolu-

many

varieties occur in different kalpas, and

79

accounts

the different books vary, within certain broad limits, since these great classes of beings
in

overlap each other, so that

after

and plants appear long fact is ever-becoming along the four great lines, however much we may separate them for purposes

new kinds of animals man. The world in

of exposition.

The
in the

stages of evolution are very plainly

given

Aitareya Brdhmana.

fl

t
"

T% ^Fvrsrr:
as

1
II

He who knows

the

Atma
and

Him
that

(the Puru-

ha) in manifestation,
festation.

he most enjoys that manitrees

all

Herbs and

bears

life,

he knows as the Self in manifestation. In herbs and trees Rasa (sap, life,) is seen, and mind in them
that have Prana.
1

In
II.

them
iii.

that have Prana,

the

Aitareydranyal-a.

2.

So

Atma is

seen, while

In them, Rasa also is (more) manifest. mind is not seen in the others. In man,
;

the Atma is (most) manifest he is most supplied with knowledge. He speaks that which he knows he sees that which he knows he knows what oc;
;

curred yesterday
invisible
;

he knows the visible and the

by the mortal he desires the immortal. is he. But of the others, animals, hunger and thirst are the only knowledge. They

Thus supplied

they see not the known not what belongs to yesterday, nor the visible and the ^invisible. Only this much have

speak not the known

they know

they.

According to the knowledge are the births."

this

On

Say ana comments

as follows

rj

"
n

All objects whatsoever, being of the nature of effects, are Upadhis for this manifestation of the

"

Supreme
universe.

Self, Sat, Chit,

Ananda, the cause of the

etc.,

In
is

only Sat

manifest,

the unconscious, earth, stones, and the Atm^ has not

yet

attained to the form of Jiva.

The unmoving

Jlvas,

namely the herbs and

trees,

and also the moving

8i

Jivas,

which have Prana as breath, both these are

stages of manifestation in a higher degree."

The
modern

student should note these passages, as

it is

currently supposed that the idea of evolution

birth.

is

of

The work of Brahma consisted in producing all the materials, as we have seen, and by His tapas,
or

meditation,
things.

living

he formed the archetypes of all But we learn from the Shiva

the

Pmdna

and

Vishnu

Bhdgavata

that

He

needed the help of Vi?hnu in order to endow these forms with life, Vishnu being that aspect of fshvara
from
the

whom

the sustaining

life,

UTT:,

Pranah, that

is

life

that

holds

them
ness,

as forms, together with

forms together and preserves f^T<l, Chit, conscious-

comes

forth.
it is

Moreover,

further stated in the

Shiva Pu-

rdna that when these forms had been fully developHe gave ed, Mahadeva was appealed to, and
that is, He linked to the forms the immortality This is Jivatmas evolved in previous kalpas. referred to in the ascription of Ahamkara generally
;

to Rudra.

of worlds
als

These three great stages in the building the work of Brahma, creative of materiideal

living beings the work of Vi?hnu, in breathing Prana and Chit

and of the

forms of

all

into these forms,

and maintaining them

in

life

82

the work of Shiva in giving the eternal Jivatmas should be clearly understood.

In
tails

Manusmriti nothing but

hints

of these de;

are given, only the name Brahma being used but it is indicated that He changed His form,

divided Himself and produced Virat, who produced Svayambhuva Manu, who then called forth the
ten Maharhis, they in turn producing seven Manus.

After that, These became the active and direct

agents in creation,

Brahma Himself disappearing

a class of

Devas (those connected with the great elements), and some other general fundamental principles and beings, and
after creating the worlds,

giving the Vedas.

from

its

very brief, and brevity somewhat difficult, but this sumis is

The account

mary

of the World-Process

only introductory to

the main object of the book.

The Shiva Purdna,

following details
:

as

mentioned, gives the

He (Brahma) emanated

water

first

and therein

sowed a handful of the seed which was His.

The

same grew up as an Egg, made up of the 24 tattvas. Brahma, who appeared as Virat, perceived the Egg becoming hard. This caused doubt in His mind and He gave Himself up to tapas. Thus He spent twelve years, concentrating His thought on Vishnu.

Then Vishnu appeared and

said

"I

am

pleased

with

Thee
:

ask what boon

Thou
it

desirest."

BrahI

ma

said

"

Lord

it is

just as

should be, for

have been placed by Shiva in your charge. The world which Shiva commanded me to create is here, but I see it is motionless (jada-rupa) and material.

So be

thou,
it

Lord, as Life (Prana) unto

it,

and

conscious (chetana). Thus Brahma spoke, and Vihnu, following the directions Shiva gave,

make

Egg His form being one of a thousand a thousand ears, a thousand feet and hands heads,
entered the

the Universal Purus.ha

who touched heaven and

earth and pervaded the Egg.

As Vishnu entered it, that Egg of 24 tattvas became full of life and consciousness (sa-chetana) from Patala to Satya Loka.
that

Puru?has adorned the seat which He occupied. Brahma stood Satya, in the world of Tapas, while other Puru$has occupied the other worlds as became them. Brahma
Hari, the best of
is

all

first

number of sons born of the mind. became ascetics. He created more So He again, but they also renounced the world. As He cried, began to cry, out of annoyance. Mahadeva appeared. Because He came forth from
created a
all

But they

Brahma's cry, He on His appearance

I

is

called

Rudra.
Tell

Immediately
;

He

addressed
?

Brahma, what aileth Thee will remove it."

Brahma saying that to Me and

84

"

Deva," answered Brahma,

in

"

there are ob-

stacles

the

way

of further manifestation.
it,

Do>

thou therefore so ordain

Impediments."
the destroyer of

as

may make it free from

this,

When
all

he heard

trouble, resolved
:

to

Mahadeva, do what

Brahma desired and said " This I will make it everlasting."

So
saying,

creation of yours,

Mahadeva, the Lord who

as Rudra, disappeared to

is

Bliss r

although known
with His
ganas..

Kailasa

(with Shiva's help) Brahm& created Bhrigu and six other Rihis. He also from

Then

His lap caused Narada to be born, from His shadow (chhaya; Kardama, and from His thumb Daksha He made. Thus there appeared ten Risjiis. And
after

Bhrigu came Marichi, whose son Kashyapa

It is this

was.
filled

Kashyapa who with

his

progeny

the world. 1

In the Vishnu BJiagnvata the mention is in connection with the making of the World-Egg as

an organised form, but, as said before, the process is similar on the large scale or the small. The
point to
niser.
*TT3TT

be recognised

is

that

Vihnu

is

the Orga-

1 Sltiva

Pttrann.

I.

vi,

20.

^4^J
"

II

When

these separated existences, the

Bhutas,
to create

Indriyas,

Manas and Gunas, were unable

organisms

best

(literally a dwelling-place, an Upadhi), of Brahma-knowers, then, mixing with

each other, they were impelled by

power of Bhagavan (Vishnu), and, becoming both Sat and Asat, existent and non-existent evolved this."
the

The

ten

Maharshis,

Marichi,

Atri,

Angiras,
Vasi?htha,

Pulastya,

Pulaha,

Kratu,

Prachetas,

Bhrigu and Narada, were superhuman beings, who having obtained liberation in former kalpas, were
called forth to aid in

the direction

of the World-

Process,
tinies

and who remain, superintending the desof the worlds, and will remain until Pralaya.

Sometimes only seven are given this rank, Prachetas, Bhrigu and Narada not being included in the Sometimes others are added, as Dakha and list.

Kardama.

The Kumaras,
and
ascetics,

variously given as four,

five,

six

seven, are, as their

name implies, Virgin

Beings,

and they watch over the world. Shiva Himself took the form of one Rudra or Nila-lohita. Sanatkumara, Sanandana, Sanaka and Sanatana are the four most often referred
to.

Ribhu,

Kapila and Sana are also mentioned.

i

Loc,

clt. II. v. 32, 33.

86

To

this

brief sketch

of the World- process

it

should be added that the early

human

races

pre-

ceding the Aryan are often referred to under the names of Danavas and Daityas, huge beings of

enormous strength and energy, who carried on many a struggle with the Devas themselves. The Rakshasas were another race, more brutal in nature,
usually malformed, huge, cruel, powerful, cannibals, the terror of milder races. They possessed, more-

many magical secrets of a dark kind, which used for terrorising and oppressing. All these they have long entirely disappeared from the earth.
over,

Such
pilgrim

is

the vast

field

of Samsara, in
until,

which the

Jivatmas wander,

in

some human
Self,

form, they reach the knowledge of the

and

obtain liberation.

The
1.

points to be

remembered are

The coming forth of the Many from Saguua Brahman and Mulaprakriti by the power of Maya,
and
their return at the close of the

Day

of mani-

festation.
2.

The

manifestation

of Ishvara as the
Preservation,

Tri-

murti, in the forms of Creation,

and
their

Destruction, BrahmA, Vis.hnu and Shiva, with Shaktis, Sarasvati, Lakshmi, and Uma.

The work of Brahma, forming the materials 3. of the universe and the ideal types of all beings,

87

Suras, Asuras, minerals, plants, animals and men.

The work of Vi?hnu, giving Prana and Chit, 4. and hence making living organised forms possible, all such forms being preserved and maintained by
Him.
5.

forms,

The work when they

of Shiva,

breathing into these

arrive at the

human

stage, Jivat-

mas
at

that have reached in previous

kalpas a stage

which such highly organised bodies can be utilised by them, bodies in which Avidya can be destroyed, and they can attain Vidya.
6.

The existence throughout

the World- Process

as Rights,

of lofty

superhuman Intelligences, such and Kumaras, intent on human welfare.

7.

The

past races on the earth, Danavas, Dait-

yas, Rakshasas.

CHAPTER
REBIRTH.

III.

"In the vast and support of all

dual)
is

Brahman-wheel,
Jtvas, the

the

source
indivi-

made

(the to wander, thinking himself and the

Hamsa

Ruler

different.

United with Him, he obtains im-

mortality."

Here, in a single shloka,

of rebirth and
its

we

are given the reason

wanders about in ending. the universe so long as he thinks of himself as different from fshvara knowing himself to be one
;

Man

with Him, he obtains liberation.

In Shruti and Smriti, in
the Self in

Purana

and.

Itihasa,

man

is

declared to be of the nature

of

Brahman.

Shcetdski-atai'oj).

i.

6.

89

"

the

Then, having known the Supreme Brahman, Supreme Immensity, as the Essence hidden in
the one Pervader of the
universe,

all creatures,

the

Lord, they become immortal.

"

The measure

of a

thumb, the Puruha, the

inner Self, ever dwelling in the heart of men."

"

He,

this Self, is

Brahman."

"

He,

this great

unborn
living

Self,

(is)

this this

intelligence

in

creatures,

He who He who

(is)
(is)

Akasha

in the heart."

"

He,

this great,

unborn, undecaying, deathless,

the fearless Brahman."

immortal, *fearless
f

Self, (is)

It is
i Ibid.

this
iii.

nature,

identical
2

with

Brahman
iv. 5.

as

7. 13.

BfihaddmnyaJiop. IV.

Hid.

22.

* Jbid. 25.

90

]
fire,

the sparks from a fire are identical with the which evolves, unfolds itself as the Jivatma in
living beings.
its

all

As

a seed

grows to be a

tree like
self-

parent, so the Jlvatmic

seed grows into

conscious Deity.

Samsftra exists that the Jivat-

may

differs

learn to realise himself. The Jivatm^ from Brahman only as the seed from the tree
it.

that bears

"Wise and
powerless."

unwise, both

unborn, powerful and

Therefore, although unwise and powerless, the Jivdtmci can become wise and powerful to this.
;

end he must evolve, and his evolution wheel of births and deaths.
Transmigration
is

is

on the

word usually given to journey, for the Jivatma transmigrates from one body to another as one grows old and wastes
the
this
;

away he

takes another.

"

As

man throws away

2

old

garments and
casts
22.

takes others (that are) new, so the

i

Embodied
ii.

Shtetfokeatarop.i.V.

Shagacad-Gftd.

91

away

old bodies and puts on

"

new
"

ones."

re-incarnation is also very generused in modern days, the stress being here laid ally it again on the body rather than on the JivatmS
;

The word

takes a fleshly covering.

This truth of the evolution of the Jivatm^ from ignorance to wisdom, from feebleness to power, is
definitely revealed in the Shruti,

of

it is

necessary as a basis for

and a knowledge good conduct and

is

for the wise

shaping of

life.

Man

not a creature

of a day, here to-day and gone to-morrow, but an

unborn immortal being, growing into a knowledge of his true nature and powers. Everything is within
him, the fulness of divine wisdom and power, but this capacity has to be unfolded, and that is the
object of living and dying.

Such a view of man's nature gives dignity and strength and sobriety to
It

life.

has been belived in by

wise

men

in

all

ages, and has been a part of every ancient religion. For the best proof of this great truth by pure reason-

ing as distinguished from direct experience with Yoga- developed superphysical faculties, the stu-

dent should consult. VatsySyana's Bhashya on the

Nydya
Only

Sfitras
in

of Gautama.

modern times, during a period of great ignorance, was this truth lost sight of in the West, and very irrational and fantastic notions have

92

consequence grown up there as to the human soul, its nature and destiny, undermining belief in the
just

and loving

rule of fshvara. 1

The JivatmA contains within himself infinite possibilities, but when first thrown do\vn into Prakriti, embodied in a Rupa made up of the five elements,
all

pisses through the diversified existences of the mineral kingdom, and of the plant and of the animal realms,
the sjf^isip Udbhijjah (born by fission in the minerals and plants); the rnrn Swedajah (born

these

are

inherent,

not manifest

He

by exudation or gemmation,

in

certain low forms

of plants and animals); the STTW: Andajah (born first as eggs, the oviparous animals) before coming
into the STCTSSTP

Jarayujah (the viviparous higher

are deve-

animals and the

In these

human kingdom). many of his lower powers

loped, and

his consciousness passes

from the latent

to the active condition.

A
life

double evolution goes

of the

on

there

is

the continued

continually increasing and there is a corresponding continuity in the ity

;

in

richness

Jivatma himself, and complex-

But even in the West such great

scientific

thinkers as Pro-

fessor

Huxley have begun to recognise the continued existence of " Like the doctrine of evolution the Jlvatm4 from life to life.
he siys.
; '

itself,"

that of transmigration has its roots in the world

of reality

and

it

from analogy
P. 16.

is

claim such support as the great argument Ei-olution mid Ethict capable of supplying.

may

1 '

93

forms he occupies, as each physical form is diiectly derived from a preceding physical form. Each
form, however independent it may seem, was once part of another form, whose characteristics it

shared, and
for

from

which

it

has been separated off

an independent career. While part of the parent form it shared all the advantages and imreverse,

provements, or the

Jivatma within that parent on its separate life on a

its

due to the developing form, and thus starts

little

higher level than

little

parent lower level

the general
little
fall

if

the Jivatma
if

w hile

progressed, or on For has retrograded. movement is one of progress,

has

it

there are

ebbs and flows, like the waves that

run on and

back

in a rising tide.

This unbroto

ken physical inheritance from form

form causes
of cha-

what

science calls heredity, the passing on

racteristics

from parents to offspring. But it has been observed by scientific men that mental and
mortal
characteristics

do not pass from form to

Their theory needs
to

form, and they are puzzled to account for the evolution of consciousness.

be

completed by

the

acceptance
is

of transmigration.

For

physical just evolution, so physical

as

continuity is necessary for the continuity of consci-

ousness necessary for the evolution of mental and moral characteristics. This continuity is the consciousness

of the

Jivatma,

which takes a form

94
as

suitable
in

to his condition

Chapter IV.

enlarges his

we shall see presently own powers by using

;

the the form, and thereby improves the form also bodies of the children of the body share these im-

provements

of

the

form,

are improved
still

other Jivatmas, and pass on When the old body bodies.

is

again by more improved worn out, the Jivat-

ma

throws

it

off,

and takes another form, as said

above.

When
human

the animal stage h-is been

is

fully

experi-

enced, and the Jivatma

form, his

ready to pass on into the

nature,
reflection

triune

of

the

triune nature of Ishvara. begins to manifest.

The
mani-

human Jivatma
fests

as

we may now

call

him

the three aspects of Jilana, Ichchha and Kriya which have ever been in him, and these begin to
;

evolve as self-consciousness
the recognition of the
"
I

ahamkara appears, and

opposed to the "Not-

"

"
I

as

ed

in

rapidly developes. desire-nature, developthe animal kingdom, now becomes much

The

more powerful, by seizing on the evolving mind as its slave, and using its growing powers for the
satisfaction

of

its

own

cravings.

As

the

mind

grows stronger, and the Jivatma by experience learns the pains that result from unbridled desires,
he begins to exert his strength in checking and directing the desires,

and the long struggle commences

feel his

between the Jivatma, dimly beginning to

95

own divinity, and the kamic elements of his As is written in the Kathopanlshat
:

upadhis.

^f^R
3

1%T%

SrfR^msr

rj

"

Know

the Self
;

tlie

chariot-owner,
call the

the

the chariot

know Reason
;

the charioteer,

body and the

horses,

mind

as the reins

they

senses the

The Self, joined the sense- objects their province. to the senses and mind, ( is) the enjoyer thus say the wise. Whoever is ignorant, always with mind
;

loose, his senses (are) uncontrolled, like

bad horses
always with
is

of the charioteer.

Whoever
charioteer.

is

wise,

mind

tightened,

his

senses (are) controlled, like

good horses of the

ignorant,

Whoever

indeed

always impure, he does not obtain that goal, (but) comes again into Samsara."
thoughtless,

When
l

a term of earth-life
I. iii. 3-7-

is

over, the

Jivatma

Kathop,

96

withdraws from the physical body, and in a subtle

vehicle passes into the invisible worlds. He carries thither the results of the earth-life, to be enjoyed

and

suffered as fruits, going to the worlds in

fruits

which

these

can be consumed.

In the Brihad-aranyako-panisliat a description

is given. The Jivatma leaves the body, with him the knowledge he has gained and taking the result of his work then: V V

of this

M<lt1l

As a goldsmith, having taken a makes another form, new and more

'

piece of gold,
beautiful,

so

body and verily the Atma, having having put away Avidya, makes another new and
cast off this

more
he
is

beautiful form."

In this he goes to the invisible world for which fitted a matter to be dealt with in Chapter

VI

and then the Upani^hat goes on to say what

his fruit

happens when consumed.

in

that

invisible world

is

Loo.

clt.

IV.

iv. 4.

j},jd, 6.

97

Having arrived at the end of ( the fruit of) that work (of) whatsoever he here does this one:
returns again
tion
;

"

from that world to this world of ac(

thus verily

the story of

him who

desires."

This process is repeated over and over again as long as he has desires, for these desires bind him
to the wheel of transmigration.
It
is

truly

"the

story of him

who

desires."
is

So

also in the

Dtvt

BhAgavata the same idea

expressed:

Having abandoned the former body, the Jiva, following Karma's rule, obtains either Svarga or Naraka according to his deeds,

"

"And having obtained

body of
"

a celestial

body, or a

suffering born of objects of desire, experifruit in

ences varied

Svarga or Naraka.
fruits,

when the time for his rebirth arrives ...... then Time unites him again with Karmas (selected out) of the Saftchita karmas."
1

At the end of the

Loe.

eit.

IV. xxi. 22-25.

The development

of the Chit aspect of the Jiv-

atma, and the purification of the Ichchhl aspect, being the main work of the human stage of evoluthe growth of Manas, and later of Buddhi, marks out the steps of the journey.
tion,

The

constitution

of the

human being
2
:

is

very

clearly outlined in the Mahdbh&rata, we give the following summary

from which

The Self in man, the Jivatma, is identical in nature with the Supreme Self, Brahman. From this comes forth the understanding (Buddhi) and
from the understanding the mind (Manas)
;

when

to these the Senses (Indriyas) are added, the man the Dweller in the Body, is complete the Body, his dwelling, is made up of the five elements. The
;

sefnses,

outer

through the body, come into touch with the the senses hand on to the mind world
;

the results of the contact, giving the attributes or the way in properties of the objects confacted

which the objects affect them. The mind receives these reports, and groups them into mental images, and presents these to the understanding the un;

derstanding pierces to the reality in which these mental images, made up of attributes, inhere. This
the outgoing of the Jivatma, and his gathering the Pravritti Mai'gah, of experience, the jjf rrTrrf
is
:,

Loc.

cit.

Sh&nti Parva.

ccii.

99

the path of going forth.

The
Manas

first

step, or stage, of this evolution is the

;

experiencing of varied sensations and therefore is regarded as the sixth sense, which re-

ceives and organises the impressions conveyed to it by the five senses, affected by their contact with

the outer world through the sense-organs.

""

The

senses,

Manas

the sixth."
are taken

Or,

when the senses and sense organs

:

together

'

The

ten senses and the one."

this stage, is the slave

Manas, at
developes
its

of

Kma,

and
for

capacities

by directing the search

Evolution is quickened by objects of enjoyment. of the Ftihis, who teach man to the instruction
sacrifice the objects
first

to gain increased worldly prosperity,

of enjoyment to the Devas, and then

to gain the delights of Svarga.

The second stage of evolution is one of continual conflict between Manas and Kma, Manas
being
l

now

sufficiently
7.

developed to recognise that

Bhagavad-Gltd xv.

I Ibid xiii. 5.

the pleasures longed for by Kama usually, in the long run, bring more pain than pleasure.

^
"

fe ^ETOfTT WRIT
delights

JMsUJMI ^T ^
of pain."

'
I

The

that (are)

contact-born, these

verily (are) only

wombs

Manas,
for

therefore, begins to resist the searching^

it,

objects of enjoyment, instead of directing

conflict,
in

and hence
rapidly.
purifies

which Manas grows more The thwarting of the kamic longings.the higher aspect of Ichcha
itself

Kama, and
show

begins to

Ichchha which

is

Will, the^

Shakti of Shiva, who is the destroyer of Kama, the son of Vishnu and Lakshmt, and also the loweraspect of Ichchha.
8

The
sists in

third stage of the evolution of

Manas

con-

the development of the higher intellectual powers Manas no longer enslaved by, nor even struggling with Kama, has become free, is the pure
;

Manas, engaged with

ideas,

wrought out by his

The Jivlabour, not with sense-born images. atmS ceases to delight in sense-contacts, or in their

own

mental reproductions, and engages himself

1

in

pure

Ibid

v. 22.
is

Dharma

born from

the

Wisdom

Hii Love, which must be developed

there-fore Dharina, material objects enjoined together on the Pravritti M&rga.
;

in

Kama from man first by desire for Kama and Artha are
of Vishnu,

thought,

in

the endeavour to understand the Self

and the

This stage leads up to the evolution of Buddhi, the Pure Reason or the Higher Understandiii y, of which the expression is Wisdom,
Not-Self.

the result of the union of knowledge and love, Wisdom which sees and loves the Self alone.

"

Better than the sacrifice of objects

is

the sacriin

fice -of

Wisdom,

Parantapa

All

actions

their entirety, Partha, culminate in wisdom. By this thou shalt see all beings without exception
in the Self,

and thus

in

Me."
is

When
'

the Jlvatma reaches this stage, he

on
**-

the threshold of liberation.

He

has long
is

Rrc?TT
:

ceased from wicked ways,'

:

STT^T

subdued
pacified

"concentrated," STPfTTFTCr:
2

"of

mind."

3
II

"

Whoever

verily
.

is

wise,

thoughtful, always

iv. 33,

35.

Ka^hop.

I.

ii.

23.

3 Ibid.

iii. 8.

102

pure, he obtains
again."

that goal

whence he

is

not born

For

this

round of births and deaths

Jlvatm?
to
;

is

not everhis

lasting for the

desires,

bound
it

to

it

by

own

with
free
;

the "ceasing of those desires he be-

comes

bound
free.

by

his ignorance of his

own

nature, with the ceasing of that ignorance

he

knows himself

Only

"

He

goes from death to death

who

here sees

manyness,

3JWT
"

-11 the desires hiding in his heart are then the mortal becomes immortal here loosed, he enjoys Brahman."
;

When

Mr

"

Therefore having thus becomes wise, calm,

iv. 19.

Brihadaranyakop. IV.
7.

2 Ibid

S Ibid. 23.

"3

subdued, dispassionate, enduring, collected, he sees the Self in the Self, he sees the Self as all nor does sin overcome him, he overcomes all sin nor
;

does

consume him, he consumes all sin. Free from sin, free from passion, he becomes a Brahmathis the Brahmanija (of the nature of Brahman)
sin
;

world."

the reversal of the process of outgoing, as is very clearly outlined in the MahAbhd" rata, from which we can summarise the return as we summarised the outgoing.

The

return

is

The
the

senses are withdrawn

from contact with

outer world through the body, and

^HSrT.

become
its

tranquil,

The mind

is

withdrawn from

study

of the images obtained

by the senses, and

thus also becomes tranquil. The understanding withdraws from the study of the concepts presented by the mind, and, thus tranquil, reflects the Self.

So long
misery.

as the

mind turns
it

to the
to

senses

it

finds
it

When

turns

the understanding

finds bliss.

Along

this road, the f?Tfr%*Hfs the Nivritti

Mar-

gah, or returning path, the Jivatma returns from his wanderings in Samsara and reaches his true home,

the Eternal, paying, while he treads this path, the debts contracted on the Pravritti Marga.

all

To

see the Self

is

JfiAna,

wisdom

to love the

104
;

Self

is

Bhakti, devotion

to serve the Self is

action.

Such
is for

Jftana, Bhakti,

Karma, Karma, are the three

Margas, ways, to

Mokha,

liberation.

Marga

those in

whom

The Jiiana Chit predominates

;

the Bhakti

Marga
;

for those in

whom

Ichchha pre-

dominates

the

Karma Marga for

But
in

those in

whom

each path, as each Kriyft predominates. Jivatma is triune, the evolution of all of its three aspects must be carried on. The Jfiani, as he gains
devotion and right activity appear; the Bhakta, as devotion is perfected, will find himThe Karself possessed of activity and wisdom.

wisdom,

will find

manya, as

his activity

becomes wholly

selfless,

will

achieve wisdom and devotion.

are, in fact, one,

The

three

Margas

in

which three

different

tempera-

constituents.

ments emphasise one or other of its inseparable Yoga supplies the method by which the Self can be seen and loved and served.

The words spoken by Shrl Krishna, as to Sahkhya and Yoga Darshanas, may well be
plied here
:

the
ap-

"

Children, not Pandits, speak

V. 4-5.

of the

Sankhya

Bhagacad-OUA.

105

and Yoga as different. (He who is) duly ed in one obtaineth the fruit of both.
"

establish-

place obtained through the Sahkhyas gained also through the Yogas."

The

is

The Mukta,
tion,

the

man who

has reached liberaactive

in

may

worlds.
in the

may The Ri$his

or

not remain

the three

are Muktas,

and are employed

maintenance

and guidance of the worlds.

Janaka was a Mukta, and was a king, ruling his realm. Tuladhara was a Mukta, and was a merchant, weighing out his goods. spoken of in the Itihasa who

Many
is

Mukta

is

physical conditions. of conditions, but a change of condition riot an alteration of the circumstances surrounding the Jiv;

surrounded by For Mukti is not a change

itma, but the attitude of the Jivatm^ to the Self

and

the Not- Self.

sweep upward and onward, temporary retrogression might occur, and in some of the very ancient Aryan books given when the possibility of such retrogression was much greater than now
of
evolution
is

It

was

said above that while the general

good deal of

stress is laid

on the danger of such

reversions.

days, says are thrown *Tnjft%S t(R$

1

Shri Krishna, speaking in that rcrvnrr: " the worst of

much later men " only

"into asuric wombs,"

Bhagacad-Gtta.

xvi. 19.

io6

are born of evil people, such as

He had
is

just

been

describing as asuric.

The law

that

when a man

has so degraded himself below the human level that many of his qualities can only express them-

through the form of a lower creature, he cannot, when his time for rebirth comes, pass into a
selves

He is delayed, therefore, and is form. attached to the body of one of the lower creatures, as a co-tenant with the animal, vegetable or mineral Jiva, until he has worn out, exhausted, the bonds of
human
these
is fit to again take very strong and excessive attachment to an animal may have similar

non-human

qualities

and

birth in the world of men.

results,

where the man should be

far

beyond such

exaggerated fondness.

The
I.

points to be

remembered are

tree,

The Jivatma is Brahman, as a seed is the and remains as a wanderer in Samsara till he own
is

realises his
2.

nature.

There

continuity of forms, by a

new form

separating from an old and leading an independent existence; and continuity of life in each evolving

Jivatma.
3.

The Jivatma, embodied

in a form, experienit

ces through that, form, throws

away when

out-

worn, reaps his

reward in the invisible worlds, and

returns to the visible.

4.

The Jivatma may be

There are three
:

detained in animal

forms by self-degradation.
5.

stages
;

Manas

(a) subjection to
(c)

Kama
6.

triumph over

Kama () Kama and

of the evolving conflict with

development
reached.

of the higher intellectual powers.

Buddhi

is

evolved, and liberation

is

There are three paths to liberation, Jnana Bhakti, and Kriya, and these finally blend.
7.

CHAPTER
KARMA.
Karma
action
is

IV.

literally

mean
its

action,

but as every

triple

in

nature, belonging partly to

th'3 past,
It

partly to the present, partly to the future, has come to mean the sequence of events, the
effects, the succession in
its

law of causes and

each
effect

follows

own

cause.

which The word

Karma, action simply, should however remind us that what is called the consequence of ari action is
really not a

separate thing but

is

a part of the

and cannot b2 divided from it. The consesnce is that part of the action which belongs to qil the future, and is as much a part of it as the part
action,

done

in

the

present.

Thus

suffering

is

not the
of

consequence of a wrong act, but an actual part it, although it may be only experienced later.
soldier
is

A
the

sometimes wounded
feel

in battle,
;

and

in

excitement does not

any pain
;

afterwards,

when

he no

is

quiet he feels the pain

suffering, but later the

man sins and feels suffering makes itself felt.

so a

The

suffering

is

not separated

from the wound,

109
fire,

any more than heat from

as a result.

though experienced

Hence
ly,

all

things are linked together indissolub;

occurs which
future.

woven and interwoven inseparably nothing is not linked to the past and to the

"

How

shall there

be

in

this

Samsara an un-

caused action?"

The Jivatma,

then,

ccmes

into a

realm of law
So-

and must carry on

all his activities

within law.
its
is

long as he dees not kr.ow the law in branches, called the laws of nature, he

various
a slave,

tossed about by all the currents of natural energies, and drifting whithersoever they carry him when he knows ihtm, he is able to use them to carry out
;

his

own

purposes.
oars, sails, or

So a boat without

rudder

is

card-

ed about helplessly by the winds and currents, and the sailor finds himself drifting along under the
press

of forces he can neither change nor direct.

sailor,

But a clever

with oars,

sails

and rudder,

Cch>

send along his boat in any direction he pleases, not because he has changed the winds and the currents, but because he understands their directions, andean
hdgarata.
I. v. 74.

use those that are going in the direction he wants,

and can play off, the one against the other, the forces that oppose him. So can a man who knows the laws of nature utilise those whose forces are going his way and neutralise those which oppose.
Therefore
is

knowledge indispensable the ignorant

;

are always slaves.

It

must be remembered that a law of nature

is

not a

command

to act in a particular way, but only

a statement of the conditions within which

action

of any kind can be done.

"

Water
is

boils at

100

C
but

under normal pressure." It does not command a

states the conditions
1

This

a law of nature.
water,

man

to boil

under wkich water boils at

boiling water

00

C.

If he wants

at that tempe-

rature these are the conditions which are necessary. If he is on a high mountain where the pressu?e is

much

less

than the normal, his water will boil at a

temperature not sufficiently high for cooking pur How then does the law help him? It tells poses.
to get his boiling watgr at 100 C by the pressure let him shut his water up increasing in a pot from which the steam cannot escape, and

him how

so add to the pressure the weight of the steam given off, till the temperature of the water rises to
ioo.

The

And so also with every other law of nature. laws state conditions under which certain reAccording to the
results desired

sults follow.

many

III

conditions be arranged, and, given the conditions,

Hence law does the results will invariably follow. not compel any special action, but only renders all actions possible, and knowledge of law is power.

The
his

JJvatma, as we have seen, is three-fold in he consists of Ichchha, Jn^na and nature

;

Wisdom and Activity. These, in the lower world of upadhis, of forms, express themKriya, Will,
selves as Desire,

Knowledge and Action, and

these

three fashion a man's Karma, and each works ac-

cording to a definite law.

Desire stands behind Thought, stimulating and
directing
it
;

Thought, energised and determined

expressing
itself

by

Desire, stands behind Action,

therein in the

world of objects.

l
II

"

Man
his
;

verily

|s

desfre- formed
;

as

is

his

desire

so

is

action

thought is, as he does action, so he attains:"

as (his) thought

so he does

On
Desire

which shloka
is

Shankara

comments

that

the root of the world.

iv. 5.

Jlrihaddranyakoj). IV.

U2
Law

We

have then to study three laws, which, taken

together,

make up

the

of Karma.

We

shall

then understand the conditions under which things happen, and can shape our future destiny according
to the results

we have

chosen.

i. Desires carry the man to the place where the objects of desire exist, and .thus determine the channels of his future activities.

"

So indeed the

desirer
is

object in which his mind

goes by work to the immersed."

of desire,
;

Desire attaches a

man

to the objects
links

binding him

to

them with

unbreakable

wherever

is

the object of desire thither must go the

it.

man who
<?5r, fruit,

desires

The

object of desire

is

called

and the

fruit

which the

man

has sought
it

he must consume,

in

whatever place

is

found.

The man

impelled by desire, attached to fruitj is bound." Whether the fruit be good or evil, pleasurable or
painful,
1

"

the

law

is

the same.

So long

as a

man

Ibid. 6.

htiyarad-Gftd.

v. 12.

desires fruit, he
fruit,

is

bound by

his

attachment to that
"

and

is

said to have "

good or bad Karma

according as the fruit is pleasant or painful. When a man understands this law, he can watch over his
desires,

and allow them to attach themselves only to objects the possession of which will yield happiness
;

then, in another

life,

he

will

have opportuwill
is

them, for they themselves in his way. This place

nities of attaining

come and
first

the

law,

belonging to the desire-nature.

The second law concerns

2.

the mind.

Mind

is

the creative power, and a

thinks.

man

be-

comes that which he

l
i

"

Now

verily

man

is

thought-formed

2
;

as a

man

thinketh in this world, so, having gone away hence, he becometh."

As Brahma
Manas, which
tion as
its
is

created

His reflection

essential

by meditation, so does in man, have creaBrahma embodies activity

;

Kriya, activity, but

we

find that his

activity

con-

sisted in meditation, thought, and this gave birth to the worlds hence action is only thought thrown
;

outwards, objectivised, and a man's actions are only

1

Chh&ndogyoj).

III. xiv. 1.

The word 8

is 3E<J.

his past thoughts materialised.

As Brahma

creat-

ed His world, so Manas creates his vehicles, and by the same means, thought. Character, the nature of
thought-created this is the first of the What the man essentially three factors of Karma.
the man,
is
;

is

in

himself,
is

that

is

the

outcome of

his thinking.

As he
be.

thinking now, so hereafter he will himself if If he thinks nobly, he will become noble
;

he thinks basely, he will become base. Thus knowing, a man can deliberately shape his charac-

by dwelling in his mind on all that is good and pure and elevating, and driving out of it all that is This is the second law, evil, foul, and degrading.
ter,

belonging to the mind.

The
3.

third law concerns action.

Circumstances are made by actions.

"

Devoted

to the fruits of acts,

fruits

whatever kind
accomplishes,

of acts a person covetous of

the
fruits,

good

or

bad, that
character.

partake of their

he actually enjoys, Like fishes going

of a past
life

against a current of water, the acts

l

Mahdbhdrata, Shanti Parva,

cci. 23.

us

are flung back on the actor.

The embodied
good
acts,

crea-

ture experiences happiness for his

and

misery

for his evil ones."

"Nothing- can sprout forth without a seed.

plished acts capable of leading to happiness."
If a

No

one can obtain happiness without- having accom-

man

spread happiness round

;

reap happiness hereafter

will

reap

misery.

him, he will he spread misery, he Thus knowing the law, he can

if

prepare for himself favourable or unfavourable circumstances, as he prepared a good or bad character,

and
is

pleasure-giving or pain-giving

objects.

This

the third law, belonging to actions.

of

These three laws cover the making

for the
vity,

Karma,
Acti-

Jtvatma consists of Will,

thoughts and
actions.

Wisdom and
in

and these show themselves

the

desires,

When we

world by have di-

vided the factors in a man's destiny into opportuor capacities and surrounding nities, character
circumstances,
else remains.

we have covered them

all.

Nothing

We find, then, that we are always making new Karma, and experiencing what we have made in
l Ibid, ccxci. 12.

n6

the past.

We

are obliged to act

;

now

in the con-

ditions we have created in our past \ve have only the opportunity of obtaining the objects then desired of using the capacities then created of
;

living in the

circumstances then

made.

But the
and
act-

living Jtvatma, that then desired, thought

ed,

is still

the

same powerful agent

as he then was,

and can put out his povers within the limits he has made, can modify and slowly change them, and
create better conditions for the future

Therefore

Bhtshma places exertion above

destiny.

A view of Karma that paralyses human efforts a crude and mistaken one, and men should see in Karma a guide, and not a paralyser, of action.
is

One very commonly felt difficulty in connection with Karma is this men ask "If I am destined by my Karma to be bad or good, to do this or not to do it, it must be so why then make any The fallacy of this line of thought effort?"
: :

should be very clearly understood, if the above has been grasped, for it turns upon a complete mis-

understanding of the nature of Karma.

is

The

effort

part of the Karma, as much as the goodness or Karma is not a finished thing awaiting badness
;

but a constant becoming, in which the future is not only shaped by the past but is being modified
us,

by the

present.

If

man

desires to be good, he

is

putting forth an energy which presently will

make

him good, however bad he may be now.

is

A man

not a helpless being, destined by his Karma to he either bad or good, but he becomes that which

he daily chooses as desirable

ness.

badness or good-

be, m?king always merely because he is alive, and his only choice lies in making an effort to move in one
is,

He

and always must

efforts,

direction

rather

than
let

in

another

his

quietude

is

merely a choice to

past choices have their way,

vvitli

and

to

go

in

accordance

them.

He

does not
;

eliminate the element of choice by doing nothing he simply chooses doing nothing. A man has only
to desire, to think,
to act,

and he can make his

Karma what
risen
rise.

he chooses.
estate,

Thus the Gods have

and thus may others

to

their high

ii

11

"

by
he

his

By his Karma may a Jtva become an Indra, Karma a son of Brahma. By his Karma
Hari's
servant,

may become
1

and

free

from

births.

Ded

Bh&garata. IX. xxvii. 18-20.

Karma he may surely obtain perfection, immortality. By his Karma he may obtain the
By
his

"

fourfold (Mukti), Salokya

and the

rest,

connected

with Vihnu.

Godhood and manhood and sovereignty of a world-empire may a man obtain by Karma, and
also the state of Shiva

"

and of Ganesha."
to see in

The main

thing

is

Karma

not a desti-

ny imposed from without, but a self-made destiny, imposed from within, .and therefore a destiny that is continually being re-made by its maker.
Another mistake sometimes made
is

as to

Katma

that which leads a person to say respecting a suf(<

:

Karma if I help him " Those who I may be interfering with his Karma thus speak forget that each man is an agent of the Karma of others, as well as an experiencer of his
ferer
is

He

suffering his

own.

If

we

are able, to help a

that the

Karma under which

relief.

man, it is the proof he was suffering is

exhausted, and that we are the agent of his

bringing him
If

Karma

\ve

refuse

to
for

carry the
ourselves,

karmic

relief,

we make bad Karma

shutting ourselves out from future help, and some one else will have the good Karma of carrying the
relief

and so ensuring
ior

difficulty.

Further, "ifs
action
"
;

for himself aid " "

I

in

a future
"

ground

If

and may be's are no do not help him I may be

interfering with his Karma," is as valid an argument as " If I help him." Action should be based on what we know, and we know it is right and

good

is constantly commanded a full and clear knowledge of Only by the causes in the past resulting in the suffering of

to help others

it

the wise.

the present could justify refusal to help on karmic

grounds.

Karma
manam,

is

said

to

be the three kinds

STK&?>

Prarabdham,

snS'qif,

Saftchitam, and ^Tfai'T VartaSTTTrffi,

is

called
is

also

Agami.

Prarabdha

Karma

that which
;

ripe for reaping

and which

cannot be avoided

it is

Karma

experienced. of the past, and is partly seen in the character of the man, in his powers, weaknesses and Yartamana Karma is that which is capacities.
created.

Safichita

Karma is

only exhausted by being the accumulated

now being

"

That which was

in

the olden
12, 13, 14.

time

Devt-Bh&garata. VI.

x. 9,

120

produced
"

many births, is called Safichitam That Karma which is being done, that
in

is

called
"

Vartamana.
is

Again, from the midst of the Safichitas

selected a portion, and, at the time of the beginning of the body, Time energises this it is known as
:

Prarabdha

Karma "
is

The Sanchita Karma

the

Karma which

is

gathered, collected, heaped together. It is the mass which lies behind a man, and his tendencies come

-from

this.

that which

is

The Vartamana Karma is the actual, now being made for the future, or the
;

Agami, the coming Karma

while the Prarabdha

is

Karma
fruit.

is

that which has begun,

actually

bearing
in

Now

this

Prarabdha Karma

is,

as said

the

shloka above-quoted, selected out of the mass of the Sanchita Karma. In Vedantic literature it is

sometimes compared to an arrow already shot. That which is sufficiently congruous to be worked out in one physical body is selected by the Devas who rule this department of nature, and a suitable
physical body
is

built for

it,

parents, nation, country, race,

and placed with the and general surroun-

dings, necessary for the exhaustion of that

Karma.

Prarabdha Karma, as said above, cannot be changed it must be exhausted by being experi;

121

nced.
it

as

it

thing that can be Hone is to take comes, bad or good, and work it out con-

The only

In it we are paying our tentedly and patiently. and thus getting rid of many of our past debts,
liabilities.

"

The exhaustion
by
"

ble only
it .........

of Prarabdha Karma is possithe suffering of the consequences of

Sanchita

the additions

Karma may be we make to it

largely modified
:

by

vicious

tendencies

can be weakened, virtuous ones can he strengthened, for with every thought, desire and actioji we
are adding to that which will be the Sanchita
in

Karma

our next birth.

Vartamana Karma may, to a great extent, be destroyed in ihe same life, balanced up, by one who deliberately expiates a wrong dons by restitution, voluntarily paying a debt not yet due, instead of leaving it to fall due at a future time.

become

There remains the question free from Karma ?

how can

man

From
verse

the general

Karma

of the universe he
in

cannot be freed so long as he remains

;

the uni-

Deva, men, animals, plants, minerals, all are under the sway of Karma no manifested life can
;

122

escape from this everlasting law, without which the universe would be a chaos.
l

l(|<4
"

II

All,

Brahma and

the

rest,

are under

its

so-

vereign
If a

rule,

"

king

escape this universal Karma, he must go out of the universe that is he must merge in the Absolute.

man would

But a man may escape from the wheel of births and deaths, and yet remain manifested so long as
fshvara chooses to manifest, by ceasing to create
exists!

Karma and by exhausting what already For the tie that binds man to the wheel is and when desire ceases man creates no more desire,
fresh
:

bonds

"

When

all

the desires hidden in the heart are

loosed, then the mortal becomes immortal, then he

here enjoys Brahman."

Such

is

the re-iterated teaching of the Shruti.

in

Again, we read

the Bhagavad-GitA

*
II

Devi Jih&gavata. IV.

ii.

8.

Ka^iop.

II. vi. 14.

'23

of

Whose works are all free from the moulding desire, whose Karma is burned up in the fire of
"

"

wisdom, him the wise have called a Sage ............

"

From one

with attachment dead,

free,

with his

fice (only), all

thoughts established in wisdom, working for sacriKarma melts away."

Then freedom
in

is

achieved, and the

man may
or

either remain, as the Ris,his have remained, to aid

tne evolution going on may sink to rest.

in

the

Brahmanda

The
i.

points to be

remembered are
its

The
The The
The

nature of action and

consequence.

2.

nature of law.
three laws which

3.

make

the

Karma

of

the Jivatma.
4.
5.

relation

between exertion and destiny,

The

three kinds of

Karma.

6.
l

The

ceasing of individual Karma.

Lw. cit.

iv. 19. 23.

CHAPTER
SACRIFICE.

V.

As

Law

far-reaching as the Law of Karma is the of Sacrifice, the Law by which the worlds

were builded, the

tained.

Law by which
*f?^3
sffa'T'T
;

they are mainforms can only

Sacrifice

All lives can only be supported by absorb:

ing other lives

5fr^r

all

be preserved by absorbing other forms.

permeates

all

religion as

it

permeates the universe.

l

Says Shri Krishna:

:

I^HTTIT
:

"

This world

is

not for the non-sacrificer

best of the

how
tins

then the other?

Kurus!"

The Sanatana Dharma has incorporated

Law
it
;

into

all

very essence all the Shrutis declare the Smritis inculcate it the Paranas and
its
; ;

the

Itihasa
it
;

are

full

of

it

the Shaiahgds

circle

the Six Darsanas lay it down as the pathway to be trodden ere knowledge can be

round

gained.

We

shall

see in Part

1 1

how

sacrifices

pervade

GU&.

iv.

31.

125

the whole

life

of the true

Aryan

\ve are

here con-

cerned

with

the

general

principle, not with the

specific applications.

Creation began with sacrifice

"

Om

The dawn
n
is

verily (is)

the head

of the

sacrificial horse."

The

Day

explained as the beginning of the Then is the of Brahma, the day of creation.
da\\

great horse sacrifice, the horse, whose body is the universe, the sacrifice of The One who carries the

Many

Devas, Gandharvas, Asuras,

Men

as the

next shloka says. And then the Upanishat goes on to describe the beyond, when there was not
anything, and the building of the universe.

So also in the Rigveda the splendid Purusha SGkta describing the sacrificial slaying of Puruha 2
tells

how

all

creatures were formed

by one-fourth
in

of

Him

offered

up

as

'

victim

"

"that great
in

general

sacrifice,"

three-fourths
Life.

remaining

heaven as the Eternal

great sacrifice involved in creation is beautifully described in the Shata-patha Br&hmana.

Ml S
1

The

Briliad&i'anyaliop,

I.

i.

1.

Loc. cit

X.

90.

126

"

Brahma, the
' :

Self- existent,

In He considered Come let me sacrifice

all

tapas there

performed tapas. is no infinity.

sacri -

myself in living things and

myself.'

living

things

in

Then having
all

ficed himself in

all

living

things and

living

things in

himself, he acquired greatness, self-efful-

gence and lordship:"

Manu
^prrfHr
2

also

declares

that

Brahm&
"

created qft
forth

"

the eternal sacrifice

ere

He drew

the Veda.

Himself
that

This profound teaching, that fshvara sacrificed in order to create His universe, means

He
in

limited

Himself
His

in
life

matter,

technically

died
sustain
life

order that

might produce and

a multiplicity of separate lives. Every in His universe is a part of His life r*N'ter: " a
3

portion o/ Myself." universe could not

Without

this

sacrifice,

the

come

into

existence.
to

As a
for

fourth part only of Purus.ha is said the bringing forth of all beings, so

suffice

Shri

Krishna

says
1

Loc.

cit.

XIII.

vii. 1.

2 7.

Loc. cit.

i.

22.

Bhagavad-Gtt&. XT.

127

"Having pervaded
tion of Myself,
I

all this

universe with a por-

remain."

fshvara

is

far

more than His

universe, but

it

is

wholly contained in Him, posed of His substance.

Shri Krishna
"
tells

lives in

His

life, is

corn-

how

2 Prajapati q&titf. inrf wfr,

:

having emanated mankind together with sacrifice," bade man find in sacrifice his Kamadhuk,

cow whence each could milk the objects he desired. So action is essentially rooted in sacrithe
fice
:

"

The pouring out which caused

is

the birth of

beings
"

called

Karma."
out
"
is

The pouring

the pouring out

of

life,

which alone enabled separate beings to

this pouring out
is

live,

and
in

that

same

sacrifice described

So thoroughly has this been recognised that Karma has become the general name for sacrifices, and Karma-kanda is the name
the

Puruha

Sukta.

which covers

all sacrificial rites.

essential idea of sacrifice, then, is the pourout of life for the benefit of others such pouring it is iming out is the law by which life evolves
; :

The

Ibid. x. 42.

2 Ibid.

iii.

10.

3 Ibid. viii. 3.

128

posed on the lower creation by

strife

and continual

combats
is

voluntary acceptance by self-sacrifice the crowning glory of man. Hence all man's evolution is marked out by self-sacrifice, by higher
;

its

sacrificing himself

and

all

his actions to the

Sup-

reme man obtains

ar*

liberation.

"
est,

Whatsoever thou doest, whatsoever thou

whatsoever thou
offerest,

eat-

whatsoever

thou

givest, whatsoever thou doest of austerity, teya, do thou that as an offering unto Me.

Kaun-

"Thus thou

shalt be liberated

from the bonds

of action, (yielding) good and evil fruits."

Let us see how the

Law

of Sacrifice

is

seen in

the physical world. The Life in the mineral kingdom evolves as the mineral forms in which it dwells are broken up to nourish plants of every kind. The mineral forms

and the Life

perish to feed the Life in the vegetable kingdom, in the mineral forms has grown more
this sacrifice.

complex and developed by

The Life in the vegetable kingdom evolves by the sacrifice of the lower plants to nourish the
1

Bliayacad-ditA.

is.

7-28.

129

higher,

the countless annual

soil

plants perishing to

enrich the

which trees grow. Myriads of others are eaten by animals, and their forms go to
in

build
scope.

up animal

bodies, in which the Life has fuller

Life in part of the animal kingdom evolves by the sacrifice again of the lower forms to the
higher,

The

and also

to the

maintenance of the

human

kingdom, within which also the weak are devoured by the strong in the savage state. But here gradually,

with increasing development of the animals to keen sensibility, and with the development of con-

science and

sympathy in man, another form of the law appears, and man begins to refuse to sacrifice

to the support of his

own

life

those

who

share with

him

the feelings of pleasure and pain.

He

first

revolts against cannibalism eating his own kind and then against eating his weaker brothers in the

animal

kingdom.
in

He

realises

that

the divine

him developes by sacrifice of himself to nature others, and not by the sacrifice of others to himself, He lessens as much as he can his demands on the
lives of others,

and increases as much

as he can his

them. So long as a man identifies with his body, he is always trying to take, to absorb, because the body continues only

own

sacrifices for

himself

by such taking and absorbing.

himself as the
Self,

When

he identifies

he

is

always trying to give, to

pour out, because the joy of the Self is in forthpouring. On the Pravritti Marga he takes on the
;

Nivritti

Marga he gives.

Thus evolves the

life

of man.

The alphabet taught to man by

Aryan
to

of {he lesson of sacrifice was the Rihi.s who watched over the
infancy.

race in

its

They did not attempt

teach

merely which they should

sions with a
future
;

laid

men the full lesson of self-surrender, but down for them a system of sacrifices, in
sacrifice

some of

their

posses-

view to their large increase in the the firm grasp with which a man grips the

objects on the maintenance of which his life in the body depends was slowly loosened by the sacrifice

of

some of them,

the return for this not being imin the future.

mediate but lying

3TfS*I?cf

Kings! Indra, Varuna, to this our sacrifice be ye turned by offerings and homage: ........
"

"O

Indra, Varuna, plenteous wealth and

.........

food

and blessing give us:

"

This
its

my

song

may

it

reach Indra, Varuna,

"

and by
l

force bring sons

and

offspring.

Rigveda. VII, Ixxxiv

1, 4, 5,

Such prayers are found on every page of the Samhitas, and thus were men taught to sacrifice what they valued for a future gain.

By these sacrifices they were also taught to see man is part of a great whole, and related to all around him and that as his own life was mainthat
;

tained by the sacrifice of other lives, so he must repay that debt by sacrificing to others some of his

Devas in the fire mouth of the Gods," or^r?: 1 " the eater of food," and to men by charitable gifts. In this way the sense of obligation was impressed on them, and the interdependence of lives.
possessions,
sacrificing to the

which was

(<

the

The next

step

was to

train

them

to sacrifice

these same possessions, immediately valuable, for happiness on the other side of death, a far-off
invisible

reward.

*?rq%RT

"
ZHTrT;

let

him

sacrifice

who

desireth Svarga."

II

pouring libations into the shining of these [the seven flames previous
(sacrifices),
1

"

Whoever works

BriTidaranyaltop.

I.

iv. 6.

Mundakop

J. ii. 5, 6.

132
the

ly

mentioned],

at

proper

time,

him

these
of

sun-iays lead v\here dwells the

one Lord

the

Devas.

Come, come/ these resplendent by the sun-ray, worhim and saying the sweet words This shipping
libations carry the sacrificer
'

"

Saying to him

'

is

your pure well-deserved Brahma-world.'

"

A great step forward was made in this sacrificing of the visible to the invisible, of the present toa
far-off future.

sacrifices

But the object of this training in was no more the enjoyment of Svarga

than the enjoyment of wealth on earth. They had learned to curb their greed for possessions by the
practice of giving, and to recognise

themselves as

owing

their lives to the

larger

life

around

them

they weie thus prepared for the third stage, that of sacrifice as duty, for which no reward should be
sought.

Men now began

to see that the sacrifice of the

lower to the higher was " right," a duty that was owed in return for the perpetual sacrifice of the

higher to the lower, of the maintenance of His children

life
;

of Ishvara for the

and further that the

body

also

owed a debt
it,

to the lower creatures who-

supported
the lesson

that ought to be paid by helping

in turn.

and
for

serving them
:

Then they were ready

133

wr

"

Thy

business
;

is

with

its fruits

let

not the

with the action only, never fruit of action bz thy

motive, nor be thou to inaction attached.

Perform action, O Dhananjaya, established in Yoga, having renounced attachment."

"

The wheel
stood,

of

life

which

is

ever turning, this

in-

terdependence of

men

see

it

being thoroughly underas an obvious duty to help in the

lives,

turning, and readily see the unworthiness of trying to live without doing their share of work
:

"

He who on

earth does

not follow

th^

wheel
in the

thus revolving, sinful of life and -rejoicing liveth in vain." senses, he, O Partha
!

This, practised for long, led up to the last lesson,

the complete self-surrender of the man to fshvara, recognising himself on!y as aa instrument of the
Divine Will carrying out
purposes of that
will.
ii.

in the physical

world the

GK<i.
2

47-48.

Ibid.

vi. 16.

134

nsrrsn

Merge Manas in Me, be My devotee, sacrifice I to Me, worship Me, thou shalt come to Me thou art dear to Me. Abantroth pledge tbee My
; ;

"

doning
shelter.
1 '

all

Dharmas,

come unto

Me

alone for

Thenceforth the whole

life is

a sacrifice,

and the

man

lives

only to

do the Divine

Will.

Hence he

abandons all separate Dharmas as Dharmas, as havHe has but the ing over him no binding force.
one Dharma, of carrying out the Divine Will, and if he fulfils all family and other relationships more
perfectly

than he ever did before, it is not because they in themselves bind him, but because tshvara

having placed him amid these surroundings as part

of Himself, as His representative, he must fully meet all the necessities of the case in this representative character,

During
led
to

this

long training,

men were

see

that outer sacrifices of

gradually wealth were less

valuable than inner sacrifices of virtue, and that the purification of the heart and mind were of more
real
*

importance than
Ibid, xviii. 65. 66.

the external purifications.

135

While these should not be neglected, the neglect

of the other was
fatal.

l
il

has the forty-two Samskaras, but has not the eight virtues of the Self, will not obtain

"

He who

Brahman, nor
but
has

will

he go to Brahmaloka.
eight virtues

But he who has only a part of the forty-two

Sarnskelras,
Self,

the

of

the

he

will

attain to Brahman and go to Brah-

maloka."

The

object of sacrifice

is

purification,

and

this

has been insisted on over and over again. Shri Krishna

:

Says

>i*4 MtrftB'Tff
2
II

"
1

Flowery speech
ii.

is

uttered
viii.

by the

foolish, re-

Gautama Dliarwa Sutra,

jjhagarud Cit&.
42, 44.

24, 25-

136

joicing in the letter of the Vedas,

'

PArtha, saying

There
i(

is

naught but
for

this.'

With K=iina

Self,

with

Svarga

for goal,

they

offer rebirth as the fruit

of action, and

pres-

cribe

many and

various ceremonies for the attainlordship.

ment of pleasure and

"To those who cling to pleasure and lordship, whose minds are captivated by such, cometh not
this

determinate

reason,

on Samadhi steadily

bent."

And

again

M-UTIM

II

Better than the sacrifice of any objects sacrifice of wisdom, Parantapa .........

"

is

the

Verily there

is

no

purifier

in

this world like

wisdom."

Bhishma speaking of
be
sacrifice of

truth

and declaring
:

it

to

a high order, says

H
"

Once on a time a thousand

Ibid. iv. 33, 38.

horse-sacrifices

Mahdbhdrata. Sh&nti Parva.

t-lxii.

26.

137

and truth were weighed against each other in the Truth weighed heavier than a thousand balance.
horse-sacrifices."

With regard

to abstention from cruelty he says:

"

Gifts

made

in all sacrifices, ablutions

perform-

ed

in all sacred waters,

and the merit acquired by

making all the possible kinds of gifts all these do not come up to abstention from cruelty. The penances of a
exhaustible.
is

man that abstains from cruelty are inThe man who abstains from cruelty
sacrifices."

regarded as always performing

To destroy the sense of separatercess is to gain the ultimate fruit of all sacrifices purification and
union with the Supreme. This is the road along which the great Rihis have led the true followers
of the Sanatana Dharma.

The
1.

points to be

remembered are
created

The world was

Sacrifice.
is

and

is

maintained

by a Divine
2.

Sacrifice

essentially giving, pouring forth.

3.
1

Sacrifice

is

the law of evolution

oxvi. 40-41.

compul-

Hid, AnusLasana Parva.

138

sory in the lower kingdoms, becoming voluntary in the human.

4.

Man

rises

by

definite

stages from

Vaidika

sacrifices to self-sacrifice.
5.

Sacrifices of virtue

and wisdom are more

effective than the sacrifices of external objects.

CHAPTER
THE WORLDS
VISIBLE

VI.

AND

INVISIBLE.

We

have followed the Jivatma in his evolution,

his growth, the unfolding

and have seen the laws of

of his consciousness.

We

have now to consider

the upadhis in which he dwells, and the worlds that

he inhabits

during his long pilgrimage.

These

upadhis are related to the worlds, and by them the Jivatma comes into contact with these worlds, and
able to gain experience from them and to act in them. The Upadhis are only brought into existence to serve the purposes of the Jivatma, moved
is

by desire

to taste these worlds.

is

own

desire

at the root of his

That the Jivatma's embodiment is very

plainly stated in the

First

Chhdndogyopanihat,
;

comes the statement

"

Maghavan,
by
death.

this
It is

body

truly

is

mortal, con-

trolled

the dwelling of the immor-

tal bodiless
1

Atma."
xii.

Chh&ndogyo]), VIII.

1.

HO

Then

the wish to experience

is

said to lead

the

Atm&

to

form organs

for receiving

and transmitting
lies at

to himself

the experiences.

His wish

the

root of each, and matter obeys his impulse, and obediently moulds itself into a form suitable for the

exercise of the life-function. (Science, in these later days, proves over and over again that an organ is formed under the pressure of the life seeking to

function in a particular way.)

has the consciousness, may I smell,' he the Atma, in order to smell, (makes) the organ
of smell

"

He who
;

'

has the consciousness, may I the Atma, in order to speak, (makes) speak,' he, the voice he who has the consciousness, may I
'

he

who

'

hear,'

he, the

Atma,
;

in order to hear,

(makes) the

organ of hearing
4

he

who

has the consciousness,

may

think,' he,

the

Atma, (makes) the mind,

his divine eye."

It is

by

this

subtle organ, the mind,

for the grosser

that he

sees

and enjoys,
Ibid. 4 5

matter cannot affect

his fine essence; the Shruti proceeds:

I

141
*>. V

"

He,

verily,

this

At ma

),

by

this divine eye,

the mind, sees and enjoys these (objects of) desires."

Here

is,

at once, the

psychology and physiology

connected with the JivatmS.

He

is

a conscious

being, and that consciousness, seeking external experiences, fashions senses and sense-organs for

contact with the outer worlds, and a mind of nature

more akin
and the

to itielf
It is

inner.

between the outer these and the worlds to which

as a bridge

they are related, that

we have now

to study.

Shri Krishna speaks on exactly the same lines, reminding us further of the essential identity between the Jivatma and the Supreme Ishvara
:

*irl<!ui ^11*4511

1
I

"

portion of Myself, transformed in the world

(into)

of
the

life

an immortal

Jiva,

draws round

itself

senses with

Manas

as the sixth, placed in Pra-

kriti .............

Bhagavad

Gitd. xv.

7. 0.

142

"Enshrined

in

the ear, the eye, the organs of

touch, taste and smell, and the mind, he enjoyeth the objects of the senses."

circles

There are three worlds in which the Jivatma round on the wheel of births and deaths.

sical earth;

Bhulokah or Bhurloka, the phyBhuvarlokah, the world next the ^^r^: physical, and closely related to it but of finer matter;
These are
W^T^R;

^wNfT: Svarlokah, or Svarga, the heavenly world. Beyond these are four other worlds, belonging to the

higher evolution of the Jivattna:

ST^ff: Janalokah,
at the

rTTn?r^f

Satyalokah. The first end of a Day of Creation, a Day of Brahma, and are reborn at the dawn of the succeeding Day. The others persist, but as Maharloka is rendered

*Tf^r^f: Maharlokah, Tapolokah, and ^T^sTr^?; three Lokas, or worlds perish

:

untenable and deserted by all its inhabitants, four Lokas may be regarded as perishing at the Night of Brahma, while three Janaloka, Tapoloka, and

Satyaloka remain.
within the

All
;

these seven
others,

Brahmanda
beyond
it,

two

Lokas are Vaikuntha and

it.

Goloka,

lie

but can be reached from

Indraloka,

Other Lokas
Pitjriloka, etc.

such as

are special regions situated

Suryaloka, within
a

these seven great Lokas, as countries

continent.
1

make up

See

ViisTtnH

Pur AIM.

1.

Hi.

143

There are seven other worlds, usually called Talas, literally surfaces, which have to do with re" gions within the earth, that is of grosser matter than the earth. The student may remember that "

the sons of Sagara, after hunting

all

over the sur'

face of the earth for the stolen horse, penetrated the lower regions, and came to Rasatala. l The names of these are: qrarsr Patalam "TfrcR Mahatalam Talatalam Rasatalam H^rrfW l^Hrra ^33 Suta;

Atalam. They corresto the Lokas, as an image corresponds to an pond object, and are on a descending scale, as *he Lokas are on an ascending.
;

lam

\3fcfa

Vitalam and
;

?f?T5r

These lokas mark the stages of evolution of

the consciousness of the
fold,

as his powers unJiva" tma" he becomes conscious of these Lokas one af;

ter the other,

and becomes able

to feel, think,

and

act

*TfTTR Bhutani,, the Bhutas or elements, which correspond to these Each Loka, as a state, restages of consciousness.

in

Upadhis made

out of the

presents a form of the eonsciousness of Ishvara ; and, as a place, represents a modification of Pralqriti,

As the expressing that state of consciousness. is of the nature of Ishvara, he is capable Jivatma" of realising these seven states of consciousness, and
of thus living in touch with the seven worlds or modifications of Prakriti, which correspond to them.
i

See Rdmdyana.

I. xl.

22.

144

These seven,
d.a,

as said above,

make up

the

BrahmAn-

the world Egg, within which the creative work

proceeds.
It

of

Brahma

It

"

From

Patala

to

Brahmaloka
is is

is

called the-

Brahmandpi.

Then beyond

Vaikurtha, outside
Goloka, extending eternal and of
is,

the Brahmanda.

Yet beyond

over

fifty

crores of Yojanas.

It is

the nature of truth.

it.

Whatever Krishna
is

such

is

"

Above

the earth

Bhurloka, then Bhuvarloka

12-16.

Dec? Bhdgavatct, IX. 8-10.

in the I'ishpu

similar statement

is

made

Bhdyarata.

III. x. 7- ( xi. 28-31. J,

145
is
is

beyond.

Then next
Yet beyond

Svarloka, and

Jantaloka

beyond.
like
"

Tapoloka, and again beis

yond Satyaloka.
burning gold.
All this
is

Then beyond

Brahmaloka,

made, one within the other when that perishes, all perish, O Narada All this col;
!

lective universe

is

like

water-bubble,

transient.

Goloka and Vaikuntha are

ur|create."

called everlasting, ever-

Here " Patala " is made to cover the seven Talas and Maharloka is omitted, Brahmaloka being added at the end to make up the seven.
Let us examine these words more
closely.

The

first three, Bhftr,

Bhuvar and Svar Lokas,

lives

are those in which the Jtvatma

during his

long evolution, wheel of births and deaths.

in

which he dwells while on the

The BrihadAranyakop1
I

ani$hat says

"

Now

verily there are three worlds, the

world
of the

of men, the world of the Pitps, the world

Devas."

These three are

three worlds.

called the

r%fl7sfit

Trilokl, the

Each
1

of

these

worlds

is

a definite region,

Loe

tit. I. T. 16.

10

J4 6

marked
it is

off

by the nature of the matter of which

composed.

The Tattva

that predominates
is

in

Bhurloka, or Prithvi, the earth,

tva
;

the Prithvi of
it,

Tat-

there are seven

modifications

Prithvi,

Apah, Agni, Vayu, Akasha

solid, liquid,

gaseous,

radiant matter, etheric, super-etheric

In all the combinations which

and atomic.
these

make up

mo-

difications of Prakriti, the various

aggregations of

the Anu, the Prithvi Tattva

In Bhuvarloka the

is

predominant.
is

Apah Tattva

predominant
world,
this

and

in the seven

corresponding modifications there

the aggregations of the

Anu

of that

Apah
In

Tattva,

is

the most prominent characteristic.

Svarloka the Agni Tattva is the ruling power, and all the combinations bear the stamp of this fiery Anu. All the bodies of the beings belonging to that region are flashing and luminous, and from this comes the name of Deva, the
Shining.

then come to Maharloka, in which also the Agni Tattva is predominant, a world composed only of the three finest and subtlest aggregations of the fiery Anu. Lokas, Jana-Tapa-and higher Satya-lokas, are not reached by the Jtvatma till he
is very highly evolved. In Janaloka and Tapoloka the Vayu Tattva predominates, hence all the com-

We

The

three

binations

interpenetrate each other without

difficulty, as gases

do down

here,

any and the sense of

unity predominates over the sense of separateness.

In Satyaloka the

and the

JivauTici
is

Akasha Tattva predominates, here attains the Shabda-Brahma-

world, and

on the threshold of mukti.

He

has

reached the limit of the

Brahmanda.

Beyond

it lie

Vaikuntha and Goloka, composed of the two highest Tattvas, the Mahat-Tattva sometimes called

Anupadaka, because
ceptacle or holder of all.

it has as yet no upadaka, .reand the Adi-Tattva, the root

These seven Lokas correspond to seven states

of consciousness of the Jivatma. The life in which is consciousness is that of the Self;
written
:

man
it

is

"

Of Atma

this life

is

born."

And

"

From

this these

seven flames become."

Again, in the Mundakopaniskat, the seven worlds are connected with the seven flames, and
1

Prashnop.

iii.

3.

2 Ibid. 5.

these flames take the departed soul to the heavenlyworlds. l

And

the

Devt BJiAgavata says

"

From whom
fuels,

the seven Prana-flames, and alsothe

the seven

seven sacrifices and worlds

to that All-Self

we bow."

seven Pranas, or life-breaths, of the body are the representatives of the seven great Pranas,.
the
true
life-breaths,

The

of the Self, consciousness

seven-fold divided in man.

This
hat,

is

where

plainly stated in the Chhdndogyopaniit is said that there are five gates out

of the heart which lead to heaven, the five Pranas, or life-breaths, each of these leading to a special
region, that to which each belongs.

Thus Prana

itself, the chief life-breath, leads to the Sun, here standing for the chief, or highest Loka, Satyaloka. Vyana, leading southwards, carries to the Moon-

here to the dark side of the moon, connected with

Bhuvarloka.
harloka,

Apana

and

Samana,

leads to the Fire Region, Ma" which is the mind," to

Svarloka.

Udana
I. ii,

Vayu which
i

leads to the Air Region, that of includes Janaloka and Tapoloka.

3, 6.

toe.

tit.

Loc.

cit.

VII. xxxiii. 49.

The
Tias,
.part,

Pranas
for

in

man
is

correspond to the kosmic

to,

Prevery

man

related

and

reflects

in

the image of Ishvara and His universe.

is

In the Mdndukyopanishat, the Self

said to

have four
fie
is

states, the

9rr*tt

Jagrat, waking, in which

called
is

Vaishvanara;
called

the
;

prcqf:

in

which he

Taijasa

the third
is

"dreaming'* u<jfvf: Si*

htfptih, "well sleeping," in

which he
is

called Prajfia;

and the
seen,
if

fourth, that which

Brahman. These three

bodies, in

states belong to the seven Lokas, as will be clearly

we now consider the^fr Dehah,

which the aspects of consciousness are manifested.

We

shall

when we
sheaths.

consider

return to the aspects of consciousness them in their se/eral material

There are three chief bodies which the Atma

uses as Up^dhis
:

(i)

The ?frft$Kfa^Sthula-shariram,
is

sense or gross body; this Vaishvanara consciousness.

the
(2)
;

Upadhi of the

The
The
is

Sukshma-shariram, subtle

body

this is the

of the Taijasa consciousness. (3)

Karana-sfiariram, or causal body; this of the Prajna consciousness.

the

Upadhi

1
\\

"

AtmA
Visl

in the

in the
:

Sukihma
v.i.

nmed
"

Prajna He is Taijasa body; in the Sthuladeha he is Threefold he is thus called."

Karana

is

The L^rd
names
is

also
fsha,

is

by the
(Jivas)

thus spoken of as threefold, Sutra and Virat. The first

the distributive form, while the Collective

Self

is .the

Supreme."
has, then, three

As every man
uses

them

as the organs of three different forms

Upadhis and of
conscious-

consciousness, the Lord has three Dehas, Upadhis,

and three

different forms of universal

ness; these are called Isha, Sutra and Virat respectively, corresponding- to the three

human forms

of consciousness
nara.

Prajna, Taijasa, and Vaishva-

These Upadhis ma}' be considered

Will,
.

as expres-

sions in matter of the three aspects of the Self:

Wisdom and Activity The Sthula-sharira is the organ of Activity the Sukshma-sharira is the organ of Wisdom the Karana-sharira is the organ
;

of Will.

And
in

just as these three aspects express

themselves
ness

higher and lower states of consciousWill and Desire, Wisdom and Knowledge,
so are the Shariras

Creation and Generation

made

up

of

Sheaths, composed of differing densities of

BhSjavata. VII. xxxii. 47 49.

i Dci-f

matter, according to the subdivision of the consciousness working in each sheath. The three Shartras are related to the seven

Lokas

as follows
in

The
rr,

Sthaia-sharira

is

the

UpAdhi

BhQrloka.
Bhurloka. Bhuvarloka. c bvarloka.
,
,

~ A1 The Sukshma-sharira
,

...

...

-{

Maharloka,
'Janaloka.

The Karana-sharlra

Tapoloka.
Satyaloka.
above,
are

The
qfr<TP

Shariras, as said

made up

of
five

sheaths, and here the Vedantic division of the

Koshah, sheaths,
first

is

very helpful.

The

kos.ha

is

that

which

is

built

of the

particles of food, and is therefore named 3T5T*ra3fr*r: Annamaya-kos.hah, food-sheath. This is identical

with the

Sthula-sharira,

the

composed of solids,
Prithvl

liquids,

dense body, and is and gases, in which the

Here the outer predominates. of the Karmendriyas, the organs of expressions action hands, feet, voice, generation and evacuaTattva
tion

have their
its

place.

Here

is

the nervous system,

with

central

organ,

the brain,

through which
acts,

consciousness, Vaishvanara, comes into touch with Bhurloka.

the waking

and

The

second,

third

and

fourth

ko?has

the
;

sriT'izreffar:

pra-riamaya-kohah,

life-breath sheath

the JRT^^t^f: manomaya-kos.hah,

mind

sheath

152

and the f^rRTOffft: vijnanamaya-ko?hah, knowledge sheath make up the Sukshma-sharira, the
subtle body.

"

The
is

five Jftanendriyas, five

the five Kannendriyas,

Vijflftna,

and the
this

PrAnas,

and Manas with

is

t{ie

Sukshma-sliarlra, which

called

my

Type."

The

student must here notice the

word

"

Kar-

absolute otgans hands, feet, mendriyas." etc.^ belong obviously to the Sthulasharira, but the
centres which govern them, the true motor centres,

The

are in the Sukshma-sharira, as are the sense centres

which hive as

their organs in the Sthula-sharira the

eye, ear, nose, tongue

and

skin.

Eaeh Indriya
If this

is

essentially a subtle centre in the SQkshma-sharira,

and has an organ

in the Sthula-sharira.

be

grasped, the student will not be puzzled by the verbal contradictions that he may meet with in his
reading.

The Sukshma-sharira
loka
see above table
called the
i

is

connected with Bhurit

by that part of
;

which
is

is

Pranamaya-kosha

this

kosha

com-

Devt Bhdgamta. VII. xxxii. 41. 42.

'[

153

posed of the subtle ethers of the physical world, Bhurloka, and the Pranas move in this etheric
sheath,

the

life-currents

which carry on
are

all

the
at

functions of the

body

of these there

five

work

the remaining two being latent and these the outgoing breath are :JrrT Pranah, STIFT: Apa;

nafy,

the incoming breath

;

in

breath
:

3?R:

s^FT Vyanah, the heldUdanah, the ascending breath

:

^PTR Samanah, the equalising breath, which

butes
these

distri-

the digested food throughout the body. In Pranas the magnetic energies of the body exist, and all bodily energies are modifications of
these.

"
I,

indeed, fivefold dividing myself, by

my

sup-

port maintain this (body)."

"

From whatever
we

limb

Prana departs, that

indeed becomes dried up."

And,
asks

as

shall

presently
dies.

see,

when Prana

leaves the body, the

:

body

For the Puruha

Prashnop.

ii.

3.

Brlhaddrany'ikop.

I. iii.

19.

154

n
"

Who
I

is it in

whose going
?

shall go, in

whose

staying

shall stay

He
it

created Prana."

Modern
ments
in

science,

may be
all

remarked, has come

to the conclusion that

ether,

these energies are

move-

and

it is

this ether, as said above,.

which forms that Pranamaya-kosiha.

The
kosha,

part of the Sukshma-sharira connecting

is

it

with Bhuvarloka and Svarloka

or

the

Manomayais

mind-sheath.

This Manomaya-kosha

composed of matter from these two worlds, and is the Upadhi of the lower mind, Manas affected by,
mingled with, Kama. This mind, which is never separated from desires, has in this sheath matter
of Bhuvarloka, in which desires work, and matter

from Svarloka,

in

which thoughts work.

Lastly, the Sukshma-sharira,

cles,
is

by

its finest parti-

Manas, Manas
particles,

connected with Maharloka, to which pure free from Kama, belongs, and these
of the

matter of Maharloka, form the

Vijnanamaya-koha.
This body,
it is
it

will

be seen,

is

a very complicated

one, yet it, if the path of the man after death. is to be followed. It is the
necessary to understand

Upadhi
1

of the Taijasa consciousness, in which the

vi.

Prathnop.

Self comes into touch with the permanent invisible worlds, the consciousness spoken of sometimes as
that of dream.
is

It includes,

however,

far

move than

indicated by the modern use of the word dream,

includes the high states of trance, attainable Yoga, in which a man may reach Maharloka.
it

for

by

The
posed
tively

third Sharira, the Karana-sharira,

is

comrela-

of the

matter of the three higher and

permanent Lokas, Jana-, Tapo-, and Satya-

lokas.

The Anandamaya-kosha
same

of the Vedantins

is

the

as this Karara-sharira,

and
as
;

this is

of the materials of the three

Lokas

just

composed named.
of

The name
three

covers

the three

there are really

in the bodies

sheaths

under one

name

the dwellers in Janaloka, the material of that world predominates and wisdom specially characterises

them, that world being the abode of the Kumaras, the Beings whose pure w isdom is untouched by
r

any desire. In the Tapoloka the great ascetics and devotees live, and in their bodies the materials
of Tapoloka predominate, ananda being their chief characteristic. Satya or Brahmaloka is the home of those whose peculiar functions are in activity, closely allied to the nature of Brahma.
In this third Sharira the

Prajna consciousness
;

works, not affecting the lower bodies

beyond

this

156

is
it,

the Brahmanda,

and the

Atma,

rising

beyond

unites with fshvara.

Consciousness,
in the brain and
ties;
it

in

the

Anuamaya-kosha, works
activi-

is

concerned with external

uses at the sa-ne time the Pranamaya-kosha,

to

carry on

the

life-functions

of the body,
it

affects,

by

this, all
;

the objects with which

and comes

into contact

these two koshas leave minute particles of themselves on all the objects they touch,
rules of physical purity are based

and the
fact.

on

this

waking state, also uses the Manomaya-kosha, by which it desires and thinks, and these three sheaths are active during
Consciousness, in the
all

waking consciousness. A deep thinker, a philosopher or metaphysician, also uses the Vijnanamaya-kosha in working out his thoughts, but ordinary men do not get beyond the Manomaya-kosha.

When the time of death comes, the Pranamayakosha separates from the Annamaya-kosha, and leaves the latter inert and helpless, fit only for the
Its elements are scattered, and go burning- ghat. back into the general store. The presence of Pra-

na

is

necessary for

its life.

"As long as Pranad\vells in the body,so long

1

life."

Kaushtlaki Br. Up.

iii.

2.

157

This same Upanihat describes a dying man,.

and

tells

how

all

the powers of the waking consci-

ousness are gathered up in Prana, so that when Prana goes out all these accompany it, and the man,
the Self, going out,
all

these powers go with him.

He

is

then in the Karana and

Sukshma

Sharlras.

The Pranamaya-kosha, the part of the subtlebody made of ethers, soon drops away, and the man enters the Pretaloka, the world of the departed, a special region in

Bhuvarloka

if

he has been a
is-

bad man, the coarser part of the Manomaya-kosha

rearranged to form thesnj
the strong body,
in
1

sifrt,

Dhruvam Shariram r
deeds
;

called also the Yatanft Sharira,

if

which he

suffers the results of his evil

he be a good man, these coarser particles gradually drop away, and in the partially purified Manomaya" kosha he goes to the peaceful Pit;iloka, the watery
world,"
still

a region
is

in

Bhuvarloka.
freed

When
its

the

Manomaya-kosha
particles,

quite

from

desire

he goes on into the division of Svarga; allotted to the departed, sometimes called the Moon.

to

They who depart from the Moon ...... The Moon

Manu.
xii. 16.

"

this world,
is

they all go the gate of Svarga."

i.

Kaushttaki Br. Up.

2.

158

And
nihat

again

we read

in the

Brdiadaranyakopa-

that the departed

go

to

"

Pitriloka,

from Pitriloka to the Moon."

the lunar body, called is also

and, as

The Manomaya-kosha is called we shall see in a moment,

Soma, the moon.

This path, from the earth to Pitriloka, from
Pitriloka to the

Moon,

or the part of Svarga allotbirth

ordinary other than In jraloka, Suryaloka, Svarga gained by special merits

na,

ted

to

men between death and

etc.,
is

divisions

of

called Pitriyathis

the path

of

the

Pitris

From

Moon
;

they return to the earth, the first stage being that this in which a new Manomaya-kosha is obtained
is

the Soma-raja, brought out of the Fire-Region

Svarga by the Devas. Then the Devas put the " Soma-raja into the fire of Parjanya, the watery world ", once more, and the watery particles are
built into the

Manomaya-kosha, those belonging to

This
is

Kama,
loka,

to desire.

brought down to

Bh Qr-

are formed,

where the Pranamaya and Annamaya-koshas and so rebirth is gained.

the path of the Devas,
is

The Devayana,
1

only

Loc.

cit.

VI.

ii.

16.
I. 9.

2 3

See Ibid. 2;

Pmshnop.

and Chh&ndogyop.

V. x.

4.

Chh&ndogynp. V.

iv-viii.

159

trodden by those

who do

not compulsorily return

to the earth during this Kalpa.

They depart as but they pass on from the Moon, do the others, Devacasting off the Manomaya-ko?ha, to the
Sun and the Lightning, to

world, and from that to the

Brahmaloka

"

In those Brahma-worlds they dwell

immemo-

rial

years."

Shafikara remarks thit these are not absolutely free from transmigration, but that they will not

be reborn within

this

Kalpa.

These are they of

whom
in

Vishnu Purdna says that they dwell the higher Lokas while BrahmS. sleeps. 2
the

One other matter of importance remains in connection with man's bodies and the seven Lokas.
during his life-time, separate himself from his lower sheaths and rise into the higher worlds and, far more, he may reach the
;

By Yoga,

man may,

VidyS. which

liberates.

"
1

Now
eit

within this

Brahmapura
ii.

(the body) there

x. 2.

Brihaddranyakop. VI.
Loo,
I. iii.

15.

and see OhhnniJiogyop. V.

Chh&ndo'jyop. VIII.

i. 1.

is

a minute lotus-like chamber, and

within

it

minute inner space."

Therein dwells the Atma, unobserved by ordi-

nary men

those ignorant of the nature of the field over a hidden gold-mine and do not find it, pass so all men daily go to this Brahmaloka and do not
find
it."

"

As

Leaving the body in sleep, they as it were, walk over it, but do not know it. But he who knows it,
daily retires to this region in the heart, and

Having risen from this body, he attains a splendid body of light, and dwells in his own form. This is the Atma."

"

By Yoga
written
:

this

separation

is

effected,

and

it is

Ibid,

iii

2.

2
vi. 17-

Hid.

4.

Kathojj. II,

"

That

Purusjia

let

him draw out from

his

own body
from
its

with self-possession, like a grass- stalk

sheaths."

This

Yoga.
ties are

not the place to enter into details as to Enough to know that such high possibiliis

within the reach of man, and

purity,

may be
love.

rea-

lised

by

by knowledge and by

The
1.

following points should be remembered

The

JJvatma,

seeking experience, forms

bodies.
2.

He

dwells in three worlds, during the cycle

of births and deaths.

3.

There are seven Lokas within the Brahseven Talas.

man da, and

4.

ing to three

There are three great Shariras, correspondmain states of consciousness, and these

are subdivided into seven, corresponding to the

seven Lokas.
5.

At and

after death, the

Jivatma throws

off

the

lower ko?has, dwelling finally in

Svarga

in the

purified
6.

Manomaya-koha,

after leaving Pitriloka.

free himself
life.

The Jivatm^ may, by Yoga, from the lower kohas during physical
ii

163

JB

*
es

03

I w

I
PQ

II w a
s
':

<

9 *5

O o r-3 3
e3
.

O3

C8

04

3
.g

PART

II.

GENERAL HINDU RELIGIOUS CUSTOMS AND

RITES.

CHAPTER
THE

I.

SAATSKARAS.

Certain general principles psrvade all religious ceremonies, and these principles must be clearly
grasped, otherwise these ceremonies will be unintelligible, and the mind will, sooner or later, revolt
against them.

These principles are

1.

Being, a Jivatm^ enclosed in various sheaths each sheath

is

Man
is

composite

related to one of the visible

its

or invisible
inhabitants.

worlds, and therefore also to

He
2.

is

thus in touch with these worlds, and

in continual relations

with them.
state

The Jivatma and

Prakriti are in a
;

of

unceasing vibration

these vibrations vary

in rapidity, regularity
3.

and complexity.

The

vibrations of the Jivatma are rapid

regular,

becoming more and more

and com-

plicated as he unfolds his powers.

4.

The

vibrations of the matter of the sheaths

are continuously affected

by those of the

166

Jivatma,
the world

and
to

non-continuously

by

the

various vibrations which reach each

from

which

its

materials belong.

In

addition,

according to of its world.

5.

each vibrates continuously the fundamental vibration

The Jivatma endeavours

vibrations

to

impose

his

own

sheaths, they respond to him, and work harmoniously with him.

on

his

so that

may

6.

He is
by

constantly frustrated in these attempts the vibrations that reach his sheaths
set

from outside, and

up vibrations

in

them

that are independent of him.

7.

He may

be very

much

assisted in his labour

by the setting up of vibrations which are in harmony with his own efforts.
These
principles

must be studied

carefully

and

thoroughly understood.

Then we come
ledge of which
is

to certain special facts, a

:

know-

also necessary

A mantra is a sequence of sounds, and these sounds are vibrations, so tfoat the chanting, loud or low, or the silent repetition, of a mantra sets up a
certain
rise

series

to

a sound gives definite form, and a series of pictures is

of vibrations.
;

Now

made by

successive musical notes

these

may be

167

rendered

visible,

if

suitable

scientific

means are

taken to preserve a record of the vibrations set up by the sounds. Thus the forms created by a

mantra depend on the notes on which the mantra

is

chanted

the mantra, as

it is

to a series of forms in subtle matter.

chanted, gives rise The nature general character,

of the vibrations

that

is

their

whether constructive or destructive, whether stimulating love, energy, or other emotions depends

The force with on the words of the mantra. which the mantra can affect outside objects in the
visible

or

invisible

worlds depends on the purity,

devotion, knowledge and will-power of the utterer. Such vibrations are included among the " various

vibrations"
affecting

mentioned

under

the sheaths, and

7,

4 Principle are also referred

as

to

under Principle

repeated recitation of a mantra, that is, the repeated setting up of certain vibrations, gradually

The

dominates the vibrations going on

in

the sheaths,

and reduces them

all to a regular rhythm, corresponding to its own. Hence the feeling of peace and calm which follows on the recitation of a

mantra.

The name
present
in
is

in a mantra, sets

of a Deva, or other Being, mentioned up vibrations similar to those

the

Deva and

his sheaths, and, as the

mantra

repeated

many

times with cumulative

r
effects,

168

the sheaths of the utterer

or of

any hearer
with ever-

gradually

repeat

these vibrations

increasing force.

"
tra,
is

Whatever the Devata concerned with a manhis

is

the form of

it

the mantra of the

Deva

said to be the Deva."

Pihgala, the writer on Vaidika mantras, divides the metres according to the seven fundamental
vibrations,

and gives the name of the Devata corthus vibrates

responding to each vibration,

As

the matter of the sheaths

it

becomes easily penetrable by the influence of the Deva, and very impervious to other influences.

Hence

the Deva's influence reaches

the Jivatma,

and other influences are shut out.

If

the

sheaths contain
in

much

coarse

matter

which cannot vibrate

answer to the subtle and

rapid vibrations set up by the mantra, the repetition of the mantra may cause pain, disease, death. It is
therefore dangerous for an impure person
to recite

a mantra, or to listen to the recitation of a mantra,

or even for a

mantra

to be inaudibly recited in his

presence.
1

Yogi Y&jnamlliya, quoted in the Ahnika-Stitrdral

i,

p. 13.

169

If the sheaths contain

some coarse

matter,

and

the coarse matter will be shaken out, as the sheaths vibrate in answer to the mantra, and
pure,

some

pure matter will be drawn in to replace that which is shaken out.

But one important

since, in

fact must be remembered, a mantra, the sound and rhythm are all:

important

^fcfr
"

^
is

When
it is

the mantra

defective in

Svara or

incorrectly directed and does not declare the true meaning. That lightning-word (then reacts

Varna,

upon and) slays the performer (of the sacrifice) for fault of himself as (the word) Indra-Shatru the performer of the sacrifice, Svara (slew Vrittra,
'
'

and the enemy of Indra, instead of slaying Indra

the

enemy

of Vrittra, as intended)."
is

good knowledge of Samskrit

properties

therefore

necessary.

The magnetic
in this

of objects

are also

matter of vibrations. All objects important are always vibrating, and thus affect the sheaths of other objects near them. To affect the sheaths

way, it is necessary to choose which have the desired vibrations. objects

in

any
1

particular

Vy&karana

Mahdbkdshya

1.

i.

1.

170

All rites and ceremonies ordained by Seers and Sages are based on these principles and facts,

which govern the mantras and the objects used with them. They are all intended to aid the Jiv-

atma

in reducing his sheaths to obedience, in

puri-

fying them, and in making them strong against evil or else to shape external conditions to man's
;

benefit, protection

and support.
and
facts are

If these

principles

the student will see

clearly

the

understood, reason of many

injunctions and prohibitions which he finds in the Sanatana Dharma as to by whom and in whose

presence mantras may be recited, what substances should be used in different ceremonies, what offerInstead of a ings should be made, and so on.
ceremonies, sounds, an ordered system, intended to help the Jivatma to unfold his powers more rapidly, and to overcome the obstacles in his

meaningless

labyrinth

of

objects and gestures, he

will see

way.

The sfcqfnrn Samskarah, are variously given, some lists enumerating only ten, others rising to a higher and higher number up to fifty-two. Among
those which are specially called the ten Samskaras, some mark the important stages of a man's life up
to

and including

his

ceremonies which

marriage the remainder are may be performed daily or on

;

special

occasions,
J

or

are

subsidiary

to

some of

the Ten.

The Ten
Samskaras are

principal
:

and generally recognised

Garbhadhanam.
2. 3.

S^TfJT

Pumsavanam.
Simantonnayanam.
Jatakarma.

tfRs^ra^R
*rrrr^r4

4.
5.

iR^wi
STsTirrSR

Namakaranam
Annaprashanam.
Chudakaranam.

6. 7>
8, 9-

**JftKW

^T'Wt
^Tr^rl^

Upanayanam.
Samavartanam.
Vivahah.

IO.

f^r:

"

With sacred Vaidika

rites

should be performed

the

the Samskaras of the body, namely, Niheka and rest, of the twice-born, which purily here and

here- after."

The whole
'!

life

of the

Aryan

is

thus guarded

from conception to cremation.

In the Introduction to Mandlik's edition of the Y&jhavalkya
iti

several lists are given, pp.

,

xxx

xxxii,

Manusmfiti

ii.

26.

172

The Garbhadhanam

sanctifies the

creative act,

not to be undertaken carelessly, lightly, nor during the presence of any evil emotion in the mind of

husband or

wife,

ment, but with the purpose

nor for the sake of mere enjoyof exercising the

divine power of creation, the creating of a body. The husband prays that a child

human

may be

conceived.

life is dawning amid the vibration of a mantra (Rigveda. X. Ixxxv.

Thus the

first

of the

new

21, 22).

The Annamaya-koha and Pranamaya-kosha are mother's womb, and in the third month the Pumsavanam is performed with
being formed within the

mantras
II.
iii.

Rigveda.
for the

I.

i.

III. iv.

V. xxxvii, 2

forming of a male child.

At

the seventh

nayanam, which the Rigveda mantras, X. cxxi. 10 clxxxiv. II. xxxii. 4 I 8, are recited, guarding her from evil influences, and bringing to bear on the growing sheaths the most harmonious and health-giving
; ;

month takes place the Simantonor parting of the hair of the mother, at

vibrations.

child,

These three Samskaras protect both mother and and to the latter bring all helpful vibrations

to shape the developing body.

ledge, which

The
for

was thus

utilised

knowthe health and

occult

beauty of the evolving form, having disappsared

173

for

the most part,

these

useful

and

beautiful

ceremonies have fallen into desuetude, to the great loss in health and vigour of the race.

The next Samskara,

at birth,
is

the ceremony performed

the jatakarma, the father welcoming his

new-born

child,

praying

-for

its

long

life,

intelliit

gence, wisdom, and well-being, and feeding 1 gold, honey and butter.
i.

with

ShSnkhSyana Grihya SAtras ( 24 ), AshvalSyana Grihya Sdtras ( 15 ), and Apastamba Grihya Sfitras (i. 15) refer to this ceremony. Ashvateyana gives Rigveda. II. xxi. 6. and III. xxxvi. 10. to be
i.

recited at the

conclusion of the Jatakarma

cere-

mony.

When

the child

tenth or twelfth

eleven days old, or on day, the NSmakaranam,

is is

the

the

naming ceremony,
mantra,
I.

performed, with the Rigveda

xci. 7.
:

The name given should be

ac-

cording to caste

Manusmriti,

ii,

29.

Ibid,

3133.

174

Let a Brahmana's be auspicious, a Kshatwith triya's full of power, a Vaishya's connected

wealth, and a Shudra's with lowliness.
"

"

Brahmana's implying happiness

protection
;

Kshat;

triya's

Vaishya's,

prosperity

Shudra's, service.

"Women's easily pronounceable, not harsh, with a clear meaning, pleasing, auspicious, ending in a long vowel, ( soft ) like the utterance of a benediction."

the

In the sixth month comes the Annaprashanam, first feeding with solid food, with the Rigveda
xii. 4, 5
;

mantras, IV.
In the

IX.

Ixvi.
or,

19

and

I.

xxii. 15.

first

or third year

Grihya Sutras,

in the fifth for a Kshattriya

according to the and the

seventh for a Vaishya the Chudakaranam, the X* tonsure, or shaving of the head, is performed.

The Karnavedha,
performed
later.

or ear-boring

at

the

fifth

or seventh
it is

ceremony, is year, or even

close

In Southern India

sometimes performof
It is

ed on the twelfth day

the
first

after birth or at the

year, or

with the Chudakaranam.

lists

not mentioned in the authoritative

kAras, but in

of

Sams-

modern Indian

life it is

regularly per-

formed.

See P&ratkara Cffihya-Sutra,

thereon.

II.

i.

and Gadddhara-JBkdskya

175

By
val ky a

these ceremonies the

young body

is

con-

stantly harmonised and guarded, and says Yaj na:

u^rfrf
"

sw *m% sfreRwg^n*
and embryo allayed."
to the

1
I

Thus

is

the sin (hereditary defect) arising from

defect of seed

These Samskaras belong

life.

child-stage

of

With the

next, the

of youth

may

be said to

Upanayanam, the stage The lad is now to begin.

put the

away the toys of childhood, and is to begin life of study which is to fit him to take his

place in the world.

The Upanayanam
vestiture

with
the
"

the ceremony of the inthe sacred thread, the initiation

is

given by the Acharya, and which constitutes the boy affn:, Dvijah, twiceis
,

which

second birth

"

born.

fqar Ire
ci
f

srricr

That the from mutual

"

father
desire,

and mother give birth to him so that he is born from the

birth.

womb,
1

let this
cit.
i,

be known as his physical

147. 148.

Loc.

13.
ii.

Manusmriti.

176

"

But that

birth

which

is

given, according

to

who

the ordinance, through the Savitri, by the preceptor has mastered the Vedas, that is the true birth,

the unaging and immortal."

The word Upanayana

or

Upanayana, means

bringing near bringing near to the preceptor, who initiates the boy, by giving him the sacred mantra

Shankhayana, Ashvalayana and Apastamba agree with Yajnavalkya in their

nrs'sf?

called

Gayatri.

age

gives the age at the fifth year for a Brahmana, the sixth for a Kshattriya and
limits.

Manu

the eighth

a Vaisya, making the limit, up to which initiation may be given, the sixteenth, twenfor

2 ty-second and twenty-fourth years respectively. Yajnavalkya puts the lower limits at the eighth,

eleventh and twelfth years, and the higher

at

the

same ages

as

Manu. 3

The boy is dressed in a kaupina, and then in a new garment, and wears a girdle of Mufija grass,
if

Brahmana of a bowstring,
;

if

Kshattriya

of woollen thread,

if -a

Vaishya.

The Acharya

puts on him according to his caste an antelope skin, a spotted deer skin, or a cow skin, and knots the
1

So named because
2

it

protects

him who chants

it:

Loc.

ctt. ii.

37. 38.
14. 37.

Loc.

ctt. i.

177

1 girdle round him.

He

then invests him with the

thread, and and answers he sprinkles certain formulas and man-

zt^ri^hr, Yajfiopavltam, the sacrificial

after certain questions

him with
tras,
'

water, recites

and, placing his hand on the pupil's heart, he Under my will I take thy heart my mind says shall thy mind follow in my word thou shalt re:

joice with
to me."

all

He

thy heart may Brihaspati join thee then teaches him the Gayatri, and
;

gives

him a

staff,

the length and the

wood

of which

2 vary according to the caste of the boy.

The whole ceremony

birth of the Arya,

represents

the

spiritual

and

all its

parts are

significant.

kaupina symbolically makes him sexless, and being such the Brahmachati
spirits

As

are

sexless, the

of chastity or celibacy. The new garment represents the new body. The girdle is wound round thrice to show that the boy has to
is

bound

to lead a

life

study the Samhitas, the Brahmanas and the UpaThe skin represents the ascetic life he nis.hats.
should lead.

The

sacrificial-

thread consists of three threads,

knotted together, and signifies the various triads which exist in the universe the triple nature of
:

India, and

These significant symbols have been dropped in modern all castes wear the same.
the Sh&rikhdyana
Cffihya

2 See, for full details,

II.
i

Sutra,

vi.

12

Spirit,
ter,

Sat-Chit-Ananda; the

triple nature of
;

mat-

Sattva, Rajas,

Tamas

the Trimurti
;

Jivatma,

Jnana-Ichchha-Kriya
;

the triple the three words,

Bhuh, Bhuvah, Svah

on.

mind, speech and body, each

;

and so again divided into three as regards action And he who wears the thread should exercise

1 a triple control, over his mind, speech and body.

The staff represents, as a rod, wand of the Sannyasi the control

like the

triple

that

a student

should exercise over thoughts, words and actions.

"

The rod

that

rules

the

voice,

the

rod that

rules the mind, the rod that rules

the

acts,
is

he in
a

whose Buddhi these are maintained

Tridandi.
"

called

The man who

all

exercises this triple rod in

res-

pect to

creatures, controlling desire

and anger,
Stage, the

he attains perfection.

Then came

the end
;

of the student

Samavartanam the pupil presented his teacher with a gift, and received permission to take the
1

See JIanvsHifiti,

xii.

411.

Manvtmriti,

xii. 10, 11.

179

formal bath, which marked the close of his pupilage.

3
"

sr

To

the teacher having given what

Is

wished

for, let

him bathe with his permission, having comthe Vedas, the Vratas, or both." pleted

Then he returned home and performed

the

Samavartanam, the returning ceremony. then called a Snataka, and was ready to marry and enter the household state.
2

He was

n
"

Having bathed, with the permission of his teacher, and having become Samavritta (returned)
according to
rule, let

a twice-born

man marry

wife of his caste,

endowed with auspicious marks."

the student stage, and with the

Thus

closed

Vivaha, the marriage, the life of the householder began. Now he was to take up his duties as man

and begin the payment of his debts by study and by begetting children.

sacrifice,

by

The ceremonies accompanying marriage vary much with local custom, and the simple and dignified original ceremony has become much overlaid
,

i.

51.

Jfanusmfiti,

iii.

4.

i8o

by show and pomp.

The Vaidika mantras show

the spirit in which marriage should be undertaken, and it is these which the true Aryan should lay
stress on, not the

modern

glitter

and show.

The Sukta

of Surya's bridal gives a picture of

the marriage ceremony.

"

Go

to the

house as the house's mistress

folk.

as

ruler,
"

speak thou to the household

this
this

Here be thou beloved with thy children in house be vigilant to rule thy household. With
;

man, thy husband, be productive

full

speak ye to

your household-folk

of years."
to the bride
:

The bridegroom speaks

take thy hand for good fortune grow old with me, thy husband."
I

"

mayst thou
sacred

They walk round water and

l

the
36.

fire

Jtigreda,

X. Ixxsv.

26, 27.

Hid,

hand-in-hand, and the bride sacrifices grains in the

fire,

praying

1
I

"

May my
1

husband

live

long

may my

kinsfolk

increase.'

Agni
he

is
is

who

said to give the bride to the bridegroom, ever the Lord of the Hearth.
prays,

The Sukta new home

:

when the

bride goes

to

her

f (N

^m
ye,
;

be not parted enjoy full age, Play and rejoice with sons and grandsons in your

"

Here dwell
house."
it

own

And

prays that the bride, lovely and gentlebring bliss to the home, to

hearted,

may

men and

animals, ruling the home, pious, mother of heroes.

The law

of marriage

is

given by

Manu

n
1

2 Tligvcda,

Sh&nkhayaua's Grlhya Sutras, I. xiv, I. X. Ixxxv. 42. 3 Mmusmrtti.

ix. 101, 102.

Let there be faithfulness to each other

;

until

death

this,

in

short,

should

be known

as

the

highest duty of husband and wife.

"

So

let

husband and wife ever

their duties, that they

may

doing all not, separating from each

strive,

other,

wander

apart."
ideal

Such was the Aryan

faith of

of marriage, perfect

death, and Aryan literature ideal was fulfilled. Let the shows how nobly that student look on marriage in the old light, and we
till

each to each

may

see

men and women

again of the old type.

Thus, in the ancient days, was the young man launched into manhood, with mantras and with
but Gautama's saying already quoted prayers must ever be laid to heart
;
:

has the forty-two Samskaras, but has not the eight virtues of the self, will not obtain

"

He who

Brahman, nor

will

he go to Brahmaloka.

But he

who has only a part of the forty-two Samskaras but has the eight virtues of the self, he will attain to
Brahman and go
i

to

Brahmaloka."

P. 135.

CHAPTER
SHRADDHA.

II.

The longer lists of Samskaras include the various ceremonies performed on behalf of those who have departed from the physical world, the ceremonies
that
fall

under the general name of sn^iShraddham.

has never
"
felt

The Aryan
barrier

the presence of a thick

between the
"

visible

between the
religion

living

and invisible worlds, and the " dead." All his

brings the invisible worlds into continual contact with the visible, the Devas are as real as the

men.

And he recognises the continued existence of the Jivatma so vividly that the death of the body
not to him a matter of terror and anxiety, but a habitual thought, and "the dead" are never regarded as dead, but merely as living elsewhere. .The habitis

ual
life,

thought of transmigration, linking life with reduces any particular death to a mere inciseries,

dent in an indefinite

and^ the Jivatma, not

Still
is

more

the body, assumes predominant importance. vividly is this idea that the Jivatmi

the

impressed on the minds of Aryans by the recurring Shraddhas, in which the continued exist-

man

84

tence of those

who have

left

the

physical

world

is

brought before the eyes of the present dwellers

upon

earth.

The duties an Aryan owes mence from the moment the life
divided into two classes
kriya or Shraddha
nies.

to the

dead comare

departs, and

Preta-kriya and Pitrifuneral and ancestral ceremo-

The dead
till

is

called the

fa
is

Pretah, the depart-

ed,

the

Sapindikarana

performed,

when he

becomes a

Pitri.

At death the man, clothed in the Pranamayako?ha, leaves the Annamaya-ko?ha, and as all the Vaidika Samskaras have been framed to help the
processes of nature, the Preta-kriya is intended to neutralise the tendency of the Pranamaya-ko?ha to

hang about the Annamaya-ko$ha as long as the latter is whole, and thus to retain the real man in
Bhurloka
after the
it.

normal course

ot

nature requires
to des-

him

to leave
first

The
troy the mation.

important thing to be done

is

Annamaya-koha, and this is done by creIn the words of the Chhdndogyopa-

ni$hat:

"

They
fire
ix. 2.

carry

to
i

the
V,

him who has departed, as ordained, whence he came, whence he was born."

.Before the fire is applied to the corpse, the celebrant walks three times round the spot where
it is

laid,

and sprinkles water on

:

it

with the verse

Rigveda X. xiv. 9

*Rcrr<r. ...... I

away, withdraw, and depart from here. While the body is burning, Rigveda X. xiv. 7
-

"Go

"

Go

on,

go on, on the ancient paths

"

is

to

be

recited.

the third day after the cremation the remnants of the bones are gathered and buried, or thrown
into running water, thus completing the disintegration

On

of the Annamaya-kos;ha. koha then rapidly disintegrates.

The Pranamaya-

to be done is to help to disintethe lowest part of the Manomoya-koha and grate thus change the Preta, the departed, into the Pitri,

The next work

the ancestor.

For this purpose have been framed the Ekoddishta-shraddha and the Sapindana-shraddha. The
Ekoddishta-shraddha'is one directed to a single dead
person, whereas a Shraddha proper is directed to three generations of Pitris or to all Pitris. The
offerings connected with
it

are intended to be offer-

ed during a whole year.

No

avahana, inviting,

186

takes place in this ceremony, nor the putting of food into the fire, nor do the Vishvedevas take part
in
it.

The Ekoddishta-shraddhas

are

completed by

the performance of the Sapindlkarana, the reception of the Preta, into the community of
the
Pitris.
fills

According to Shankhayana, the celefour

brant

and water

water-pots with sesamum, scents, three for the fathers, one for the newly-

dead person and pours the pot that belongs to the newly dead person into the pots of the Pitris with
the two verses, VAjasaneya Samhitd. xix. 45, 46.
If these
2

ceremonies should be properly performed, the subtle parts of the offerings made during their performance feed the deceased till he
goes to Pitriloka. The mantras facilitate his passage thereto and he takes his place among the Pitris.

Then
person
is

"

the fourth

is

dropped

",

/.

.,

in the

cere-

monies the

great-grandfather not invoked, the deceased, his father and

Pitris.

of the

deceased

grandfather forming the three

The numerous

periodical

ceremonies that are

performed to the Pitris proper are technically At a Shraddha the Pitris are the Shraddhas.
deities
1

to

whom

the

sacrifice
iv. 2. 5.

is

offered

the

Sb&ukhayana's Gfihya Sutras

iv. 3.

2 Ibid.

IB;

Brahmanas who
fire.
1

are fed represent the

Ahavanlya

The Abhyudayika-shraddhas of Nandi-shraddhas are performed on the occassions of rejoicings,

such

as

the

birth

of

son, the marri-

age of a son or daughter, namakarana, jatakarma, In this ceremony the Nandichddakarana etc.

mukha
gone

Pitris,

glad-faced ancestors, those that have

to the Svarga Loka, are invoked,

and an even

number of Brabmanas

are fed in the forenoon.

Of
are
still

all

the ancient ceremonies, Shraddhas alone

perfomed with any appreciable degree of religious fervour and it is hoped that an intelligent
basis

understanding of the rational

increase

of

them

will

Shraddha, faith, without which a Shraddha cannot properly deserve the name.
the

We
rifices

shall see, in studying the

place

Chapter IV. among them.

Five Daily sacthat the Pitri-Yajna has its

this is

On the new-moon day

followed by the monthly Shraddha ceremony, called the fqo^rer^rq^, Pindanvaharyakam, and

Parvara-shraddham,

one of

the

seven

Pakayajnah, or sacrifices with baked offerings.

Sacrifices
to the
2

Pitris are offered in the after-

noon, facing south,

1

and the ground should slope

vii.

Apastamba's Dharma Sutrat, II. Apastamba's Yajna ParibJidshn,

16 (3}.

Sfttra

LX.

138

On the new moon-day, Kusha or Darbha grass is arranged for seats, and an odd number of Brahmanas are invited. Great stress is
southwards.
l
'

laid

on

the

character and learning of these Brah-

manas.
\

obtains

the sower having sown seed in barren soil, no harvest, so the giver, having given sacrificial food to one ignorant of the Richas, ob.

"

As

tains

no harvest."

n
"

The

offerings of ignorant

men

to

Devas and

Pitris

perish,

being

gifts

from deluded givers to

Brahmanas who

are ashes."

A Brahmana who is ignorant goeth out like a grass fire to him sacrificial food ought not to be given offerings are not poured into ashes."
;
;

"

So, also, Hiranyakesjiin says that the

invited to the
in the mantras.
l

Brahmanas Shraddha must be pure and versed

5

JJanuinifiti.

iii.

206.
5

2 Ibid. 142.

Manmmritl

iii.

97.

Ibid, 168.

Grihya Sutras

II. iv. 10.

89

Having

gathered

these

and

prepared the
in

materials for the sacrifice,

and offered Havih

to

the

Dakshinagni, the

sacrificer

calls to the Pitris,

and

According sprinkles water. make three cakes, offering

Manu, he should them to his father,

grandfather and great-grandfather, pour cut water near the cakes, and give to the Brahmanas very
small portions of them after this the Brahmanas should be fed in the afternoon. l In the Grihya
;

Sfitras
fed,

it

is

directed that the Brahmanas are

offerings are to be

first

and that then the

Pitris.

made

to

the

The

domestic -Bali offerings should

2

follow the Shraddha.

Similar ceremo nies may be performed in the dark fortnight, and the Ashtaka ceremony is sometimes offered to the Pitris.
It

must be

re

membered

that

Pitriloka

and

Pretaloka, or Yam aloka, are both regions in Bhuvarloka (see Part I. ch. vi.) and influence from the
earth, Bhurloka,

reaches

both of these.

The

in-

fluence of Pinda offerings reaches throughout Preta-

loka

higher generations (fourth, fifth and sixth) are affected by offerings of remnants of food. Including the offerer, only seven generations
;

the three

can mutually influence each other by the giving and receiving of food. Three generations beyond
these can receive only libations of water. Influence
1

Manutntriti,

iii.

208237.

Ibid. 265.

190

from below can go no further,

average

for

man

is

Svarga, and
facilitate his

the

supposed whole object of Shraddha

to

by that time an have passed into

is

to

passage thither.
principles

The
person

general
recently

of the
are

Shraddha of a

adaptations of the departed principles underlying all Samskaras.

Shraddhas may, generally speaking, be regarded

same purpose with reference to the subtler bodies, as is served by the pre-natal and natal Samskaras with reference to the gross phyas serving the
sical body..

Having

h'elpad the

Jivatma going from

here to a

fair birth in the other world, the human has completed his duty, and cannot go any helper The agencies of the further or give other help. other world thereafter take up the JivatmS. into

their

own

exclusive charge.

CHAPTER
SHAUCHAM.
The
koshas.
rules for purifying the

III.

scientific facts as to the

body are based on Annamaya and Pranamayais

The Annamaya-ko?ha
liquids

composed of

solids,

and gases, and

are

infinitesimal

particles

of

these

constantly passing off from the body. Apart altogether from the obvious daily losses sustained by the body in the excrements and sweat,
is

there

this ceaseless

emission of minute particles,

is

alike in night

and day, whether the body

waking

or sleeping. The body is like a fountain, throwing off a constant spray. Every physical object is in this condition, stones, trees, animals, men ; all are

throwing off these tiny particles, invisible because of their extreme minuteness, and are, as ceaselessly, receiving the rain of particles from
ceaselessly

others

which

fills

the

air in

which they
breath.

live,

and
conall

which they breathe

tinual interchange
;

in with
is

every thus going on

between

physical bodies no one can approach another without being sprinkled by the other, and sprinkling

192

him

in

turn,

with

particles

from their respective

bodies.

Everything a man goes near receives some every object he touches particles from his body
;

retains a

minute portion of

his

body on
and
rain

its

sur-

face; his clothes, his house, his furniture,

all

receive

from him

this rain of particles,

in turn.

particles

from themselves on him

ethers and
all

The Pranamaya-ko=>ha, composed of the physical animated by the life-energies, affects

around
it,

and

is

affected

by

all

arou.id

it,

not

by sending by emitting and being played upon by, vibrations, which out,
cause waves, currents,
life-waves,
in the etheric

or receiving particles, but

matter

The

magnetism-waves, go out from each man as ceaselessly as the fine rain of particles from his

Annamaya-koha.

And

similar waves from others

play upon him, as ceaselessly as

particles from others falls on him.

the fine

rain

of

Thus every man

is

is

being affected by others, and

physical
world,
in

affecting them,

in

the

these

two ways : by a rain of particles given off from the Annamaya-kosha, and by waves given off from the

Pranamaya-koha.

The object of the rules of Shaucham is to make this inevitable influence of one person on
another a source of health instead
disease, and also
to

of a source of

preserve and strengthen the

'93

bodily and mental health of the pe former. The Ann amaya-kosha is to be kept scrupulously clean, so that it may send off a rain of health on everyone

and

everything that is near it; and the Pranamaya-koha is to be reached by the mantra-produced vibrations in the etheric matter which permeates
ns etheric matter

the things used in the ceremonies

permeates

may

everything act beneficially on

it.

so
it,

that

these

vibrations

and may cleanse and

purify

The
and

rules affecting bodily cleanliness are definite

strict.

On

rising, the calls

1

of nature are

first

to, plenty of water being used for cleansing purposes, and then the mouth and teeth A man is to are to be washed, and a bath taken.

to be attended

be careful that no unclean matters remain near his

dwelling
;

dwelling let him cast excrement, far the water used for washing his feet, far the leavings of food, and bath-water."

"

Far from

his

Much

disease

is

caused

by the neglect of

this

rule, the filthy

ill-health

and general
the

surroundings of dwellings causing In modern loss of vigour.

this

city
l

life,

community takes on
iv.

duty by

Mamwiiriti,

4552. 56152.

n;d.

ir. 151.

13

an organised system of drainage, but this should be on the same principle of conveying noxious and it is matters far away from all habitations
;

part of the duty of a good citizen to see that rivers in the neighbourhood of cities are not poisoned, nor filth allowed to accumulate to the injury of

the public health.

A man

must wash,

in

some

cases bathe the whole

body, before taking part in any religious ceremony, and sip water with appropriate mantras.
srarar

Being purified by sipping water, he shall always daily worship in the two twilights with a collected
mind,
in a

"

pure place, performing Japa according

to rule."

He must

wash before and

after

meals

2
II'

Having washed, the twice-born should eat food always with a collected mind having eaten, let him wash well with water, sprinkling the sense;

"

organs."
If a

man

has touched anything impure, a person

or an object,
1

.Vnn.finr!f!.

'

ii,

222.

Mitnuxmriti.

ii

53.

195
1
i

r%
"

by bathing he

is

purified."

"

By
is

earth and water that which should be

purified."

made

pure

These are the two great purifiers, though alkalies and acids may be used for cleaning copper, iron. brass, pew'er, tin and lead earthen vessels can be
;

purified

by burning, houses by sweeping, cowdung and whitewash other methods are given for spe;

cial

substances.

So long
it is

as

any smell or

stain re-

mains on an object

not to be considered pure. 3

"Wisdom,

austerity,

fire,

food, earth, mind, water,

plastering, wind, rites, the sun and purifiers of human beings."

time,

are

the

But no body can be and heart be pure

:

truly pure

unless the

mind

"

The body
soul

is

truth, the

by water, the mind by by knowledge and austerity, the

purified

reason by wisdom."
l

Jb'uL v. 85.

2 Ibid. 103.
v. 109.

Hid. 105-127.

Ibid 105.

ManHxmriti,

196

Besides the

impurities due

to

obvious causes^

the birth or death of Sapindas, or of relatives

not

Sapindas, causes impure magnetic currents in the Pranamaya-kosha and therefore sullies the Anna-

maya-kosha. In the case of Sapindas, the impurity lasts from ten days to one month according to the
In the case of the caste of the parties concerned. of little children the impurity lasts for a very death

short time.

The

relationship

of

Sapinda ceases with the

In seventh remove of relationship through males. the case of relations not Sapindas, the impurity
lasts 3

days,

or less,

decreasing

according

to

the remoteness of the relationship. During the of impurity sacrificial oblations, recitation period
of mantras, and to be given up.

some other religious duties have No one must eat the food of, or

But the customs vary much in touch, one impure. these respects in the different parts of the country
and even the word Sapinda
is

differently interpreted.
in

Further details "may be studied

the

Smritis,

and may be applied by the student to his own life, in conformity with caste and family customs and
having regard to the changed conditions of life. Infectious diseases of all kinds run riot where the
rules of individual purity are disregarded,

and where
not
re-estab-

houses, clothes

and

articles

in

daily use are

scrupulously cleaned.

Modern

science

is

i97

lishing, with infinite

labour and pains, the

facts

on

which these ancient rules were based, and

clear

understanding of the reason for their imposition will render obedience to them willing and cheerful.

CHAPTER
THE FIVE DAILY

IV.

SACRIFICES.

The application of the great Law of Sacrifice to the daily life of the Aryan was made by the laying down of rules for making sacrifices, by which
he gradually learned to regard himself as part of a connected whole, a whole of which the parts were

mutually interdependent, owing to each other's mutual aid and support. When this lesson had

been thoroughly assimilated, then, and then only, might the man lay aside these duties, entering on
the
his
life

of the Sannyasi,

who having

sacrificed
left

all

possessions

and himself, had nothing

to

offer.

The

various bodies or vehicles of

man are

nourish-

ed and helped to grow severally, by the initial energy received from parents, by food, by sympathy and help from his fellow-beings, by magnetic influences,
tion.

and by knowledge and illumina:

He
it

therefore owes a fivefold debt to nature

but meet and proper that, if he would he should fully recognise his indebtedness and do his best to pay back his debt. As.
is

and

flourish,

199

stated before, he
his

is

not an

isolated

creature,

and

whole well-being depends upon his co-operation with nature, which works not so much for the
all

exaltation of individuals as for the steady evolution*

of

The sacrifices prescribed by Hindu are nothing more than an enumeration law-givers of the duties which thus devolve on every man.
creation.

They embrace

all

the planes of his existence, and

are therefore conducive to his highest growth.

There are thus

sacrifices, to

five Tfrg^r:, Mahayajiiah, great be offered every day, and seven rr3J3*Tr)

Pakayajnah,
fourteen

literally

cooked

sacrifices,

occurring at

stated intervals.

In addition to these, there are the

sacrifices,

Shrauta

divided
etc.,

into

Havir- yajnah, offerings of grains,

and

yajnah, offerings of Soma. Some of these are of daily, others of occasional, obligation
.

Soma

The
I.

five

great sacrifices are as follows:

sTjRSficT:

Brahma-yajilah,
or the Vedas.

also'^^:, Veda-yajnah,Sacrifice to Brahman

called

2.
3-

f^T^f:
ftrF^ncT:

Deva-yajnah, Sacrifice to Devas.

Pitri-yajnah, Sacrifice to Pitris.

45-

5rf2l3

Bhuta- yajnah,

Sacrifice

to Bhutas.

T3T?15T:

Manushya-yajnah, Sacrifice to men.

These

are laid

down by Mann among

the duties

of the householder.

-oo

f ci
u

"Teaching

is

the

Brahma
is

sacrifice,

Tarpana (the

offering of water)

the Pitri sacrifice,

Homa

(the

pouring into the fire) the

is

Deva

sacrifice, Bali (food)

the

BhCita sacrifice, hospitality to guests the

sacrifice. call

Manuhya
"They
"

the five sacrifices Ahuta, Huta, Pra-

huta, Brahmya-huta,

and Prashita.

Japa isAhuta, Homa is Huta, the Bali given to Bhutas is Prahuta, respectful reception of the twice-born is Brahmya-huta, and the Pitri-tarpana
is

Prashita*
"

Let a

man

ever engage in
;

Veda

study, and

in

the rites of the Devas

Devas,

lie

supports the
"

engaged in the rites of the movable and immovable

kingdoms.

And

again
1

\lanuxinriti.

iii.

70,73-

75.

201

II

.*.*

rv rx
i

"

The

Kishts, the Pitris,

the Devas, the Bhutas

:

and guests expect ( help ) from the householders hence he who knows should give to them. " Let him worship, according to the rule, the
Rishis with
Pitris with
"

Veda

study, the

Devas with Homa, the

Shraddha, men with food, and the Bhutas

with Bali.

We
of

have here very plainly indicated the nature the sacrifices to be offered the sacrifice to
;

Brahman,
is

called

also

that of the
:

Vedas and the

this is a duty every Rishis, study and teaching man owes to the Supreme to cultivate his intelligence and to share his knowledge with others.

Every day the Aryan should devote a portion of

time to study
;

the

man who

lives

without daily
is

study becomes frivolous and useless. This duty enjoined by the first of the great sacrifices.

Then comes
and the
the
fire,

the sacrifice to the Devas

the recognature,

nition of the debt

"

due
"

to those

who guide

feeding the Homa

,

them by pouring ghee into The Devas are noursacrifice.

ManutfinrUi

iii.

fc>0.

2O2
as

ished

by exhalations

men by

food, their subtle

bodies needing no coarser sustenance.

The sacrifice to the Pitris follows, consisting of the offerings of cakes and water. The Pitris are the sons of Marichi and the Rishis produced by Mann,
and are of man}' classes, the progenitors of the various divine and human races. From the Somasad Pitris the Sadhyas and pure Brahmapas are descended, and from the Agnishvatta Pitris the Devas and also some Brahmanas. The Daityas, Danavas,
Yakshas, Gandharvas, Uragas, Rakshasas, Suparnas and Kinnaras descend from the Barhishad Pitris,
as

dp

also

some Brahmanas.

The

Pitris of

Kshat-

triyas are the

of Shudras

Havirbhuk, of Vaishyas the Ajyapas, the Sukalins. Countless descendants

so that
the
sacrifice

become associated with them,

may
past,

be said to be to ancestors.

In this

man

is

taught to remember the immense debt he owes the

loving gratitude those whose labours have bequeathed to him the accuto

and

regard with

mulated stores of wealth, learning and civilisation. He is reminded also of the time when he will pass
into

the great

ancestral

host,

and of
his
is

his

duty to
full

hand down
enriched,

to posterity the legacy he has received,

life.

meaning by study

not diminished, by of descent from Pitris

of occult science.

The

ascertainable only

The

sacrifice to

Bhutas consists of

Bali, or offer-

203

ings

tions,

placed on the ground in all direcintended for various beings of the invisible worlds, and also for stray animals of all kinds and
of food

wandering outcasts and diseased persons.

junction as to this should be

The
;

in-

remembered

Let him gently place on the ground (food) for dogs, outcasts, Shva-pachas those diseased from
sins,

"

crows and insects."

not to be thrown

It is

down
It is

carelessly

and conit

put temptuously, not be soiled or injured.

verently
feriors,

but

there gently, so that

may
re-

a sacrifice, to be

performed, the recognition of duty to

in-

however degraded.

Lastly comes the sacrifice to men, the feeding of guests or generally of the poor the giving of food to the houseless and the student
:

"

The
and

Bali offering made, let

let

him

feed

first

the

guest,

him

give food, according to rule, to a

beggar and a student."

duty to.his brother-men, He feeds his duty of brotherly help and kindness.
In this
is

man

taTight his

Manusmritl,

iii.

92.

Ibid

iii,

i>4.

204

humanity in feeding some of its poorer members, and learns tenderness and compassion. The giving
of food
is

illustrative of all

supply of

human

needs.

Manuhya-yajna As in the old clays, want of

of man, that
plexities of
is

includes all philanthropic actions.

food was the chief want

life

mentioned prominently. The comhave given rise to other wants now.

included in the

But they are

all

Manushya

yajfia,

provided they are legitimate wants, and it becomes the duty of each man to remove them, so far as lies
in his

power.
five great sacrifices embrace man's the beings round him and the man who performs them in spirit as well as in letter,
all
;

Thus these
duty to
truly

day by day, is doing his share in turning the wheel of life and is preparing for himself a happy future.

We may
The

glance briefly at the other sacrifices. Paka-yajfias are seven in number

:

Pitri-shraddham

Parvana-shraddham.
3-

3T?^?r

Ashtaka.
Sravani.

4.
5.

HTT^nr
3T*?gf3T
3Trsr?r?Hfff

Ashvayujih.

6.

Agrahayani.
Chaitrt
in

7.

%=#

The

first

two of these are ceremonies

honour

-05

of the
1

Pitris,

and have been dealt with

in

Chapter

1.

under Shraddha.

The
met

remainder,

except the

fourth, are

now

rarely

with.

The

fourteen Shrauta sacrifices are as follows:

The seven Haviryajnas:

1.

aTT^fvjiq

AgnyAcTheyam.
Agnihotram.

2.

aTF^fr^r

3-

^F^JJRUa;

Dariha-purnamasam.

45-

^rr!?^
^r<JHr*2f

Agrayanam.
Chaturmasyam.
Nirudha-pai-hu-bancihah.

6.
/

fw?<T3J^vj:

^I^TRTO

SautrAmanih.

In these milk, ghee, grains of various kinds, and cakes were offered, and Mann says that a Brahmana should daily offer the Agnihotra in the morning

and evening, the Darsha and Purnamasa at the end of each fortnight, the Agrayana with new
grain used
before which the

new

the Chaturmasya at

grain should not be the end of the three

*

seasons, the Nirudha-pashu-bandha at the solstices.

The seven Somayajnas

1.

are

srr^SCT:

Agnishtomah.

2.

STczn^SPT
^taf:

Atyagnihtomah.
Ukthyah.

3.

ManusniTttl. iv. 25. 26.

206

45.

sfTT'Tf

Shodahi.
VAJapeyah.
Atiratrah.

^sftaj:
BTf?ra^T:

6.

7-

^FRTZIR:

Aptoryamah.

In these sacrifice^

Brahmana

priests

must be emsacrifice,

ployed, the

number varying with the

the

man on whose
the zrsrHR:, the
three

behalf they are offered b'sing

called

east, for

Yajamanah; the husband and wife light fires the Ahavaniya fire on the offerings to the Devas the Dakshina fire
sacred
;

on the south,
the
fourth

for

performing the duties to the Pitris;

fire

Garhapatya
is

on the west

sometimes

mentioned, the Anvaharya

;

and these are

not allowed to go out this is the Agnyadhana ceremony. All the Shrauta sacrifices are offered in
these.

According to some authors the domestic or household the Avasathya or Vaivahika fire is
lighted

by the student on
is

his return

home when

completed, but on this point there are many varieties of custom. The Paka-yajnas are offered in the household fire.
his pupilage

description of the daily

in

given marised as follows

l

the

life of a Ikahmana is Aknika S&tr&vatt* and may be sum:

Edited by Pandit Vaidvanarayaaa ViUhala.

207

should wake up in the Brahma-muhurta 1 and think of Dharma and Artha, of the evils of the

He

body, and
rise,

of the
the

Vedas.

At
rules,

the

dawn he should
his bath,

follow

Shaucha

and take

the

Then he should perform and worship the Devas and the Agnihotra, Gurus (teacher and parents). After this he should Then he should, study the Vedas and Vedangas.
then performing Sandhya.

work and

those dependent on him parents, guru, wife, children, relatives, friends, the aged, infirm,
for

friendless poor,

and those who have no means.

bathe,

Then

he

should

perform

the

mid-day

SandhyA, feed the Pitris, Devas, men and animals, and take his own meal. After this he should read
Puranas,
idle

Itihasa,

and

talk

and

discussion.

Dharmashastras, avoiding Then he should

returning
to
this

go

out, visit

temples and friends,

his

evening Sandhya and Agnihotra. After should eat, attend to any family duties, and
after a brief reading of the

he

finally,

Vedas,

retire to bed.

Any

special
itself;

duty should be attended to when it presents as to these no rule can be laid down.
general principle of this
is

The
should

that a man's

life

be orderly, regulated, and balanced, due time being given to each part of his duty so that
1

minutes.

There are thirty Muhurtas in 24 haurs, a Muhurta being 48 The Brahmamuhurta is the third Muhdrfca of the last

quarter of the night.

20cS

none should

be slighted or omitted,
time.

and

none
all

allowed to monopolise his should realise the idea that

individual existence, but
is

Above

he

man
life

has

no separate
life

indissolubly linked with

the

universe,

and

his
if

whole
is

must be a

of

sacrifice

being.

the very law of his duties, Such deliberate regulation of life is wise
to
fulfil

and

he

necessary, even,

if

the

most

is

to be

made

of

life

and conduces
In

to peacefulness

and absence of hurry.

be carried
out

modern

life

the

details

cannot

but the general principle of regularity, balance and a sustained spirit of self-sacrifice and duty should

be maintained, so that all-round and harmonious progress may be made.

CHAPTER
WORSHIP.

V.

have already seen that the work of the Devas was recognised and duly honored among the Aryans, and that the duty of sacrificing for their
support was regularly performed. But the truly religious man's relations with the invisible Powers
are not confined to these regular and formal sacrifices, fshvara Himself, the Supreme Lord, will
attract the heart of the thoughtful

We

and pious man,

who

sees,

beyond

these

many

ministers, the

King

Himself, the ruling Power of His universe, the life and support of Devas and men alike. It is towards

Him

that love
spirit,

human

and devotion naturally rise the who is His offspring, a fragment of

Himself, seeking to rise and unite himself to his Parent. These feelings cannot find satisfaction in

Devas, connected as they are with the outer worlds, with the Not- Self they seek
sacrifices offered to
;

after the

inner,

the deepest,

the

very
until

Self,

and

remain

craving and unsatisfied

they

rest in

Him.
14

210

Worship
part
for
is

is

the

whole,

the expression of this craving of the of the separate for the One,

and
life,

not only due from

is

man

to

the source of
of

his
all

but

a necessary stage in the evolution

those higher qualities in the Jivatma which make possible his liberation and his union with the

Supreme.

An

Object of worship
will

is

therefore neces-

sary to man.

That Object
the

always

be, to the

worshipper,

know intellectually that the Object of his worship is a Form of manifestation of the Supreme, but emotionally that Form
Supreme Being.
will

He

is

the supreme

as

in

truth

it

is,

although the
forms.

Supreme

includes and transcends

all

The necessary for worship. Nirguna Brahman, the Absolute, the All, cannot be an Object of worship. It is not an Object, but is
a

Now

Form

is

beyond
separate.

all

Subject and Object, including But from THAT

1
II

all,

in-

"

Words

return

with

the

mind,

not

havin'g

reached."

Words
all in all.

fall

into

silence,

mind disappears,

It is

The Saguna Brahman may be

worship
for
1 Taittirtyop. 11. iv. I.

the Object of

those whose minds are of a metaphysical

211

nature, and

who

find rest

and peace

in the

contem-

plation of Brahman in His own nature as Sat-ChitAnanda, the Universal Self, the One, the Supreme.

Such contemplation
is

is

worship of a lofty kind, and

to philosophic minds,

peculiarly congenial
it

who

find in

cannot

feel in
it

the sense of peace, rest, unity, which they any more limited conception. But
is

to most

easier to

rise

to

Him

through His

manifestation as the Lord and Life of His worlds, or through one of the manifestations, as Mahadeva,

Narayana, or more concrete

yet, Shrl

Rama

or Shri

Krishna, or other embodiment. These arouse in them the Bhakti, the love and devotion, which the
other conception fails to human heart wind
lift

stir,

and

all

the tendrils of

the

themselves round such an

image, and

the heart into

Ananda,

into

bliss

unspeakable.

Whether one of these two ways is the better oft-disputed question, and the answerers on
side are apt to be impatient with those

is

an

either

on the other, But the answer has been given with perfect wisdom and all-embracing comprehension by Shri Krishna Himself. Arjuna was troubled by the question, five thousand years ago, and put it to his divine Teacher
intolerant of the uncongenial way.
:

212

n
:
t

Those Bhaktas who, ever controlled, worshipThee, and those also (who worship) the Indestruc,

"

tible,

the

Unmanifested, of these which are the

more
"

skilled in

Yoga ?
:

The

Blessed Lord said with

"

They who
I

Manas

fixed on
faith

Me, ever con-

trolled,

worship Me, with

supreme endowed,
Indestructible,

these
"

hold as best in Yoga. They who worship the

the

Ineffable, the

Unmanifested, the Omnipresent, the

Unthinkable, the Unchangeable, the the Eternal,

l

Immutable,

Bliagavad

(fitd. xii.

17.

213

Renouncing and subduing the senses, everywhere equal-minded, in the welfare of all creatures
rejoicing, these also
"

"

come unto Me.

the difficulty of those whose minds are set on the Unmanifested, for the path of the

Greater

is

Unmanifested
"

is

hard for the embodied to reach.

all

Those

verily who, renouncing

actions in

Me
with

and intent on Me, worship, meditating on whole-hearted Yoga,

"

Me

These

speedily

lift

death and existence, fixed on Me."

up from the ocean of Partha, their minds being

This

is

the

final

answer

both achieve, both

is

gain Mukti, but the worship of fshvara in a Form easier than the worship of Him without a Form,
rebirth
is

and escape from the cycle of

those

easier

for

who

thus worship.

simplest form of worship is that generally spoken of as Puja, in which an image representing some divine Form is used as the Object, and
the Being thus represented is adored flowers are as beautiful symbols of the heart-flowers of used,
;

The

love

and reverence

water

is

sanctified

with a

mantra, poured on the image, and sprinkled over the a mantra, in which the name of the worshipper
;

Object of worship occurs,

certain

is

repeated

number of

times, and the

invisible

inaudibly a bodies

214

are
as

thus
before

rendered

explained

receptive of His 168 ). ( see p.

his

influence,

Then

the

worshipper passes on according to

nature into

spontaneous

praise

or

prayer,

aspiration

and

meditation, and becoming oblivious of the external

object, rising to the

One imaged
His
presence,

in

that

object,,

and often

feeling

becomes

suf-

and bliss. Such worship steadies the mind, purifies and ennobles the emotions, and
fused, with peace

stimulates the unfolding of the germinal spiritual

faculties.

The

use of an image
helpful,

in
is

such

worship

is

often

found most

It well-nigh universal. an object to which the mind can at first be gives If it be directed and thus steadiness is obtained.
it

and

well chosen,

will

attract the
in

symbols, always present the mind to the characteristic properties of the Object of worship.

emotions, and the such an irmge, will direct

Thus
festation

the

Lingam
which

is
is

Pillar of Fire,

J:he symbol of the great the most characteristic mani-

Mahadeva, the destroying element which consumes all dross but only purifies the
of
gold.

The four-armed Vishnu

represents the pro-

tecting support of the

deity, whose arms uphold and protect the four quarters, and the objects held in the hands are symbols of His creative, ruling,

destroying, forces, -and of the universe

He

governs.

The Shalagrama

is

used in the household as the

all

symbol of Vihnu. But

these are already familiar.

the worshipper passes from the external worship to the internal, the image is reproduced

When

mentally and carries him on into the invisible

may change into a living Form, animated by the One it represents. Further, a properly prepared image sanctified by mantras
it

world, where

and by the daily renewed forces of the worshipbecomes a strong magnetic centre per's devotion from which issue powerful vibrations, which regularise 'and

steady the invisible bodies

assist

of the

wor-

shipper, and thus

him

in

gaining the quiet and

peaceful conditions necessary for effective

prayer

and meditation.
Apart from these
definite uses, the

Bhakta

feels

a pleasure in contemplating such an image, similar in kind to, but greater in degree than, any one finds

having with him the picture of a beloved absent friend.

in

but

For
use
find
c*f

these reasons, no one should object to the images in religious worship by those who
all

nor should any one try to force their use on those who are not helped by them.
helpful
;

them

Tolerance
religious

in these

matters

is

the

mark of the

truly

man.

The

special

Form

to

which

fiuja

is

addressed

is

216

sometimes the Kula-deva, or Kula-devi, the family Deva or Devi, and sometimes is the one chosen for
the worshipper by his Guru, or chosen as the one which most appeals to him.
is

by himself
This

Form

the Ihta-deva, the

Deva

sacrificed to, or desired.

Other forms of worship are generally classed under the name Upasana. Flowers are not employed, nor is an image necessary, though it is often
used, for

the reasons
is

already given.

The

daily

form of such worship in which all Sandhya students should be properly instructed. It is of
a

two

types, Vaidika

and Tantrika, and varies accord-

ing to caste

and family customs.

The complicated

Sandhyd ceremony as performed nowadays in various parts of India does not exactly represent the oldest form of it, as taught in the Taittirtya Brdhmana, and the early Smritis. But the Arghya-pradana to the Sun and the meditation on and recitation of the Gayatri,

which form the heart of the

it

ceremony, are the oldest parts of

is

too.

Unless

it

the proper Sandhyas it cannot be performed of much profit to the performer. A Sandhya is the meeting point of two periods of time, great or small,
at

or of two different

states

of one

and the same

It is the teaching of the ancient Risliis subject. of India that at Sandhyas there is always a special manifestation of force which vanishes when the

Sandhya

is

past.

217
:

The broad

features are

Achamana ;md Marjana, purifying the body 1. with water sanctified by a Mantra.
2.

Pranayama, control of the breath.

3. Agha-marshana, expiatory of all sins to which the worthe Ego, not the Personality, is attached shipper goes back in mind to the time when there
;

was no manifestation and no

4.

sins.

Gayatrt, either Vaidika or Tantrika, followed

by.
5.

Worship

of

the

Sun-God

Arghya

and

Upasthana.
Japa, recitation, a certain number of times, of the Mantra of the Ishta-deva, including adoration
6.

and

salutation.
sacrifices

The Vaidika

and samskAras are mostly

out of use, but this Sandhya- Vandana is a living thing, the last remnant, and the student must
jealously keep to
it

and must perform

is

it

every day.

Another kind of Upasana"

treatise of Patanjali, the

meditation,

and the
for

Patanjala-stitrdni, should

here be carefully studied, when

tematic meditation arrives.
In

the time

sys-

student days the due performance of Sandhya and of some form of Puja may suffice, but the theoretical outline of
the practice of meditation
Patanjali
;

may

be given.

Says

218

Yama, Niyama, Asana, Pranayama, Prat> ahara, Dharana, Dhyana, Samadhi the eight limbs."

"

The
to

first

two of

these,
for

do with conduct,

and Niyama, have without good conduct and

Yama

purity there can be no meditation.

'

Harmlessness, truth, honesty, chastity, absence

(

of greed

these are) Yamas."

3
I

5fFTO^r^T.^n^fa^*sm v:tt^rr% fwn:

"

Purity,

contentment,

austerity,

Veda-study,
7

yearning

after Ishvara

(these are) Niyamas."

These
tation.

qualities acquired, a

man ma)

sit for

medi-

which

is

There are two preliminaries. Any posture steady and pleasant is suitable
:

"

Firm, pleasant
is

(that

is)

Asana."

Pranayama
this has to

the regulation of the breath, and

be learned from a teacher.

the immediate preparation, the clos-

Then comes

ing of the senses against external objects, and the drawing of them and placing them in the mind
:

this
1

is

Pratyahara.
fit. ii. 20.

Op.

MM.

30.

TIM.

32.

.4

Ibid. 46.

Now

follows

meditation

proper,

consisting of

three stages,

Dhar

ana, Dhyana and Samadhi.

"

The binding
is

of the

mind

to

(one)

object

is

Dharana."
This
concentration, the steadying of the

mind
one-

on one

point, in

one

place, so that

it is

fixed,

pointed. Only' such a mind can pass on to Dhyana.

"

The steady (and

this
is

uninterrupted)
is

flow

of cogni-

tion towards that (object)

Dhyana."

When

reached, the mind, fixing itself thus,

loses the consciousness of itself

fied with the object of

and remains identithought, and this state is

Samadhi.

"

That same (Dhyana) showing the object

it

and devoid, as Samadhi."

meditation.
this

were,

only, of self-consciousness, (is)

These are the preparations

for

and the stages of

By

this a

man

rises to

knowledge

by

Being he worships by this he disengages himself from the bonds of action. Without meditation no trul) spiritual
in the

he loses himself
;

divine

life is

possible.
i

Ilid.

iii.

I.

Hid.

2.

ZJlid.

3.

22O.
after

Manu

has declared,
:

describing

the

life

of

the Sannyasi

"

All this that has

;

on meditation

for

here been declared depends no one who does not know the

Supreme
It is

Self can fully enjoy the fruit of rites."

therefore a thing to
for,

be looked forward to

and prepared
the higher
practising

and every student who desires

his preparation

life

should begin

by

Yama

and Niyama.

CHAPTER
The

VI.

THE FOUR ASHRAMAS.

student
will

systematic and orderly arrangement of characterises the Sanatana Dharma. It

have noticed the extremely life which

is

in

full

keeping with

this,

that

the

whole

life

should be
to

arranged on a definite system, designed

opportunity
sides of
for

give the development of -the different human activity and assigning to each

period of life its due occupations and training. Life was regarded as a school in which the powers of the Jivatma were to be evolved, and it was well
or
ill
ill

spent according as this achieved.

object

was well or

The life was divided

that

into four stages, or

Ashramas:
student,

of

the SJgi^Kr,
;

Brahmachari,
*Tfpr:,

the

bound

to celibacy
;

that of the

Grihasthah,

the householder

that of the ^rq^tp, Vanaprasthah,

;

the forest-dweller

g^rtfr Sannyasi, the ascetic, called also the 31%; Yatih, the controlled, or the

that

of the

endeavourer.

222

pmrsnn:
"

1
II

The Student,

the

Householder,

the

Forest-

dweller, the Ascetic

these, the four separate orders,

spring from the Householder."

A man should pass through these regularly, and not enter any prematurely. Only when each had been completed might he enter the next.
2
II

"

even one Veda,

celibacy, let

Having studied the Vedas, or two Vedas, or in due order, without breaking
him dwell
in the

householder order."

u
"

When

the householder sees wrinkles (in

his

skin) and whiteness (in his hair) and the son of his son, then let him retire to the forest."

"

Having passed the

let

third portion of life

in

the

forests,

him, having abandoned attachments, wander (as an ascetic) the fourth portion of life."

This succession
l

is

regarded as so important for

2 Ibid,
iii

Matiusmfttl.

vi. 87.

2.

Hid.

vi- 2.

Hid,

33.

223

the due development of the Jlvatma, and the proper

ordering of society, that

Maim

says:

"

twice-born

man who

seeketh

Moksha without
sacrifices,

having studied the Vedas, without having produced

offspring,

and without having offered

goeth downwards."

The

offering of sacrifices,

we

shall see,

is

the chief

duty of the forest-dweller, and therefore indicates

the Vanaprastha state.

and exceptional cases a student was allowed to became a Sannyasi, his debts to the
In raie

world having been fully paid in a previous birth but these rare cases left the regular order unshaken.
;

Strictly speaking, indeed, even he

was not called a

Sannyasi, and did not receive the initiations of Sannyasa proper; but was called a BalaorNaishthika Brahmachari, like Shuka and the Kumara Rishis.

The
in

great multiplication of
is

young Sannyasls found

modern days directly contrary to the ancient rules, and causes much vice and trouble and impoverishment of the country.

We
1

will

now

consider the
life

Ashramas

in order.

The student
Manvsmriti.

began, as

we have

seen, with the

vi. 37.

Upanayana ceremony,
lived

the

mitted to the care of his

boy being then comteacher, with whom he

after

while his pupilage continued. His life therewas simple and hardy, intended to make him strong and healthy, independent of all soft and

luxurious living, abstemious and devoid of ostentation. He was to rise before sunrise and bathe

and then perform SandhyS during the morning twilight till the sun rose if it rose while he was
;

still sleeping, he had to fast during the day, performThen he went out to beg for food which ing Japa.

was placed at his teacher's disposal, and was to take the portion assigned to him cheerfully
:

g
"

Let him ever honour

;

(his) food,
it,

and eat

it

with-

out contempt
pleased, and
"

having seen

let

him be glad and

it.

in every
is

way welcome

Food which

and nerve-vigour
both these."

eaten

honoured ever gives strength unhonoured, it destroys

in

The day was

ii.

to be spent
:

study and

in

the

service of his teacher

fiti.

54, 55.

225

Directed or not directed by his teacher, let him ever engage in study, and in doing benefits to his
preceptor."

"

At sunset he was again to worship till the stars Then the second meal was taken. appeared.
Between these two meals he was generally not to eat, and he was enjoined to be temperate as to his
food.

Over-eating is against health, long attainment of) heaven and merit, and

"

life,

(the

is

disapit."

proved by the world

therefore let

him avoid

The rules laid down as to his general conduct show how frugality, simplicity and hardiness were
so that the youth might grow into a and vigorous man it was the training of a strong nation of energetic, powerful, nobly-mannered and dignified men.

enforced,

Mamtswriti.

ii.

191.

2 Ibid. 57.'

15

226

it

Br:
"

gsrawr^
wine,

sf^i

Let him refrain

tasty

from

meat,

perfumes,
all

garlands,
acids,
"

and savoury dishes, women,

and from injury to sentient creatures.

eyes,
lust,

unguents, collyrium to the wearing of shoes and umbrellas, from

cal instruments.
"

From

the

anger

and greed, dancing, singing and playing on musiDice-playing, gossip, slander and untruth, from

staring at and touching

others.
"

women, and from

striking

Let him always sleep alone, and let him not waste his seed he who from lust wastes his seed,
;

destroys his
"

vow (and

its

valuable

fruits.)

twice-born Brahmachari

who

loses

seed

in

sleep without lust,

having bathed and worshipped

the
rik,

the sun, should

times."

repeat

jprani

etc.,

three

The

Manu

the injunctions of above quoted apply perfectly to the present

student

will see that

all

iti.

ii.

177181.

227

to shoes and day, except the prohibition as umbrellas. social conditions make modiChanged
fications necessary

on

this

point,

as

well

as

on

certain other matters not included in the quotation.

The

great stress laid

is

during youth

due

to the fact that the vigour

upon chastity and purity and

heal-

strength of manhood, freedom from disease,

thy children, and long

life, depend more on this one virtue of complete continence than on any other one thing, self-abuse being the most fertile breeder

of disease and premature decay. The old legislators and teachers therefore made a vow of
celibacy part of the obligation of the
student,

and

the very name of the student, the Brahmachari, has become synonymous with one who is under a

vow

of celibacy.

The

injunction quoted above,

to

avoid dancing, singing, playing on musical instruments, dicing, gossip, staring at and touching women, has as aim to keep the lad out of the cominto

pany and the amusements that might lead him forgetfulness of his vow, and into temptations
for its breach.

The simple

food,

the

hard

work,

the frugal living, all build up a robust body, and inure it to hardships. Over and over again Manu speaks on this
:

Manusnifiti:

ii.

88.

228

"

Let the wise

man

exercise

assiduity

in

the

restraint of the senses,

wandering among alluring

objects, as the driver (restrains) the horses,"

1 ii

"

Having brought
objects

into subjection

all

his

senses,

and also regulated

all his

his

by

mind, he may accomplish Yoga, without emaciating his

body."

The Chhdndogyopanishat declares that Yajfia, Ihta, the feeding of the poor, the dwelling in
forests, are all

summed up

in

Brahmacharya, and
is

that the third heaven of

tained. 2

BrahmS

only thus ob-

The practice of self-control and complete continence was rendered much more easy than it would otherwise have been, by the care bestowed
on the physical development and training of youth by physical exercises and manly games of all kinds. In the R&mdyana and the Mhdbhdrata, we read of the way in which the youths were practised in
the use of weapons, in riding and driving, in sports and. feats of skill. The.se physical exercises formed
a definite part of their education, and contributed to the building up of a vigorous and healthy frame. Having thus fulfilled, in study and strict chas\"Manuxmrit\.
ii.

100.

Lc.

cif.

Vlii-

iv. 3

and

v.

14.

229

tity, the

student period, the youth

to enter the

bis teacher with a gift, according to his ability,

was to present and

life.

return

home

household

Then, and then only, he was to take a wife, and the responsibilities of man's estate. After mar-

temperance in sexual relations was enjoined, marital connexion being only permissible on any one of ten nights in a month (see Manu, Hi.
riage, great

45
else

49).

Women

were to be honoured and

loved,

no welfare could attend the

home

1
i

"

They must be honoured and adorned by

fathers

brothers, husbands and brothers-in-law, desiring,

welfare.
"

Where women
rejoice
;

are honoured, there

verily

the

Devas
indeed
11

where they are not honoured, there

are fruitless.

all rices

Where

the

female relatives
;

grieve,

there the

family quickly perishes

where they do not grieve,

that family always prospers."

1

Manusniritl-

iii.

55

57.

230

*rar

In the family in which the husband is contented with his wife, and the wife, with the husband, there happiness is ever sure."

"

The Grihastha

is

the very heart

of

Aryan

life

every thing depends on him.

As all creatures live supported by air, so the other orders exist supported by the householder."

"

II

"

Of

all

these,

Shruti,

the

precepts of the Vedahe householder is called the best

J^y

the

verily supports the other three.

"

As

all

streams and rivers flow to rest in the

all

ocean, so
holder."

the

Ashramas

flow to rest in the house-

Hence

the householder

is

the best of the orders,

the duty of accumulating s5U?psnfr *r7. wealth in this the Vaishya is the typical house-

He

has

Mamtsmriti.

iii.

60.

2 H>id. 11.

Hid.

990.

holder
is

and of distributing it one of his chief duties, and

rightly.
in this

Hospitality

he must never

fail.

"

Grasses, earth, water, the kind word, these

four

are never lacking in the houses of the good."

He must
his relatives

ever feed

first

his

and

his servants,

guests, Brahmanas, and then he and his

wife should eat, but

even before these he should

the
sick,

serve

brides,

infants,

and

pregnant

wo men. 2
The householder must duly offer the five great sacrifices, and by Brahmana householders the
duty of the monthly Shraddhas should be observed. The Brahmana should maintain his studies, and not
follow occupations which
his living in
others. 4

some business
in

prevent study, but earn that does not injure

Careful rules

are laid

down

for

conduct,

which
to

will

be dealt with

the

general

Part III, as they belong conduct of life, the householder

being the typical

virtues

human

being.

His

special

are hospitality,

industry, truth,

honesty,

liberality, charity, purity of

food and

life.

He may
116.

enjoy wealth and luxury, provided he give alms.

1

Manvsmrlti,

iii.

101.

2 Ibid.

114

3 Ibid. \\. 17-

4 Ibid. 2.

232

The householder may

quit

the household

life,

and become a Vanaprastha, going to the forest when, as before said, he is growing old and has His wife may go with him, or grand-children.
remain with her sons, and he goes forth, taking with him the sacred fire and sacrificial instruments. His
duty to the world sacrifice, and he
is is

now

to help

it

by prayer and

accordingly to continue to offer

the five daily sacrifices, together with the Agnimoon sacrifices and full hotra, the new and
others.

The

rule of his life

is
:

to be sacrifice, study,

austerity,

and kindness

to all

1
:
II

"

Let him ever be engaged

friendly,

in

Veda

trolled,

collected

ever

study, cona giver, not a

receiver,

compassionate to
life

all

beings."

This simple ascetic

leads

him on

to

the last

stage, that of the Sannyasi, the

man who
lives

has

re-

nounced
given

all.

He

no longer
life

offers sacrifices,
;

having
with

all his

property away

he

alone,

tree for shelter, his

given to meditation.

"
l

Let him be without

Manusmfitl.
vi. 8.

fire,

without dwelling,
2 Ibid. 43.

let

233

him go

to a village

for

food,

indifferent,

firm

of

purpose, a muni of collected mind."

Then

follows a beautiful description of the true

:

Sannyasi

II

for

"Let him not wish for death, let him not wish as a servant for life, let him wait for the time,
Let him
set feet purified (guided)

his wages.
"

by

sight,

let

him drink water purified by (strained through a) him speak words purified by truth, let him do acts purified (governed) by reason.
cloth, let

Let him endure harsh language, and let him not insult any one nor, relying on this (perishable)
;

"

body,
i

let

him make an enemy of any one.

vi.

Manusnifiti.

45

49.

234

"

Let him not return anger to the angry,

let

him

bless

when cursed

let

him not
gates
(/.

utter
e.

lying speech,

scattered at the seven

desire for the fleeting

speech showing
five

and

false objects of the

outer senses and

"

Manas and Buddhi.)

Supreme
let

Rejoicing in the
his

Self,

sitting indiffer-

ent, refraining
for

from sensual delights, with himself

only friend,

him wander here (on the

earth),

aiming
is

at liberation."

transmigration on the Supreme Self and Its presence suffering, in high and low alike, to trace the Jivatm& through

He

to meditate constantly on

and

its

many

births,

and

to

rest

in

Brahman

alone.

Thus

doing, he reaches Brahman.

four

Such were the

ma, designed
ends.

Ashramas of Sanatana Dhar-

for the training of

man

to the highest

In

modern days they cannot be completely

letter,

revived in their

but they

might be revived

in their spirit, to the great

life.

improvement of modern

now be passed in school and college, for the most part, instead of in the Ashrama of the Guru but the same principles
student period must
;

The

of frugal, hardy, simple living might be carried out, and Brahmacharya might be universally enforced.

The Grihastha

ideal,

commenced
in its

at marriage,

be very largely followed

responsibility, in
its

sense

of duty

might and

discharge of religious obliga-

tions, in its

balanced ordering of
in the forest

life,

in its recogni-

tion of all claims, of all debts.

The

third

Ashrama

could not be lived

fourth

Ashrama
;

is

by many, and the beyond the reach of most in

but the idea of the gradual withdrawal from worldly life, of the surrender of the conduct of
these days

business into the hands of the younger generation,

of the making of meditation, study and worship the main duties of life all this could be carried

out

men

the presence of such aged and saintly would sanctify the whole community, and

And

would serve as a constant reminder of the dignity and reality of the religious life, setting up a noble ideal, and raising, by their example, the level of
the whole society.

A
to

life

which
that
is

is

well-ordered
is

from

beginning
'

end

what

four Ashramas."

Two

The the phrase implied of them namely that of

in

the student and that of the householder

said to represent in the
life

may be
that

of an

individual

outward-going energy which carries the Jiva intothe Pravritti Marga. The two later stages the
life

of the Vanaprastha and that of the Sannyasi

these are the stages of withdrawal from the world, and may be said to represent the Nivritti Marga
in

the

life

of the

ancient ones

individual. So wisely did the mark out the road along which a man

should tread, that any

man who

takes this plan of

life,

divided into four stages, will find his outgoing

and indravving energies rightly balanced. First, the student stage, properly lived and worthily
carried out
its

busy
;

business
vity, the

then the householder stage, with all activity in every direction of worldly then the gradual withdrawal from acti;

turning inward, the life of comparative seof prayer and of meditation, of the giving clusion,
of wise counsel to the younger generation
in
;

engaged
least,

worldly activities and then, for some at the life of complete renunciation.
It

must

not

be

forgotten

that

the

passing

through these Ashramas and the reaching of liberation has for its object as we may see from the
stories of

Muktas

in the

Puranas and Itihasas

the

helping on of the worlds, and the co-operating with tshvara in His benevolent administration, and His

guidance of evolution.
difference, but the highest

In

the

outward

life

of

Sannyasa the Jivatma learns detachment and inSannyasa is that of the

inner, not that of the outer
life,

in

which' a

man,

who

is

completely detached and indifferent, mingles

in the life of

men

for their

helping and uplifting.

"

He who
1

performeth such action as

Gttd, iv.
i.

is

duty, in-

Bkagavad

237

and Yogi

dependent!}' of the fruit of action, he is a Sannyasi also, not he that is without fire and rites."

Such a man
attachment and

lives
is

in

the midst of objects

of

yet without attachment, regardas his own though possessed of wealth. ing nothing He then becomes the ideal householder, whom the

Grihastha

reflects,

and

verifies

in

its

fullest

sense
is
all.

the dictum of
the highest of

Manu,
all

that the householder

it is

order
of

because
life is

the support

And man

the household

truly lived

only where a

sets before himself that

trator

rather
all.

than

high ideal of adminisowner, servant rather than

master of

CHAPTER
THE FOUR

VII.

CASTES.

Just as the Four Ashramas serve as a school for the unfolding of the JivatmS during a single life, so do the Four Castes serve as a similar school for
its

its

unfolding during a part of the whole period of Looked at in the broadest transmigrations.

sense, they represent the complete period, but, as an external system, the JivatmS is in them only
for a portion of his pilgrimage. The present confusion of castes has largely neutralised the use In the ancient days the Jivatma they once served.

was prepared

for entrance into

a long preliminary

stage

outside

each caste through then he India

;

was born into India and passed into each caste to then was born away receive its definite lessons
;

from India to practice these lessons; usually returning to India, to the highest of them, in the final
stages of his evolution.

necessary to see the great principles underlying the Caste System in order to estimate its

It is

advantages at their proper value

and also

in

239

order to distinguish

rightly between these funda-

mental principles and the numerous non-essential, and in many cases mischievous, accretions which

have grown up around

it,

and have become

inter-

woven with

it,

in the course of ages.

thing to understand is that the evolution of the Jivatma is divided into four great stages, and that this is true of every Jivatma, and is in no
first

The

sense

peculiar

to

those who, in their outer cover-

Aryans and Hindus. JivAtmas pass into and out of the Hindu Religion, but every Jivatma These is in one or other of the four great stages. to no age and to no civilisation, to no race belong and no nation. They are universal, of all times
ings, are

and of

all races.

The

first

stage

is

that

which embraces the

for

in-

fancy, childhood and youth of the Jivatma, during

which he
vice
ties.

is'

in a state of pupilage,

fit

only

ser-

and study, and has scarcely any

the

responsibili-

The second

stage

is

first

half of his

man-

hood, during which he carries on the ordinary business of the world, bears the burden of house-

hold responsibilities, so to say, the accumulation, enjoyment and proper disposal of wealth, together with the heavy duties of organising, training and educating his youngers in all the duties of life.

240

The
national

third stage occupies the second half of his

manhood, during which he bears the burden of

responsibilities,

guiding, ruling, his individual interests to the

to the willing sacrifice of his

the duty of protecting, and utterly subordinating others,

common
own
life

good, even
lives

for the

around him.

The fourth stage is the old age of the Jivatma, when his accumulated experiences have taught
him
to see clearly the

valuelessness
rich
in

of

all

earth's

treasures, and have made him

wisdom and
the teacher

compassion, the

selfless
all

friend

of

all,

and counsellor of

his youngers.

These stages

are, as said above, universal.

The

peculiarity of the Sanatana Dharma is that these four universal stages have been made the found-

ation of a social polity, and have been represented by four definite external castes, or classes, the
characteristics
laid

down

as

belonging to

each

caste being those which characterise the stage of

the universal evolution to which the caste corres-

ponds.

The

first

stage

is

caste, in which, as

we

represented by the Shudra shall see, the rules are few

light.

and the responsibilities

is

that

of service

its

one great duty virtues are those which

Its

should be evolved

in the period

of youth and

pu-

pilage

obedience,

fidelity,

reverence, industry

and

the

like.

The second stage is represented by the Vaishya, the typical householder, on whom the social life of He comes under strict rules,, the nation depends. to foster unselfishness and the sense of designed
responsibility, to nourish

detachment
feel

in the

midst

of possession, and to
his household.

make him

the nation as

His virtues are diligence, caution, prudence, discretion, charity, and the like.
triya, the ruler

represented by the Khatand warrior, on whom depends the national order and safety. He also lives under

The

third

stage

is

strict

all the energy and to turn them to unselfish ends, and to make him feel that everything he possesses, even life itself, must be thrown away at the call of duty. His virtues are gener-

rules,

intended to draw out

of his character

and strength

osity, vigour, courage, strength,

power

to rule,

self-

control,

and the

like.

fourth stage is represented by the Brahmana, the teacher and priest, who lives under the
strictest of all rules directed to

The

make him

centre

of purifying influence, physically as well as morally and spiritually. He is to have outgrown the love
of wealth and power, to be devoted to study, learned and wise. He is to be the refuge of all creatures, their sure help in

time of need.

His virtues

16

24 2

are

gentleness,
like.

patience, purity, self-sacrifice,

and

the

The Jivatma who,

in

any nation, at any time,

virtues,
is

shows out these types of stage of which his type

born
in India as a

belongs to the

characteristic, and, if

Hindu, should be born into the corresponding caste. In this age one can only say "should be," as the castes are now confused and
tic virtues

the types are but rarely found. These characteris" form the " Dhaima of each caste, but

these

Dharmas

It is

are now, unhappily, disregarded. easy to see that the broad dividing lines of

classes

everywhere

follow

these

lines

of

caste.

The manual

the Western term

the Shudra stage.

labour class, the proletariat to use should consist of Jivatmas in

The

organisers of industry, the

large
agriculturin the

ists,

merchants, bankers, traders, should

financiers,

be Jivatmas
the

stage.

The

legislators, _ warriors, the judicial

Vaishya and
rulers,

administrative

services,

statesmen and

should be Jivatmas

who

are in the

Khattriya

stage.

And

the

teachers,

savants,

clergy,

the spiritual
stage.

leaders, should be Jivatmas in the

Brahmana

There are Jivatmas of the four types everywhere, and there are social offices of the four kinds everywhere but now, in the Kali Yuga, the four types of Jivatmas and the four departments of national
;

life

are

mixed up

in inextricable confusion, so

that

243

every nation presents a whirl of contending individuals, instead of an organised community moving
in

harmony

in all its parts.

Another fundamental principle of caste was that

.as

the Jfvatma advanced, his external liberty, as seen above, became more and more circumscribed

and
life

his

responsibilities

heavier and heavier.

The

of the Shudra was easy and irresponsible, with

to

few restrictions as

food,

amusement, place of
could go anyVaishya had to bear
.

residence or form of livelihood.

He

where and do anything.

the

The
of

heavy

responsibilities

mercantile

life,

to

support needful public institutions with unstinted charity,to devote himself to business with the utmost
diligence
;

and he was required

be pure in his
diet,

to study, to

make
in

sacrifices, to

and disciplined

Kshattriya, while wielding power, was worked to the fullest extent, and his laborious life,
his
life.

The

when he was
lives of

monarch, would alarm even

diligent king of the present

all,

day

the property, the

were guarded by the warrior caste, and man's grievance unredressed was held to any dishonour the realm. Heaviest burden of all was
laid

austere and rigidly simple,

on the Brahmana, whose physical life was who was bound by the
rules to

most minute

preserve his physical and

in

magnetic purity,

and whose time was spent

study

and

worship.

Thus the

responsibility increased

244

with the superiority of the caste, and the individual was expected to subordinate himself more and more to the community. The rigid purity of the Brahmana was far less for his own sake than for that of the nation.
physical health by his scrupulous cleanliness, continually purifying all the particles of matter that entered
his body,

He was

the

source of

and sending

forth a pure stream to build

the bodies of others, for health and gladness are contagious and infectious, for the same reasons as
disease and sorrow.

The

rules

which bound him

were not intended to subserve pride and exclusiveness, but to preserve him as a purifying force,

The whole physical as well as moral and mental. of the caste system is misconceived, when purpose it is regarded as setting up barriers which intensify personal pride, instead of

imposing rules on the

higher classes, designed

to forward the

good of the

whole community.

As Manu

said

"

Let the Brahmana

:

flee

from homage as from

venom
on

let

him ever

desire indignity as nectar."

Let us now study some of the statements made

this subject in the Shruti aiTd Smriti.

The
1

general principle laid

ii.

down above

as to the

Manumnriti.

162-

245

universality of the four great stages

and as
is

to their

being founded on natural divisions

enunciated

by Shri Krishna

"

The

four castes

were emanated by me, by the

energies
(

different distribution of the

attributes

and actions

know me
it

to be the author of them.

"

This distribution

is

which marks out the castes,

and

it

is

not, of course, confined to India.

in

But

in

the land

which settled the

first

family of

.the

Aryan

stock, the

Manu

established a model polity

showing in miniature the course of and into this were born Jivatmas belongevolution, ing to the different stages, who showed out the
or social order,

characteristics of the several castes,

"

and thus formed

"

the golden age a truly model state. This was of India, and the traditions of this still linger, the

splendid background of her history.

When humanity
when
the fshvara
is

is

figured

as

vast

man

or

spoken of as emanating

men,

ihen we have the following graphic picture of the

.four castes
:

JSkayaead Gtt&.

iv. 13.

nigicda. X. xc. 12.

2 46

'

The Brahmana was His mouth

;

the

Rajanya

His two thighs the Vaishya the Shudra was born from His two feet."
;

was made His two arms

arms

the mouth, and the ruling power the merchants are the pillars of the nation, as the thighs of the body, while all rest on the
;

The teacher is
the

manual worker.
sities

As we

see the facts and neces-

of social organisation, we cannot but recognise the inevitableness of the division, whether it be

represented or not by a system of four castes.

The

virtues that constitute the

:

four castes

are

thus described by Shri Krishna

11

'

rf^TT

"

Of Brahmanas,

K?hattiiyas,
!

Shudras,
natures."
"

Parantapa

Vaishyas and the Karmas have been dis-

tributed according to the

Gunas born of

their

own

Serenity,
1

self-restraint,
xviii.

austerity,

purity,

for-

Bhayai-ad Gtta-

1144.

247

giveness,
belief in
his "

and also uprightness, wisdom, knowledge, God, are the Brahmana-karma, born of

own

nature."

Prowess, splendour, firmness, dexterity, and also not fleeing in battle, generosity, rulership are
the Kshattriya-karma, born of his own nature." " Agriculture, protection of kine, and commerce
are the Vaishya-karma, born of Action of the nature of service
his
is

own
the

nature.

Shudra-

karma, born of

his

own
are

nature."

Thus
the
four

clearly

outlined
qualities

the

Dharmas of
be

castes, the
in

which should

developed

each of the four great stages of the of the Jivatmci through Samsara. pilgrimage Mann explains the occupations of each caste very
clearly
:

writer

3H^

sr

Manusmrlti.

i.

87

91.

248

"

He, the Resplendent,

for the

sake of protecting

all

this creation, assigned separate Karmas to those born of His mouth, arms, thighs and feet." "

Teaching and studying the Veda, sacrificing and also guiding others in offering sacrifices, gifts and receiving of gifts, these He assigned to the
Brahmanas."
"

The

protection of the people,

gifts,

sacrificing,

and study of the Vedas, non-attachment amid the

objects
"

of the senses,

these

He

prescribed to the

K?hattriyas."

The

protection of cattle,

gifts,

sacrificing,

and

study of the Vedas, commerce, banking, and agriculture, to the Vaishyas."

"

The Lord commanded one Karma only

to

the

ShCidras, to serve

ungrudgingly these castes."

Thus the Brahmanas alone

might teach the

Vedas, but the duty of studying them belonged equally to the three twice-born castes.

man who

his caste

did not show forth the Dharma of was not regarded as belonging to it, ac-

cording to the teachers of the ancient days.

We

have already seen that ignorant Brahmanas were

mere

ashes,

unfit

for the discharge of their duties,

and even more strongly

Manu

says,

249

"
is

As

an unlearned
"

a wooden elephant, as a leathern deer, such Brahmana the three bear only
;

names.

The Brahmana who, not having studied the

becomes a

Vedas, labors elsewhere,

that very
life

Shudra

in

together with his descendants."

And

again:

The Shudra becomes a Brahman and a Brahmana a Shudra (by conduct). Know this same (rule to apply) to him who is born of the Khattriya
or of the Vaishya."

"

Yudhihthira, taught the fundamental distinctions, without the existence of which caste
also

So

becomes a mere name

Nild

Manusmriti.

ii.

157, 168.

Hid,

x. 65.

3 Jfakdbhdrata,

Vanapaiva, clxxx. 21, 25, 26.

250

ness, austerity,

forgiveness, good conduct, gentleand mercy, where these are seen, O king of serpents, he is called a Brahmana.
gift,

"

Truth,

"

If these

in a twice-born, the

marks exist in a Shudra and are not Shudra is not a Shudra, nor the

Brahmana
"

a Brahmana.

called a

Where this conduct is shown, Brahmana where this is

;

serpent, he

is

not,

serpent,

he should be regarded as a Shudra."

In the Vi$hnu-Bh&gavata

we

read

"

What

is

said as to the
if

marks of conduct
the caste of his

indi-

cative of a man's caste,

those marks are found in

another, designate him by (and not of his birth)."

marks

"

Commenting on this Shridhara Sv&mi says BrAhmanas and others are to be chiefly recognised by Shama and other qualities, and not by their birth
:

alone."

"

By

birth every

one

is

a Shudra.

By SamskSra

he becomes twice-born."

So
of the
2

also

we find that the preceptor Haridrumata Gotama gotra, approached by Satyakama,

xi. 35.

Luc.clt. VII.

251

desirous of becoming his pupil, asked him his gotra the boy answered that his mother did not know
his gotra, for

in waiting

he was born when she was engaged on guests, and he could only go by her
therefore merely Satyak&ma, the Haridrumata declared that an an-

name; he was

sonofjabala. swer so truthful was the answer of a Brahmana, and he would therefore initiate him. x
Further
it

must be remembered

"The Vedas do
of good conduct."

not

purify

him who

is. devoid

Much of a man
a single
that a

question has

arisen as to the possibility

life.

passing from one caste to another during It is, of course, universally granted
raises himself

man

from one caste to another

by good conduct, but it is generally considered that the conduct bears fruit by birth into a higher caste
in the succeeding
1

ife.

The

texts quoted

in

supwill

port

of passage

from one caste to another

mostly bear this interpretation, just as by degradation from one caste to another rebirth in a lower

But there are cases on caste was generally meant. record of such passage during a single life. The history of Vishvamitra, a Kshattriya, becoming a
1

Ckltdndogyoj). IV.

iv.

VasiJitka-S>riti.vi. 3.

252

1 every one, but equally familiar are the tremendous efforts he made ere he

Brahmana
attained

is

familiar to

his

object

culty of the change.

proof of the extreme diffiGargya, the son of Shim", and

a

Trayyaruni, Kavi and

Duritaks.haya,
as
all

Pushkararuni, the sons of

did

Mudgala,
2

Kshattriyas, became Brahmanas, son of Bharmyashva, also a

Kshattriya.'

Vitahavya, a Ks.hattriya,
in

was made

Brahmana by Bhrigu,

whose Ashrama he had

taken refuge. 3

The truth probably is that changes of caste were made in the ancient days, but that they were
rare,

and that good conduct

in

for the

most part took

effect

rebirth into a higher caste.

:

Even the

fa-

mous

shloka

nor Samskaras, nor study of the Vedas, nor ancestry, are causes of Brahmanahood. Conduct alone is verily the cause thereof," may
birth,

"

Not

apply as well to rebirth into a higher caste as to

transference into
diate
it. In ancient days the immewas not as important as it is now, present

the continuing
1

life

of the Jlvatma being

Ixv.
19, 20, 33.

far

more

R&iuayunu,

B&lak&Q<jLa. Ivii

2 3
*

Vi*linn. Bkdt/acata.

IX. xxi.

Mah&bh&rata, Anushasanaparva, xxx.

Mah&'bh&rata, Vanaparva
cccxiii. 108,

kept in mind, and the workings of karmic law more readily acquiesced in. Nor were the divisions of castes then felt to be an injustice, as
vividly

they

now

are

when the Dharmas of the

is

castes

are

accompanied by a feeling of pride instead of by one of responsibility and service.

neglected, and high catte

Innumerable subdivisions have arisen within the

great
castes,

which have no foundation

stability
friction

in

nature

and therefore no
these

nor justification.
is

By

much

social

walls of division

are set

and petty up, jealousies and rivalries

caused,

taking the place of the ancient co-operation for the general good. The circles of inter-marriage be-

come too
tions,

restricted,

and

local

and unimportant
religious

customs become

fossilised
life

into

obliga-

making

social

run in narrow grooves and

cramping limitations, tending to provoke rebellion and exasperate feelings of irrjtation. Moreover, many of the customs regarded as most binding are
purely local, customs being vital in the South which are unknown in the North, and vice versa. Hence

Hindus are
each hedged
create a

split in

up into innumerable
a wall of its
if

little

bodies,
all-

by

own, regarded as

It is difficult, important. national spirit from

not impossible, to

such inharmonious

materials,

and to induce those who are accustomed

to such narrow horizons to take a broader view of

life.

While a man of one of the four

days,
felt

castes, in the

old

nation, a

man

himself to be an integral part of a of a small sub-caste has no sense of

organic life, and tends to be a sectarian rather than a patriot.

At the present time

man

of any caste takes

effort to cultivate

up any occupation, and makes no

inner

the characteristic virtues of his caste.

Hence the
is

and the outer no longer accord, and there

jangle instead of harmony.

No

caste offers to in-

Jivatmas physical bodies and physical environments fitted for one caste more than for

coming

another,

and the castes consequently no longer

serve as stages for the evolving Jivatmas. Hence the great value of the Hindu system as a gradu-

ated school, into which Jivatmas could pass for definite training in each stage, has well-nigh ceased,

and the evolution of the human race

delayed.

is

thereby

The caste system is one on which the student, when he goes out into the world, will find great
difference

of

opinion

among
will

pious

and highly

educated men, and he

have to make up his

own mind upon

ation.
It
is

it,

after careful study

and deliberconsidered

the system which

fifth, or,

Manu

best for the

Aryan,

race, the Pailchajanas,

days ensured order, progress and general happiness, as no other system has done. It
in its early

and

has fallen into decay under those most disintegrating

forces
in

human

society

pride,

exclusiveness,

selfishness, the evil

brood of Ahamkara wedded to

the peVsonal self instead of to the

Supreme
is

Self.

Unless the abuses which are interwoven with

it

can

be eliminated,
is
it,

its

doom
if

certain

but

equally certain

that

those abuses could

be destroyed and the system itself maintained, Hinduism would solve some of the social problems

which threaten

to

undermine Western
to the

civilisation,

and would

set

an example

world of an ideal

social state.

PART

III.

ETHICAL TEACHINGS.

CHAPTER

I.

ETHICAL SCIENCE, WHAT

IT

is.

Morality, or Ethic, is the Science of Conduct, the systematised principles on which a man should The conduct of man has reference to his suract.

roundings as well as to himself.

certain

We

have to

as-

what

is

good

in relation to those

who form

our surroundings, as well as in relation to the time and place of the actor and we may take a wider
;

and wider view of our surroundings, according to the knowledge we possess. We have also to ascertain what is good for ourselves and in relation to
good for one man may not ba good for another man. What is good at one time, and at one place, may not be good at another time, and at another place.
ourselves.
is

What

Ethical Science
it

is

therefore a relative

Science

is

relative

to

the

man

himself and to his

surroundings.

The object of morality is to bring about happiness by establishing harmonious relations between all the Jivatmas that belong to any special area ;

260

harmonious relations between the members of a family harmonious relations between the families
;

that

make up

community

harmonious relations
;

between the communities that make up a nation harmonious relations between the nations that

make up humanity harmonious

;

relations between and the other inhabitants of the earth ; humanity harmonious relations between the inhabitants of the earth and those of other worlds of the system.

spreading outwards indefinitely, and including larger and larger areas within its circumference. But still, whether the
area

The

great cirque goes on

be large or small, Ethic

relations."

is

"

the principles of

harmonious
al morality,

Thus we have family moralinternation-

ity, social morality, national morality,

human

morality, inter-world morality,,

us.

and

all

these

concern

sweeps of the Science of Conduct concerned, but the basic principle

throughout.
It
is

With the yet wider we are not yet is the same

obvious that the establishment of harmo-

nious relations between a

ings, near

man and

his surround-

and remote, means happiness. We are always suffering from the want of harmony, from jarring wishes, from friction between ourselves and
others, from

the lack of mutual support, mutual

Where there is harassistance, mutual sympathy. there is happiness where there is disharmony
;

261

mony
families

there

is

unhappiness.

Morality, then,

in

establishing
ty and

harmony

establishes happiness,

makes

and communities and nations and humanidwellers in this and other worlds happy. object of Morality, of Ethic, of the

all

The

ultimate

Science of Conduct, is to bring about univeiteal Happiness, Universal Welfare, by uniting the separated selves with each other and with the Supreme
Self.

All the six Darshanas are agreed as

to this

summit jn bonum of man.

The student must grasp

realise
it

this

thought,

and

very clearly. Morality brings about Universal Happiness at last. Let us pause for a mo-

ment on this word, " Happiness." Happiness does not mean the transitory pleasures of the senses nor even the more durable pleasures of the mind. It does not mean the satisfaction of the cravings
of the Upadhis, nor the joys which are tasted in the possession of outer objects. Happiness mearte

the deep, inner, enduring

faction
in

bliss

which

is

the satis-

the

Self.

It

means
is

perfect

harmony,

lasting peace.

Happiness
f^TrT

FT^^C

262

rest, quieted by the practice of Yoga that in which he, seeing the Self by the Self, in the Self is satisfied
;
;

"

That

in

which the mind finds

That in which he findeth the supreme delight which the Buddhi can grasp, beyond the senses, wherein established, he moveth not from the Reality
;

"

"

there

That which, having obtained, he thinketh is no greater gain beyond it wherein esta;

blished, he

net shaken even by heavy sorrow." Nothing less than this is Happiness, and this is
is

the happiness which Morality brings about The student must not allow his clear vision of this truth
to be

clouded by superficial appearances,

to be at variance with
it
it.

which
difficult
;

seem

However

and painful
precepts

be to do right however tiresome and burdensome obedience to moral

may sometimes
be
;

may sometimes

none the

less,

in

the

long run, doing right means to be happy, and doing " As the wheels of wrong means to be miserable. the
cart follow

the ox,"
"

said

the great

Indian

teac her, the Buddha,

also speak
all
is

so misery follows sin."

Thus

the Shastras.
inevitable, as
vi.

All this
1

we

shall see later on.

BJtagarad-Git&,

20-22.

263

We

have spoken of harmony, of happiness, of

right, of wrong, and of the inhabitants of the earth

and those of other worlds of the system. But if we are to go to the root of things,
principles,

to

first

we cannot but

For Religion gives us which Ethical Science may be built. only one basis, on which it is built
is

seek the help of Religion. the ultimate data upon

Morality has up, as a house

as a

built

on

its

foundation.

And -just

house

will

become crooked and

foundation, so will
built

be built on a shaky any morality fall which is not

fall, if it

on that sound

basis.

CHAPTER
THE FOUNDATION OF
The first

II.

ETHICS, AS GIVEN BY

RELIGION.
(i)

thing

we

learn from
is

religion

is

the Unity of all selves, and this Ethics is built upon of Ethics.
:

the foundation

THE RECOGNITION OF THE UNITY OF THE SELF

AMID THE DIVERSITY OF THE NOT-SELF.
There
selves are
is

but
:

sr^TF

all the separate or reflections of the amshah, parts

One

Self,

and

One, are the One.

sun illuminates this whole world, so the Lord of the Field illuminates the whole Field,

"As one

Bharata!"

"

One God

is

hidden

in
all."

all

beings, all-perva-

ding, the inmost Self of

i 2

Bhttgavad-6ttt&,

xiii.
vi-

33.
11.

Sbvet&theat&r&p.

26 5

One

sun

is

shining,

and

it

shines into every

enclosure.

separate place, every separate may be a thousand gardens, separated

There

from each

other by high walls, but the one sun shines into all, and the light and heat in each are from the one

So the JlvatmAs in all from each other by the walls separated of Prakriti, the walls of their bodies, are rays from
sun, are parts of himself.
creatures,

the

the one
alise

one Sun, sparks from the one Fire, portions of Atma, the one Self. We cannot fully rethis,

be conscious of

it

and

live in it
;

always,

until

we have become

perfectly pure

but we can

as a Fact, as the one all-important it and in proportion as we try to make our Fact, conduct accord with this Fact, we shall become

recognise

moral.
all its

We

shall see, as

we study
on
there
is

morality,

that

precepts are founded

If

this recognition of

the unity of the Self.

only one Self,

in-

any

act

by which

injure

my

neighbour must

jure me.

not deliberate!)' cut his hand, or his foot, or his face, because all these are parts of his own body, and though a cut on his hand
will

A man

does not directly make his foot ache, he feels the pain from any part of his body. The foot, being
ignorant and limited, is not conscious at once of the wound made in the hand, but the man is
conscious
of
it,

and

will

not

let

the foot carry his

will

body

into a place

where the hand

be injured.

266

Of

course the foot ultimately suffers from the ge-

neral fever of the whole

body caused by a severe

as ignorance of the

injury to

it, unity of the body does not alter the fact of unity. And so the man who believes that the Self is one, in

any part of

him and

in all others, also necessarily believes that

in injuring

any part he is injuring himself, though, limited and ignorant, he may not then feel being
;

it

and he learns

to

look on

all

as parts of

one

body, and on his innermost Self as the uses that one body, and lives and moves
If

One who
in all.

we

could realise

this,

feel

it

always, there
for

would be no need of any Science of Conduct,

we should always act for the highest good of all ; but as we do not realise it, and feel it very seldom, we need
and
rules of

conduct, which are

all

based on

this principle, to prevent us

ourselves, and

to help us to

from injuring others do good to others

and ourselves.

The great Rihis, knowing the supreme fact that the Self of all beings is one, based on this all
their precepts,

and on

this

rock

they

built

the

morality

they taught.

The
fact,

authoritative declara-

tions of the Shruti on

general

because based on this

and

morality are final the}' can be de-

fended by reason, and shown to be of binding and

universal obligation.

26;

All the laws of nature are

expressions of the

Divine Nature, and, as one of the aspects of that Nature is Chit, the Reason can grasp and verify
them.
itself,

They are supremely and Reason in man

rational,
is fitly

nay Reason

concerned with

their study.

Now

"

the Reason

"

must not be con-

fused with the process of reasoning the passing from one link of an argument to another by logical

sequence.

This process

is
is

tions of the Reason,

faculty,

and
to

only one of the funccalled the ratiocianative

concrete
is

and belongs

the

Reason, the

lower mind.
all

"The Reason"

Chit,

and includes

mental processes, concrete and abstract, the perception in the higher as well as in the lower
worlds,
direct clear vision of truths as of objects.

As knowledge
and
as the of their

the rightful source of authority, knowledge of the R,ihis was the product
is

Reason, working in assonance with the Divine Reason, the Shruti, given to the Hindus through the Rihis, are authoritative. Their auis

thority

Wisdom

based on Reason, on the Divine primarily, and on the illuminated human

thus

Reason secondarily. The Ri$his, as we saw in the Introduction, have modified the Shruti to meet the needs of special ages, for precepts useful at one
time are not useful at another.
ble
It is

further possi-

by the use of the Reason to distinguish between precepts of universal and those of local and

263

temporary obligation.

tana

The system of morality inculcated in the SanaDharma may therefore be said to be authori;

tative

for

being founded
of the
Self,

on

the

recognition
its

of

the

Unity
its

and drawing

precepts

and

pable

sanctions from that supreme Fact, it is caof appealing to and being verified by the

Reason, and a perfect harmony can be established between the commands of the Shruti and the
dictates of the Reason.

This harmony has prevented

the

arising

in

India of independent ethical schools, such as have arisen in the West, the doctrines of which become
familiar
to

students

in

their

studies in VVestern

Moral Philosophy.

The

Scriptures of other nations, which have not

stated clearly the Unity of the Self, have

necessa-

rily been unable to state clearly the highest sanction for morality, and have directed reliance mainly

to a Divine authority, the source

of which

is

not

universally seen as

identical

in

nature with the

Hence a certain divorce Spirit ( JivatmS ) in man. between Authority and Reason, injurious to both,
and
this divorce has led to the

growth of two ethiopposition

cal schools, that stand in

tive,
i.

opposition to authorita-

e.,

scriptural- morality, an.d also in

to each other.

269

One

of these schools, the intuitional, finds

its

basis for morality in intuition, in the dictates of the

conscience, but

involved

in

escape from the difficulties the variations of conscience with racial

fails to

and national

traditions,

social customs,
,

and

indi-

vidual development.

The second,
in

the utilitarian, has

its

ethical basis

"the greatest good of the greatest number," but fails to justify the exclusion of the minority from
canon, and to supply a sanction of sufficiently " Besides, what constitutes the binding force.
its

greatest good of the greatest number" a debatable point; hence the "canon"
as a practical guide.

is

always
useless

is

The

student can study these systems

in

the works

of their exponents, and he will do well to understand that the reconciliation of these schools lies in
the recognition of the Unity of the Self, and the consequent completion of the partial truths on

which these are based.

He

will

then see that this

principle affords to the teachings of the scriptural school their proper support in Reason that this supplies the intuitionalist with the explanation of the variations of conscience, 1 which is the voice of
;

the Jivatma, and depends on the stage of evolution reached and the experiences assimilated that this
;

iThere

is

no exact Samskrit equivalent for

the word

" conscience."

270

shows

to the
for
is

utilitarian

that

there

is

no ultimate

good
there

any which is not also good for all, that no question of majority and minority, but

of unity, and that the sanction of morality lies in this very unity of interests, this identity of nature.

We

have, then, as the basis

of morality in the

Sanatana Dharma, the recognition of the Unity of the Self, and therefore the establishment of mutually

helpful relations

between
its

Every moral precept finds

all separated selves. sanction in this Unity,

and we
which

shall presently see that the Universal

Love,

is

the expression of the Unity,

as
its

is

the root of
all vices.

all virtues,

opposite

is

the root of
its

Universal Brotherhood has

b^-is in the

Unity

men

are divided by their Upadhis, both dense and

this teaching,

one Self. Only when generally realised, can put an end to wars, and serve as a foundation for peace. This alone can eradicate racial and national hatreds, put an end to mutual contempt and suspicion, and draw all men into one human family, in which there are elders and youngers, indeed, but no aliens.
subtle, but they are all rooted in the

Nor, indeed, can the Brotherhood based on the Unity of the Self be limited to the human family.
It

must include

all-things within its circle, for

Self.

all,

without exception, are rooted in the

roth

In the

Adhyaya

of the Blingavad-Gita Shri Krishna

declares

"
I

am
all

the Self,
beings;
I

O
am

Gudakesha, seated

in

the

heart of

the beginning, the middle,

and also the end of beings."

He then names Himself as many objects, as sun and moon, as mountain and tree, as horse and cow, as bird and serpent, and many others, and
sums up
in

one all-embracing declaration

"
I,

Whatsoever
Arjuna
!,

is

the seed of

all

nor

is

there aught,

beings that am moving or unmov-

ing, that

may

exist bereft of Me."

Over and over again He insists on the all-importance of this recognition of the Unity of the Self and of the presence of the Self in each and all.

II

Bkagavad GttA.
Ibid.

x. 20,

39.

272

f^cTTt a^T *T15Rf

"

cf^T

II

Seated equally

in

all

beings,

the

Supreme
he

Ishvara, indestructible within the destructible

who
"

thus seeth, he seeth.

Seeing, indeed, everywhere the same, fshvara equally dwelling, he doth not destroy the Self by

the

self,

and thus reacheth the supreme

*

goal.

"

When

he seeth the diversified existence of

It,

beings as rooted in

One, and proceeding from then he reacheth Brahman."

All

human

relations exist because of this Unity,

Yajnavalkya explained to his wife Maitreyi when she prayed of him the secret of immortality
as
:

5T

"
is

Behold

!.

not indeed for the love of the husband

:

the husband dear

dear."

for the love of the Self

is

the

husband

And
and

so with wife, sons, property, friends, worlds the

even

Devas themselves.
is

All

are dear

because the One-Self

xiii

in

all.

27, 28, 30.

iv. 5.

JBfikaddranyakop-. IV.

273

"

Behold

not for the love of the

all

the

all is all
is

dear, but for the love of the Self verily the

dear."

*vs

Having known the Auspicious, the exceedingly subtle, hidden in all beings, like cream in butter, having known the Supreme God, the one Pervader
of the universe, he
is

"

freed from bonds."

multiply texts, when the Shruti at every step proclaim the truth. In this and in this alone is the sure Basis of Morality, for

But

it is

useless to

this

Unity of the Self

;

is

the real cause and expla-

nation of Love
is

One

Self,

embodied

in

many

forms,

ever seeking to draw the forms together in order This is why the to again realise Its own unity.
recognition of the Unity of the Self

by the Reason,
in

which

is

Wisdom,

shows

itself

a world

of

So also the many-ness of separate forms as Love. the Not-Self is the cause and explanation of Hate,
each separate form setting
itself

up against

others.

The

full

significance

of this will
;

be seen by the

student on maturer study

i

but he should grasp the

Shvetaghvatarop,

iv. 16.

18

274

fact

which

will

become
that
is

clearer

as
is

that

all virtue, all

good,

the

we proceed immediate
all vice,
all

result of the pure

Love which springs from recog-

nising the Unity of the Self, and that

from disregard of this truth, and from the feeling that the Self is not one, but many, as the bodies are many.
that
is

evil, similarly arises

CHAPTER

III.

RIGHT AND WRONG.

The student
the Triloki
Triloki,
in

will
I.

Part

remember the description of At the beginning of a new

begins.

life-evolution
in
all

This

evolution

takes

place

the

three worlds, but

First

we may
the
life

confine ourselves to

our Earth.

forms appear. The Puranas speak in veiled words as to how sheath after sheath encloses the life ;

under the influence of the

(

five

forms of Avidya

Avidya, Asmita, Raga, Dvesha and Abhinivesha ) we have the process of manifestation, till we find all
manifested

the forms of creation

on our Earth.

During
verns

this

all

process, the idea of multiplying goThis idea breaks through the inbeings.

nate inertia, the remnant of pralayic tendency with which all beings start. This idea becomes refined

and

is

then

called

Pravritti,

or

Inclination, the

desire for objects; the world is then " Marga, the Path of going forth."

on the Pravritti

Beings become materialised, and as they become

consciously separate
their self-seeking tendencies

become very

strong.

Every such being forms a

276
tries to

world
live

in himself,

and

exclude others.

Men

for

enjoyment, and they care

for the present

only.

The

idea of separateness developes intellect,

which works from the standpoint of individuality. This element is necessary in man in order to
bring out his individual faculties, and to cultivate them in such a way as will make the intellectual

development

fairly

complete.

But the idea of separateness becomes after a while a drawback to further progress. Man has

He has to recognise the gradually to transcend it. of all selves, and, in practice, to do everyUnity
thing that helps to strengthen
that

the recognition of
a

Unity, and

at

last

makes that recognition

This may be called the process part of his life. of spiritual evolution, and man is then on the
Nivritti

Marga, the Path of Return.

Pralaya

Lastly,

comes

and the end of the

Brahmanda.
all but the latest stages of the Pravritti that which favours separateness is RIGHT, Marga and that which goes against it is WRONG.

During

Then

follows a transition stage, preparing

man

to enter on the Nivritti

Marga

during that, and

on the Nivritti Marga, that which favours the tendency towards Unity is RIGHT, and that which
goes against
it is

WRONG.

When
helps
it

the time
will

of Pralaya
all

comes,
that

all

that
it

be

RIGHT,

opposes

WRONG.
Speaking generally, that which is suitable to the stage of evolution which the world has reached,
that which helps
it

onwards,

is

RIGHT
is

that which

obstructs

and hinders evolution

WRONG.

For

the will of Ishvara points steadfastly to the highest

good, and guides His universe towards good. To work with this will is to be in harmony with the great movement of the worlds-stem, and thus to

be carried on
while
to

with

the
it

stream
is

of

evolution

go agdnst beating an overwhelming current, which dashes us

the
is

like

against

against
right

rocks,
to
is

bruises

and wounds
to

us.

To do

be at peace with ourselves and with God,

therefore

and

happiness
ourselves

do wrong

is

to
is

be at war with
therefore

and with God,, and

misery.

Hence bad people tend

to be-

come, after a time, discontented, irritable, unsatisfied, however outwardly favourable may be
their

circumstances

while

the

good

are

in-,

wardly at peace and contented, even when their outer circumstances are very unfavourable. Here
again the essential fact is the same, for the will of Ishvara, being guided by the highest wisdom and love, ever necessarily and constantly points
to the highest

good

the

more and more

perfect

278

realisation cf the

Unity of the Self amid the endless

further
into
this

diversity of forms.

Let' us

look

matter, as the

question

is

all-important.

For

this

purpose we have to
Jiva gives rise

refer

to the nature of evolution

described before.
to

back again This

variety of relations and situations between JJva and Jlva, out of which the actions arise to which the epithets

evolution of the

that

"wrong" become applicable; and there" " " fore the nature of depends right and "wrong the nature of the scheme of evolution to which upon the Jivas concerned belong, and cannot be desright" and

"

cribed independently of that scheme.

have gathered from the first part of this work what evolution means. Generally speaking,
a world-system has a
single
;

We

life

in

the

same way
half of his

as

human being and

in

as a single

human being
life-

grows

in physical life for the first

time and decreases

respect thereof during the

second half, so too a world-system, a Brahmanda, grows more and more material during the first half of its life, the POrvardha or Prathama Parardha
of the Kalpa, and

more and more

spiritual

during

the second half or Dvitiya Parardha thereof. This process from birth to death, from death to a higher birth, from that to a deeper death and thence

again to a

still

higher birth

repeated endlessly

is

279

own

the general plan of life and evolution. In our world- system, the process takes the shape

of a gradual descent of Spirit into the dense matter of the mineral kingdom and a reascent therefrom

through the ArvAksrotas or the vegetable kingdom, the Tiryaksrotas or the animal kingdom, the
realised union of Mukti.
detail

Urdhvasrotas or men, and higher forms, iiUo the Coming into still minuter

we

find

that

amongst

men
the

the

process

reappears

as the

descent of

primeval and

simple-minded childlike human racet, governed and guided by divine beings, through growth of materialism and the sense of separateness, and
consequent
selfishness

and

exclusivness in

the

appropriation of the stores of nature and the gifts of Providence, into the condition of ever-warring
tribes.

Then
and

a slow

reascent therefrom, through

despotic
tional

military

government, to constitu-

monarchy and organised society, to reach at last those distant and happy times of universal brotherhood when unselfishness and altruism shall
reign

supreme, and men will see their common more than their separateness from each unity
far

Finally, in the individual Jiva, we see that evolution, or the life- process, appears as the gatherother.

ing of

experience

and information

in

the

first

jears

after

birth, then the utilisation of that ex-

perience for the founding of a family, then the

280

instruction of the

new generation and the helping

up the life of the householder and ultimately retirement from life themselves, into Sannyasa and the peace of renunciation and
to

of them

take

happy death. Such being the general order of evolution, that course of conduct which helps it on is Right; all

of a

we have to go to a certain place, appliances that make the journey easier and help us to move forward in that direction are all obstacles that make it more difficult good If we had a retard our progress are evil. and different goal, if we were desirous of going to a
else
is

Wrong.

If

then

all

place in the exactly opposite direction,

then the

first-mentioned appliances, which would be taking us away from our new goal, would become evil.

So long then
good and

as

we

are on the line of our present

it

evolution, the actions that help us forward on

right,

are

wrong. Arid in conduct and what

ation,

and the opposite ones order to find out what

is

evil
is

and

right

wrong
it

we must judge

any particular situaccording to its condu in

civeness or otherwise to the particular end in view,

and judge the particular end again with reference

congruity with the general goal of human Without such reference, it is impossible to say what is right and what is wrong. With such reference, on the other hand, we may map out easily
to
its

evolution.

281
life

the details of our path in

and through evolution

and then we shall have at every step a standard of right and wrong by which to guide our actions.
have been supplied to us, out ot knowledge and compassion, by the ancient Sages and Seers. They have left to us a complete
details

These

their

outline of the

scheme of evolution of our worldleft to

system, and have also

us general rules for so

dealing with our own life and the lives of others, not only of the human but also of the lower king-

doms, that the advance of

all

Jivas

through the

various stages of evolution, mineral, vegetable, animal, human, celestial, &c., shall be made as easy

as possible. These general facts and rules are outlined in the various parts of this work.

dictated

For instance, the rules of the four Ashramas are by the facts and laws of individua

evolution; and the rules of the four Castes

facts

by the
social

and laws of human evolution

divisional

at large, in the

middle stage of organisation and

law-governed state
of labour.

and

The conditions of the four Castes and the four Ashramas exhaust all possible situations in the
whole
life of the present-day humanity, and the Sanatana Dharma therefore provides general rules

for all

such situations, grouping them into general

classes.

282

The

casual observer might think that because

there are no expressly recognised Castes and Ashra-

mas amongst many

for different nations

nations of

modern humanity,
cot
so.

therefore general conditions are radically different

;

but this

is

Though

not expressly recognised, the divisions themselves are to be found everywhere, under other names

and forms

it
;

may

be,

but

still

in all the races

of the

present day

and that they are not expressly reco-

gnised is in some respects productive of inconvenience and waste of time and trouble, economically

speaking,

to

those nations, even as over-

recognition and exaggeration are productive of inconvenience and mischief here in India.

The

n atural conditions of the present evolution

unavoidably force upon humanity the relations of

teacher and student, ruler and
ruled,

producer

and consumer, master and servant, parent and son, husband and wife, brother and sister, worker and
employer and employed', soldier and civilian, agriculturist and tradesman, layman and householder and recluse. The Sana tana priest,
pensioner,

Dhanna, instead of leaving these relations to vague and groping experiments, rationally orders and systematises them, and teaches generally
the
duties

and virtues proper to each

different relations

relation

and

situation,

with the injunction that the duties

and virtues of two

and situations

should never be mixed up together indiscriminately, for thus great danger and confusion result
:

"

Better to die in (the

;

own duty

performance of) one's the duty of another is full of danger."

iri

If a king,

the exercise of his

office,

come

to

behave as a merchant, and instead of exercising the king's virtues exhibit those of the tradesman
if

a judge, in the decision of a case, instead of being

justice,

guided by the virtue of

if

cal fighting as a soldier, or

show active physicompassion as a priest

;

a priest, in his ministrations, behave as an exeif

cutioner;

one who should be a Brahmachari or a

the ordinary course, should without good special reason, become a Vanaprastha or a Sannyasi, or vice-versa if one who is fitted by nain
;

Grihastha

ture to be a soldier should

one

become a merchant, or should take up the work study only of agriculture then the whole economy of the
fitted for

state

and the nation would be more or

right then in one situation

less dis-

turbed.

What
in

is
;

is

not

right

and the most general definition that can be given of right and wrong is, that right conduct is that which helps on a known scheme of evolution, to its recognised goal, and wrong
another

conduct
l

is

the opposite.
iii.

JJ/tfig,tcnd-6ttA.

35.

284

For an instance of how the epithets right and

wrong may be applied

to the very same action looked at from different points of view, take this Two men come together one confines the case.
:

other in a closed house by force, takes liberty of movement from him, and also
able property he
it in

away
all

all

move-

may have about

itself,

him, and places

help and obey

the possession of others

who

without any reference to previous facts, is wrong it hinders the life and evolution of the man confined and that of his
him.
;

This act taken by

family and dependants in fact it amounts to robbery with wrongful confinement of an aggravated
;

character.

But suppose that the man confined had forcibly deprived a third person of some property, and the man who ordered his confinement

was

a judge,

and the closed house a public

jail,

then the same act becomes the rightful imprisonment of a thief, and the removal of property from
his

of which

person a necessary act of prison-discipline, all is perfectly right and even necessary, for

thereby the evolution of society and of the thief himself is generally helped. But yet again, if the

imprisoned man had forcibly deprived the other of property not belonging to that other but to himself, property which that other had stolen, then
the action of the judge becomes wrong again, and his order reversible on appeal to a higher judge.

It is

the

same on a

larger scale in the larger life

The Puranas say that in the beginof the world, when the immediate object wasing to multiply the human population and engage it ii>
of the world.
the
life

of the household,
classes

Daksha Prajapati created

the
it is

certain

of children,

The

Rishi Narada, whose duty

Haryashvas, &c. to bring about

certain adjustments of
erally
to

good and

evil forces

and gen-

promote the life of renunciation in our his work too soon, and persuaded the Haryashvas to avoid the life of the household and take up the life of the recluse. His action,,
world,

commenced

because of

its

inopportuneness, was found to be

wrong, and he was punished hy a curse under which he himself had to be born in the animal and

human kingdoms and

of

lead the

life

of the house-

hold with other Jivas. So, again, in the earliest days the race, the worship of Brahma, the emaction, the cause

bodiment of Rajas and creation, was enjoined.

of Sarga v Later on, the worship of

Vihnu, the embodiment of Sattva, Knowledge and Love, the cause of Sthiti, maintenance, becomes
In the last days of a cycle, the worappropriate. of Shiva, the embodiment of Tamas, Vairagya ship
or Self- Sacrifice and Renunciation, the cause of the

Pralaya, the dissolution of the material world, finds

place.

Thus we

see that right and

wrong

are always

236

If it the surrounding circumstances. were necessary to define them generally, without such reference, then the nearest approach to accu-

relative

to

racy is to be found in the Samskrit verse which on the lips of all Samskrit-knowing Indians
:

is

TTTR 1T<f^^q"

II

two things in the whole of the eighteen Puranas Doing good to an-

Vyasa has
is

said but

other

Puny a,

(right)

causing injury to another

is

Papa (wrong)."

As a general rule, when one Jlva helps another, makes him happy, then, whether he wish it consciously or not, that happiness comes back to him by
the law of action and reaction
;

this

is

expressed

by the rule that Punya brings happiness. Exactly similar is the case as regards misery and Papa.

The

three

processes of creation,

preservation

just been describbased upon the three fundamental attributes ed are of the matter side of Nature, or Prakriti Sattva, Rajas and Tamas. To begin with, we have pralayic
inertia

and dissolution which

have

due to Tamas influencing the matter, or Then we have kamic and prakritic, side of Jivas.
activity,

manasic
Intellect.

developing the Emotions and the

This

is

due

to the prevalence

of Rajas,

acting on the prakritic basis of Jivas.

Lastly \\e

28;

have a tendency to free ourselves from distraction, from desires for objects, from selfish pursuits, and
to attain calm, peace

and

bliss,

whatever be the outer

This spiritual evolution any is brought about the prevalence of Sattva in us. by Then, on the eve of Pralaya, Tamas overtakes us
surroundings at
lime.

once again.

Every man has in him a predominance of Sattva, or Rajas, or Tamas, and his development depends upon the relative proportions of each of these attributes.

When
requrcs
that

man
at

is

predominantly

tatnasic,

he

is

indolent, inactive, dull

first

and ignorant.
lajasic

He

development.

Anything and makes him

draws him
active,
is

out, attracts curiosity,

The

constant rebuffs
life,

good and right for him. and touches of joy that he

of painful
his intellect.

gets in his active

the accumulation

and pleasurable experiences, develop

Under
in

rajasic

predominance, a
his
intellect

man

is

eager

material

pursuits,

soars high

and

spreads wide,
his

he goes backwards and

forwards,

cravings ever increasing, and his efforts to satisfy them take him through different intellectual
channels.
self,

Action

becomes the

rule of his nature,

all

the personal

self,

becomes the centre of

his

actions, like

(Raga) and dislike (Dve$ha) are the motive powers which drive him in his actions.

288

Sattva asserts itself, man begins to realise the littleness of efforts directed towards the personal
self,

When

the transitoriness of worldly aspirations, the un-

rest and disquietude attending all actions. takes a calm and broad view of all things.

He
He
the

discriminates between the real and the

lasting and

unreal,

the fleeting, the bliss eternal and the

pleasures of the

moment.
has
thus

He
his

loves peace, calm,

and quietude.

Every

man

own

evolutionary

stage, which is generally indicated by the circumstances attending his birth, but more, precisely

by the

attributes which characterise him.

Though
as
for

particular rules
lar stages of

may

be laid
of"

down
of

for the particu-

development

a man, such
old,

the

Varna and Ashrama

average conduct
civilised

rules
in

yet

the

man

may

also be

laid

general, some rules of down, and these form

the general rules of Ethics. have now to see

We

how on
is

the basis above

sketched a Science of Conduct

built up, a Science

its
is,

which cannot be overrated as to

For
sidering

this Science of
its

Conduct

importance. in truth, con-

relations to
in
;

human

important study

many
it is

happiness, the most ways that can engage

human
is

attention

and

For character

all-important in its is that which

one which, to the youth, bearing on his own future.

tells

most

in

hnman

289

life,

and on

it

chiefly

and outer
virtue
in

success.

depend both inner happiness We have already seen that

and happiness are bound up together, and, the life of the world, character is that on which

lasting success depends.

tellect

man

of a brilliant inif

may

carry

all

before him, for a time, but

he
In

be found to be a

man

of bad character, his fellows

falls

cease to trust him and he

into

discredit.

every walk of life, character is the thing most sought after and most trusted, and a man of good character is respected and admired everywhere.

The time of youth is the time for improving character, the time when the germs of vices can
most
easily be eradicated,

and the germs of

.a

virtues

can most easily be cultivated. Each comes into the world with

character
this

made by
work on

his past,

and he must work upon

or
foe.
if

character, his self- created friend

it

He

can

at the greatest

advantage

he under-

stands clearly what he should aim at, and by what means his aim can be reached. He needs to un-

derstand

the

roots

of virtues and vices, to learn

how how

to
to

distinguish
cultivate

one from the

other, to learn

virtues

and how

to eradicate

vices, as a

cates weeds.
self,

gardener cultivates flowers and eradiFor each man has a garden in himskilful

and should learn to be a

gardener.

19

CHAPTER
We

IV.

THE STANDARD OF

ETHICS.

have already seen that the measure used in Ethics at the present stage of evolution, by which
the Tightness or wrongness of an action is decided, is the tendency of the action to promote or to

hinder Union.

The whole tendency

is

of evolution at the present

towards the assertion of the Unity of stage all selves, is to seek the one Life amidst the diverse
forms of
life,

and thus to follow the path that

i.

leads to Union,

e n the

path of Truth.
is

The standard
unite

of Ethics
divide.

in

other

words to

and not to

We

can

unite by the
all

establishment of harmonious relations between

the Jivatmas.
It

may now be
happiness
"

seen

why

it is

said

in
is

the

first

chapter that

the object of morality

to bring

about

by

establishing

harmanious

relations.

The
which

is

establishment of harmonious relations," said above to -be the work of Ethic, is

now

seen to be the leading of the different parts of the great human body to work in harmony with

each other.

It is all

races of men,
it is

no mere figure of speech that all nations, make up one great Man

fact.

"

Purus.ha," the Inner

Man, the
is

Self,

is

indeed Purus.hottama, the Lord, fshvara Himself.

there
this
is

But and

is

also the Purus.ha

as a

which

His body,
se-

Humanity

whole,

and each

troubles

is a cell in that vast body. All the which make us unhappy, the wars between nations and the quarrels between indivi-

parate being

duals, the poverty

and starvation, the competition and the crushing of the weak, and the countless evils round us, are all diseases of this great body, due to the parts of it getting out of order, and
working separately and competitively without a
object, instead of

common

working together as
were

unity for the good of the whole. The moral tendencies of man

classified

by Shri

Krishna under two broad divisions

Di-

vine qualities (Daivl Sampat) and infernal qualities

(Asuri Sampat). Under Daivi Sampat, Shri Krishna placed the virtues that go towards bringing about harmonious feelings amongst all beings, towards accentuating a feeling of unity and friendliness, to-

wards securing peace and calm, in fact towards carrying out the law of evolution in its entirety.

292

Fearlessness, sattvic purity, steadfast pursuit of wisdom, charity, control of the senses, sacrifice,

"

study, austerity, uprightness,

Harmlessness, truthfulness, absence of anger, resignation, peace of mind, avoidance of calumny,

pity for
all

"

beings, absence

of greed, gentleness,

modesty, absence of restlessness,

"

dom
who

Energy, forgiveness, endurance, purity, freefrom hatred and from pride these are his
is

born to the divine

qualities,

Bharata."
the opposite

Under Asuri Sampat He placed

vices
all

all

that tends to divide

the

Jivatmas,

and

to accentuate the feeling of Egotism, of the sepaHe described as asuric those qualities rated self. which have their root in and grow out of the delusion of separateness.

Bhagavad Gttd xv.

1-3.

* Ibid. xvi. 4.

293

"

also

Hypocrisy, arrogance and conceit, wrath and harshness and unwisdom, are his, O Partha,
is

who

born to the asuric qualities."

II

ll

"

Self-important,

obstinate, filled

with the pride

lip-sacri-

and intoxication of wealth, they perform

fices for

ostentation,

contrary to scriptural ordi-

nance.
"

Given over to egotism, violence, insolence,

lust
in

and wrath, these malicious ones ever hate the bodies of others and in their own.
"

Me

the

Triple is the gate of this hell, destructive of Self lust, wrath and greed therefore let a
;

man

renounce these three."

of Chapter

of the BhagavadGitd should be carefully pondered by the student

in this connection.
l Jbid.

The whole

XVI

n,

18, 21,

CHAPTER
The

V.

VIRTUES AND THEIR FOUNDATION.

establishment
of

harmonious relations

means mutual sacrifice of the personal selves. It means that all beings should realise that they form component parts of one Being, and that they must
all

subordinate themselves to the

life

of that

One

Being. Just as there are innumerable cells in the body, but each cell-life subordinates itself to the

one

life that pervades the whole body, so the life of every being is to be subordinated to the life of the Ishvara of the Universe. Different cells have
.

different functions to perform, but each function

is

a part of the general function of the whole body. As each cell has its fixed place in the body, so

each being has a definite place in the Universe. There is one general life-current that pervades all beings, and the life of each individual has to con-

form to the One

fshvara.

Life,

the

life

of the

One

Self,

This

is

the limitation under which

we

all

work, and being

;

this limitation is

the law of our very

all

beings are mutually linked to one an-

other, and the links impose mutual relations and

295

beings are dependent on one another, and they are all dependent on the one great Life. This law of interdependence, of mutual
sacrifices.

mutual

All

sacrifice,

is

known

as Yajfia,
I

and has already been

explained in Parts

and

II.

Whatever actions we
for

the sake of Yajfia.

If

the Great Law.

we ought to do them Thus only can we follow a man lives for self, and makes
do,

an independent centre in himself, overlooking the one great centre of the Universe, he creates bonds
for himself

and

suffers therefrom.

"

The world
free

is

bound by

action,
;

other than

action done for

object,

the

sake of sacrifice

with such

from attachment,

son of Kuntl, per-

form thou action."

We
linked

have seen that the

together
in

different classes of beings

this

universe are five

the

animals, and that sacrifices to these classes are a duty, which every man performing actions is bound to dis-

Devas, the Pitris, the Rihis,

men and

charge.

For when

sacrifice

is

there

is

an obligation to perform

imposed by law, it, and hence the

performance becomes a duty.

1

Bhtgarad-Gttd.

in. 9.

296

In

its
is

which

exact ethical sense duty means an action due, which ought to be done, which is

owed
is

it is an obligation to be discharged. Nature ever restoring disturbed equilibrium, and the universal law of Karma, of action and re-action, is
;

the

full

statement of this

balancing her accounts.

fact. She is always Duties are the debts a

man owes
obligations
received.

to

his

fellows,

paid to discharge the

under -which

he

lies

for

benefits

purpoDaily Sacrifices, three of these are called the debts in a special and larger sense, as
ses

While

five duties are five

mentioned

for the

of the

permeating the man's whole life. They are the Rihi-Rinam. the debt to the Ris.his the
,

.,

Pitri-Rinam,, the debt to the Ancestors

the tw-scmi, Deva-Rinam, the debt to the Devas.

'

Having studied the Vedas according

having offered
his
sacrifice

to the

rules,

having begotten sons according to righteousaccording to his power,

ness,
let

him turn

mind

to moksha."

The

three twice-born Castes were directed to

pay

these debts by passing through the three Ashramas,

Brahmacharya, Garhasthya and Vanaprastha, each

1

3/anvsmfiti,

vi, 36.

297

of which,

it

will

be seen, answers to one of the above

to the Rights

three duties.
STC3l2R*ti

The debt

was paid by

adhyayanam (including 3TsnT*T*0 studying the Vedas, serving the teacher in the Brahmacharya-Ashrama and by teaching others the debt to the
;

Ancestors was paid by rearing a family and discharging the duties of Garhasthya, including ^R",

danam, charitable
paid by
ztsffi,

gifts

the debt to the Devas was

yajanam,

sacrifice, chiefly in

Vanapras-

tha. Sannyasa, the fourth Ashrama, sums up the three others on the highest level. For the youngest
caste,

the

Shudra, only USf^T, shushruha, service,

all

was prescribed as summing up

word.

des

all

duties in a single Looked at truly, service of the world includuties for the highest Sannyasi, for he has
left to

gain for himself. Thus the duty of the youngest becomes also the duty of the eldest, but in the latter case on a much higher level.

nothing

We
his

may

illustrate the idea of

duty by the

rela-

tion of father

and

son.

The

father

received in

childhood protection and care from his own he pays this parents, and thus incurred a debt as parental duty to his son, to whom he, in turn, has
;

given a physical body, which requires from him the fostering care bestowed on his own in his infancy and childhood. The son, having received his body from the father, has the duty of serving

him with

that body, and

is

also incurring a debt

during his helpless years to be paid in time to his

ovvn children.

Now
of a duty

the quality
is

which dictates the fulfilment

;

called a Virtue

that

which prompts
of
it,

the non-fulfilment, or violation

Vice.

is

called a

Happiness
that

in

any

relation

depends on the

parties to the relation fulfilling their duties to each

other

is,

on their practicing the virtues which

of the duties of the relation.
if

are the fulfilment

in

Unhappiness any the parties do not fulfil

that
is, if

relation results

one or both
other
;

their duties to each

they practise the vices which are the nonfulfilment of the duties of the relation. father

and son are happy with each other

if

the father

shows the virtues of tenderness, protection, care for the well-being of the son, and the son shows the virtues of obedience, reverence and serviceableness.
father and son are

unhappy

if

the father shows the

and the son shows the vices of disobedience, disrespect and careless disregard. If father and son love each
other, the virtues of that relation will
if

vices of harshness, oppression, neglect,

be practised

they hate each other, the vices of that relation will appear. Virtues grow out of love regularised

and controlled by the righteous intelligence, that sees more the unity of the Self than the diversity
of the

Not-Self; vices grow out of hate strengthened and intensified by the unenlightened intelli-

gence, that sees more the separateness of the bodies than the oneness of the Self.

Speaking of virtues and vices, of right and wrong, of good conduct and bad conduct, we must
not
forget, that
in

whatever way they

conduct, they are

may
all

find

expressions

in

human

based

on Truth, which embodies the Law itself. Sacrifice and duty follow the Law the Law itself is an
;

expression of Truth.

In fact Ishvara

Himself

is

Truth.

The Devas adoring

the Divine Lord,

:

when

He

appeared as Shri Krishna, broke forth

True of promise, True of purpose, triply the Fount of Truth and dwelling in the True, True, the Truth of Truth, the Eye of Right and Truth,
Spirit of Truth, refuge

"O

we seek

in

Thee."

Thus Virtues have been called forms of Truth. Bhishma describes them as follows
:

^OTT

'

Truthfulness, equability,
1
2

self-control,

absence

Vishnu-hdgarata, X.

ii.

26.
8, 9.

MalictlTiArata, Sh&nti Parva, clxii.

300

of self-display, forgiveness, modesty, endurance, absence of envy, charity, a noble well-wishing

towards others, self-possession, compassion, and harmlessness surely these are the thirteen forms
of Truth."

Truth

is

that which

IS.

As Bhi?hma

says

1
II

"Truth
thing rests

is

the eternal

Brahman ............ Every-

on Truth."

i.

All the laws of nature are expressions of Truth, e., they are the methods, the expressions of

the

nature

of

That which

IS,

of

the

Truth,

Being, the Self or Purusha manifesting amidst the limitations of the Not-Self, Untruth,
Reality,

Non- Being, or Mulaprakriti.

fore

They work
with
true

there-

with

undeviating
precision.

accuracy,

absolute
is

justice
in

and

To

be

to

be

accord with these laws, and to have nature's constructive energies on our side and working with
us.

lect
is

working with fshvara. The intelhas the power of discerning what is from what
It is

to be

not, the

power of discrimination, of seeing the

Recognising the Real as
it

Real and the Unreal.

stable

seeks to grasp it and thus cultivates the virtues which are the forms of truth.
l Ibid.
5.

and permanent,

Untruth

is

that which is NOT.

all

All vices are forms of Lmtruth, even as

are forms of Truth.

virtues

Hence

portance of Truth, which is essential constituent of all virtues, rather than a

separate virtue to be taken by
itself.

the overwhelming imthus the foundation and

Truthfulness was in ancient days, the leading is constantly characteristic of the Aryan, and
alluded to as a constituent in the heroic character.

Thus, when about to revive the dead child

of

Abhimanyu, Shri Krishna says

'"

ttarS

speak not
it.

falsely,
I

and

this shall
;

truly
let all "

come

about.

Even now do

revive this child

beings behold
I

As

have never uttered an untruth, even in

Ixis. 18, 19, 21, 22.

Mahdbhdrata, Ashvamedha Parva.

302

play, as

have never turned back from

battle, so

may
"

this infant live.

As

so by that truth

have never known dispute with Arjuna, may this dead babe revive.

"As

truth and

Dharma

ever dwell in Me, so

may
ment
Shrl

the dead child of

Other heroes
"
:

Abhimanyu live." repeatedly make the same

state-

My

lips

have never uttered an untruth."

for fourteen years in order

Rama goes into exile

that his father's

promise

may remain

unbroken.

Yudhis.hthira refuses to struggle for his kingdom before due time, because he has promised to remain
in exile.

The

effect of these continually

repeated precepts

work into the Aryan character a profound love of truth, and this has repeatedly been noticed as a predominating feature of Hindu and examples was
to

character.

must never be forgotten that no character can be virtuous which has not truth for its basis, and that no character can be base when truth is preIt

served unsullied.

It

is

the root

of

all

true manli-

ness, the glory of the hero,

the crown of the vir-

tuous, the preserver of the family, the protection of

the State.

Falsehood undermines alike the

nation,

home

and

the

poisons the springs

of virtue,

303

degrades and pollutes the character.

The

liar is

always weak and always despicable

scorn and con-

tempt follow him. For the building up of character, truth is the only sure foundation.
Here, again,
ality,
if it

we come back
is

to our basis of

mor-

and see why Truth

so all-important.

For

will

be carefully traced back, every untruth uttered be found to be ultimately connected with the

desire for a separate

and exclusive existence, and

hence to arise from repulsion, separateness, hate, while every truth uttered is ultimately connected
with the desire for the

common and
all

united

life

of

the one Self, the Real, whence

love proceeds.

CHAPTER
BLISS

VI.

AND EMOTIONS.

of fshvara permeates all beings and expresses itself as conciousness and bliss, through the bodily limitation of these beings. The body

The

life

becomes more and more complex, the organs be-

come developed,
assert itself

so

that

more and more.

the imprisoned life may It is the force of life

all

that

directs the

development of

being.

It is

that force that breaks through the tamasic inertia

of the mineral form, and makes the mineral matter more and more plastic and capable of receiving impressions from the outside.
It is that force

which

eventually makes a centre of Self in all beings, and developes faculties that digest the outside impressions and

work them out

into tendencies that form

the character of man.

Ideas of virtues and vices

thus arise, ideas of right and wrong, of good and bad.

The
ing
gence.

life

bliss,

force works itself out by impulses seekand by the direction of the guiding intelliWe need not, in this treatise, go further

back than the human stage of development.

The

305

impulses of man lead him indiscriminately to various objects in pursuit of pleasure. But the rebuffs
of pain

stop and think. Over and over this happens in life. Over and over again the imover and over again intelligence pulses propel
;

make him

checks.

The impulses

are thus restrained, directed

and intelligence act and react on each other and constantly press man onward. One

and

refined. Bliss

becomes known as Emotion, the other as

Intellect.

A man may progress continually

require a brain, he

he

may

no longer

may no

longer require the help

of propelling emotions, he may no longer require some particular forms of intelligence and bliss
;

but intelligence and bliss themselves form part of his life they are aspects of the fshvaric life,
;

which he assimilates and

are inseparable from him.

calls his

own, and they

Emotions lead a man outwards and make him identify himself with the things he sees around him. But intellect forms a centre of I-ness, the centre
of a small circle of personality, forces
all

experi-

ences to that centre, and judges

all

things from the

Intellect forms the barstandpoint of that centre. rier of selfishness, which separates man from man,
till

at

last

by wider and wider knowledge, by

knowledge embracing the whole universe, the barrier is swept away, all mankind, nay all beings, form one field, one circle ; but the centre is then 20

306

removed, and becomes the great centre of the Universe, the centre of Ishvaric

existence

man

rises

above the Ahamkara tattva, the tattva that causes

the
limited

sense

of

I-ness.

He

plunges into

Mahat, or the great

tattva,

and becomes the pos-

sessor of universal knowledge.

The emotions

of a

man, bound down to the

through the indriyas.

personal self, find expression

The indriyas rush out and bring back their experiences to the intellect of man. The experiences that cause harmonious vibrations are recorded by
the intellect as pleasurable, and those that produce opposite vibrations are recorded as painful. The
register
lect
is

made

in the

memory

of

proceeds to discriminate pleasurable and what is painful

man, and intelbetween what is

in

the long run.

Emotions thus become trained. Likes and dislikes become the natural expressions of the emotions,
under the guidance of ed Discrimination.
intellect

which has develop-

The
to

senses

become thus indissolubly wedded

to

the mind, the emotions to the intellect, the indriyas

Mahat, and

man becomes normally Emotional Kama-Manasic.

This
is

Intellectual, or

essentially

necessary

at this stage of his progress.

Thus man
is

likes

in

sweet, and

dislikes

the beginning whatever whatever is bitter. But

307

experience

tells

him that too much of a sweet

thing is as bad as a bitter thing, Temperance in time becomes a normal emotion in a developed

man.

What
times
is

is

bitter

sweet in the beginning becomes somein the end what is apparently sweet
;

sometimes really

bitter.

II

"

That which
is

at first is

as

venom, but
is

in

the

end
"

as nectar

that pleasure

said to be sattvic,

born of the

blissful

knowledge of the Self.

That which from the union of the senses with their objects at first is as nectar, but in the end is
like

venom, that pleasure

is

accounted rajasic."

As
tion in

these experiences are repeated,

man

learns

prudence, and prudence becomes a normal emo-

man.

To rush out to do a thing on the first impulse sometimes brings on disastrous results. To lose temper brings more disharmonious than harmonious
Forbearance, Toleration, experiences. thus normal emotions in man.
Bhagucad
Gitci. xviii. 37, 38.

become

308

are virtues.

Emotions, rightly directed by the intelligence, In the culture of emotions lies the

formation of a man's character, his ethical development. Emotional culture is the highest culture of

man, and the training of

best evolution.

likes

and

dislikes

is

his
is

The man

of cultured emotions
;

he propelled by them to do what he thinks right becomes patriotic, he becomes philanthropic, he becomes compassionate, he becomes friendly to all beings. His emotions become predominantly those
of Love, and

he takes an ever wider and wider

Love.

range in the manifestation of that

And

when the barrier of personality is swept away, when the ahamkaric mind becomes Manas, or
the reflection of the Universal Mind, the emotions also break through the barrier of indriyas and ascend to Buddhi, and reflect the life of Ishvara Verily then the Trinity of Atma, Buddhi and Manas becomes a Unity, and the man a
within.

Jivanmukta.

We

now understand why

Ethical

Science

is

particularly concerned with the emotions, hence with the bliss aspect of Ishvara.

and

There are many ways of showing why happiness should follow right conduct, and unhappiness

wrong conduct, but they are

one essential reason,

all

modifications of the
is

that, as there

but

One

Self

39

in

all,

to

hurt or help another

is

virtually to hurt

or help oneself.
It is

written in the Shruti

"

Brahman

is

knowledge and
"

bliss.'

Over and over again the bliss of Brahman spoken of, and bliss is said to be His nature.
fact the threefold nature of fshvara, of the

"

is

In

Saguna

Brahman, Ananda.

is

expressed
is

in

Bliss

thus

the epithet, Sat-Chitthe very nature of the

that of

Jivatma, since his nature

too,
is bliss.

is

Brahman

he,

Brahman

is

But we learn further that the Saguna ff^ spotless, and fjj, pure. 2 Therefore

only the pure, the good, is of His nature, and is So then must the compatible with His bliss.
essence of the JivatrnA. be purity, and
it

is

written

of

it:
3
I

"

Let him know

it,

pure and immortal."

nature of the
is

Thus
and the
1

purity and bliss are of the

and are inseparable,

feeling of unity
is

for unity

purity,

the feeling of bliss.

28.
is

Brihaddratiyakop., V. ix
II.
ii.

Mtindakop., over again.

3

9.

The statement

repeated over and

Kathop., II.

vi. 7.

Self

Each Jlvatm& being of the nature of the one it is ever, when embodied in a separate form,

seeking union with the Self in other forms. This search for unity, for the bliss of union, is instinctive,

and

results,

when the union

everyone
longing

is

found, in perfect hap-

piness. In this

is alike.

Men

differ in

most
all

things, but
alike.

in their

for happiness
girl

they are

Every man, woman, hoy and

wants to be
different

Jivatma, blinded by his body, chooses the wrong things very often, but the motive of his choice is always the

happy. They seek happiness in ways, but they all seek happiness.

many The

same, the desire to be happy. It is his nature tobe happy, and he is always trying to express that nature. Through the whole of his long pilgrimage
is searching for happiness. This is his rootIf motive, the object at which he invariably aims. he does a painful thing, it is in order to gain a

he

greater happiness.
fort, it is

If

he endures

toil
toil

and discom-

because the result of the

and discomis

fort

will

be happiness.

Happiness

his

end

A life everything else is only means to that end. of austerity and continued self-denial and suffering
is

embraced
words

in the belief that

it

will lead to

supreme

bliss.

The whole
"
;

of evolution

may be

described

in the

ally

search for happiness." Continudisappointed, with unwearying perseverance

to the search, until

man

returns again and again

at last

he recognises that purity, wisdom,

indivisible.

bliss,

are

one and

Then

lie

goes to Peace.
bliss,

For
Self.

purity,

wisdom and

Sat,

Chit and

Ananda, are the very nature of

fshvara,

Hi

own

Thus Ethics
the
realisation

leads us to the highest religion, to

Ethics reaches

its

of the highest truths, and when goal, the barrier between Ethics

and Religion vanishes away, Ethics becomes ReliThe goal of both is gion and Religion Ethics.
fshvara and fshvaric
is
life.

This

is

why

the

Hindu

a branch of the Hindu Religion, ethical system and why one cannot be separated from the other.

CHAPTER
"

VII.
"

SELF-REGARDING

VIRTUES.
its

We

have already seen that Ethics has as

object the establishment of harmonious relations. These relations are concerned with the surround-

ings

of a

man

his

home,

city, nation, etc.

and
man,

also with his

own body.

Now

the

body
is,

of a
as

according to the scriptural teachings,

seen, a

we have

complex one, consisting of several sheaths, or koshas. It is enough to remember here that we have the physical sheath, in which Prana functions,
the sheath of the ifidriyas or senses
(the

sensuous
the

or kamic sheath), the mental sheath and

bud-

Ethics concerns itself at present with the physical, the kamic, and the mental sheaths. For when the buddhic sheath is reached, man
dhic sheath.

becomes divine, and the present

teachings Ethical
is

limit

of ethical

crossed.

teachings have therefore reference to the lower sheaths of a man's body, and to the

different classes of beings,

ings.

who form

his

surround-

The

different classes of beings, as

we have
Rihis,

already seen, are the Devas, the Pitris, the

313

men

in general,

and the lower animals,

i.

e.,

beings

both higher and lower than man, as well as the whole of mankind.

We
we owe
next
Rishis,

have thus,

in the first

place,

duties

which
in the
Pitris,

to the sheaths of our

place.,

duties

that

own body, and we owe to Devas,

mankind and the lower animals.

the

body becomes entirely harmonious with the Self within, it becomes a true and subdued vehicle of the
of the
life

When

of Atma, which

is

an aspect

vara.

When

the surrounding universe

becomes harlife

monious with the Self within, the

Self.

of fshvara

flows out to the universe from the centre of the

Man

then becomes fully

voice

an

expression

of

the Law, the

of tshvara,

the sacred word

all

Pranava.

Towards

that goal

we should
us.

strive,

and to that goal ethics must lead

Now

let

us turn to our body, or bodies,

if

the

term be preferred.

The physical body First, the Sthfda Sharira. must be kept clean and healthy. Cleanliness and health mean harmony and order. Man is better able to do work with a clean and healthy body,

He remains cheerful and bright. man cannot give attention to work.

in

The

diseased

He

is

mind.

The disharmony and

disorder

uneasy of one

314

sheath also react on the other sheaths of the man.

The body should be kept up by means

tvic food.

of sat-

For the food retains

after its

its

essential

magblood,

netic

properties

conversion into

and produces corresponding effects on the indriyas and the mind. The Bhagavad-Gild says
:

11

WOT
"The
life,

foods

dear to the Sattvic, increasing

energy, strength, health, joy and cheerfulness, are those that are full of juice, oleaginous, non-

and heart-strengthening. Those dear to the Rajasic, causing pain, depression and sickness, are the bitter, acid, saline,
volatile
"

over-hot, pungent, dry

"

Stale and flat, and unclean (things), are the food loved by the

and burning. putrid and corrupt, leavings

Tamasic."

have already seen that the higher evolution is brought about by the predominance of Sattva, and that Sattva means harmony.
1

We

Loc

cit., xvii. 8, 9,1".

Secondly, the Sfikshwa Sharira. The indriyas. through the heredity of our past existence, are largely guided by animal appetites, which are distinctly
rajasic.

indriyas.

We should therefore subdue our We may see, hear, smell, taste and touch,
We
must sense
as a

but we should not ascribe our likes and dislikes

to the object of the senses.

matter of course, but the sensing must not be vitiated by personal likes and dislikes, which form a barrier

between ourselves and the external world and

make
his

harmonious
a

relations

impossible.

Every

man makes
likes

world

to

himself,

by means of
worlds are
other,

and

dislikes.

Thus
it

many
is,

formed,
different

each different from the

and
tint

all

from the world as

the
the

world of

fshvara.

Men

are

jaundiced

by

and

taint of their personalities and, blinded

by the distractions of Rajas, they do not see the Law, the

of tshvara.

word

Therefore our mind should not be guided by

the indriyas, but the mind should be guided by own discriminative faculty, and should then its

subdue the

senses.

The

indriyas are

divided

into organs of

per-

ception and organs of action (the latter belonging to the Sthula Sharira) There is no harm done

by

the

perception of

objects, if the

perception

be not followed by likes and dislikes.

Raga and
using
the

Dve?ha

drive

us

helplessly

along,

karmendriyas

for their

own

satisfaction.

l
II

"

Affection and aversion for the objects of sense

in

abide

the

senses; let
;

none come under the

dominion of these two

they are the obstructors

of his way." Affection and aversion,

Raga and Dvesha, form

This, emotional in
its

the desire-nature of man.

origin, has to be controlled. ture has to be purified. Raga

The emotional
is

nainto

to

expand

universal love.
in

Dvesha

is

to be eliminated entirely

personal

relations,

in

relations

between

man

and man, between one being and another being, and is to be retained only as an abstract dislike
for

anything that goes against the law, against

of Ishvara.

the will

But

this abstract dislike

is

not at

all

to interfere with the universal love of

It is

all

beings.
purity,

only to
evil

make
of

a
all

man
that

strong in his
is

in

his

rejection

evil.

He

should dislike

The
comes
becomes
l

ways, but not evil men. mind, when wedded to the indriyas, be-

rajasic.

When

sattvic.

wedded to Buddhi, The mind of an average man

iii,

it

is

Bhayarad-GitSt,

34.

317

normally rajasic at the present day.

He

should

make

efforts to

change

it

to sattvic.

have already said that the mind should give up personal likes and dislikes, Raga and Dvesha, RSga and Dveha form the impurities of the mind,

We

and when they are given up the mind becomes

purified.

There
It

is

another doha, or
It It
it

fault,

of the minci.

gets distracted.

applies itself to a

number

of outside objects. to that matter, and

chariot, which

runs away from this matter

difficulty

can with very great

be tied down to one.

is

ten different

compared to a drawn away in constantly being directions by ten horses, which are the
is

The mind

This Vikhepa, or distraction of the mind, has to be checked. The mind has to be concentrated, to be made one-pointed.
ten indriyas.

When

the

impurities
it

and distraction of the

sattvic.

mind are removed,

bliss.

becomes

Then

it

reflects the Self within,

and causes harmony and

or har-

This

is

harmony with the Universe,

mony

with the Divine

Law

as manifested in the

Universe.

The

first

deal with
;

step towards removing distraction is to abstractions more than with concrete

we must generalise truths, and come at last objects to the highest Truth, the one Reality, fshvara, and

-grasp

Him

firmly.

Then
all

as His manifestation,

all the universe appears works as His action, all

laws as His law.

fade away.

Varieties disappear.
prevails.

Diversities

Harmony

The

training of the

mind

is

man's most imthe

control

portant duty, and next of speech and actions.

to this

follows

At

the

same time he must

not neglect his

physical

forming his body harmonious with each other.

All the vehicles body. must be controlled and made

The

tenfold

law, as laid

down by Manu,
:

gives

some of the

characteristics

needed

H
"

Endurance,
restraint

patience,

self-control,

integrity,

purity,

the senses, wisdom, learning, truth, absence of anger, are the ten signs of virtue."

of

In briefer form

"

of the senses, saith Manu,

for the four castes."
Manuatnfiti,
2
vi.

Harmlessness, truth, integrity, purity, control is the summarised law

92.

Ibid, x. 63.

3*9

In

the

Bhagavad-GitA an exhaustive
is

list

of

these general characteristics

given

ll

n
"

Fearlessness, clean-living, steadfastness in the

Yoga
fice,

of wisdom,

almsgiving, self-restraint,

sacri-

study of the Shastras, austerity, straightfor-

wardness,

Harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion

"

"

to living beings, uncovetousness, mildness,

modesty, steadfastness,

Energy, patience, fortitude, purity, absence of envy and pride these are his who is born with the
Bharata." divine qualities, Some of these virtues would

fall

into

one or

other of the three classes already spoken of, but for the most part they belong to the Jivatmci as his

general expression of the love-emotion, and as the balance of his own nature, the due control of his
energies.

320

The

essential

importance of Truth has already

been dwelt upon.

As

a genera! virtue

it

appears as
Its

truthfulness, Honesly, Integrity, Uprightness.

utter indispensability
is

concentrated
"

by

the wis"

dom and
as
"

experience of ages into short sayings, such

*raar 'rr^t

Honesty is the best policy," q-Hpre Truth alone prevails, not falsehood."
:

"

The
tioned

virtue of Self-control, or Self-restraint,

in

men-

each of the above quotations, is the general reining-in of all the energies of the mind,

desire-nature,

and physical body, the holding of

due submission, so that each is allowed It imexercise at the will of the man. or refused
all in

them

plies that

the

man

is

conscious of the difference

his

between himself and

lower upadhis, and no more indentifies himself with his lower nature than

a rider identifies himself with the horse on which

he
led

is sitting.

The

contrast between an uncontrol-

man and

like

a self-controlled man is very much the contrast between a bad rider on an un-

broken horse, and a good rider on a well-broken

horse.

In the

first

case, the

horse rushes about,

carrying

his helpless rider,

fall
;

plunges violently, and

gives his rider a bad

sits easily,

in the other case, the

man

guiding the docile steed in any direction, galloping or standing still, leaping or walking, every motion of the rider obeyed by the horse.

So necessary

is

self-control, that the teachers of

321

morality are continually recurring to it, and enforcManu dwells on its necessity, and explains ing it.
that

action

has three roots, and that control of

each generator of action must be gained.

"

Action

is

born of mind, speech and body."

these, mind, speech, and body, must be under complete control, and then success brought
is

Each of

sure.

ftfi.cn

JW

fa^sun H vi-^d

II

rj

"

He

is

called the holder of the Tri-dan$a

in

whose reason these are fixed

"
self)

control of speech,

control of mind, control of body."

The man who

amidst
all

lays this triple rule (over himcreatures,

he verily dominates

desire

and wrath, and goes to perfection."

these three, control of the

Of

important, as speech
the mind.

mind is the most and action alike depend on

again
:

Manu sas

Manusmriti.

xii. 3.

2 Ibid. 10. 11,

STfaVZ. 4.

21

323

"

Let the mind be known as the

let

instigator."

be brought under control, and all else follows, but here lies the great difficulof the mind. ty, owing to the extreme restlessness

Once

the mind

Arjuna placed
5,000 years ago
:

this

difficulty before Shrl

Krishna

"

Verily the mind

is restless,
;

O
I

tuous, strong, difficult to bend

to curb, like the wind."

deem

Kr.ih$a, impeit very hard

And no answer

can be given to

this,
:

save

the

answer given by the Divine Teacher

Without doubt, O mighty-armed, the mind is hard to curb and restless yet verily, O son of Kunti, it may be curbed by constant practice and
"
;

dispassion."

Only long-continued
can bring under control

effort

and perseverance
vigorous mind, never be

this restless

and yet without

happy.
1

this

control

man can

Bhagavad-Gttol.

vi. 34.

2 Ibid. 35.

323

"

As

often as the

restless

and unstable mind

it in, let

goeth

forth,

so often reining

him place

it

under the control of the

If this

Self."

much

be done, then happiness is secured, so so that Shri Krishna makes happiness part

of the successful austerity of the

mind

"Mental happiness,
control, purity of nature terity of the mind."

equanimity, silence,
this
is

self-

called

the aus-

But the most disturbing part of man's nature

his
desires,

is

ever-craving, never

satisfied.

In fact

the more they are gratified, the fiercer they grow.

"

Desire

is

verily never

quenched by the enjoyit

ment of objects of
as fire with butter."

desire

only increases further

To bring
1

the senses under control the

mind must

be used, else will a

fihaqarad-Gttd,.
10.
ii

man
26.

ever be restless and une.asy.

vi.

2 Ibid. xvii.
>

Manusmrlti.

94.

324

He must
for

learn to use his

through the senses

mind to control his senses, come his chief temptations.

every sense must be brought under control ; for one uncontrolled sense may play havoc with the

And
:

mind

rf

ft

=grc<rr

^fjRtsgf^^sfar^
ii

That one of the roving senses which the mind yieldeth to, that hurries away the understanding, as a gale ( hurries away ) a ship on the waters."

"

Manu

also lays stress

slip
:

even one sense to

on the danger of allowing away from control, using a

very graphic symbol

"

If

one sense of

all

the senses leaks, then underit,

standing leaks through

the water-skin."

as water from the leg

of

One open passage is enough to allow all the water to pour out from the water-skin of" the watercarrier and so one uncontrolled sense is opening
;

enough
him.

for

man's understanding to flow away from

The mind,
1

then,
ii.

is
67.

to be brought under control,

Bhagavad-GitA.
Mamtsmriti.
ii.

99.

325

and

is

to

be used to control the senses.

In the

Kathopanihat, the
controls

mind

is

therefore
in,

the reins with which a driver pulls

compared to guides and

his horses, the horses being

compared

to

the senses, which run

away with the body and

in

the Jivatma, who dwells

the body

'

qronsftfilr

"

Know

body
"

the Self as the occupant of the car, the Know indeed the reason verily as the car.
reins.

as the charioteer, the mind as the

senses are said to be the horses, the objects of the senses the field for them. The Self, joined to

The

the senses and the mind,

wise.
"
1

is

the enjoyer

so say the

He who
iii.

is

unwise, with the mind

9.

ever unap-

Kathop.

36,

326

plied, of

him the senses are uncontrolled,

charioteer.
wise, with the

like

the

bad horses of the

"

He who
the

is

mind ever
like

of him

senses

are

controlled,

applied, the good

horses of the charioteer.

"

The man whose

charioteer

is

wise,

whose

mind-reins are used, he only travels to the end of the road, to the highest abode of Vihnu."

Manu

uses the

same imagery

':

"

The

\vise

man

should

make

effort

to

control

the senses running amid the alluring objects of sense, as the driver the horses."

Recounting the
five
trol of the

five

organs of sense and the

declares that the
control of these

organs of action,

Manu

con:

mind includes the

"

Mind
its

is

to be

known
;

as the eleventh,
in

belongthis,

ing by

nature to both

conquering

the

two

sets of five

become conquered."
of speech consists in making
88.
2

The
1

control
ii.

it

Manmniriti.

ibid. 92.

327

respectful to superiors, courteous to equals,

to inferiors,

gentle

and we

shall return to this in

studying

it

For the moment we may leave the special virtues. with the general description of right speech
:

Speech causing no annoyance, truthful, pleasant and beneficial, and the repetition of the Vedas,
this
is

"

called the austerity of speech."

And Manu

remarks

t!

A.11

thin

'':

srs governed

tv spsech

'.

speech

is

the

root,

verily

who

from speech they originate that man is dishonest in speech, he is dishonest

;

in all."

Thus important

is

speech said to be.

The
up by

control of the
:

body

is

similarly

summed

Shri Krishna

snrtt
"

Worship of the Devas, the twice-born, the gurus and the wise, purity, straightforwardness,
1
3

Bhagarad-GHct.
BTia,jamd-6it&.

xvii.

15.

Manusmfiti.

iv. 256.

xvii. 14.

328

chastity,

and harmlessness, are called the austerity

of the body."

Control such as this produces a balancing of the mind, calmness, quiet and contentment.

The
(

secret of self-control has

been said above

"

p. 322 ) to be Abhyasa and Vairagya, The second constant practice and dispassion." word is especially significant, and the whole

see ante

statement should

be studied in the light of the

shlokas quoted from the Kathopanishat. Buddhi, the Pure Reason, is there said to be the charioteer,

whose one hand are grasped the many-branchBuddhi is, as has been said, ing reins of Manas.
in

of the Self, as

the faculty which recognises and realises the Unity Manas is that which cognises the

many-ness of sense-objects.
car,

the

The owner of the JIvatma, should make sure that Buddhi

car,

drives
will

his

and then the

reins

and the horses

that

be well managed. Now the student who wishes

car,

Buddhi

should thus drive his

should constantly dwell

Self.

on the

fact of the

Unity of the

Bhagavad-Gtta.

vi. 25, 26.

329

by little let him gain tranquillity by means of Buddhi controlled by steadiness having made Manas abide in the Self, let him not think
Little
;

"

of anything.
often as the wavering and unsteady Manas goeth forth, so often, reining it in, let him bring it
"

As

under the control of the This

is

Self."

the ,Abhyasa

that

he needs.

This

strengthen Vairagya, the absence of desire for personal and selfish ends.

Abhyasa

will naturally

Whenever he
selfish

sees a desire for

such

personal

and

ends rising up within himself, he should at once call up before his mental view the injury
that he
is

likely to inflict

on others by

its

indul-

gence, the evil consequences to himself in increasing selfishness, and the whole series of disturbances

which

will flow

from

his selfishness to the

common

life of the society to which he belongs. By picturing to himself the consequences of selfishness in his own life and in those of others, and by study-

he

them given in the Purdpas, gradually strengthen his power of self-control, and will establish himself, in that constant mood of righteousness and performance of duty so
ing the illustrations of
will

unceasingly inculcated in the sacled books.

For that Righteousness, and righteousness only, should be followed is reiterated again and again:

II

"

The man who

is

unrighteous, or he

who

(gains)

wealth by falsehood, or he wHo ever delights in injuring, never obtains happiness in this world.
"

Although suffering by righteousness,

let

him
will

not turn his

mind

to unrighteousness

he

behold the speedy overthrow of the unrighteous,

of the sinners."
"

Unrighteousness, practised in this world, does not bear fruit at once like a cow'; slowly re-acting,
it

cuts off the very roots of the doer."

;

its special In a sense, righteousness is truth be said to be the desire to do significance may

what is right, the desire to give every one his due, the desire always to find out the truth and act according to it rather than according to anything
else.

To do
that

righteousness is to gain a companion never fails a man, and when all else deserts

him
1

this faithful
iv.

companion
170 172

will

remain, will cling

Manugmritl.

331

to

him through death, and clothe him with glory

the
grave.

in

the world beyond

Manu

writes here -

on as

follows:

Giving no pain to any creatures, let him slowly build up righteousness like white ants their hill,
that
it

"

be to him a companion in the world beyond.

"Nor father, nor mother, nor son, nor wife, nor kinsfolk remain to accompany him to the next world; righteousness alone remaineth.
Alone each being is born; alone verily he dies; alone he enjoys good deeds; alone also the evil.
"

"Leaving the dead body on the ground

1

like

Manusmriti.

iv.

238243,

332

log or a clod of earth, the relatives depart, with averted faces righteousness alone followeth him.
;

"Therefore, to gain an unfailing friend let him with righteousness as ever gather righteousness
;

companion he
to cross.
.

will cross

over the darkness, difficult

"It rapidly leadeth the man who is devoted to righteousness and has destroyed his sins by
austerity, to the world
celestial
"

beyond, radiant and clad in a

body. This insistance on righteousness as the only way to happiness in this world or in any other is

characteristic of the

heart

is

duty,

Sanatana Dharma, whose very as justice is its key-note and

A man obtains every has duly earned, neither more nor thing that he everv debt must be paid every cause must less
unalterable law
its life-breath.
;

be followed by

its effect.

The

virtue of Content springs from a full recog-

nition of this fact,

ness, a virtue

and it is itself the root of happiwhich every student should endea:

vour to work into his character

Let one who desires happiness be controlled and take refuge in perfect content content is
;

"

Manusmriti,.

iv.

12

333

verily the root of happiness, the opposite

is

the root

of sorrow."

The contented man

is

happy under the most

unfavourable circumstances, the root of his happiness being in himself; whereas the discontented man finds food for his discontent, however favourable his circumstances

may

be.

There are always

some who are superior in position to, more wealthy, more fortunate than ourselves, and hence reasons
for

discontent

may

ever be found by the unwise.

To

be satisfied with what

is

we have because we have

all

our due
folly.

true

wisdom, and

dissatisfaction

is^

We have spoken of virtues as bringing about harmonious relations between Jivatmas, but it must
not be thought that this excludes the above virtues which at the first glance seem chiefly to concern their
possessor,

and

to

aid his

own

general evolution.
it

For when
that these

carefully

considered,

will

be found

so-called

personal

virtues react
in

the happiness of

others,

though

upon way not

and

immediately apparent.
vice,

Life, evolution, virtue

duty

all

with only a idea of a community

of these.

these things would be impossible The single Jivatma in existence.

is

so-called

inseparable from the ideas duty to self, or a personal

virtue, is also ultimately a

duty to another, a giving

of

some help or a saving of some inconvenience

334
if

to others.

For instance

we

are unclean,

we

inevi-

our neighbours uncomfortable when we tably come into contact with them. When a man says to

make
"
:

another

You owe it to yourself to do so and so," You owe this to he really and instinctively means
'

the evolution of humanity generally as connected, by the unity of the Self, with the evolution of your
individual
is

self."

For

the evolution

of one Jlva

inseparable from that of other Jivas, and helping

or hindering our

progress is also directly or indirectly helping or hindering the progress An unclean or slovenly man injures of others.

own

himself primarily and his fellows secondarily, by lowering the general ideal and influencing their
lives indirectly if

not actively.
Pitris,
in

duties to Devas, were mentioned animals

The

Rihis,
I

Parts

and

need only add, ere turning to our duties beings, that our general attitude should be that of
Hatmlessness.

men and II, and we to human

"

Harmlessness

is

the highest duty," taught

Bhih-

ma.

Manu

also says

Mah&bhArata,,

Anush&sana Parva.

cxiv.

C
"

335

For the twice- born man from any

living

whom no
him, freed

fear

arises to

creatures, for

from

the body, there will be no fear from any."

Ishvara
is just,

and the harmless man

is

harmed
is full

by none.

The Yogi can wander without danger

animals,
is

among

wild

because his heart

to
is

of

love and he

a source of danger
"
:

none.
slain,"

Once
but the

again says Bhishma man who slays none

sees

the
full

slayer

will

himself be slain of none.

of love to
all

For the harmless man,

the
Self in

creatures,

each and regards each as part of " friend of his own body, and such a man is the all creatures," and is safe wherever he goes.

We have seen

that

by

sacrifice

only
all

we can

establish harmonious amongst beings, and the establishment of harmonious relations, as we have seen, is the very essence of our evolution.
relations

Man man

cannot be
alone.

act in his

The world is not for one He may think in his own way and own way. But if he does not conform
selfish.

himself to the Lord, the word of fshvara, the sacred

Pranava, woe
lot.

falls

on him and misery becomes his

repeated teachings of misery
is

Through

the

his

obstinate selfishness

removed, and he beuniverse.

comes harmonised with the whole

Let the student bear
1

this principle in
vi.

mind

Ufanusmriti.

40.

336

firmly

and

steadfastly,
is

and he

will easily under-

stand what

said in the next chapter.

CHAPTER

VIII.

VIRTUES AND vicss IN HUMAN RELATIONS.

THOSE

IN

RELATION TO SUPERIORS.
t

We may
make

study the virtues and vices as the out-

growths from love and hate.

sacrifices, to
limit,

Love prompts us

to

to restrict ourselves, to

subordinate ourselves to the

common

well-being.

This love emanates from the Self within, is an aspect of Bliss, and makes our duty a work of love, our sacrifice a pleasure.

Emotions
the law,

in their early

rushings forth transgress

for the

law

is

not known.

But when the

law

is

known and

realised,

when Chit and Ananda

combine, when the emotion proceeds from a discriminating Self-centre, when still later, the Selfcentre becomes a universal centre,

every emotion
a

becomes a

virtue, every

emotion

becomes

voice

of the divine.
love underlies every virtue, so hate underlies every vice. For union is law, separation is against the law harmony is evolution, disharmony is the
;

As

opposite of evolution. 22

338

prompts our mutual relations, we naturally and readily make sacrifices to render those relations harmonious and blissful.
If love

considering virtues and vices in human relations, we may classify them as those called out
in

Now

in relation to Superiors, in relation to

Equals, and

in relation to Inferiors.

The

natural superiors of a
;

man
;

are

God
1

the

Sovereign
"

Parents

Teachers

the Aged.
called
"

There may be what may be

superiors

accidenta

persons who

are on a level with a man's

parents and teachers, and persons above him in

intelligence

and morality, towards

whom

he would

exercise

modified

forms of the virtues now to be

considered.

But such adaptations are readily and need not ch-tnge our classification. made,

The love-emotion
itself as

directed to
of Reverence,
will

God

will

show
to
its

the virtue

carried

highest degree.
in

worship, and
all

pect

primarily express secondarily in treating with resideas about God, all things connected with

This

itself

His worship, sacred places and sacred objects Reverence being due to a sense of His infinite
superiority, attracting love

by virtue of His supreme wisdom and compassion, it will naturally be

]

There

is

no order of superiority intended here

the ^ha

different orders.

339

accompanied by Humility, the willing recognition

of comparative littleness, unassociated with pain and coupled with the readiness to submit to

guidance by Faith in and therefore Submission, to His wisdom and by Devotion and Gratitude res;

ponding to His compassion, leading to complete Self-Sacrifice in His service. The steady cultivation of these
to
virtues,

the fruits of love directed

God, comprise our duty to

Him

Reverence,

Humility, Faith, Submission, Devotion, Gratitude,

Self-Sacrifice.

There are many examples of great devotees in the Hindu books, men who showed out these virtues
to the fullest extent,

and have

set

examples of loveto

God which

be imitated. Bhishma's noble

uttered as he lay

should be studied in order that they may hymn to Shri Krishna,

wounded on the

battle-field,
side,

and
be

which drew Shri Krishna to his 1 carefully read and thought over.

should

Prahlada, triumphant by devotion over all at" In all the thousand births through tacks, prayed
:

which

may be doomed to pass, may my faith in Thee, Achyuta, never know decay. May passion,
I

as

fixed as that which the worldly-minded feel for

sensual pleasures, ever animate

my
2

heart,

always

devoted unto Thee."

l

Jt/afidbhdrata. Sh&nti Parva, xlvii.

Vishnu Pur&na.

I.

xx.

340

Of such

devotees Shri Krishna says

"

My

Verily the Mahatmas, O Partha, sheltered in divine Prakriti, worship with unwavering mind

having
beings.
"

known

Me,

the

imperishable

source of

Always glorifying Me, strenuous, firm in vows, bowing unto Me, they worship Me with
devotion, ever harmonised.

"Others

also,

sacrificing

with

trie

sacrifice of

wisdom, worship

Me

as the

One and

the Manifold

everywhere present."

And

Again:

ix.

Id

15.

&hagara&,6tt&.

x. 8

10.

341

"

am

the Generator of

all

all

evolves

from

Me

understanding thus, the wise adore

Me

in rapt

devotion,

Mindful of Me, their life hidden in me, illumineach other, ever conversing about Me, they are ing content and joyful.
'

worshipping in Jove, I give the Buddhi-Yoga by which they come unto Me."
these,

"

To

ever harmonious,

by meditating on the Object of devotion, by worshipping Him, by reading about Him, and by listening to, talking to and associating with those who are superior in
devotion.

The

cultivation

of

devotion

is

In this

way devotion

increases.

*r

l
II

verily who, renouncing all actions in Me, and intent on Me, worship meditating on me with whole hearted Yoga,
"

"Those

These

speedily

death and existence,

fixed on Me."

up from the ocean of Partha, their minds being

lift

Submission to the divine Will grows easily out

1

Bhagavad-GU&

xii.

67.

342

of devotion, for

we always

readily desire to yield

superior.

where we recognise and love the

Wisdom

and, compassion invite submission, for the wisdom will choose the best, and the compassion the least
painful, path
for us.

Where wisdom and compas-

sion are perfect, as in God, complete submission is the natural answer; and when all the events of
life

are seen as under His guidance,

they can be

accepted cheerfully and contentedly.

of

The

attitude

man

in this respect to

God

should be that of a

loving child

to

a wise

and tender Father, carried

to a far higher degree,

JTRfT

"

am

the Father of this universe, the Mother,

the Supporter, the Grandsire, the Husband, Shelter, Lover."

Home,

Towards such a One gratitude springs up, ever increasing with increasing knowledge and self-surrender, self-sacrifice, is but the culmination of
;

daily offering of all our acts to God, the spirit of self-sacrifice is cultivated, and as it becomes perfect the lower self is conquered and

reverence.

By

the

Supreme

Self

is

seen.

JXhagarad-Gtfd.

ix.

1718.

BJiagaiad-Git&.

ix, 27.

343

"

Whatsoever thou

doest, whatsoever thou eatest,

whatsoever thou

offerest,

whatsoever thou Divest,

whatsoever thou doest of austerity, O do thou thit as an offering unto Me."

Kaunteya,

As

these virtues are the branches of Reverence

springing from love, so do corresponding branches of vices grow out of Fear, which springs from hate
in the presence of a superior.
is

constant attempt

to

made to belittle our own level, so

the superior, to pull

him down
of a

that

we may no longer have

in face

reason to fear him.

superior

For when we are

to

whom we
inclined

naturally

regard dread

as

an enemy, we are
exercise of his

the

power, which we feel ourselves unable to resist, and we long to lessen this hostile power or to escape from
its

reach.

The hate-emotion

directed to

God shows

itself in

attempts to lesson the feeling of his greatness, to diminish the recognition of His powers. Irreverence

commonest vice of this class, flippant careless speech and manner about sacred objects and sacred
is

the

places, foolish jokes-

idle laughter in speaking of others. This passes on of the religious beliefs into the vice of Profanity in coarse natures, and

and

both are destructive of the

finer

emotions and

should be sedulously guarded against. This dulling of the finer emotions leads on to complete

344

alienation

from

religion,

for

God can only be

;

reached through these finer emotions and by the virtues we have seen to be the offspring of love

and as a man

is

driven further and further

away by

the repellent action of hate, he loses all sense of the divine Presence, and often lapses into entire
ethical unbelief,

which leads to

evil living.

"

The

universe

is

without truth, without basis,

without God, they say."

Reverence to the Sovereign, the head of the comes naturally after Reverence to God, the representative of whose power, justice, and protecState,

tion he

is

on earth,

if

he be a true King, intent on

the welfare of his subjects, always subordinating and sacrificing his own personal comforts and
interests

divine

those of his people, as did the ancient Kings, who give us the ideal of Kingship.
to.

virtues spoken of above should be repeated a lesser degree, in a subject's relation to his King. The virtues of Loyalty, Fidelity and Obedience are
in

The

those which

make

a good subject, and the necessity

of these for the prosperity of a nation

insisted on.

Manu

by God
1

to protect

strongly says that the King was made the world, and was made of

is

particles taken

from Indra, Vayu, Yama, Surya,

XTI, 8.

Bhagavad-OftA.

345

Agni, Varuna,

Soma and
;

K-.ibera.

As
;

Indra, he

is

to shower benefits on his

kingdom
as

as

Vayu. to

know

all
;

that goes on
as

Yama,
;

to control his

as Agni. to be Surya to take taxes full of b--Hiant energy as Varuna, to punish the as wicked as Soma, to give joy to his subjects

subjects

Bhtshma's disKubera, to support his people. 1 course on the duties of King and subjects is most
1

instructive

the

King

is

to stand

as

God

to his

people, he being their protector and the

guardian

of

all.a

The

Itihasa are

full

of statements as to the

blessings enjoyed by a loyal people ruled over

by a

good King.

As
ding

Treason and Rebellion Disloyalty, and the miseries are described of kingcondemned,
vices

loyalty of

is

insisted on, so are the

doms

that are a prey to anarchy.

is

Closely attached to the virtue of loyalty of Patriotism,

in

that

which the country

a

is

thought of
to

as a collective whole,
service
is

living individual,
in fact,
is

whom

due.

The King,

the

embodied

Majesty of the Nation, and loyalty to him grew

out of patriotism of the purest kind. Patriotism a virtue that has its roots in several emotions;
is
it

grows out of veneration

1

for
ix.

the past of the country,

Miinutntfiti,

vii. 3, 4.

and

303-311.
Ivi-xci.

Muh&bhdrata.

Shdnti Parva.

346

admiration of
great

its

saints,

heores and warriors,

its

its

men
;

of every kind, of
it

strength,

power and

splendour

identifies itself with the

its

sympathy, feeling ses and reverses, its

country by and sorrows, its succesjoys prosperity and adversity, as its

natural
beauties,

own
in

it

loves

its

and rejoices

its

artistic

and

mechanical triumphs.
a

The
looked

motherland, the country as

to as an ideal, as

whole,

is

an object of reverence, to up be served and worked for above and beyond all
else.

Though,

as a whole, the country'

is

greater

than the patriot, the patriot has the power of helping his country by his service; he gladly sacrifices
ease, comfort,

wealth,

life

itself,

on the altar of

his

a tender father seeks the good country. of his family so the patriot seeks the good of his The land, and puts its interests before his own.
virtue of Public Spirit
is

As

but another

patriotism,

and the
will

public-spirited

name man is

for

the

man who
even more
vate one.

public object and .diligently than for a priearnestly

exert himself for a

public spirit instinctively embodies the truth that has been reas the very basis of morality Public spirit is the common
is

The very expression

"

"

ferred to so often

the

Unity of

all.

spirit,

the spirit of all the public, the spirit which

;

one
is

in all the public

and the public-spirited man

realises

he who

consciously or unconciously

347
all
;

the oneness of the Self in

the

members

of that

public to which he belongs who feels that the good and the evil of each are the good and the evil of ill the members of that public, and who acts accordingly, endeavouring tt> ameliorate the conditions of life
for
all.

As
its

in the

case of virtues and vices towards God,

so in the case of virtues and vices to the State and

Ruler,
it

must be borne

in

mind

that no

man

can free himself from the duty of incessantly endeavouring to base his mental attitude and his
outer .actions on the best reason he can reach up from responsibility to, nor can he free himself
for acquiesense in flagrant injustice, or for allowing himself to be carried away by any mere public

opinion which he knows to be wrong, or has not taken the trouble to test, although feeling that its accuracy is doubtful. There is a false loyalty
the lip-loyalty of the flatterer

which

is

far

more

dangerous and

than the apparent opposition of the honest counsellor, who gives unpleasent but
sinful

wholesome
that

advice,

and there
to

is

merely

truckles

the

patriotism prejudices of the

false

ignorant,

"

Easy
1

to

find,

King

are

the

men

that

R&m&yana, VI.

.xvi. 21.

348

always speak the words that please. Difficult to find are the men, both those that hear and those that speak (gently), the words that are not pleasant
but wholesome."

These
directing

virtues of patriotism

and public

spirit,

the

mind
and

to

ends beyond those of the

are enlarging and ennobling man to see a larger

personal separated
to the character,
Self,

self,

train the

and so

to

recognition
patriotic

of
is

man

make some progress towards the the ONE. The public-spirited nearer to God than the man whose
narrower area, and widen out from love of country

interests are restricted within a

gradually he will to love of humanity.

Happy
is

is

the

land

whose

sons are patriotic

she

sure to rise high amid the

nations of the earth.

We

have now to consider the duties owed to

Parents and Teachers,

who

also stand as Superiors.

These will include those that are shown to God and the King, and we may add to them the virtues Teachableness. of Gentleness, Trustfulness and
Perhaps no virtues are more strongly insisted on than those that a child owes to his parents and teachers, and down to the present time none are

more

characteristic of the true Aryan.

ft^fcf: 5ITOT

349

cfT-

^T% M^M'ff

II

OT*r

cr

n
"

The

suffering

which the mother and father

cannot be compen-

endure
sated,
"

in the birth of children

hundred years. Let him do always what is pleasant to these in the satisfaction of two, and also to the acharya
even
in a
;

these three
"

all (

the fruit of) austerity

is

is

obtained.

The

service of these three

ii.

called the highest

Manu*,,..fiti.

227230,

232, 234. 235, 237.

350

austerity

without the permission of these

let

him

not perform other duties.

"

For

verily these are the three worlds

;

and the

three

Ashramas

these also are said to be the three

fires.

Vedas and the

three

will

neglects not these three the three worlds, and in a shining conquer body he will rejoice, as a Deva, in heaven.

"

The householder who

"

All duties are honoured by

;

these three
all rites

for

him who honours him who does not honour these

are fruitless.

As long as these three live, so long let him not do ought else let him ever do service to them,
;

"

intent on

what

is

pleasant and beneficial.

In (honouring) these three all is achieved that this is plainly the highest should be done by man all other is called a lesser duty." duty
;

"

Teachableness and obedience to the teacher

are insisted on,

and many

rules

were given intend-

ed to impress on the student the duty he owned to He was to be ever serviceable and his preceptor.
careful

not to offend, regarding the guru as his

father in the highest sense.

n "

the progenitor and the giver of the knowledge of Brahman, the giver of the knowledge of

Of

Brahman
birth
eternal,

is

the

more venerable
in

father

for the
is

of the

Brahman

the

Brahmana

verily

both here and after death."

to the dutiful pupil

Only

was knowledge given

TO
"

As

water, so he

man by digging with a spade obtains who does service obtains the wisdom

enshrined in his guru."

which grow out of hate in relation to parents and teachers include, as do the virtues, those named under the relation to God and the
vices

The

King, and we may add to them those of Suspiciousness Cowardice, falsehood, and Insolence. Where
y

there

one stronger than ourselves, suspicion inevitably arises, the expectation that he will use his power for our injury and not for our beneis

fear of

fit.

There

is

relations than

perhaps no greater poisoner of human constant suspiciousness the suspifor

it

cious nature

casts a false appearance over

everything, distorts arid

exaggerates actions, and

ii.

Manvtmriti.

206, 207.

352

supplies evil motives to the most harmless acts.

suspicious nature sees hidden malevolence everywhere, and is always miserable because always
afraid.

Cowardice engenders falsehood, the puta

false

ting on of

appearance

for the

sake of pro-

tection against a dreaded exercise of hostile power. When we come to study the reaction of the emotions of one

person on those of another, we shall see that oppression on the part of the strong leads to the growth of these vices in the weak, and

that these are the vices characteristic of the slave

and the down-trodden.

Arrogance and superciliousness are attempts of the inferior to diminish the distance between himand the superior, and are the reverse of the virtues of humility and teachableness. They render
self

impossible any happy and mutually beneficial relation

ers

and

between parents and children, between teachThe sweet natural ties which grow pupils.

out of the love-emotion are violently disrupted by these evil growths of the hate- emotion, and they
destroy the peace and happiness of families, a.% when carried to a higher degree, they destroy the prosperity of States and the influence of religion.

The general attitude of the inferior to the superior is summed up by Manu as being that which is shown to the teacher
:

353

"Such also constantly

ers

his

of learning, relatives,

among teachamong those who hold

and
give

conduct

him
"

back

from

unrighteousness

him

counsel.

Among

his superiors let

him ever follow the

same behaviour

as with his teacher."

vices

In cultivating the virtues and weeding out the above mentioned, the young man should not

forget one important consideration.

His parents

are given to
this
is

him by

his

prarabdha karma, while

not completely the case with his teacher, the element of present choice also entering into the
latter relation for

the most part.

While therefore

the duty of reverence and trust and submission without reserve, short of what involves the commission of a positive sin,
is

desirable towards parents,

even

if

they are not as loving and considerate as

parents ought to be, that duty is influenced by certain other considerations in the case of the teacher.
is chosen either by the parents for the the days of youth, or by himself when he reaches years of discretion. In the first case,

The

teacher
in

student

the authority of the teacher

iti, ii.

is

the authority of the

20B, 207.

23

354

parents, delegated to
arises
in the

him by them. mind of the student

If

as to

any doubt whether

that authority has been duly exercised, the student

their decision.

should at once consult his parents and abide by In the second case, should such a
arise,

own judgment, as he chose the teacher, and if teacher and student duly understand their respective duties
doubt
he must exercise his
first

he did when

then the wisest and most useful course

is

for the

student to say clearly and respectfully to his " teacher Sir, there is such and such a doubt in
:

my mind
to

kindly remove it;" and for the teacher remove the doubt either by convincing the
;

student of the Tightness of the course adopted, or

by

altering that course,

if

indefensible.

The above

is

important to bear in mind, as the

abuse of authority

and the misplacing of

trust are

unfortunately but too

common

in

the world.

In

India especially, where the spirit of devotion to teachers is strong, having come down from the time

when

the

teacher

was a true teacher, there

is

exceptional danger of the misplacing of faith, and consequently there is exceptional need for preserving a
claims.

balance of

mind and

for

rejecting

false

To

the aged Respect

is

the virtue which should

ever be shown by the young, and they should ever be regarded and treated as superiors.

355

STITT *i3ir

^w
or

x
tl

"

He

should

not take the bed

;

the seat

belonging to a superior
a

and he who

is

occupying

bed or seat should

"

rise

and salute him.

rise upwards when an and saluting, he again

young man's pranas

approaches
;

old

man
"

rising,

recovers them.

He who

ever salutes and shows reverence

:

to
life,

the aged, obtains an increase of four things

intelligence,

fame and strength."

:

And

so again

own
let

let him give them his them with folded hands, by him walk behind when they leave."

"

Let him salute the aged,

seat, let

him

sit

This reverence to the aged

gracious
virtues of
it

who shows
l

is one of the most and manhood, and one youth wins love and approval from all. It
ii.

Manusmriti.

119121.

Mamismriti,

iv. 154.

356

naturally accompanied with Modesty, a virtue which is a lesser degree of humility.

is

That obeisance
beneficial to the

to the aged'
is

young man

is even physically hinted in the second

of the shlokas above quoted. By one of the laws nature there is always a tendency towards equilibrium as heat radiates from the warmer to
of
;

the cooler, so strength and the stronger to the weaker.

vitality
It

go out from

has been proved by

ordinary medical Science that invalids draw vitality from the vigorous, the feeble draw life from the
healthier

and stronger, and a large portion of the cures effected by magnetism are due to this fact.
accordance with this law, the pranas of the young move out towards the old and the feeble
In
;

but when the young he at once creates

man
in

and makes obeisance, the mind of the elder the

rises

mood
and

of benevolence and of giving instead of taking,

this

mood

sends back those pranas to the

younger man. Good manners to a superior involve

respect,

modesty, truthfulness, readiness to render service, an absence of fear, suspicion and conceit. A youth,

who shows
favour,

those virtues
will

will

and

enjoy

many

always meet with opportunities of im-

provement in the company of his elders and supeSuch a youth is always welcome, and his riors.
elders will take pleasure
in

helping and guiding

him, and giving him

ence.

the

benefit of their experi-

The

vices

which shew themselves

in

relation

to the aged include those noted in connection with

the other classes of superiors, and Disrespect and Conceit may be added. The latter vice is peculiarly likely to arise, because the strength

and vigour

of the youthful body give it a physical superiority over the body of the aged, more obvious than the inferiority in experience and ripeness of judgment.

Impatience
connection,

is

another vice
the

tjiat

shows

itself in

this

swift activity of

youth being apt

to chafe against the slowness of the aged.

No

virtues need cultivation

this

more

in

modern
for
in

life

than those dealt with in

chapter,

the

rush and hurry of the present day, and the selfassertiveness that flourishes in a competitive civilisation, these are the virtues most likely to disappear.

of misunderstood scientific facts,

faith

Religious virtues have decayed with the growth and reverence and

towards

God have been

But

depreciated as

weak-

ness

and

credulity.

religious virtues are the

foundation-stones of a strong and manly cnaracter, and are found in history in heroes and not in base

and degenerate men.

Still

more,

perhaps,

is

visible

the decay of a

358

high-minded loyalty to the Monarch, and a patriotic

fidelity to

the

State.

This, as

the student

will

Jearn from the careful study of history, is due to internal organic reasons, mainly the failure in duty to each other first of Rulers and then of the Ruled,
after

dynasties of Kings were withdrawn, in order that humanity might be left to learn

the

divine

by

painful

experience
falls

how

to

stand on
like

its

own

feet,

general though superficial knowthe growth, through bitter conflicts, of ledge,

ity into the

many The spread of

with

and struggles,

an

infant.

democratic institutions, and the passing of authorhands of a majority in the absence of the wise and experienced, or because of their
inability to take

up

their duties

have hidden the

true rights and duties of the Sovereign from careless eyes and minds. The one-sided exaggeration

of

the instruments of

administration

cabinets,

councils, parliaments, republican senates and

con-

gresses
self.

has veiled the Governor, the King him-

In the course of these experiments of

huma-

nity, there have arisen, in consequence of the mis-

takes due to inexperience and selfishness,

increas-

ing poverty and

capital,

distress, the

strife

of labour

and

the

growing disorganisation

of

society.

The remedy

for these lies in restoring right feeling

between King and Ministers and Sabha and people, in restoring right feeling between all the limbs and

359

their

organs of the State, and in each and all performing respective duties of protecting and ruling,

advising, administering,
fidelity
;

and helping with

restoring,
level,

loyalty,
fact,

and obedience in ancient system on a higher

haps
the
it

in

the

with

fuller

knowPer-

ledge, according to the law of cyclic growth.

may

be

for

Aryan

youths, trained

up
life

in

ancient

virtues, to

restore to

modern

the

and to set again of the true gentleman, pious to his ample

ideal of the true citizen,

the

ex-

God and

loyal to his

King and Country.

That this may be so, it will be well to begin with the cultivation of these virtues in the family, where the Father and the Mother represent the

The decay of reverence, obedience, resand serviceableness to them is only too patent pect in modern Indian life. Here every youth can at once
superiors.

begin to copy the old ideals, and to restore in his

own home

the ideal

of the

attention to their wants,

Eager prompt and cheerful obeconfidence in their

perfect son.

dience to their wishes, frank

good-will, trustful reliance on their deliberate judgment these virtues will lay the foundation of the
strong, dutiful, orderly character that will

make

good

citizen

and a

patriot.

In his relations to his teachers also, the student

should strive to practise the appropriate virtues and different as are the modern conditions between
;

teacher and pupil from the ancient ones, yet the appropriate virtues might be cultivated, and the relation would then gradually again take on the
affectionate intimacy of the older time.

To

the aged also, the Indian youth should

show
to

unvarying respect, consideration and

serve, utilising his physical

readiness
to

their

weaknesses,

advantages supply looking on aged men as his

as his mothers,

fathers,

on aged

women

and show-

ing ever to them the loving duty of a son.

Let, then, the young man study these virtues, and build them into his own character by repeated effort, earnest, deliberate and well-reasoned thought,

and with
his

reliance on the Divine Self.

life

Then

shall

be useful and honorable, and his motherland the better for his work.

own

CHAPTER

IX.

VIRTUES AND VICES IN RELATION TO EQUALS

We

have now to consider

how

love

and hate

between equals binding them together or driving them apart accordingly as love or hate
in the relations that arise in the family

work out

and

in society,

prevails.

The
and

relations
sisters,

between husband and

wife,

brothers

and between

relatives of the

same generation, those between friends, acquaintances and members of a society of similar age and
standing, give rise to emotions which are

rendered

permanent as virtues and vices, constantly active in thye family and in the community.

The virtues belonging

to the family

among

those

of the same generation are those which gradually lead the Jivatma to recognise his unity with others, and so prepare him for the recognition of the One
Self in all. He finds himself surrounded by a small band of Jivatmas whose conditions, interests, hopes and fears are much the same as his own, with whom

he enjoys and suffers, rises and falls, is prosperous and unsuccessful, from whom his own interests cannot be disjoined.

As he

practises the family virtues

362

as he falls into the family vices

and sees the happiness ensured by the practice, or and sees the sorrow and discomfort arising from them, he gradually
that
to

learns

bring about general happiness he

as his brothers, as

must

treat all

men

members

of

one family, and that the miseries that afflict humanity all have their root in the neglect of the practice of brotherliness.

Affection, or love

between equals,
to

is

the form of
It

the love-emotion

here

be cultivated.

will

show
action.

itself

Kindness of thought, speech and Kindness of thought is at the root of

in

kindness of speech and of action, and one who guards himself against all harshness of thought will

not err in speech or in

act.

We

have already seen

what great stress Manu lays on control of speech, and sweetness, gentleness, of speech should be
cultivated in
all family relations as well as in those of the outer world:

^nF^rf
"

arg^Sfc*

II

speech and mind are pure and ever carefully guarded, he obtains all the fruit that is obtained by means of the Vedanta.
1

He whose

Manusinriti,

ii.

160, 161.

363

"

Let

him

not,

even though distressed,

cut

another to the quick (by his speech), nor meditate acts of hostility to others let him never utter the
;

malignant word that disturbs (the mind of the

hearer)."

This injunction, addressed primarily to superiors

in
their

intercourse

with inferiors, covers

all

human

is, perhaps, nowhere more needed than in family relations, where close knowledge of the weakness of each is apt to barb the

intercourse, and

tongue to cutting speech. Again the right family relations are well sketched in the following
:

Let him not be aimlessly restless with his hands and feet, nor with his eyes, nor crooked (in
his conduct), nor aimlessly restless with his tongue,

"

nor meditate acts of hostility to others.

'

With the

Ritvik, Purohita, Acharya, maternal

children,

uncle, guest, dependent,

1

the

aged, sick,

Manugmrtti,

vi. 177, 179, 180.

364

physician, kinsfolk, connexions

tives,"
"

by marriage,

rela-

Mother, father, female

relative,

brother, son,

wife, daughter, servant-folk, let

him not enter

into

altercation."

And,

after recounting the different worlds

with

which the persons above-named are connected, as

representing in the organisation of human society the position of the worlds in the organisation of
the Brahinanda, so that

them he
cludes:

is

peace with at peace with these worlds, Manu conif

man be

at

s^g:

*rrr. fa^ri

"

wife
'

The elder brother is the same as the and the son are one's own body.
The servant-folk

father, the

are one's shadow, the daughter

;

is

most deserving of compassion

a

therefore,
it

though
undis-

slighted by these, let

man

bear

ever

turbed."

The

right

relation

between husband and

wife,
is

between father and sons, and between brothers,

beautifully

shown

in

the

R&mdyana
184, 185.

in

Shri

Rama

and

Stta, the four divine sons

l

and Dasharatha, and

Mausiritl,

iv.

365

the four brothers, Shri

Rama, Lakshmana, Bharata

These are the models a youth should set before himself, and he should shape his conduct on these.
and Shatrughna.

Of

the good wife,

Manu

says

it

n
"

no difference whatsoever between Shri (the Devi of Prosperity) and the wife in the house, who is the mother of the children, who

There

is

brings good fortune, light of the home.

"

who

is

worthy of worship, the

Of

the bearing of children, the protection of

those born, the continuance ol the world- process,

woman
"

is

evidently the only source.

Children, religious ceremonies, service, marital

oneself,

happiness, heaven for one's ancestors and depend on the wife.

i

"

She who,

ruling her mind, speech

xi.

and

bod)-,

26

29,

366

wrongs not her husband, she obtains the (heavenly) world with her husband and is called by the virtuous a Sadhvi."

*rcfr
'

^r ^err^rr

1
II

This

is

the extent of the man, his wife, himself

;

and

his children

Brahmanas thus declare

that the

husband and wife are known as the same."

This view of a family as a unit, as really one is the view which alone gives a sure foundlife,
ation for the family virtues, and the indissolubility

this idea.

among Aryans grows out of mother and children are one, Father, and each should love the other as himself; what what saddens one pleases one should please all
of the

marriage

tie

should sadden
in the family,

all.

All the virtues can be practised

is

which

little

world in

itself;

the

parents represent the superiors, the children among each other the equals, the children to the parents the inferiors. youth who cultivates the virtues

be ready to show them out in the wider field of the world, and will be equipped for the duties of a good citizen. He can practise there
in his

home

will

all

that he
all

will

require
qualities

in

his

manhood,
will

and and

develope
a
faithful
i

the

which

make him

friend,

an honourable, courteous

Alanusmfiti. ix. 45.

36;

upright gentleman, a brave and unselfish patriot.

Tender

affection

between brothers and

sisters

lies at the root of family prosperity, and we may see in the story of the Pandavas how this consoled

them

in adversity

and

raised

them

finally

to the

height of prosperity.
Courtesy and Considertion fot the feelings of others are enjoined as general principles of conduct,

and
held

noble bearing and manners have ever been to be characteristic of the true Aryan.
true,

Thus speech must be

but also pleasing:

fare

Let him speak the true, let him speak the pleasing, let him not speak an unpleasing truth,
nor speak a pleasing falsehood; this
law."
is

"

the ancient

Of course, there are

occasions

when

it is

the plain

and positive duty of the person concerned to tell the truth even though it be unpleasant, as when a person in authority rebukes or corrects a subordinate. But even in such cases he should speak gently,

and such instances of special duty do not justify uncalled-for and rude language or sharpness, which
only mar the due effect of the rebuke and prevent
1

Manusmriti.

ii.

138.

368

its

entering into the heart of the reproved.

Good manners are very apt to be undervalued modern times, partly because of the hurry and rush of modern civilisation, and partly from ignorin

undervaluing is a mistake. Good manners spring from a good heart and a gentle and refinement of nature, and show kindness
ance.
this

But

character.
self-respect
situations,

They imply

self-control

and a sense of
difficult

and dignity, and many

social

which cau<e quarrels among ill-mannered

people, are passed through without any trouble or ruffle by the nobly mannered. Soft words, courte-

ous gestures, pleasant smiles, dignified

make

social

bearing, intercourse refreshing and a source of

enjoyment,

arid

ly cultivate the noble

ation,

the young Hindu should sedulousmanners of the elder genersociety.

and thus sweeten the tone of modern

Even gold becomes more

courtly bearing.

beautiful by being refined

is

and a noble and strong character

beautified

by

Hospitality
laid,

is a virtue on which great stress is the guest must ever be honoured as a and

Deva.

369

"Let him offer to the guest who has come a seat, water and food, hospitably according to his
power, in accordance with
"
rule.

Grass (for

kind word
of the good.

seat), room, water, and, fourthly, a these are never wanting in the houses

The guest sent in the evening by the (setting) sun must not be sent away by the householder ;
whether arrived at a convenient or inconvenient
time, he
tained."

"

must not remain

in

the house unenter-

That there was as much

ficent
results,

travel,

with

its is

bene-

in

ancient
of

when

the

means

now, locomotion were not so easy

India as there

and rapid as they are to-day, was due solely to the general prevalence of this virtue, and the regarding
of hospitality as an essential part of religion. The continuous pilgrimages from shrine to shrine and

from city to city with all their educative effects in broadening men's minds and experience, and in

promoting affection and good-will between different and distant communities, by bringing them into
familiar

intercourse

with each other

were only

made

possible by the generous provision of houses

tti, iii.

99. 101,

105.

24

370

of

rest,

and

of food

and clothing, on an immense

scale, by the voluntary hospitality and charity of the well-to-do.

Uprightness,

Fair

Dealing,

Trust,

Honour,

Straightforwardness, Urbanity, Fidelity, Fortitude,

Endurance,

Co-operation

these are virtues which

are necessary for happy and prosperous social life. Where these are found, the life of a community or

of a nation

is

peaceful and contented, and

show out
good

these virtues in their characters

men who make

citizens

and lead happy

lives.
is

Readiness to forgive injuries

for peaceful living, for
all,

a virtue necessary

at times,

do some wrong

to another,

moved by
emotion.

passion, or envy, or

some

other

evil
is

wrong

Readiness to forgive such a sign of a noble disposition, and Magna-

nimity includes this readiness, as well as the largeheartedness which makes allowance for the weaknesses of others, and takes a generous view of their

motives and actions.

Toleration
tised
is

an

allied virtue that

may

be prac-

the equals recognition that the Self expresses itself in many ways, and that none should seek to force on another
inferiors

towards

or towards

his

own views

or his

own methods.

Tolerance has

always been a characteristic of Hinduism, which has never sought to convert men from their own
faith,

nor to impose on those within

its

own

pale

-371

any special form of intellectual belief. of philosophic views embraced within

The
its

variety circle, as

shown
'

in the six

Darshanas,

testifies to

the tolerance

it.

and wide-mindedness which have ever marked This tolerance is based on the belief in the One
Self,

and the reverent acceptance of the

of Its intellectual manifestations.

infinite

variety

Hence

Hinduism has ever been permeated by the largehearted toleration which is the very spirit of
Ishvara;
all

are His
;

all

paths by which

men

seek

Him as men walking from opposite reach the same city, though walking in quarters
God
lead to

opposite directions, so
ing

men from
at last.

all

quarters, seek-

God, meet

in

Him

It is foolish

and

childish, then, to quarrel about the ways.

nf

"However men approach Me even so do I accept them, for the path men take from every side
is

Mine,

Partha."
of sufficient growth and knowthe higher and attach-

Even when want

ledge keeps ed to the lower manifestations of Deity, even then it is the One fshvara who inspires their faith in the

men away from

lower forms suited to their undeveloped intelligence,

and

it

is

He who
1

gives

the perishable fruit on

iv.

Bhayai'ad-Gftd.

II.

372

which

their desires are fixed.

srec

1
I

"

They whose wisdom hath been

observances,

rent

away by
to various

desires

go forth to other Devas resorting

compelled

external
natures.
"

by

their

own

devotee who seeketh to worship with such aspect, I verily bestow the unswervany ing faith of that man. " He, endowed with that faith, seeketh the wor-

Any

faith

'

ship of such a one and from him he obtaineth desires, I verily decreeing the benefits.
"

his

Finite indeed the fruit

that belongeth to those

who

are of small intelligence."

^sn'
1

hagarad-G$td.

vii.

2023,
23
24.

Bhagawd-GttA.

ix.

373

"
full

worship, they also worship Me, O son of Ktmti, though contrary to the ancient rule. " I verily am the enjoyer of all sacrifices, and of
faith,

Even

the devotees of other Devas

who

also the Lord, but they

know Me not

in

essence,

and hence they

slip."

Such ism, and

is
it

the noble and liberal teaching of Hindushould shape the thoughts of every true
that he

Aryan, so

may

never

fall

into the error of

trying to belittle or injure any of the religions of the world. Let him be tolerant even to the in-

good example. This tolerance of the religious beliefs, views, and bona fide opinions of others should not be mistolerant,

and thus

set a

understood to mean toleration of and acquiescence in the active infliction of wrong by the wicked on
the righteous and the innocent. good man, while forgiving as far as possble wrong done to himself, should endeavour to set right by gentle

means
stern
all

at

first,

and,

if

these do not succeed, then

by

ones in accordance with the law of the land

wrong

inflicted

on others.

Such

is

the duty

the whole

that Shri Krishna expressly laid upon Arjuna, with weight of the wisdom embodied in the

Bhagavad-Gttd. Nor should any action be mistaken for intolerance which is only of the nature of conselling or education, even though it be the
education of public opinion, or constitutional and

374

]'

sober endeavour to wean

or

men from
with

injurious ways,

thoughtful

discussion

the

express

object of eliciting truth. What is condemned is only the bigoted pride which imagines itself to be
in sole possession of Truth,

and would

visit

with

punishment the slightest deviation from the course

down by itself. The vices which grow out of the hate-emotion when it prevails among equals correspond on the side of evil to the virtues we have been studying
laid

on the side of good.

student to see very

may almost shock the common faults of character

It

classed as the fruits of the hate-emotion, and yet if he thinks a little he will see that they have the

marks of that emotion, as they drive men apart

from each other, separating them and setting them in antagonism to each other, and that is clearly the
result of the repellent force,

which

is

Hate and not

Love.
opposite of Kindness is Harshness, which but too often in the family as Moroseness, Sullenness, Irritability, and Peevishness very

The

shows

itself

common
tion

failings,

and peace.
the family

and the destroyers of family affecThese faults bring dark shadows

circle,

in strong contrast to the kind and sunny temper, and light spread by are but forms of Anger, one of the root manifesta-

into

the

tions of the hate-emotion.

Manu

classes anger

and

harshness

among

the sins which are to be specially

avoided

JTT5T

Vedas, and slighting of the Devas, hatred, obstinacy, pride, anger, and harshness."

"

Let him avoid

unbelief, censure of the

And

this is natural, for these are sins

which are

especially productive of misery, and probably most of the daily troubles of life which cause harassment

and worry are due to anger in one form or another. 2 with lust and greed It is classed by Shri Krishna as forming part of the triple gate of hell and as one
of the asuric characteristics.
3

The mind confused

and
it

by anger
of
is
its

is

easily hurried into other sins,

is

one of the chief roots of crime.

intent

Impatience

is

one

smaller manifestations, and the student

who

his

on improving his character should be on watch against even this comparatively minor form of his great enemy. The steady effort to be
eradicate

patient with, kind to, all, will gradually from his character the fault of Anger.

Harsh Fault-Finding Backbiting, Slander and Abuse are the opposites of Magnanimity. They proceed from the same source as Irreverence, etc.
1

Manusmriti.

iv. 153-

Bhagavad-Gttd,nvL2l.

Hid.

4.

376

The way

to correct these faults

for

mine whether the defect

is always to exawhich we wish to

condemn another

not present Vidura says to Dhritarashtra

is
:

in ourselves.

As

another, though thine own, small as the mustard-grain, O King that are large as the Bel-fruit, even seeing thou
!

"Thou

seest

the

holes

of

"

ignorest

Rudeness, Churlishness of bearing, a rough manner, are the faults which are the opposites of courtesy and consideration.

They

are exceedingly

com-

mon

in

modern

India.

which

days, and are spreading in modern are signs of a coarse and vulgar nature They uncertain of its own power and of the re-

tries to assert itself by loudness and spect of others to force itself on the attention of others, and it is

thus always a mark of weakness. The gentle courteous bearing of a man conscious of his own strength

and position contrasts with the rough rude manner

of a weak man, unfit for the position he is in and trying to cover his unfitness by self-assertion.
Crookedness, Unfairness, Deceit, Infidelity, Quarrelsomeness, Fickleness, Instability, are other com-

mon

faults

which appear

in

the relations between

alike in family

equals,

and cause many troubles

and

social

life.

They

all

citizens,

and nations, and sooner or

distrust.

and men who have

help to disintegrate families these vices are bad

later fall into well-deserved

contempt and

Rev engefnines s are the opof the readiness to forgive, which we have posite seen is a part of magnanimity, and they perpetuate
Vindictiveness and
troubles, keeping

them

by

forgetful ness.

alive when they might die The wish to return an injury

suffered

by

inflicting

an injury

in return is a sign

of

complete ignorance of the working of the law. A man who suffers an injury should think that he has
inflicted

his

own
if

fault

an injury on another in the past, and that comes back to him in the injury now

inflicted

on

himself.

Thus he

closes the account.

will in the future

But

he revenges himself now, he

revenge he takes on his enemy. For that enemy will not be likely to think that he has been justly punished, and will
again suffer the equivalent of the

nurse revenge again, and so the chain of claim and counter-claim will continue endlessly. The only way to get rid of an enemy is to forgive him; revengefulness stores up trouble for the future, which will inevitably come to the revengeful person, and

we suffer now are only our own revenge coming home to ourselves. No one can wound us unless our own past places a weapon in his hands. Let a student remember this when some one injures
the injuries

him let him pay his debt have done with it.
;

like

an honest man, and

Intolerance

is

a vice which has caused

destruction in the world, especially in

immense modern times.

of one
reli-

Endless wars have been caused by

men

gion wishing to impose their faith on men of another creed, and torrents of human blood have been

shed in the

name

of God.

Persecutions stain the

tears,

page of history with blood and

see a striking

and we

may
by

example

of national ruin caused

religious persecution in the case of Spain,

once the

greatest of Western Powers, whose decay dates from the days when she slew by thousands the Jews and

the Moors, and finally expelled the survivors cause their faiths differed from her own.
Sectarianism^
is

be-

when

it is

bitter

a form of intolerance, and in

and quarrelsome, modern India this

of religion is undermining the ancient noble toleration of Hinduism. Sectarian bigotry

subtle

enemy

divides

Hindu from Hindu, and

blinds them,

by

magnifying unessential differences, to the essential unity in which they are rooted. As men lose the
spirit of religion

and cling

chiefly to its forms, car-

ing only for the external ceremony and not even understanding its meaning and the objects it is

intended to bring about, they become more and

more bigoted and intolerant, and split up into more and more numerous parties. Thus religion, which

379
is

should bind

men

together,

changed by intolerant
to
religious intoler-

bigotry into a disintegrating force.

The remarks which apply

in

India apply with even greater force to ance social convention in India as well- as elsewhere. In
India they have a special application because of .the inseparable interblending of social customs with
religious, so that the paltriest

and most
1

trifling cus-

toms, having

their origin in

some temporary need

an some special occasion, rapidly assume a deeply religious and permanent importance.

The

true

Aryan must avoid

intolerance

and

bigotry as he would avoid poison, and should remember that it is utterly alien from the spirit of
his ancestral religion.

He must
own

look on

all

Hindu

family, and refuse to And he must quarrel with or to antagonise any. look outside the pale of Hinduism, and see in the
sects as
his

members of

other religions that surround him rays of the same Spiritual Sun in which he himself is basking, and
thus spread peace over India, and make possible for her a united national existence. Let his religious

watchword be
Self
is

"

Include," not "Exclude," since the

One.

CHAPTER

X.

VIRTUES AND VICES TOWARDS INFERIORS.

evolved in

To complete the outline of the virtues and vices human relations, we must consider those
arise
in

which

a man's relation to his

is

inferiors,

accordingly as he

ruled by the

love-emotion or

The virtues in this case will come under the general name of Benevolence, the will to do good to those who are weaker than ourselves the vices will come under the general name of Pnde> the sentiment which causes a man to look down on others, and to do them injury,
by the hate-emotion.
;

according to the activity of the hate-emotion

in

him

Love showing

itself

to

an

inferior

inevitably

takes the form of Benevolence, and its form is that of Compassion and Pity.
ignorance,
folly,

commonest
Weakness,

arouse in the

man

ruled

by the

love- emotion the desire to help the person

who

is

at such disadvantage,

by bestowing on him strength, wisdom. Compassion at once springs knowledge, up in him, as by Sympathy he feels the weakness, ignorance, and folly as though they were his own,
to

and thus becomes anxious

remove them,

to raise

the sufferer above them.

these virtues springs Beneficence, the active carrying out of the will todo good, the performance of actions expressive of
felt.

From

the good-will

In the conduct of parents to their children we see these virtues brightly shown forth. The weakness of the child, its dependence and helplessness, awaken the tenderness of the parent, and he becomes filled with compassion and pity for the little
creature that
itself.

so unable to protect and support These virtues express themselves in softness

is

of language, caressing gestures, encouraging looks and smiles, so that the child may lose the feeling
of
its

own

littleness

and feebleness, and may

skill

in
its

effect share

and direct the strength and

of

elders,

and thus supply its own deficiencies. Compassion and pity seek, as does all love, to lessen
the distance between
its

itself

and

its

object, to raise

object towards

itself.

It allays

the apprehension

which might

arise

in

the inferior, in presence of

strength greater than his own, by gracious aspect of Kindliness, expressing in every way that there Where it sees timidity and is no reason for fear.

shrinking in the weak, it increases the outward manifestations of Gentleness, Softness and Sweet-

becoming the more gentle as the object of compassion is the more fearful and hesitating.
ness,

The

stronger, the older, those

who

are in

any

382

way

superior, should always

remember

to practise

these gentle virtues towards the weaker, the yonnger, the inferior in any way, and should especially

bear in mind that their exercise

when the

inferior

is the more needed shows any of the manifestations

of fear, of the idea that the superior is a hostile

power, likely to inflict injury on him. Power is so constantly used to oppress and to injure, that the
first

feeling
is

of the inferior in the presence of his

superior
to

remove

this

apt to be one of fear, and it is necessary by a manifestation of love.

Compassion and Pity readily give rise to Proof the weak, whenever they are threatened those stronger than themselves, and in protectby ing them Heroism appears, the cheerful risking of
tection

oneself for the sake of a weaker.

The Hero

is

the

man who
is

risks his life for the

good of another who

need of help, without grudging the cost. The name is most often given to the warrior who gives
in his
life

for

his

King and
an

his country, or to the

;

martyr who
equally

dies for his faith

but

it

is

deserved

by many

unknown man and woman,

circumstances sacrifices
life

who

in ordinary

human

the physician or nurse, who worn out by strenuous exertions in aid of the dies,
or health for others

the mother, who rescues a child from death by ceaseless tendance, careless of her
plague-stricken
;

life

and

health, caring only

to

supply everything

383
the

that the babe needs

bread-winner,
toil,

who

be-

comes

exhausted

by

excessive

sacrificing

leisure, strength, health, that the

weaker ones de-

pendent on him
tion.

may

not

feel

the pinch of starva-

The

heroic virtues

Courage, Valour,

Enduroot in

rance, etc.

have

for the

most part

their

Compassion and in a se^ise of duty to the weak, a sympathy with them in their sufferings and a desire to remove these sufferings they are most readily
;

evoked
In
ors
fact,

presence of the inferior in need of help. when they appear in the relations to superiin
it is

always in connexion with the need of these persons, and the man showing the heroic virtues has something to give of which they
'

and equals,

are in want.

It

may

be a King who, though occu-

pying the position of a superior to his soldiers individually, needs their help for the protection of his
normally equal, has a deficiency which his brother can supply at the moment and so on. It still remains that the

crown

or a brother who,

always the giver, and leaves in his debt those for whom he pours out his life or his possesis

Hero

sions.

that especially befit

Compassion, Protection, Heroism, are virtues Kings and Rulers.

is

Liberality

a virtue, again, which

inferiors,

is

called out

by the presence of

give, the virtue of Chanty, is one which has placed by Hinduism in the very first rank.

and the readiness to been

384

gift,

sacrifice,

has always been an essential part of every and the feeding and supporting of true
less

and learned Brahmanas has been no

essential.

By

these rules

men were

of their wealth for the benefit of others, and

trained to sacrifice part thus

were led onwards to a true understanding and

acceptance of the great

Law

of Sacrifice.

Manu

says

'.

u1

"

Let him diligently

faith
;

offer
if

sacrifices

and obla-

tions with

these,

performed with faith

and with rightly earned wealth, become unperishing.

Let him always observe the duty of charity, connected with sacrifices and oblations, with a
contented

"

mind, having sought with diligence a

worthy
"

recipient.

Something verily ought to be given ungrudgingly by him who has been asked, for a worthy
recipient will surely arise
all (sins)."
1.

who

will

save

him from

Manuanifitl.

iv.

226228.

385

The way

in

which charity should be done

is

very clearly laid down by Shri Krishna, who divides gifts, according to their nature, into sattvic,
rajasic

and tamasic.

l
II

"

That

gift

given to one
'

who does nothing

to

in

return,

saying,

It

ought
to a

be given/ at right
gift

place
is

and time and

worthy recipient, that

accounted sattvic.

given for the sake of receiving in return, or again with a view to fruit,
verily
is

"That

which

or grudgingly, that gift

is is

accounted
given
at

rajasic.

"That

gift

which

unfit place

and

time and to unworthy recipients, disrespectfully and contemptuously, that is declared tamasic."

That charity should be done with courtesy

and gentle kindliness
stress
is is

a rule on which

much
gifts

laid.

We

often read in the Itihasa direc-

tions to

show

careful respect in the

making of

charity should ever be gracious, for even a trace of

Bhagarad-GitA,
xvii

2022.

25

336

contempt or disrespect makes

tamasic.

it;

as

above

said,

The

idea of

showing to weakness the same

courtesy that is extended to rank and superiority, a tender deference and consideration, comes out
strongly in the following shloka
:

"

Way

should be
is

made

for a

man

in

a carriage,
for

for

one who

above ninety

j-ears

old,

sick

person, for one

who

carries a burden, for a

woman,

a Snataka, a king and a bridegroom."

Similarly we find, when directions are being laid down as to the giving of food to people in the due

order of their position, preference over to the weak

;

all is

given

sr

"

Let him, without making

distinctions,

feed

newly-married women, young pregnant women, even before his guests." Another virtue which should be cultivated in
,

maidens, the sick, and

relation to inferiors

is

what may,

for lack of a better

term, be called Appreciative}! ess, the full recognition of all that is best in them. This recognition,
1

Manusmriti,

ii.

138.

2 Ibid.

iii.

114.

387

generously expressed, has a most encouraging effect, and stimulates them to put out all their energies.

The sense

of weakness, of littleness, of inferiority,

tends to paratyse, and many a man fails simply by lack of confidence in his own powers. A word of hearty appreciation gives the encouragement needed,

and acts

like

sunshine on a flower, causing the

in all dealings
.

whole nature to expand and glow. Patience is also most necessary

with inferiors
;

lesser ability generally

quickness of understanding, less

to

implies less power to grasp or

perform, and the superior needs to practise patience in order not to confuse and bewilder the
inferior.

With

children

and servants

this

virtue

has special opportunity for exercise, and its existence in the elders is peculiarly helpful and peacemaking in the family. Strength should be used to
help and support weakness, not to crush and terrify it, and patience sweet that naught can ruffle" is
'

a sign of a truly great and strong nature. Appreciativeness and Patience are specially needed in
parents and teachers. The vices that spring out of the hate-emotion to
inferiors "are

of the nature

of Pride, the sense of

superiority in

the separated Self, looking

down on
lower

those below

it,

and desiring to

still

further

them, marked.

in order to

make

its

The

character of

own superiority more a man filled with pride

388

is

graphically described by Shri Krishna

sr
"

This to-day by
I

me
this

hath been obtained, that

wealth
is

purpose

shall gain

mine already,

and
"

this also shall be

mine

in future.

This enemy hath been slain by me, and these

I
I

others
enjoyer,
"
I

shall

also

slay.

am

Ishvara,

am

the

am
is

perfect, powerful,

happy.
;

am

there that
give,
I

wealthy and well-born I like unto me ? will

what other
sacrifice,
I

is

will

will rejoice."

Such a man. looking down on his inferiors, seekown gain and his own advantage, will see in them only persons to be used for his own
ing only his
purpose.

To them

he

will

show the

vices of Scorn,

Contempt, Atrogance, Disdain, expressing in words and actions his sense of the distance between himself

and them.

His own bearing

in

will

be marked

by Aggressiveness,

Self-assertion, Overbearingn*ss,

implanting dislike an'l hatred

Gitot. xvi.

those with

whom

1316.

389

lie

comes into contact, unless they are thoroughly dominated by the love-emotion. If his inferiors which he desires, and he is able to possess anything deprive them of it without danger to himself, he

may

fall

into robbery

his superiority to oppress

and murder; and he will use and enslave. The characbe studied
in history

ters of

many such men may

tyrants, oppressors, causing widespread destruction

and misery, and thus sowing

oppressed the seeds of
evil

in the

breasts of the

up

into a crop of revolt,

passions which sprang bloodshed and anarchy.

fail

Manu

sternly

condemns
:

the Kings that

in

the

duty of protection

"

The king

that punishes the innocent and puni-

shes
hell"

not the criminal, he goeth into infamy and

In smaller fashion these evils are reproduced in

the family and in society, where the superiors show out the fruits of hate instead of love. The tyrannical father or master implants and fosters in .his children and servants the vices of the oppressed,

and creates the

evils

which he

later

endeavours

in vain to destroy.

Hauteur, Haughtiness, Reserve, are subtler forms

i

Manus/nriti,

viii.

128.

390

of this

same emotion, and work much mischief

when they appear between

cordiality, affection

those between whom and openness alone should prevail. They should be very carefully guarded against by the student, when he comes to deal with

those \vho are younger than he, or those towards whom nature or circumstances place him in the position of superior to inferior.

He

should ever re-

that the duty of the superior is to bring the inferior up to his own level so far as is possible, and not to keep him inferior and constantly remind

member

him of any distance

them.
If

that

there

may

be between

he

make

the mistake of following the

latter course, the probable,

will

nay the

certain,

result

be that he
'

will drive the inferior either into a

and timidity and nervousness, on the one hand, or rebellion, pride and contempt, on the other. But if he behave otherwise, and
slavish cringing
.

treat his inferior as his equal, then the

almost the certainty,

see his superiority,

is

probability, that the inferior will readily

and
is

treat h'im with

due respect
help-

and reverence.
sire

It

they

who

selflessly

others to rise that are honoured, not they

who

de-

aggrandisement

for themselves.
in all

Let the student then remember

tions

his

rela-

with his inferiors to cultivate sympathy and,

If in the compassion and active beneficence. family he shows these virtues to the younger and

39i

to the servants, in his later

life

in

society

and

in

the nation
ter,

these virtues will

will

still

mark

his charac-

and he

become a

true philanthropist, a behis country.

nefactor of his

community and of

CHAPTER

XI.

THE REACTION OF VIRTUES AND VICES

ON EACH OTHER.
In order that a

youth

may

understand

how

to

improve his own character and meet the and temptations which surround him, it
tant
that
vices of people

difficulties

is imporhe should know how the virtues and

react
will

standing

this,

he

against evil reactions,

on each other. By underknow how to be on his watch and how to promote the good

both

in

himself and in others.

The
when

virtue or the vice

general law is that an emotion and the that is its permanent mood exhibited by one person to another, provokes

in that other a similar

exhibition

emotion, virtue or vice. of love calls out love in response

An
;

an

exhibition of hate is answered by hate. Anger produces anger irritation causes irritation gentleness brings out gentleness patience is respond; ;
;

ed to by patience. If the student will observe himself and his neighbours, he will soon discover
for himself the reality of this law,

and

will see

how

393
are

the

moods of people
meet with
a whole

affected

by the moods

they

in others.

will set

company

ill-tempered man one sweetjangling

One

tempered man will keep everybody at peace. This is the general law, working among average
people

who

are equals, in

whom

the

love-emotion

and the hate-emotion are both present and are

about equally balanced. When the people are not equals, but one is inferior to the other, the emotion,
virtue or vice

shown by one

will

also

produce

in

the other one similar in kind, but corresponding to the one first shown, not identical with it. Thus an
exhibition

of love

to

an inferior

will

him

love, but the nature of the love will

this inferiority,

produce in be govern-

ed by

and

will

serviceableness, and so on. answered by gratitude, and pity by confidence. An exhibition of hate to an inferior will produce in

be reverence, trust, Benevolence will be

him

hate, but the nature of the hate, a-gain, will be

inferiority,

governed by his

and

will

be

fear, deceit,

treacherous revenge, and so on.

Oppression

will

be met with sullenness, and

vindictiveness.

cruelty with silent

produce good, and the evil, evil, according to the general law but the particular nature of the good or evil shown will be
will
;

The good

governed by the relative positions of the individuals concerned.

When we come

to

study exceptional people,

394
in.

another law comes

If

man

is

observed, .one in

whom

an exceptionally good the love-emotion is

dominant, then it will be seen that he does not answer anger with anger, but that when anyone shows the vice of anger to him, he meets it with
the opposite virtue, kindness
;

if

man shows him

the vice of pride, he meets it with the opposite if a man shows him the vice of virtue, humility
;

irritation,
;

he meets

it

with the opposite virtue,

is
it

patience and so on. The result is that the vice checked, and very often the person who showed
is

led,

by the exhibition of the opposite

the

virtue, to

himself imitate that instead.

In

case of an exceptionally bad man, one

who

is

but too often an exhibition

dominated by the hate-emotion, there is of vice in answer to

an exhibition of virtue.
to

such a one
;

is

A man showing humility met by pride gentleness provokes

;
:

insult

patience stimulates oppression.

We
1.

have thus two laws

Among

ordinary persons, emotions, virtues

their

and vices provoke

or correspondences.
2.

own

likenesses,

In persons who are definitely dominated by love or hate, emotions, virtues and vices

provoke the appropriate subdivision of their own dominant emotion.

395

Let us consider instances.

Two
bad
in

ordinary men, equals, meet, and one, in a the other flares up temper, speaks angrily
;

reply,

answering angrily
;

the

first retorts,

yet

more angrily and so it goes and more angry, until there

on, each getting more

is

furious

quarrel.

How

often
in

have friends been parted by a quarrel

the ill-temper of one.

beginning

Two
;

other

men
;

speaks

angrily

the other answers softly

;

meet, and one, in a bad temper, with a

;

pleasant
of the

smile

first,

and friendly gesture the anger finding no fuel, dies down, and the soft

words and smile awaken an answering smile, the anger is gone, and the two walk off arm-in-arm.

A man
and

in

whom

the hate-emotion predominates,

superior to another, treats the latter with

threat, trying to force
inferior

insolence

him

to yield to his will.

The
with

meets

this exhibition

of evil

emotion
in his

fear, distrust

and

sullen submission,

and

springs up the desire for revenge, which he nourishes until an opportunity occurs to injure the superior. The latter, seeing the fear and sullen subheart
mission, shows yet

more insolence and

scorn, the

sight of the fear increasing the original contempt This again leads to for the inferiority of the other.

increased fear and distrust and

more

slavish sub-

mission, with growing longing for revenge, and thus

396

the vicious cycle

is

repeated over and over again.

A
whom
and

superior man, in

whom

the love-emotion preinferior,

in

dominates, comes
distrust.

into contact with an

the very sight of his superiority arouses fear The exhibition of these vices moves

him
fear

to pity

and compassion, and he answers the

and

softness of language.

and distrust by increased kindness of manner The inferior thus met is

of approach
is

soothed and encouraged, and his fear diminishes to

slight timidity
;

this

in

its

turn dis-

appears, and
in

replaced by of

trust

and confidence

the good- will

the superior.
is

Thus

in

his

aroused, and the seeds of virtue are implanted instead of those of vice, and the relation established is one which conduces to
heart the love-emotion

the happiness of each of the persons concerned. The Itihasa and Puranas have many instances

of this interplay of emotions, of the effects of the exhibition of virtues and vices reacting on each other. Bhima's scornful laughter over the blunders

of Duryodhana awakens hatred and the desire for revenge in the bosom of the latter, and the hatred

grows into one of the causes of the destructive war between the Pandavas and the Kurus. Kaushalya's

angry reproaches as to the treatment of Rama are met by Dasharatha with gentle humility, and she is
quickly
humility

moved

to

repentance and shows loving

Arjuna's fear at the sight of

in return.

397

the VirAt-rupa

allayed by Shri Krishna's gentle words and re-assumption of His ordinary form. These stories are told for our instruction, that we
is

may

learn

how we should meet and couquer

evil,

not by imitating it, but by exhibiting the opposite fire is easily put out at the beginning, emotion.

but when
increases,

it

has

fuel

thrown into
destroys

it,

it

grows and
it

and

at

last

all

with which

comes

into contact.

The
by
all

student will

nature of the

now understand the scientific command addressed to their followers

evil,

now

the great Teachers, never to return evil with can understand but always with good. why and how it has ever been said Do unto

We

others

as

you would they should do unto you.

1
II

This

is

the
"

summary
others
"
:

of the Science of Conduct,

are
in

because the
yourself.

very

truth "

you

"

Says

Manu

"

Let him not be angry again with the angry

;

man
1 2

being harshly

addressed,

let

him

speak

softly."

Makdbhdrata, Sb&ati Parva. Ixxxvi.

Maiiusmriti.
vi. 48.

398
:

The Sdiua- Veda

says

"

wrath with peace

Cross the passes difficult to cross untruth with truth."

;
:

(conquer)

Says the Buddha

"

Hatred ceases not by hatred at any time

hatred ceases by love."

And
"

again
the

To

man

that causelessly injures me,

'will-

return the protection of

more

evil

comes

ungrudging love the from him, the more good shall flow
;

my

from me."

And
"

again

who bear illbut he who feels no will can never become pure ill-will pacifies those who hate ....... Overcome anger
bears
ill-will

He who

to those
;

by not being angered overcome evil by good overcome avarice by liberality overcome falsehood
;
;

by

truth."

Says Lao-tze

'To those who

those
all

are good,
1

am good; and
good
;

to

who

are not good,

am

also

and thus
I

get to be good.
i

To

those

who

are sincere,

am

Aranya-gdtia, Arka-parra. 2nd PrapatliaUa,

399

sincere
sincere

and to those who are not sincere, and thus all get to be sincere,"
:

ami also

Says Jesus Christ

"

Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." Evil is only perpetuated when it is returned, the
wrong emotion growing ever stronger
with fuel of
fire is
its

as

it

is

fed

own

nature

but as water poured on

love poured on hate. Happines-ss can only be gained as the fires of hatred are quenched, and
this

can only be done by love, generously and

in

free-

ly

outpoured. This is the general law, and,

the strictest

sense, this the last

method of finally changing an evil into a good one. nature But, in dealing with limited times and spaces, it becomes the duty of those occupying special positions or offices in the community, or finding themselves in special situations created by the exceptionally evil, to apply the law
of justice
charity.

and punishment rather than that of The Sovereign and the judge, representing

the Aspect of nature embodied in the law of equilibrium, find it their special duty to punish the evil-

doer and suppress the disturbances caused by crime, restoring the equilibrium of society. Apart from
this

special

modification,

the general

law holds

good.

400

Further, understanding the nature of virtues and

vices,

and

their relations to
will

and re-actions upon

be
in

each other, the student

to
his

now
the

a position
in

cultivate

deliberately

love-emotion

own

nature, with the virtues

will

which are

its

per-

manent moods, and he

and stimulate these
in his
in

learn also to

awaken
them

others by exhibiting

own conduct.
his

superiors he will awaken benevolence, compassion, tenderness, by showing to them reverence, service, dutifulness and obedience and if he
;

In

meets a superior who shows any harshness or pride, he will check in himself the feeling of fear which
springs up, and by showing a frank humility and a

confidence in his good-will, he will awaken the love-emotion, and will thus turn the harshness into

kindness and the pride into compassion. In his equals he will ever seek to arouse affection

by showing showing

it

himself, to win
to

them

to kindness

by

kindness,

courtesy

by showing

uprightness by showing uprightness. they show any of the vices of the hate-emotion to him, he will restrain the similar emption

courtesy, to

When

that leaps up in himself in answer, and will deliberately show the opposite virtue that belongs to the

love-emotion, and will oppose kindness to unkindness, courtesy

to rudeness, uprightness

to

deceit.

Thus he

will

not only avoid

increasing

the

mis-

chief caused

by others

but in those others themevil,

selves, unless they be exceptionally

he

will

arouse right emotion and help them to improve.

In his inferiors he will try to plant the seeds of

trust

and confidence, encouraging them by his gentleness and patience, and eradicating all suspicion and fear. When he finds an inferior showing these
he
will

vices,

not allow himself to give

way

to scorn

and contempt, but will increase his own gentleness and patience, and gradually lead the weaker into
the love-relation with himself that will
relations mutually pleasant.
If these principles ruled

make

their

human

relations in the

family, the community, the nation,

how changed

would be the aspect of the world. How quickly would discord change to peace, storm to calm,
misery to happiness.

To

use knowledge to guide

may spring from right should be the aim of every student of knowledge, the Science of Ethics. Only thus can character be
action, so that right action

builded, and India's sons

become worthy of

their

motherland.
of to-morrow.

The student

May

of to-day is the citizen right instruction lead him to

noble
"
I

life.

am
in

giving you complete union of hearts and

minds, the cow

which
is

ill-feeling finds

no

place.

Even

as

pleased with the new-born calf, so let one be pleased with another. Let the son follow

26

402

his

father

and be of one mind with

his mother.

Let the wife remain in peace with the husband and speak sweet words to him. Let not the brother
bear malice towaids
J>

brother

or

sister.

Let
let

all

become harmonious with each

treat

other,

and

all

each other well.

PEACE TO ALL BEINGS.

INDEX.
PAGES.

Abhimanyu
Abhiniveslia

...

3Q2
275

...
...

Abhyasa
Absolute, The

32g> 329

... ,j.

J22 217
...
...

Achainana

Achara (conduct)
Acharya Achyuta
Action

...

]3
175, 176,

363
339

...

...
... ...
...

...
...

114
30> 33

Advaita

Adhvaryuh
Adi-Bhuta
Adi-Tattva
Adityas

(conductor)
...

7^
...

... ...
... ...
... ...

71

74
"77

... ...
...

Agami Karma

H9

120
3,

Age A S ni
Agnihotra

74, 77, 146, 181,

8,
...
...
...

345
205
g

205, 207, 232

Agrayana
Agriculturist

...

...
...

Agha-Marshana Ahamkara

217

...

69, 71, 72, 73, 81,

94
187

255, 306

Ahavaniya-Fire

...

...

kAsha
(see Sat)
...

71, 89,
...

Ananda

146, 147 67 211

7

ii

PAGES.
Ancestors
... ...
...
... ...

202
92
20, 21,

Andajah Angas, The Six

14, 15,
...
... ...

36
374

Anger
Angarasas

...
...

7,

85
78

Animal Kingdom Anirudha

Antelope Skin

...
... ...
...

... ...
...
...

26
176
147
72, 146

Anupadaka Anus

...
...

Apah Tattva

...

146
148, 153

Ap4na
Apsaras

... ...

...
... ...

77

Artha
Arjuna
Archetypes Archika

...
...

100
211, 396, 373

...

...
...

...
...

81
7
7

Atharvana

...
...

... ...

Arghya-Prad&na
Arvaksrotas, or

216, 217

Vegei able
...

Kingdom
2, 3, 6,

...

279
10,
12, 17,

Aryan

7,

19,

36,86,105, 125,171,177,
180,182,
183, 184, 198,

201, 209, 230,

254, 301,359,

239, 245,
366,

367,

373, 379.

Aryavarta

...

...

18

Asana

...

218

Hi

PAGES.

Asat
Ascetics

...

... ...
...

85
155
13, 221,

...

Ashramas, The Four...

238

252, 281, 282, 288, 296,

297, 350 Brahmachari (Student) 221, 222, 226, 227, 234, 296, 297

Grihastha (House-holder) 221, 222, 230, 234, 283,

297,

Sannyasi (Ascetic) 221, 222, 223, 235, 283, 297,

Vanaprastha (Forest-dweller)
...

222, 223, 232, 235, 283, 296,

297-

Yatih (controlled) see Saunyasi

AshtakA Ceremony

...
...

189
6

Ashvamedha
Astrology

... ...
...

20
78, 87, 105, 106, 125,

Asuras
Atharvaveda,

375

7,

20

Atalam

... ...

143
13, 20, 34, 37, 56, 67, 71,

Aim*

80, 96, 139, 140, 141, 147,

149, 150, 156, 160,

308
85
185
77

Atri

...
...

...
... ... ... ...

Avahana
Avatara

...

Avatiras of Vishnu
Shri Krishna

17,66
17

iv

PAGES.

Avidya Avyakta
Backbiting
Bali-offering

...

53, 57, 67, 87, 96,

...
...

275 375

...
...
...

70,71

...
...

189,

200
23 207 379
85 55

Bandhah
Bath
Benevolence

...

...
...

...
...

Bhagavan (Vishnu)
Bhagavati Bhakti
... ...
...

...
...

104, 107, 211, 212, 215

...
...

Bhdshya
Bharata

7,23

...
.

365

Bhima
Bhishma
Bhrigu
Bhurloka, Bhuloka

...

396
334 339, 345 85, 252

... ...

18,

136, 299, 300,

7, 12, 69, 84,

142, 144, 145, 146, 151, 152,

153, 154, 158, 178, 184

Bhutadi
Bhtit4ni

...

...

73
85,

...

...

143

Bhuvarloka

142, 144, 145, 146, 148, of

... ...
... ... ...
...

151, 154
125, 142

Brahma, Day

... ...

Night of Brahmaloka

142

135, 144, 145, 159, 160, 182

...
...

Brahmacharya Brahman Nirguna

40,177,223
66

Saguna Brahmanas

55, 66, 67, 86, 106, 107, 209,

210 384

4, 5, 8, 103, 174, 176, 177, 187, 188,

189, 202, 231, 366,

PAGES.

Brahmanda
Brahman- wheel

64, 65, 66, 67, 68, 69, 72, 123, 142,

144,

147, 156, 161, 276, 278,

...

364
88

...

World
Brahmapara Brahmaveda

... ...
...

...
... ...
...
...

103, 132, 159

159

Brahmavidyd or
Bride
Brihaspati

Uma
...
...

5,

67

180, 181

...

177
262
308
86, 129

Buddha
Buddhi
Cannibals
Castes

...

...

70, 71, 98, 101, 107, 178, 234, 262,

...

...

13, 176, 177, 179,

238255,

281, 282, 297

Charity

Chetana (consciousness) Chhandah (metre)

...

ChhAya
Chit
(see Sat).

...

_...

Chudakarana
Compassion. Conceit

...
..,

...

...
...
...

...

Conduct
Content
Co-operation

...

Consciousness, Jagrat, Svapna, and Sushupti

...

Cowskin
Courage Courtesy

...

...

...
...

... ...

vi

PAGES.
Creation,

Day

of

...

... ...
...

142
86, 87
84,

Daityas

...
...
... ...

Daksha
Dakshinagni Panavas

85
189

...
...

86, 87

Darsha
Darshanas, The Six

...

...
...

205
5,

22,

23,

30,

35, 37, 59, 60,

104, 125, 261,

371
Dasharatha
...
... ... ... ...

... ...
...

364, 396 177, 183

Death
Deerskin, Spotted

176
71
71 71 71

Deha Karana
Sthula

...
...

Sukshma
Virat

...

...
...
... ... ...

...
...

Desire

Ill
77

Devarajas

...

Devas

5, 46, 65, 73, 74, 75, 76, 77,

78, 82, 86, 99, 120, 121, 125,

131, 132, 145, 146, 158, 167,

183, 200, 201, 207 209, 216,
f

229, 272, 295, 296, 297, 299,

313, 327, 350, 368

Deva world
Devayana
Devotees
Devotion

...
...

...
...

159

158
155

...

...

339

vii

PAGES, Dl,aran&
...
...

1, 2,

2l8
12, 15, 18, 100,

Dharma
Sanatana
Vaidika

10,

134, 242, 247, 248, 253, 268

... ... ...
'

...

!>"
!

Dharmashastras
Dhritarashtra

12, 15,

207

...
... ...

376 218 20 357

Dhyana
Dictionary
Disrespect

...
...

...
...

Dvaitam
Dvesha,
...
...

...
...

275287
18

Drona

Duryodhana
Dvija

...

... ...

396 175

...

Egg- Brahma (See Bralimanda)

,,

-Golden. (See Hiranyagarbha)

-World
Elements, The Five

..."
... ...

69, 82, 83,

84

75, 77, 78,

92

Endurance

...

370, 383

Equals, Conduct to Ethical Science what

...

361
259, 263

it is

...

Ethics, Foundation of

...

264
290-293,

Standard of
Euclid
Evolution
... ...

...
...

311
21

...

78, 92, 99

Fair-Dealing Faith

...

37
...

339

viii

PAGES.

Fault-Finding
Fidelit y
Fire,
.

...

37^
...

Household
Pillar of

...
...

...
...
...
,. t

344,370 206
214
15g

Region, Svarga
Sacrificial
...

206
H^

Five Daily Sacrifices (see Sacrifices.)

Devarj4s Elements

... ...

...
...
...

72 72

Ideal Types of Action

>,

.of

Sense Organs
...

72

Flowers

...
...

216
12, 13,

Food
Fortitude
...
... ... ...

76

370
7
4.

Gamut
Ganas
Gandharvas

... ...

77
77

J25
jjg

Ganesha

...
...
... ...

Gargya Garuda

...
... ...

252
gg
74
...
...

Garutman Gautama

...

...

182) 250

the Rishi of

Nyaya
...

24

Gayatri

10, 176, 177, 216,

219
147

Goloka

... ...
...

... ...
...

142,

144,
...

145,

Gotra

250, 251

Grammar
Grass

...

20
369

ix

PAGES.
Gratitude
...
...

... ...

... ...

339 369

Guest

Gunas

27, 48, 49, 50, 51, 56, 59, 65, 71, 72, 73,

78, 80, 85, 178, 211, 267, 285,

287, 288, 304; 311, 314, 337, 385 309,

286,
... ...
... ...

Guru

...

...
...

207
66,

Hamsa
Hari
Haridrumata
Harmlessness

...
...
...

88

...
... ... ...

83, 117 250

...

...
...

334
283
374, 375

Haryashvas

...

Haughtiness Harshness

... ... ... ...

...

... ...

Havi
Hell

...
... ... ...

189

375
...
...

Heredity Heroes

93

...
... ...

382

Hinduism

255, 370, 317, 373, 378, 379, 383

Hindu
Hiranya-garbha
Hiranya-keshin

239, 253, 254, 302, 368

Homa
Hospitality

...

...

...

200,201

Horses, the Senses

...

...

200,368,369,370
...

Hota
Hotri

...

...

Hrim Mantra
Humility

...
...

...
...
...

71

339

PAGES.

Husband

...

...* ...

...

13

Huxley, Professor ... IkshvAku

...

92
17

...
...

...
...
...

Image
Indra

in

worship
...

214
357

Impatience

... ...
...

...
...

74, 77,

Indraloka

117, 130, 344 ... 142, 158

98,
... ... ...

ludriyas Irreverence
Isha

...
...

72, 73, 78, 85,

...

152, 306

343
150
216, 228
236, 396

...
... ...

...
...

Ishta-deva
Itihasas

3, 14, 15, 88, 209,

...

Jaimini

...
...

...
...

29

Janaka
Janaloka

...

105
151,

...

142, 145, 146,

...
...

148,
...
... ...

155

Japa

...

219, 224

Jarayugah Jdtakarma Ceremony Jnana ...

Jnanendriyas, The Five

...

92
173, 187 111,

...

94, 103,
... ...

104, 107,
...
... ...

198 152

Jyotisham
Kailasa

...

22
162

Jivatmas, division of
... ...

...
... ...

...
... ...

84
3,

Kali Yuga

242
21

Kalpa
Kalpas

...
...

...

78,

81,

85,

87,

159,

278
158

K4ma
Kan4da

...

70, 99, 100, 107,136, 154,

25

xi

PAGES.
Kapila
...

...
...

26, 85

Karana Sharira

150, 155
84,
70, 71,

Kardama

...

...

85

Karma
Karmendriyas

...

18,

97,

104,

108,

123, 124, 127, 296,

...
...

...

151,
...

152
18

Kama
Kashypa
Kaupina Kavi

...

Karnavedha Ceremony
...

...
...
...

...
...

174

84
177

...

...
...

...

... ...
...

252
92, 94,

Kingdom, Animal
Mineral

129

92, 128, 92,

...

279
77

Vegetable

...
... ...

128, 279

Kinnaras

...

Kosha, Anandamaya
Annaraaya.

155,

162

151, 156, 158, 162,. 172, 184, 185, 191, 192, 193

Manomaya
Pranamaya

...

151,

154, 156,

157, 158, 159, 162, 185 191,

...

151,
158,

152,
172,

154,

15G, 157,

162,

184

185, 191, 192, 193,

Vijnanamaya
Kratu
Krishna,Shri
...
...

...

152, 156, 162

...

...

85
53, 104,

...

18, 43,

105, 124, 126, 127, 135, 141,

144, 211, 245, 271, 291 299,

PAGES.
323, 339, 385, 388, 397,

Dvaipayana
Kriya"
...
...

...
...

...

17,

30

Kshattriya

...
...

71, 94, 107, 111, 113 18, 174. 176

...
...

Kubera
Kula-deva

...
... ...

77,

345 216 223

...
...

Kumaras
Rishi

85, 87, 155

...

...
...

...
...

Kurus

...
...
...

18,

396 188
365

Kasha, or Darbba Grass,

...

Lakshmana
Laksbm!
Law, Civil

... ... ...

...

...
...

66 86, 100

13
12, 13

Hindu
Liberality

...
... ... ...
...

...

383
7,

Liberation

... ...
... ...

102, 105, 107

Linga

71

Lingam Lokas
Seven

214

83, 136, 143, 145, 148, 151,

155, 162, 189

...
...

...

142, 159, 162

Mahar
Pitri

142, 145, 146, 148, 151, 154 155.

...

...

189

Preta or

Yama
... ... ...

...

189

Surya
Svarga

142, 149, 151, 154, 158, 161. 136,

145, 148, 154, 158, 187
...

Loyalty

344

xiii

PAGES.

Madhava

or

Madhva
...

...

14, 30,

83

Madhusudana Sarasvati
Magic
Magnanimity
...

...
...
...

22

86
370,
169,

377

Magnetic properties

...
...

215
55

Maham^ya
Maharshis

...

...

...
...
1

3, 82,

85 306

Mahat
Tala Tattva
4

...

69, 71, 78,

Buddhi, or Pure Reason

...
...

...

72

... ...
...
...

143

147
55 55

Mahavidya
Maitreyi,

...
...

Manas
Mandalani

...
...
...

107, 113, 114, 141,

...

154
5

Mantra

71, 166, 194, 213, 215,

11, 12,
;

217
189,

Manu

...

69,

73, 82, 126,

202 245, 254, 344, 352, 374

Margas

...

57, 98, 100, 103,

104, 107,

235, 275, 276

Markandeya
Marriage
... ...

130, 181, 182, 229

Maruts
Matarishva

... ...

... ...

77

74

Maya
Meditation

...

33, 52, 53, 54, 55, 56, 57, 58,

59, 70, 71, 86.

... ...

113
15, 29,

Mimansa

...

35

xv

PAGES.

Panchikarana

... ...
...
...

...
...

71
ig, 367, 396 ... 21, 22
...

Pandavas
Panini

... ...

Parashara

n,

17

Paramatma
Parjanya

... ...

...
...

...
...

40, 59

153
187

Parvana-Shraddham
Pata-la

...
... ...

... ...
...

...

143, 144, 145

...
...

Patanjali

28
387

Patience

...
... ...

...
... ...

Peevishness

...

374
13

Penances
Philology

...
...

...
...
...

...

20
19

Philosophy
Pilgrimages

... ...
...

1, 2, 5,
...

369 187

Pindanvaharyakam
Pingala
Pitris
... ...

...

...

22,168

146, 158, 184, 185, 186, 187,

...

188, 189, 202, 295, 312, 313

...

Pitri-Kriya
Pifcriloka

...
...

...

184
187

142, 157, 158, 161, 189

... ...
...

Pitri-Yagna Pitri-Yana

...
... ...

...
...
...

Prachetas

Pradhaua
Prajapati

...
...

...

Pragfia Prakriti

...

...

158 ... 85 ... 72 47, 127 149, 150, 155

57, 72,
78,

...

53, 54, 55,

92,

141, 143, 165, 265

27

PAGES,

Prahlada
Praiaya

...

...

...

339-

... ... ...

...

32, 49,

53

Prana

17, 79, 81, 87,

148, 149, 152.

153, 154, 155, 156, 157, 312

...
...
...

Flames
Pranava

...

149

...
...
...

10,30,313
119, 120, 121
... ..,
...

Prarabdham Karma Prathama Parardha

Pratyahara
Prayashchitta Pretah

... ...
.7. ...
...

278 218
13

... ...
...

184, 185, 186

...

Kriya

... ...
...

...
...

184
157

Loka
Pride
Prithvi

...

...
...

379,387
...
...
...

...
...
...
... ... ... ...

146

Profanity"

...

343
20

Prosody Public Spirit

...

...
...
... ...

...

346
85
85

Puja Pulaha
Pulastya

213,215,217
...

...

Puranas

14, 15, 16, 17, 88, 207, 236,

^
Purohita
..
...

286
...
...

363
'

Purusha

55, 79, 83, 89, 125, 126, 127,

153, 161.

Purusliottama

...

...
...

... ...

291

Purv&rdha

...

278

xvii

PAGES.
Puslikararuni
Qualifications, the four
...
... ... ...
...

...
... ... ... ...

252
31
18
17

Race, Lunar

...
...
... ... ... ...

Solar

...
...

Races of

Man

86

Raga
Rajasuya

...
...

275, 287, 317

... ...

Rajo-guna Rakshasa

...
...

164
87

...
... ...

17, 86,

Rama, Shri

17, 62,

85,

211,

276,

277,

302, 364, 365, 396.

... ...
...

Ramanuja
Rasa
Rasatalam

...

30
79, 80

...

...
...

...
...

...
...

143
17

Ravana Reai and Unreal Reason, Pure

Rebirth

... ...
...

...

301,303
30, 101,
7,

...
...
...

267 389 85 188

88, 91

Reserve
Reverence

... ...
...

...

...
...
...

338, 343
...

Ribhu
Richas

...

6,

Right and
Rishis

Wrong
...

276,
3,

et seq.

4, 11, 19, 23, 24, 25, 43,

...

75,

84, 87,

99,

130,
266,

137,

...
...

201,

202,

216,

267,

295, 312, 313

Rites

163

xviii

PAGES,

Rudeness

...

376
85

Rudra
Sacrifice
76, 78,

81, 83, 84,

124138,
204,

187, 198,

199,

200,

205,

208,

217, 296

Sadhyas Samadhi
Sataana
Samavritta

64, 77,
30, 136, 218,

202
219 179
177
103>

148 153
...

Samavartanam
Samhitas
...

178,179
4, 5, 6, 131,

Samsara
Samskara

56, 58, 78, 86, 90, 95,

106, 247
70,

135,

165182,

171,

172,

173, 174,

175, 179,

183, 184, 190, 217, 224, 250

Saimyasi

12,

178, 198, 220, 232, 237

14,
...

Sanatkamara and others

Sanchita

85

Karmas

Sandhya

Sankhya
Sapindas

Sapindikarana Sarpas

97 207, 216, 224 24, 26, 27, 31, 104, 105 ... 196 184, 186
77

Satyakama
Satyaloka

. ..

25, 251
83, 85, 142,

145, 147, 148,

151

Sarsvati

...

66,86

Shaucham

191197, 207

PAGES.
Savitr!
... ...
... ... ... ... ...

176
19
261,

Science

of conduct, or Ethics

259, 263,

260,
287,
...
...

...

308
170
339
103

Seers
Self-Sacrifice

...
...

...

...
...

Senses

...

72, 99,
... ...

Shadangas Shakbas
Shakti

...
... ...

...

124

...

4
100 215 159

52, 53, 57, 66, 67, 77, 86,

...

Shaligr&ma

...
...
...

...

Shankara
Shankhayana
Sharira

14, 35, 43, 48, 111,

...

8,

176, 177

... ...

71,

149, 150, 151, 152, 155,

157, 161, 162, 313, 315

...

Shastras

... ...
...

Shatrughna Sheaths

...
...

71,262,319 365 ...

...

161

22 Sbiksha (method of study) ... ... ... Sbraddhas 183, 185...186, 187, 190, 230 ... 199 Shrauta ... ...

Shuka
Siddhis
sita,

...
... ...
...

...
...

...
... ...
...

223 13
17

...
... ... ...

Slander
Sna-taka

375
179

...
...

...

Soma
Straightforwardness

7,

8,

158, 345
...

...

...

370

PAGES.

Submission

...

...

339
45,180,
181

Suktas
Sullenness

... ...
...

...

...
...
...

374
12

Sumati,
Superiors, Conduct

to
...

338
149

Sushupti

... ...

Sutalam
Sutra (the Loid)

...
....

143
150
198
3

...

Svara

97, 99, 131, 132, 157, 169,

...

Svayambhu Brahmii
Svayambhuva Manu
Symbology
Taijasa
Talas
Talafcalam
...
...

...

82
47, 51
73, 149, 150,

...

... ...

154
161

...

143, 145,

...
...
.'..

...
...

143
71,
3, 44, 81, 82,

Tamnatra
Tapas
Tarpana
Tattvas
Thread, the Sacred
Tiryaksrotas
Toleration

72

...

83

... ...

...

200

70, 71,

82, 83, 146, 151, 306

...

...
...

177,178
78,

...
...

279

... ... ...

...

370, 374
13, 92,

Transmigration
Travel

...
...

183

369
252
47, 51

Trayyaruni
Triangle Tridandi
Triloki

...
...

...
...

...

178, 321

145, 275

PAGES.
Trimurti
Triplets
...
...

65, 66, 77,

178
178

...

...
... ...

Trust
TuladhAra

...
...
...

370
105
148, 153

Udana
Udbhijjah

...
...

...

92
7 7

Udgata
Udgatri

... ... ...

... ...
...

Uma
Upadhis

80, 139, 143, 149, 150, 151, 154, 261,

...
...

67,86 270
176
177

Upanayana
Upanishats

...
...

7, 89,

Upasana
Upasthana
Uprightness

...
...

...

216
217

...
... ...

...
...

370

Urbanity

370

Vishvamitra Vishvedevas

...

...

251
252

Vitahavya Vitalam

...
... ...
...

...

...
...

143
179
179

Vivaha
Vratas

...
...

Vyanah Vyasa
Vaikarika

...

153
30, 286 73

...
...

3, 14, 17, 18,

...

Vaikuntha
Vairagya
Vaisheshika

...
...
......

142, 144, 145, 147

285
25, 35

xxii

PAGES.

Vaishvanara

...
...
...

...

149, 150, 151

Valmiki Valour

...
...

17

383
119, 120, 121

Vartamanam Karma Varuna ...

Vasishtha
...
... ...

...
...
... ...

74,77,130,345 S5
77

Vasus
Vatsyayana

...

24 344
207

Vayu
Vadangas Vedanta
Vedavit

... ...

71, 77, 146, 148,

...

19,

5, 19, 24,
... ...

29, 30, 33, 35, 37, 57, 58, 120, 151

...
... ...

10
298, 299,

Vice

374
376

Vidura Vidya
Vidyadharas

...
...

53, 56, 67, 87, 159

...

...

77

Vijnana
Virat

...
... ...
...

...
...

152
82, 150,

397

Virtue
Virtues and Vices

135, 294, 295, 299, 313, 370

337, 361,
...

379392
30,

Vishishtadvaitam

32

Vishnu

3,

31, 32, 59, 65, 66, 81, 85, 86, 87, 100 118, 214, 215
...

... Vyakaranam Vyavahara (Civil Law) Wheel of Life ... Wife ...

21,

22
13

...
...
...

133
103, 182
8, 12,

Women

...

...

229

XX111

J
v
.

PAGES.

World-Process

...
...

82, 85, 86, 87,

147

Systems...
Worlds.. Visible and Invisible 139,

et seq.
...

68,69, 147 370

Worship

...

209

et seq.

Yama
Yajfia

...

39,74,77,218,344
...

...
...
...

228, 295

Yajfiavalkya

11, 12, 15, 171, 175, 176,

...

272

Yajnopavitam
Yajurveda

177
6, 8"

... ... ...

...
... ...

Yakshas

77

Yaska

22

Yoga

10, 13, 28, 35, 104, 105, 133, 155, 159, 161,

228, 262,

319
54

Maya
Siddhis

...

...
... ...

...
...
... ... ...

16, 91

Yogis
Yojanas
Yudhishthira

67, 75, 237,

335
144

...
...

249, 302

Yuga

...

3,11,17.18

Books quoted and mentioned.

Adhyatma Rdmayana
Ahnilta-SutrdvaU
...
...

... ... ...

53, 57"

168, 206
8,

Aitareydranyako Brdhmapa

79

xxiv

PAGES.
19, 30, 43, 46, 48, 53, 61, 76, 90, 99, 100, 101, 104,

Bhagavad-Gitd

105, 112, 123, 127, 128, 133, 136, 212, 245, 264, 271, 272, 293, 295. 307, 319, 322, 324, 340, 341, 342, 373,385, 388.

124, 134, 246, 283, 314,

126, 135, 262, 292, 316, 327, 328, 871, 372,

Bhdshya Vdtsydyana
Vydsa
Brahmaitas
.;.

91

28
5

Brdhma- Sutras
Char a?a- Vyuha
3, 14,

30

4
15, 16, 52, 54, 56, 57, 65, 69. 97, 109, 117,119, 122, 144, 148, 150, 152

Devi Bhdgavata

Dharma
,,

Sutras Apastamba
,,

187

Gautama

135
92
3, 17,

Evolution and Ethics, Huxley

Grihya Sutras Apastamba,

,,

177, 181, 186, 187

Asbvalayana Parashara ...

f

173
174
173,
177, 181, 186, 188.

Shankhayana

(2, 17, 18, 69. 98, 103, 114, 115,

MahdbMrata
Mahdbhdshya

...

(
Patafijali

136, 228, 249, 252, 299, 30<>, 301, 334, 339, 377
...

4
169

Vyakarana

...

xxv

PAGES.
'9, 11, 44, 45, 48, 51, 62, 64, 68, 69, 72, 74, 82, 157, 171, 173,

Manusmriti

174, 175, 176, 178, 188, 189, 193, 194, 201, 202, 205, 220, 224, 225, 226, 227, 230, 231, 232, 233, 249, 318, 321, 323, 327, 330, 331, 5132, 349, 351, 353, 355, 364, 365, 366, 367,

179, 181, 195. 200, 222, 223,

228, 244, 324, 335, 362,

229, 247,
326, 345, 363,

369, 375,

384, 386, 389, 397

Ndrada
Nydya
Sutras,

12

Gautama
...

91

Pardshara Smriti

174
22
15, 16, 58, 65, 68, 69, 72, 78,

Prasthdna BTieda

Puranas

81, 82, 84, 142, 159, 275,

285, 329, 339, 396

Rdmdyana
Rigveda

17, 18, 143, 228, 252, 347,

364

4,5,6,8,38,48,58,74,125
131,
172,

173, 174,

185,

245

Shaivdgama
ShdriraJca

...

... ...

9.,

57

Shatapatha Brdhmana

5,

125, 126

Bhdshya

.;.

...
...

Sdnkhya-E.<irika

...
...

26

ShivaPurSna
Sutras

... ...
...

...

81,82,84 52
23,
28, 30,

Six Systems,

Max

Muller
...

35

Sutrani Pdtanjali

...

217

xxvi

PAGES.

Tdndya Mdhdbrdhmana Tattva Samdsa-Sutras

Tika on Vishnu Bhdgavata Shridhara Sv&mi ...
Upanishat
...

... ...

26
250
5,
9,

...
...

Amritabindu

...
...
...

30 36
23

Brahmabindu
Brihaddrayyaka

43, 46,

89, 96,

102,111,125,131,145,153, 158, 159, 272, 309

Chhdndogya
...

14, 38, 41,

58

Katha

...

39, 42, 46, 95, 100, 101, 122,

160, 309, 325, 328

KausMtaU
Kena

Br.

... ... ...

8,

156, 157

...

67
40, 63

Mdnjukya Mu^daka ...

Muktika Prashna
"
...

20, 42, 131, 147, 148, 149,

...

309

4
158

...

143, 147, 153, 154,

Shvetdshvatara.

39, 54, 88, 89, 90, 264,

...

273

TaitUriya

Vdsishtha Smriti

...

210,216 251
6, 7, 9,

Tedas

1,

2, 3, 4,

10,

11,

12,

14, 17,

19,

20, 22,
76,

29, 82,

36,
126,

37,

40,

55,

136,

176,

179,

200,

201, 207, 222, 223, 232, 248,

249,251, 327,350

xxvii

PAGES.
Vishnu

BMgavata
Pura.no.
...

14, 15,*16, 81,

84,

85, 144,

250, 252, 299

16,

58,

65,

68,

69,

72,

78,

142,

159,

339
11

Vyavahara Mayukha
Ydjnavaltya Smriti Yajna Paribhdsha Apastamba's

...
...
...

15,

168, 179 187

001 196 518

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