ESSENCE OF HINDU DHARMA

Aum Sree Maha Gana-Adhipatiye Namah

COMPILED BY

Veluri Annappa Sastry

Address:
Col. V. A. Sastry (Retd.)
Flat No.102; G. Ks Crescendo;
Plot Nos. 558 & 559; Defence Colony
Sainikpuri (P.O.)
Secunderabad 500 094 (A.P.)
Tele Nos.:91-40- 27116277 (Res), 91-94406 57704 (Mobile)
E-mail: velursastry@gmail.com
Second Edition

2016

Note:

1. There are many Sanskrit and Indian language words

(written in italics) in this book. I tried my best to write them
in English letters and translate them to the nearest possible
meanings in English. If there are any mistakes in them readers
are requested to forgive me and, if possible, please send
suggestions for my improvement.
2. Where ever possible relevant references from Hindu
Dharma Scriptures are quoted.
3. Many Sanskrit Mantras from original Hindu Dharma
Scriptures are written in this book. With God's grace
Maharishis incorporated or embedded their meditation
powers in the seed letters of those Mantras; thereby those
Mantras have the Divine Powers. Though I wrote the same
Mantras and letters they do not contain those Divine powers.
They are just alphabets or letters only.
4. First two chapters of Brhadaranyakopa Nishat are not
published in many books. Some books write 3rd chapter as 1st.
So the chapter numbers may differ in different books.

Copy Rights: Reserved

Printed at:
Matru Devo Bhava, Pitru Devo Bhava

I dedicate this book

To my Mother

(Late) Veluri Subbamma

and to my Father

(Late) Veluri Somesvara Rao

 Vyasaya Vishnu Rupaya Vyasa Rupaya Vishnave

Namo Vai Brahma Nidhaye Vaasistaya Namo Namah

(I prostrate before Vyasa in the form of Vishnu and Vishnu in the

form of Vyasa. I prostrate before Bhagavan Vyasa who is,
embodiment of Brahma Vidya, also known as Vasista).
 Om Sree Matreya Namah
An Appeal

Hindu Dharma is infinite and incomprehensible for

human mind, without the pre-requisite of absolute faith,
devotion and finally Grace of Para Brahma (Supreme God). To
write on the subject matter, with the little information I gathered
and still with the little information I gathered (without any claim
of perfect meaning and interpretation), is a daring attempt on
my part. I beg for excuse for any misinterpretation and seek your
valuable guidance for further improvement on my part. It is a
well-known fact that most of the Hindus have either vague
perception and confused or ignorant about their own Dharma
(religion). I intend to provide the basic information on Hindu
Dharma, to the persons interested. The aim of this book is to
provide information for recollection to those who are aware of it
and for guidance for those who are unaware of it. You are also
requested to intimate your advice, suggestions and comments
for further improvement.

Veluri Annappa Sastry

 Aum (OM) TAT SAT

Meaning

Aum (OM): Aum (OM) is Pranava revealed first at the

time of Creation. From Pranava, Gayatri Mantra (the Vedic
metre) is revealed. From Gayatri Mantra three Vedas (Rk
Veda, Sama Veda and Yajur Veda) were revealed. So Aum (OM)
is the root of Creation, Gayatri Mantra and the Vedas.

TAT: TAT means THAT, referring to distance and

invisibility, means the Supreme Person or Reality (Isvara)
(Bhagavad Gita 15 : 17), an object of faith and belief.
Everything in this Universe is Gods own Creation; hence all
things belong to Him. All actions should be performed, in
order to please Isvara, without expecting any reward
whatsoever. Such actions as His (Gods) own and for His sake
only becomes Godly i.e., those actions lead to God
Realization.

SAT: SAT means truth or reality. SAT is used in the sense

of Existence of Absolute and Saintliness. It refers to (a)
Reality, (b) Goodness, (c) Praiseworthy, (d) Noble disposition,
(e) Steadfastness and Steadiness and (f) Reverence and Faith.
(Bhagavad Gita 17 : 23 to 27, Mahanirvana Tantra 14 : 154
and 155).

Note: The above three words refers to the One and the
One Only Reality Para Brahma (Supreme God).
 Preface

Every part of Hindu Dharma, right from the Vedas all the
way up to Moksha (Liberation), is dealt with in this book. I
collected and compiled the information from various books and
tried my best to present in a most simple and concise form for
the common people, to enable them to gain the basic knowledge
about Hindu Dharma. The very words India, Hindus, Hindu
Religion or Hinduism is a misconception. There are no such
words in Hindu Dharma Scriptures. So called India is Bharata
Varsha, Hindus are Bharateeyulu, Hinduism is Dharma
(righteousness) which is the Only One and is applicable to
everyone i.e., for complete humanity). All living as well as non-
living beings, except human beings, follow Eternal Cosmic Law
and maintain ecological balance. Hence Dharma has come into
existence for human beings. Dharma (as per Cosmic Law and
Hindu Scriptures) is Actions which should be done is Dharma
and Actions which are not to be done as Adharma. Since
Dharma has come into existence at the start of the creation it is
prefixed with Sanatana means eternal or oldest. Hinduism
(Sanatana Dharma or Aarsha Dharma) is compilation of Eternal
Devine Truths realized by many Maharishis (great scientists)
with their Devine minds obtained through their penance. The
most important aspect of Sanatana Dharma is Satyasya
Satyam means Truth of the Truth (i.e., Ultimate Truth)
(Maitriopa Nishat 6 : 32). To realize this Truth everyone should
be Truthful to themselves; control and subdue their Ego (means I
(Soul or Jeevatma) associating with the body and Mine
associating with the world and things) and desires, be devoted
and totally surrender themselves to Para Brahma (means
Supreme God i.e., Reality). There is only one Reality and that is
the Para Brahma (Supreme God). Brahman Satya Jagat
Midhya (i.e., Para Brahma alone is real; Universe i.e., all the rest

(i)
is Maha Maya or illusion) (Niralambopa Nishat 11). The
Individual Soul (Jeevatma) is not a distinct entity from Para
Brahma. The Individual Soul itself is Para Brahma. Most of
the Hindus (I perforce use the words India for Bharata Varsha
(Bhagavata 11: 2: 15, 16), Hindus for Bharatiyulu and Hindu
Dharma for Sanatana Dharma because everyone understand the
subject matter with these words only) are in false perception
that Hindu Dharma means becoming Sanyasi (recluse), doing
ritualistic worship of God, visiting temples and holy places etc.
Most of the Hindus are misguided and totally ignorant about
their religion and proper way of their religious practices and
blindly follow others without knowing meaning thereof. Many
Hindus perceive Hindu Dharma as dogmatic without knowing
the Truth from Vedas, Upa Nishats, Puranas, Epics and Srimad
Bhagavad Gita. Many Hindus do not accept their ignorance of
their own religion and try to blame on other things, like the
Hindu Scriptures are in Sanskrit language, which they do not
know, (though many translated versions are available in most of
the Indian and foreign languages), Brahmana (Priestly caste) did
not tell them and kept it for themselves or their
grandparents/parents did not tell them etc. It is a fact that they
never made any attempt or effort to know about their own
religion. The intentions are not to blame or criticize or comment
on any individual, but to present the reality. I had come across
similar reactions and feelings, during my discussions with
different cross section of Hindus, which awakened my inner Self
or consciousness and with Gods grace to undertake this
publication.

All living beings (includes human beings) want to live in

peace and be happy. People perform actions for the sake of
happiness. But they neither attain true happiness nor succeed
in ending their sorrows thereby (Srimad Bhagavata

(ii)
Mahapuranam, in short Bhagavata 3 : 5 : 2). They are driven by
two powerful motivations (a) Desire (never ending) which leads
to acquisition and (b) Enjoyment (sensual pleasures) which are
temporary and limited. They spend their entire life to fulfill
these motivations and forget their ultimate goal i.e., Infinite
Eternal Divine Bliss. Hindu Dharma appeals to subdue (or
control) these motivations, provide means to overcome these
weaknesses to reconstitute the personality for higher values of
life for attainment of the ultimate goal i.e., Infinite Eternal Divine
Bliss.

Starting from 326 B.C.E (Before Common Era) India (The

use of word India is also inappropriate. This country is called
Bharata Varsha) was repeatedly invaded by Greeks, Dutch,
Portuguese, French, Muslims and British for acquisition of its
abundant natural resources. From 13th century, during the rule
of Islamic Sultanates and later during British Colonial Era, rulers
of that period spread their religions through coercion and
incentives. Some Western countries termed Hindu Scriptures as
Mythology (i.e., false notions, fictitious), with their vested
interests, which is incorrect. During 18th and 19th centuries East
India Company and later British rulers, with a hidden agenda
(tactics of divide and rule India which has majority of Hindu
population who have firm Hindu religious believes), tried to
distort the Hindu religion and culture and misled/created
divisions among Hindus, between the two major races of Hindus
(i.e., Aryans and Dravidians) between different castes of Hindus
(i.e., Brahmana, Kshatriyas, Vaisyas and Sudras) and between
different religions (i.e., Hindus, Muslims and Christians etc.),
published and distributed huge quantities of literature about
Hindu Dharma incorporating their own fictitious theories of
origin, growth and philosophies. These publications affected the
minds of Hindus (since original Hindu Scriptures were rare to

(iii)
obtain in those days) and started believing those fictitious
theories. Some Hindu writers and organizations also started
writing on those lines and this has further confused many
Hindus. For Hindu Dharma there is no single institution,
organization or a congregation with a hierarchy for spreading
and conversion like many other religions (Note: Hindu Dharma
does not profess spreading or conversion). Hindus consider that
everyone is naturally on a journey to reach higher awareness
through the cycle of birth, death and rebirth and the Soul
continues this journey till God - realization. Though there are
many organizations preaching Hindu Dharma, all are
independent from each other and profess Hindu Dharma in their
own individual way. Most of these organizations commercialized
their activities to attract funds and thus the fundamental theme
of Spirituality in Hindu Dharma is found missing. Over a period
of time divisions have developed in Hindu Dharma because of
fanatic work of the zealot followers. Hindu Scriptures stress on
the Spiritual aspect of human beings. The present day followers
of Hindu Dharma lost sight of the Spiritual aspect of their
Scriptures and give more importance on social aspects such as
traditions, customs, rituals, festivals and the so called caste
system (which has been completely misconstrued). Later with
the influence of Western culture and attracted by materialistic
values, Hindu Dharma took further toll. Present generation is in
a confused state about Hindu Dharma, its values, culture, rituals,
traditions, social customs and household practices. Even some
political parties take advantage of these confused Hindus and
exploit through religious and caste divisions for their own ends.
Though Hindu Dharma, being Sanatana Dharma (means eternal
religion for humanity), has the potential to sustain such an
onslaught, but going to oblivious state from generation to
generation (because of the affects of Kali Yuga i.e., the period

(iv)
during which standards of Dharma (righteousness) decreases
and Adharma (unrighteousness) i.e., evil prevails).

The aim of this book is to provide the essence of Hindu

Dharma in simple language for common people to understand
and in a concise form as present generation cannot spare much
time for this subject due to their day to - day busy schedule.
Some of the rituals, customs and practices may not be
applicable, relevant or practicable to the present day life and
those could be modified and suitably replaced and be Truthful to
oneself. Hindu Dharma advocates that all paths lead to the same
Supreme Being. One may ask who then is a true Hindu. A true
Hindu is one who searches for the Ultimate Truth and
relentlessly pursues answers to questions, Who is God? Who
am I? What is my purpose of my life? How to know God? What is
the Ultimate Truth? The inquiry into the true nature of God, Self
(Soul) and the world and the practices thereof could be termed
as the Hindu way of life. The ultimate aim of a Hindu is God
realization through the spiritual practices. What is commonly
referred to as Hindu Dharma is the True Knowledge handed
over from generation to generation (Parampara Vidya) through
great Rishis (who could see past, present and future), Seers and
Sages who had directly experienced God and seen those Truths
with their purified and Divine mind as opposed to the teachings
of a single teacher or a founder. In a way, everyone who is trying
to explore their divinity is practicing Hindu Dharma. As long as
an individual is mindful of raising consciousness of Self,
community and humanity as a whole is the one following the
tenets of Hindu Dharma. Hindu Dharma being Revealed Eternal
Divine Truths cannot be understood or dealt with by human
beings without proper teaching from a Sad Guru (means True

(v)
Teacher who has established himself in God i.e., Reality) from
Sad Sampradaya (means True Traditional Teachings) and also
without the blessings and Grace of Isvara (God) Himself.

Om Santi, Santi, Santi

(Means: O God! Please mitigate the three grieves (i.e., bodily,

from other beings and Divine i.e., Natures fury)

Namaste

Namah means I am not (to subdue the I i.e., ego), ste means you
are (I respect and bow to the God within you).

(vi)
 Index

Page No.

1. Introduction 1
2. Para Brahma (Supreme God) 11
3. Creation 26
4. Dharma 43
5. Hindu way of life 53
6. Vedas 74
7. Upa Nishats 82
8. Smritis 98
9. Darshana Sastras 120
10. Yoga 127
11. Mantra 147
12. Tantra 158
13. Moksha (Liberation) 162
14. Conclusion 168
15. Appendices:
(a) Indian History Appendix A 173
(b) Hindu Scriptures - Appendix B 178
(c) Process of Creation - Appendix C 179
(d) Process of Pancikarana - Appendix D 181
(e) Cosmic Day and Cosmic Night - Appendix E 182
(f) Levels of Dharma - Appendix F 184
(g) Arishad Vargas Appendix G 185
(h) Divine Aspect of Marriage - Appendix H 187
(j) Cycle of BirthDeathRebirth - Appendix J 191
(k) Raja Yoga - Appendix K 197
(l) Kundalini Yoga - Appendix L 199
16. Essentials of Hindu Dharma 200
17. Glossary 211
 Introduction

Religion

1. Religion is a faith, opinion or belief. It is an inquiry

into the Truth and it is the true Knowledge. All religions aim at
moral, social and ethical order of the society through
Philosophical and Spiritual aspects. Human beings are always
inquisitive of birth, life on the earth and fearful of death. The
questions of who am I? From where did I come? What are my
responsibilities?, What am I supposed to do?, What is the
meaning and purpose of my life?, Where will I go after death?
Creation of this Universe, birth, and life on earth, death and what
happens after death always puzzled human beings. All religions
aim to find answers to these aspects.

Para Brahma (Supreme God)

Hindu Dharma deals in detail about the Creator

(commonly known as God), Creation of the Universe, Soul (Self,
Atma), Human body, life on the earth, death and what happens
after death. Since we are created by God our aim should be to
utilize this life, through spiritual approach, to accomplish and
reach our source i.e., God (which is known as Liberation,
Beatitude, Salvation, Moksha, Mukti). Hindu Dharma explains
God (Supreme Person, Para Brahma, Paramatma and also called
Bhagavan) as the only One without a second, Eternal, Infinite,
Absolute and Bliss etc. God is beyond our time, space and
causation (transcendental state). He is beyond human
imagination (being Mayic) and human description (being
limited). When human beings think of infinite God (Para
Brahma) with finite mind we unknowingly, project human
personality and characteristics. Hindu Scriptures described

1
God (Para Brahma) as SatChitAmanda. Sat means Existence
(Truth, Eternal, Unnegatable), Chit means Consciousness (all
knowing, pure Knowledge) and Ananda means Bliss (unlimited,
whole and eternal happiness) (Tejo Bindopa Nishat 6 : 58). God
(Para Brahma) is beyond sex i.e., can be male or female. Vedas
use neuter pronoun Tat (THAT) means either He or She. Satyam
Jnanam Anantam Para Brahma (God is Truth, Knowledge and
Infinity) (Taittiriyopa Nishat 2 : 1 : 1). Brahma Satya Jagat
Midhya (Brahma alone is real; all the rest (world) is Maha Maya
(illusion)) (Niralambopa Nishat - 11). Since God is beyond
description, describing God is by stating what It is not.
Describing God means confining infinite within the finite. In the
Brhadaranyakopa Nishat 2 or 4 : 3 : 6 the word Neti - Neti
(means -- not this, not this) is the method in which God has been
explained because God is beyond description (Bhagavata 2 : 6 :
36).

God and Science

Humankind always believed that God had created this

world and was up there in the Heavens guiding its destiny.
Charles Darwins theory states that human beings have evolved
from single cell lower creature through millions of years. Other
men of science also started chipping away at the edifice of
institutionalized religion until everything came under a cloud of
doubt. A closer look would reveal that not all scientists had
denied God. They had redefined Him. Johannes Kepler believed
that God is the creative geometer. Sir Isaac Newton said the most
beautiful system of the Sun, planets and comets could only
proceed from the counsel and domain of an intelligent and
powerful Being. Albert Einstein spoke in ecstasy about God, who
revealed Himself in the wonderful harmony of the Universe.

2
Stephen Hawking has described his whole scientific venture as
an attempt to read the mind of God. God just by His mere
thought, created the Universe out of nothing whereas the
scientists add or subtract from the already existing material or
substances in the Universe for their inventions/discoveries (i.e.,
which are already existing but are unknown/hidden). Science
does not create anything new from nothing.

Hindu Dharma

In Hindu Dharma, Rishis (means who has fore-sight) or

Sages or Seers (means Maha Purusas, Mahatmas or Great Souls),
who had revelation of Para Brahma (Supreme God), explained
the Divine science systematically in Hindu Scriptures (Vedas,
Upa Nishats, Puranas, Itihasas and Darshanas), the complexities
of Creator i.e., Para Brahma (God), creation, life on the earth,
death, after death, rebirth and explains means to attain lifes
ultimate goal i.e., Moksha (means Liberation from the repeated
cycle of Birth, Death and Rebirth) through God - realization. As
such Scriptures are not at fault if we do not make sincere efforts
to gain knowledge contained in them. Most of the founding
fathers of other religions are neither educated nor literates, but
they had revelation and propagated their religion which
appealed to the common people. Maharishi Valmiki, author of
Epic Ramayana, was a savage in early part of his life but later
got enlightenment through meditation. So no one should think
that they cannot understand Hindu Scriptures and hence they
need not attempt to know their religion.

Dharma (Virtue) and Spirituality are embedded in Hindu

Dharma and in Hindu way of (Social) life. But over the period,
due to attraction towards material (worldly) happiness,

3
influenced by Arishad Vargas (Page Nos. 48 to 50, 182, 183),
Dharma and Spirituality have been lost sight of. People who
blindly follow the religious practices without properly
understanding them and some may not even believe in some of
them, takes him/her away from Spiritual aspect and God. But if
one believes in Spirituality, it closely connects to God which is
the better way to realize Him. Spirituality is a faith and belief
that some super natural power has created this universe and
maintaining it. Atheists, who do not believe in God, believe in the
physical world for the happiness it provides for the physical
body. It means they look for happiness. But the happiness
gained from the physical world for the physical body is
temporary and limited. Hindu Scriptures describe God as
Ananda (Bliss), Love, Peace and Happiness which is unlimited,
eternal and Divine. Every Jeevatma or Soul is born from Ananda
(Bliss), live for Ananda (Bliss), attains Ananda (Bliss) and finally
becomes Ananda (Bliss or God) (Taittiriyopa Nishat 3 : 6 : 1). So
every Jeevatma or Soul at every moment performs actions with
the aim of attaining Ananda (Bliss), Love, Peace and Happiness
(Bhagavata 3 : 5 : 2). It means that every Soul (any living being),
at every moment knowingly or unknowingly, is Spiritual
(believe in God). If someone has a strong belief on the advanced
science and technology, this so called advanced science and
technology have no conclusive answers for say blood, aging,
life, death, soul, nature, space, planetary system, universe and
finally God. It means the present stage of science, technology
and knowledge is still in the primitive stage of human
knowledge compared to the Divine science and technology
involved in the above mentioned aspects. But in Hindu
Scriptures one can find a systematic explanation and conclusive
answers to all the above aspects. This is the evidence

4
that Hindu Scriptures i.e., Vedas includes Upa Nishats are the
direct descents from Para Brahma (God), which are manifested
in Hindu Scriptures through eternal Rishis, Sages and Saints
(Maha Purusas, Mahatmas or Great Souls). Hindu Scriptures are
in Sanskrit language, which itself is a Divine language, came
from Lord Shiva (as per the first verse of Introduction in
Panini Grammar). It is in its total perfect form since it landed on
the Earth and there is no change since then with its 50
alphabets. Its vocabulary is so complex, vast and its grammar
can create any number of words. Divine revelations, which are
complex, require a Divine language to explain and so is Sanskrit.
Human beings (Souls) are eternally under the bondage of Maha
Maya (Cosmic power of Para Brahma) and under its influence,
are ignorant of the Divine matters, and hence beyond the reach
of human mind (Bhagavata 2 : 6 : 36). Hindu Scriptures, being
Divine revelations, reveal the form, personality, nature,
qualities, greatness and graciousness of God. Knowledge
contained in Hindu Scriptures is beyond the limits of human
intelligence. Vedic Sanskrit, which is known as Deva Nagara Lipi,
means the language and literature used by Devas (means Demi-
Gods) living in the Heaven (that means one can communicate
with them in this language), and hence it is Divine language.
Such huge literature and Spiritual knowledge contained in
Hindu Scriptures, considering its preciseness, extensiveness and
depth, cannot be produced by any human being without the
Grace of God. Those Rishis (Sages), who had the Grace of God,
had revealed the complete Hindu Scriptures (i.e., Vedas, Upa
Nishats, Puranas, Epics and Itihasas) for human beings to enable
a Soul to attain its ultimate goal i.e., God realization (means
Moksha) or Liberation (means Souls freedom from the bondage
of Maha Maya i.e., Cosmic power) and enjoy Infinite Eternal

5
Divine Bliss. It can also be deducted that such huge literature
with perfection, precision, extensiveness and depth cannot be
produced by any single individual in ones lifetime. Any
literature produced by more than one individual certainly
differs in their thoughts, theme, approach and method. But none
of the thoughts, themes, approaches and methods contained in
Hindu Scriptures contradicts one another. It is thus obvious,
certain and beyond any iota of doubt that Hindu Scriptures are
Divine revelations and eternal. References: (a) Rk Veda 10 : 90 :
9 (b) Yajur Veda 31 : 7 (c) Atharva Veda 19 : 6 : 13 (d)
Brhadaranyakopa Nishat 2 or 4 : 4 : 10 (e) Maitriopa Nishat
6 : 32 (f) Bhagavata 3 : 12 : 37 to 39.

Indian History

The history of Bharata Varsha (ancient India), which

stretches from the present day Iran in the West up to Indonesia
in the East and the history of Sanatana Dharma (Hindu Dharma)
has been explained systematically and in chronological order in
Hindu Scriptures from the start of present Kalpa (i.e., Sveta
Varaha Kalpa) (Refer Appendix A - Page Nos. 173 to 177).
Sanatana means eternally exists in God and revealed by Him.
Dharma means such actions and such Spiritual and religious
practices that finally result in all good for the Soul. It also means
such thoughts, actions and practices that promote physical and
mental happiness in this world and also ensure attainment of
the final goal of the life i.e., God realization (Moksha). Bharata
Varsha (ancient India) is in such a location on the Earth planet,
which is not much effected by natural calamities and disasters
(except localized floods, earth - quakes and change of contours)
like the ice age and icy storms and blizzards that happened to,
many other countries and parts of the Earth. Because of these

6
calamities the history of the other countries and parts of the
world do not go back to about 30,000 years B.C.E (Before
Common Era). Para Brahma (God), who has created this
Universe, subsequently on the evolution of human race on the
Earth, sends His Eternal Rishis (Sages), at regular intervals, who
reproduce and maintain the Scriptural Knowledge with their
Divine power, for the benefit of mankind. Even these days, in
spite of advanced materialistic development and technology,
there are no physical and material means that could hold,
preserve and reproduce the information and knowledge of the
history in its original form without any damage or change for
such a prolonged period of time. To hold, retain, protect and to
reproduce such a great Divine Knowledge of the Hindu
Scriptures the Divine personalities are needed. So Paramapita
Brahma (Creator of our planetary system), with the Grace of
Para Brahma (Supreme God), periodically sends such Divine
personalities known as Rishis and Sages (Saints) to undertake
such tasks. These Divine personalities are the eternal associates
of Para Brahma (God), who are sent on the Earth planet, to
protect and maintain the Divine Knowledge for the benefit of the
Souls, in this world, to build their faith in God and proceed on
the path to God realization or Liberation. Those Rishis (Sages),
again with the Grace of God, revealed many sacred poems,
collectively known as Vedas. Vedas, in Sanskrit, means
Knowledge and they are Revealed Eternal Divine Truths. These
poems use many mnemonic devices to ensure its effectiveness.
As they are taught by word of mouth and learned by hearing
(not by writing and reading) those Truths (which are eternal)
are known as Sruti (means sounds produced by mouth). Rishis
and Sages, who had directly experienced God, had seen those
Truths with their Divine and purified mind.

7
 Hindu Scriptures contain answers to Para Brahma (God)
(Creator), Creation, Universe and Life (before birth, birth, life on
earth and after death). Rk Veda mentions about cosmic order
known as Rta. Creation and destruction is cyclic as well as
rhythmic. Everything in this Universe is pulsating and moves
according to a Divine pattern, which is reflected in the rhythmic
and cyclic movements of Nature. All matter, including human
beings, has rhythmic movements within and our quest should be
to create proper rhythm and harmony within ourselves.
Mantras, contain power packed letters, words and verses, a
system of syllables made with particular vibrations and
frequencies, is used to create or connect ones vibrating
frequencies to Cosmic vibrating frequencies. According to
expansion and contraction theory, the Universe is rhythmic
more or less like a pulsating heart. Hindu Dharma calls this great
rhythm of the Universe by the name Spandana. Hindu Dharma
teaches to accomplish to synchronize our rhythm and vibrations
(our thoughts and actions including inactions) to that of the
Universe. I (Self or Atma) is the centre point of the Universe. As
per Hindu Dharma, every being in the Universe is a focal point.
Every being in the Universe is a Sukshma - Jagat means minutest
world (microcosm). The Universe and human body are made of
identical materials and as such all answers are within. If one can
understand the factors and forces within, then one will be able
to understand all factors and forces in the Universe and Nature.
Human beings actions can affect the Nature and that affected
Nature in turn can affect the wellbeing of the human beings. The
great scientists of those days, called Rishis, who had perfected
themselves by meditation, with the Grace of God, are said to
have heard in their hearts Eternal Divine Truths and those
Truths were taught to their disciples by talks and

8
conversations (by shabdas i.e., sounds) as writing and reading
does not ensure desired effects. All Sruti literature existed all
through eternity in the form of sounds. Therefore, the sounds of
the words of the Vedas and Upa Nishats are very important to
ensure its effectiveness. Before 5,000 years ago (before 3102
B.C.E. the year in which Kali Yuga started) Bhagavan Krishna
Dwaipayana (later known as Veda Vyasa Veda means
Knowledge and Vyasa means compiler) reproduced and
systematized the Mantras and Vedas. Bhagavan Veda Vyasa
dictated and Lord Ganesha (son of Lord Shiva) recorded them,
because this was a huge task and it needs a Divine mind to
record them correctly.

Bhagavan Veda Vyasa

In Dwapara Yuga (before 5,124 years, i.e., 3,102 B.C.E),

Bhagavan Veda Vyasa, who is Knowledge Incarnation of Sree
Hari (Lord Vishnu), was born of Maharishi Parasara (Grandson
of Brahmarishi Vasista and son of Shakti Muni) with Satyavati.
Bhagavan Veda Vyasa is also known as Satyavati - Suta,
Vadrayana, Krishna Dwaipayana and Vyasa. He was born as a
grown up person and immediately after birth, he set out for
meditation. Bhagavan Veda Vyasa, who had unfailing eye and
could read the past, present and future, saw how by the flux of
time, there ensued in every age (Yuga) an overlapping of duties,
as a result of which the potency of the material objects had
diminished and people had grown slothful, dull witted, short
lived, unlucky and tormented with diseases and other evils
(Bhagavata 1 : 1 : 10). Bhagavan Veda Vyasa began to
investigate by means of his Divine in sight as to wherein lay
the welfare of human beings. Perceiving the Vedic sacrifices (i.e.,
Yajnas) are the purifiers of people; he reproduced (dictated) the
Vedas (divided into four), four Upa Vedas including six Vedangas

9
which were revealed by Para Brahma (Supreme God) to
Paramapita Brahma (God for Creation of our planetary system).
The Eternal Divine Knowledge contained in these Scriptures was
in the abode of Para Brahma (Supreme God) and protected by
Him. Para Brahma, at the time of Creation, revealed this
Knowledge to Paramapita Brahma (God for Creation of this
Brahmanda, i.e., one planetary system in which one Paramapita
Brahma functions the duties of Creation in that planetary
system) (Note: There are innumerable Brahmadas). Paramapita
Brahma reproduced this Eternal Divine Knowledge to the Rishis
and Sages at the time of Creation of this Brahmanda. Those
Rishis and Sages reproduced them for the people on this Earth
planet. Bhagavan Veda Vyasa reproduced all of them just before
3102 B.C.E. Then he dictated 18 Puranas, after those 18 Upa
Puranas, then the Mahabharata (including Srimad Bhagavad
Gita), Brahma Sutras. Details of Hindu Scriptures are at
Appendix B (Page No. 178).

10
 Para Brahma (Supreme God)

Para Brahma (God) has two aspects (a) Nirakara or

Nirguna or Impersonal form of God and (b) Sakara or Saguna or
Personal form of God.

Nirakara or Nirguna Para Brahma (Impersonal form of

God):

Nirakara means formless or shapeless. Nirguna means

without qualities. Para Brahma means the Absolute Divinity.
Nirakara or Nirguna or Nirvisesha (without attributes) Para
Brahma (Impersonal form of God) is an abstract principle
THAT (i.e., pure consciousness, pure spirit, changeless and
unknown by ordinary minds). Nirakara aspect of God is
formless and action less. So It does not Create the Universe and
Grace the Souls. Nirakara Para Brahma, being an existence of
absolutely subtle and dormant state of virtues (Avyakta Shakti
means expressionless power) does not even manifest happiness.
Nirakara Para Brahma is beyond sex i.e., can be He or She. Vedas
use neuter pronoun Tat (THAT) for Nirakara Para Brahma.
Intend to become many just with His mere thought He assumes
Isvara (Supreme Lord) and Sakara, Saguna Para Brahma
means Personal form of God (Brhadaranyakopa Nishat 2 or 4 :
3 : 1). Whoever does devotion (Bhakti) to Nirakara Para
Brahma is called Jnani (knowledgeable). There is very little
description of Nirakara or Nirguna Para Brahma in Scriptures.

Isvara (Supreme Lord):

Isvara (Supreme Lord) means Supreme personality of

Godhead, who always does Subham (good). Intend to become
many Nirguna Para Brahma, at will, assumed Cosmic
manifestation with Vyakta Shakti (Eternal Divine Powers) -

11
(a) Lordship, (b) Righteousness, (c) Renown, (d) Prosperity, (e)
Wisdom and (f) Dispassion - all in their fullest measure
(Bhagavata 2 : 9 : 16). He has three basic aspects i.e. Universe -
Creation, Preservation and Destruction (Taittiriyopa Nishat
3 : 1 : 1). He is also the originator and upholder of Eternal
Cosmic Order (in Sanskrit Rta) means regularity and
orderliness of the Universe. To execute these aspects, He
assumes Saguna or Sakara Para Brahma.

Para Brahma (Supreme God) is threefold in which the

basic Tatvas (realities or entities) are Para Brahma (God), Atma
and Maha Maya (Svetasvataropa Nishat 1 : 6, 9 & 12). Para
Brahma means big and capable of making anything big
(Bhagavad Gita 11 : 43). Para Brahma is Sad Eva, Saumya,
Idam Agra Asid Ekam Eva Advitiyam means in the beginning
God is alone, One only without a second (Chandogyopa Nishat 6 :
2 : 1). Anando Brahmeti. God is Infinite Eternal Divine Bliss and
capable of making everyone to realize Infinite Eternal Divine
Bliss (Taittiriyopa Nishat 2 : 7, 8 and 3 : 6 and Bhagavata 11 : 26
: 1). Para Brahma is Satya (Reality). Satyam Jnanam Anantam
Brahma means God is Truth, Knowledge and Infinite.
(Taittiriyopa Nishat 2 : 1 : 1). Para Brahma is Sat Chit
Ananda. Sat means Eternal, Truth; Chit means Consciousness,
Knowledge and Ananda means Bliss (Tejo Bindopa Nishat
6 : 58). Vijnanam Anandam Brahma. God is Knowledge and
Bliss. (Brhadaranyakopa Nishat 3 or 5 : 9 : 28). Para Brahma
also means The Absolute Divinity. Para Brahma is also known as
Bhagavan or Paramatma or Isvara. The word Bhaga denotes
power, virtue (Dharma), fame, affluence, wisdom and dispassion
each in its fullest measure.

Para Brahma has been described as an abstract principle

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 THAT - pure consciousness, pure spirit, changeless (beyond
time, space and causation) and unknown by ordinary mind. Para
Brahma cannot be seen or perceived by sense organs (i.e., our
physical eyes, ears, nose, mouth and skin as they can see or
perceive only material objects) (Mundakopa Nishat 1 : 1 : 6).
Para Brahma also cannot be understood by the human mind and
intellect because they are Mayic, i.e., evolved from Maha Maya
(Cosmic Power i.e., the material world, delusion). To see, hear,
perceive and understand Para Brahma (God) one requires
Divine faculties (eyes, ears and mind etc.) which can be
given only by Para Brahma (God) (Bhagavata 2 : 6 : 36,
Bhagavad Gita 11 : 8, 53 and 54). If the Soul, which is under the
bondage of Maha Maya, with the Grace of Para Brahma (God)
and with His Divine power, can break the bondage of Maha
Maya then only the Soul can know Him and realize His Infinite
Eternal Divine Bliss. From that One and the Only, this Universe
of many evolved. God is infinitely big and bigger than the
biggest. Nothing is even equal to Him (Bhagavad Gita 11 : 43,
Bhagavata 2 : 4 : 14, Svetasvataropa Nishat 6 : 8). He is capable
of absorbing within Himself the entire Universe, including Maha
Maya and all the Souls, after total dissolution. God is also
infinitely small and smaller than the smallest (Svetasvataropa
Nishat 3 : 20). He lives within all the Souls (Bhagavad Gita 15 :
15) which are smallest subtle (Sukshma) entities in the Universe.
In the Upa Nishats the word Neti Neti (means not this not
this) is the method in which Para Brahma is explained because
He is beyond human description. To know Para Brahma (God)
one must experience ones oneness with God through God
realization. Brahma Satya Jagat Midhya means Para Brahma
alone is real and eternal; whereas this Universe is unreal (means
in transit or ever changing) and hence it is temporary
(Niralambopa Nishat 11). The Universe is evolved from God,

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sustained by God and dissolves in God (Taittiriyopa Nishat 3 :
1 : 1). God is the one Self - effulgent Lord, the Self of all embodied
Souls. He, who appears as the subject and the object, perceive
Him as manifested in multitudinous forms through Maha Maya
(Prakrti) (Bhagavata 1 : 13 : 47). Everything and every Soul in
this Universe long (live) for Para Brahma (God) (Ananda or
Bliss) (Taittiriyopa Nishat 3 : 6 : 1). But many dont get Para
Brahma (God) (Ananda or Bliss) due to their Avidya (ignorance)
being under the bondage of Maha Maya (means under delusion
and false perception and association with this material world
(Prakrti means Nature). By knowing Para Brahma, the Soul is
freed from all fetters (Svetasvataropa Nishat 1 : 8). Whatever
may one say that they are happy, that happiness is unreal,
temporary and limited. That happiness is not the real happiness,
not permanent and not infinite. Impersonal form of God,
manifests as various Personal form of God, through His own
Yoga Maha Maya (Divine Potency) keeping Maha Maya under
His control (Bhagavad Gita 4 : 6; 11 : 10). By His mere will, He
manifests Himself as the manifold Universe (Aitareyopa Nishat 1
: 1 : 1; Narayanopa Nishat -1).

Sakara or Saguna Brahma (Personal form of God)

Sakara means physical form or shape. Saguna means

virtues (good qualities). In the Upa Nishats the term Brahma
mostly refers to the personal form of God (Saguna Brahma).
Nirakara Para Brahma is established in Saguna Brahma.
So Saguna or Sakara Brahma or personal form of God is known
as Paramatma, Bhagavan who is the main form of God. He is
eternal, omnipresent, omniscient, Omnipotent (Sarva Shakti), all
blissful, all pervading, all kindness, all gracious and all loving
Divine personality. His main forms Panchayat (Surya (Sun),
Lalita Devi, Lord Ganesha, Lord Vishnu and Lord Shiva)

14
and also Lord Rama and Lord Krishna etc. Obeisance to that
Supreme Person of infinite glory carries out His Leela (Divine
sport). For Creation, He assumes with Rajo Guna, the power of
Knowledge as Maha Devi Sarasvati, in the form of Paramapita
Brahma. For Preservation, He assumes with Sattva Guna, the
power of sustenance as Maha Devi Lakshmi, in the form of Lord
Vishnu. For destruction of the Universe, He assumes with Tamo
Guna, the power of Shakti as Maha Devi Parvati, in the form of
Lord Shiva (Bhagavata 2 : 4 : 12). Lord Vishnu (Sree Hari) has
infinite glory, all pervading, irresistible power, and Supreme
Divine nature, unequalled and unsurpassed known as Para
Brahma (Absolute, Self-born). By His own Maha Maya (deluding
potency, creative energy) manifests Himself in different forms.
He is Veda (Knowledge). He is Dharma (righteousness). His
virtues are truthfulness, purity, compassion, forbearance,
liberality, contentment, guilelessness, composure of mind,
subjugation of the senses, austerity, evenness of temper,
endurance, quietism, sacred knowledge, self-realization,
dispassion (absence of thirst for sensuous enjoyment), lordship
(power to rule), heroism, majesty, strength, right judgment,
independence (absolute freedom), dexterity, loveliness of form,
fortitude, gentleness of disposition, exceptional intelligence,
modesty, amiability, quietness of mind, acuteness of the senses
and bodily vigour, sobriety, steadiness, reverence, absence of
egotism, embodiment of Supreme Bliss, all spirit, consciousness
and many other excellent virtues (Bhagavata 1 : 16 : 26 to 29).
He puts an end to the threefold agony i.e., (a) that having its
origin in body and mind, (b) that inflicted by other creatures and
(c) that having its source in the natural calamities. Whoever
does devotion (Bhakti) to personal form of God is called Bhakta
(devotee).

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Maha Maya or Prakrti (Cosmic Power or Delusion)

Maha Maya or Prakrti (Cosmic Power) means which

conceals reality and projects unreal as real. It is eternal power of
God (Svetasvataropa Nishat 4 : 10). It is eternal, infinite and
lifeless (action less i.e. Maha Maya cannot act on its own) Apara
Shakti (potential power) of Para Brahma. Maha Maya (in future
called Maha Maya) cannot be destroyed. God has absolute
control over Maha Maya. Maha Maya is in between God and the
Soul. Maha Maya is under the control of God and the Souls
(attracted by the charms of Prakrti, due to their Avidya
(ignorance), by their own will are associated with Maha Maya)
are under the bondage of Maha Maya. But the Souls can be
eternally liberated from the bondage of Maha Maya by Gods
Grace. Maha Maya is also called Prakrti or Nature and God is the
wielder of Maha Maya. Material world is the bye product of
Maha Maya. Due to Maha Maya we witness duality in this world
i.e., good or bad, right or wrong, happiness or sorrow etc. The
world we see and feel with this materialistic body (which is also
Mayic) is not the real world. True world is beyond Maha Maya
and beyond description. Maha Maya creates inner weakness in
living beings to indulge in material things (again Mayic) and
makes us to forget our true Self (Atma). Brahma alone is real
and everything else is Maha Maya (Svetasvataropa Nishat 4 :
9). Avidya (Ignorance) disappears when a person realizes True
Knowledge. Why should imperfect (Maha Maya) come out of
perfect (God)? If Para Brahma transcends all personality
feelings, how did He make a Creation with consciousness?
Why the Absolute and Infinite should descend into finite?
Mundakopa Nishat (1 : 1 : 7) explains that as hair and nails
(which have no life) are grown from the body (which has life),
similarly from imperishable Para Brahma arises this lifeless
Universe through His eternal power (Maha Maya). Both
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Bhagavata and Bhagavad Gita address these questions in an
indirect manner. Both talk about the instrumentality of Creation.
In Bhagavata it is called Leela (Divine Sport for God) to create
things. This Leela is Sristi Kaarana (means the purpose of
Creation) to give a chance to Soul (Atma or Self under the
bondage of Maha Maya) to attain Moksha (Liberation). Bhagavad
Gita, on the other hand, states that it is part of Nature to create
and procreate. In Brahma Sutra (1 : 4 : 24, 26 and 27) the word
Leela (Divine sport) is used to explain Creation as the desire -
less expression of God. In the absence of Maha Maya creation
and procreation stops and the world ceases. During Creation
Universe comes from God and during dissolution Universe
merges in God. Primordial matter (Prakrti) is the womb of all
creatures; in which God places the seed of all life. The birth of all
beings follows from the union of Matter and the Spirit
(Bhagavad Gita 14 : 3).

Maha Maya has three qualities. They are called Gunas.

They are (a) Sattva Guna (Pious), (b) Rajo Guna (Passion), and
(c) Tamo Guna (Ignorance or Laziness). These Gunas tie down
the Soul to the body (Bhagavad Gita 14 : 5). When the Universe
is under absolute dissolution state, Maha Maya stays in Para
Brahma (God) in an absolute dormant and subtle state along
with the Souls that are under its bondage. Before Creation the
qualities of Maha Maya remained in perfect equilibrium and
harmony without over lapping one another. On Creation the
qualities of Maha Maya start intermingling and over lapping and
evolve into this manifold Universe and represent its existence
with the above three qualities. In evolution process Maha Maya
(Prakrti or material Nature) becomes manifold Universe
consisting of Mind and Matter.

Sattva Guna: It is light or buoyant and bright or illuminating.

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 It has the nature of pleasure or joy and ability to reveal or
makes things known. It binds by creating attachment for
happiness, wisdom and knowledge (Bhagavad Gita 14 : 6). If
one feels happiness, contentment, satisfaction, joy or bliss
and purity in mind, it is due to Sattva Guna which has Divine
nature that leads to Spiritual growth and progress. It is mode
of goodness and symbolized as white. (Scientific explanation:
Has great amount of energy with little matter).

Rajo Guna: It causes passion, attachment, activity,

movement and restlessness, avarice, hankering, anger,
egoism, vanity and wish to dominate over others. It causes
bondage and binds the Soul through attachment to action and
their fruits (results) (Bhagavad Gita 14 : 7). It is mode of
passion and symbolized as red. (Scientific explanation: It is
in between Sattva and Tamo Gunas in relation to energy and
mass).

Tamo Guna: It is inertia, passivity, sluggishness, heaviness

and negativity. It resists, deludes, renders mind incapable
and causes confusion, mental depression, bewilderment
and ignorance. It induces drowsiness and sleep. It causes
senseless violence. It binds the Soul through inattention,
indolence and sleep (Bhagavad Gita 14 : 8). It is mode of
ignorance and symbolized as black. (Scientific explanation:
Has less amount of energy and big matter).

These Gunas have one common characteristic. They are

in constant conflict with each other and each one try to subdue
the other in order to become predominant. When Sattva Guna
dominates the mind, which happens occasionally, a person is
calm and serene. When Rajo Guna dominates the mind, which is
more powerful than Sattva Guna and easily dominates, a person

18
is active and ambitious. When Tamo Guna dominates the mind,
which is most powerful and mostly dominates, a person is lazy
and violent. There is always a difference in the degree of
intensity of these Gunas in each person due to their interaction
and constantly fluctuating of the Gunas. As a result, a persons
reaction depends on the dominance of one of these Gunas.
Domination of Sattva Guna leads to happiness, domination of
Rajo Guna leads to suffering and domination of Tamo Guna leads
to confusion. Sattva, Rajas and Tamas are the three attributes or
modes of Prakrti (primordial Matter) assuming these for the
Preservation, Creation and Destruction of the Universe, the one
Supreme Person severally bears the names of Hari (Lord
Vishnu), Virinci (Paramapita Brahma) and Hara (Lord Shiva)
(Bhagavata 1 : 2 : 23). Lord Krishna said My Divine power of
Maha Maya, consisting of these three Gunas, can be crossed by the
one who totally surrenders and perpetually worships Me.
(Bhagavad Gita 7 : 14).

Qualities of Sattva Guna

One with Sattva Guna acquires Divine nature which is

conducive to Spiritual growth. The qualities of Sattva Guna are
as follows -- purity in mind, control over his sense organs, fond
of Spiritual growth, strait-forwardness, mental and physical
endurance, truthfulness, non-violence, absence of anger,
renunciation of sensual pleasures, kindness to creatures,
gentleness, modesty, freedom from malice, non-covetousness,
lack of restlessness, vigour, forgiveness, fortitude and
knowledge about his inherent Divine Self. Sattva Guna leads a
person to God. Lord Krishna said When a Soul goes beyond
these three Gunas attains Immortality (Bhagavad Gita 14 : 20).
In other words, one has to go beyond matter (Maha Maya) to
manifest their Divine Spirit.
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Atma or Purusa or Self (Reality) and Soul or Jeevatma
(Embodied)

Atma or Purusa or Self means Divinity or Reality. Soul or

Jeevatma means Divinity or Reality having an attire of Ego
(Product of Maha Maya). Atma or Soul is eternal, unborn,
immortal, infinitesimal, conscious and divine entity
(Svetasvataropa Nishat 1 : 9; 4 : 5), (Bhagavad Gita 2 : 20 and 24;
15 : 7). Soul in its pure form (i.e., Atma) is without any blemish
and substantially the same as God (Bhagavata 10 : 87 : 20).
Soul, an eternal fragment of God, having become embodied (to
Maha Maya), this Soul in this world draws to itself five senses
with the mind (as sixth) which are abiding in nature (Bhagavad
Gita 15 : 7, Svetasvataropa Nishat 1 : 6). As from blazing fire,
sparkles of like form issue forth by the thousands, even so,
countless Jeevatmas issue forth from Brahma (Mundakopa
Nishat 2 : 1 : 1). There are innumerable numbers of Souls. Soul
is not male, not female, not neuter; whatever body it takes to
itself, by that it is held (Svetasvataropa Nishat 5 : 10). Soul has
no relationship with another Soul (Bhagavata 11 : 17 : 53). Souls
are a special part (Visista Ansh) of God (Divine Power) called
Jeeva Shakti or Tatasta Shakti (Soul power) which is affiliated to
Chit Shakti (consciousness power) of God. Aham Brahmasmi
means I (Atma or Purusa or Self) am Para Brahma (God)
(Brhadaranyakopa Nishat 1 or 3 : 4 : 10). Tat Tvam Asi means
THAT ART THOU, What I am that is He (God); What He is that is
I (Chandogyopa Nishat 6 : 8 : 7). Ayam Atma Brahma means
this Self is God (Mandukyopa Nishat 2). Souls are Sukshma
means smaller than the smallest in size and subtle
(Svetasvataropa Nishat 3 : 20). Souls, being same as or part
(Ansh) of God (Bhagavad Gita 15 : 7), have got Chetana Shakti
(power to perform actions) i.e., Tatasta Shakti (given by God)
means in-between Chit Shakti (Gods) and Apara Shakti (Maha

20
Mayas) powers of God. Souls have permanent relationship with
God and God lives within the Souls (Kathopa Nishat 2 : 2 :
12; Svetasvataropa Nishat 3 : 20; 4 : 6; 6 : 7, 11, 14; Bhagavad
Gita 7 : 9, 10; 15 : 15). Souls are always active and cannot
remain inactive even for a moment and compelled to act by the
modes (Gunas) of Prakrti (Bhagavad Gita 3 : 5). God gives energy
to the Souls to do their duties (work or actions i.e., Karma)
through the physical body, which is Mayic. But the decision
making authority, as to what to do (good or bad), is left to the
Soul. God never interferes in the decisions taken by the Soul.
Therefore, the Soul gets the results (fruits) for its actions
(Brhadaranyakopa Nishat 4 or 6 : 4 : 5; Bhagavata 11 : 3 : 20).

The Souls have no relationship with Maha Maya, but fell

prey to the charms of Prakrti, accepted of their (Souls) own free
will, the unmanifest Divine Prakrti (Maha Maya), which finally
resulted to their (Souls) bondage of Maha Maya due to their
(Souls) Sancita Karmas (destiny of the Souls). Mind, alone, is
responsible for the bondage and emancipation of the Soul.
Attached to the objects of senses, it leads to bondage (Bhagavata
3 : 25 : 15). Because of the bondage of Maha Maya, Souls lose
their consciousness; lose sight of their identity (as being part of
God) and associate themselves in the Mayic realm and are
eternally blemished with the association of Maha Maya (Eternal
Cosmic power) (Padma Purana 11 : 2 : 37). Due to this bondage
Souls (Jeevatmas) get attached to the three modes of Prakrti
(Gunas) deluded by egotism feel as doer. Due to this sense of
doer-ship, brought about by the association with Prakrti, they
helplessly are thrown into the wombs of good or evil has to
undergo births, deaths and rebirths (Bhagavata 3 : 27 : 3). By
the will of God, Maha Maya (Prakrti) evolves itself in the form of
this material world. The Soul (Jeevatma), because of its power to
act, within a body activates the body (Maha Maya or material

21
world) which we call the body has Life. When the Soul
(Jeevatma) leaves the body, the body becomes inactive or inert
which we call the body has no Life (Jeevatma) (dead)
(Taittiriyopa Nishat 3 : 3). The Soul and the body can be
compared to electric power and the bulb respectively. The body,
without a Soul (Jeevatma), is nothing but Maha Maya or material
world. Atma or Self that is bound by Karma Phalas (fruits of
actions good or bad) is known as Soul (Jeevatma) and it has to
take innumerable births to enjoy or suffer the fruits of its
actions (Karmas), till it exhausts its Karmas Phalas and
breaks loose the bondage of Maha Maya (Brhadaranyakopa
Nishat 4 or 6 : 4 : 6). Thus a person has to realize this truth,
remove his ignorance of his false (Mayic) association with Maha
Maya, and try to attain the True knowledge (which burns his
Karmas Phalas) of the fact that it does not belong to Mayic
(material) world and it (Soul) is same as God. If one develops
devotion to the Supreme Person (God) that, with the Grace of
God, liberates the Soul (frees from the bondage of Maha Maya).
Para Brahma (God) and the Jeevatma (Soul) have similar
(visista) qualities in certain aspects and also different (vibhinna)
qualities in many other aspects. The following are some similar
qualities of Para Brahma and Jeevatma (Soul):

Both are unborn and eternal (Bhagavad Gita 2 : 20 to 25

and 10 : 3).

Both are no different, do not change and come under the

same category (Svetasvataropa Nishat 1 : 6).

Always both are together and reside at one place (heart)

(Bhagavad Gita 15 : 15 and Svetasvataropa Nishat
4 : 17).

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 Both have Chetana (means power to perform actions).
Para Brahma has Para Shakti (absolute power) and Para
Brahma has Para Shakti (absolute power) and Jeevatma
(Soul) has Para Brahmas (Gods) Tatasta Shakti (means in-
between Para Shakti and Apara and Maha Maya Shakti).

Though Jeevatma (Soul) is part (ansh) of God it does not

have same amount of qualities of God. The Jeevatma (Soul)
differs in many other qualities of God. The following are few
such qualities. There are innumerable Virtues in Saguna Para
Brahma that no one can count (Bhagavata 1 : 18 : 14).

Para Brahma (Supreme God) Jeevatma (Soul)

1. Wielder, ruler or above Maha 1. Under the bondage of Maha
Maya (Material World). Maya (it does not belong to
. Maha Maya).
2. Creator of the Universe 2. Dwells within the Universe
(beyond Universe). (within Material World).
3. Cause of everything (Prerak). 3. Relative to cause (Prerit).
4. Omnipresent. 4. Limited to the material
. body it enters.
5. Omnipotent. 5. Limited power.
6. Infinite. 6. Finite.
7. Absolute. 7. Incomplete.
8. Sat-Chit-Ananda (Truth, 8. Can realize only with Gods
Consciousness, and Divine Grace.
Bliss).
9. Capable of Creation, 9. Incapable of this action.
Protection and Destruction of
the Universe (Gods Personal
Power Brahma Sutra 4 : 4 : 17).

23
10. Has unlimited Love, Kindness, 10. These qualities are
Compassion and all Gracious. limited.
11. Can be compared to Sun or 11. Can be compared to
Clay (say X). Sun rays or Pot (say Y).

Note: X is Y but Y is not X. X can exist without Y. But Y cannot

exist without X.
References: Bhagavad Gita 15 : 15; Svetasvataropa Nishat
4 : 16; Mundakopa Nishat 1 : 1 : 9; Brhadaranyakopa Nishat 5
or 7 : 1 : 1; Taittiriyopa Nishat 3 : Chapters 1 to 6; Brahma
Sutra 1 : 1 : 2 to 4; 1 : 2 : 8 and 21; 2 : 1 : 1 and 22; 3 : 3 : 21 to
23.
Individual Soul, though beyond the three Gunas, thinks
itself as consisting of the three Gunas and suffers the evil
consequences brought about by this identification (Bhagavata
1 : 7 : 5). A Soul through its Spiritual Knowledge has to realize
the Truth that it is under the bondage of Maha Maya (Cosmic or
material power) and dispel its ignorance (Avidya) that its body,
(which is Mayic), does not belong to it (Soul) and its (Souls)
source or origin and destiny or ultimate goal is Divine God (Para
Brahma) (Bhagavad Gita 7 : 6 and 15 : 15). Identify the God that
lives in all the Souls (the indwelling Self or Atma) or God head
(subtle or Sukshma element of God or power of God). Atma (Self)
is one without change, pure (untainted by Maha Maya) self-
effulgent, beyond the three Gunas (modes of Prakrti), the
substratum of Divine attributes, all pervading, unveiled, the
witness (of all), having no other Soul and distinct from the body
(Bhagavata 4 : 20 : 7). One who understands the Self, existing in
this body, as described above is never tainted by the modes of
Prakrti (Bhagavata 4 : 20 : 8). He who knows the immutable Self
as if it is unconcerned, though presiding over the body, the

24
senses of perception, the organs of actions and the mind, attains
blessedness (Bhagavata 4 : 20 : 11).

Devas (Celestial Gods)

Certain beings, which did meritorious work, are promoted
and they acquire special powers and divine bodies which emit
light (Div means light or shine) and they are called Devas
(Celestial or Demi - Gods). Their bodies are not made of five
elements (Space, Air, Fire, Water and Earth) like ours. Ex: Sun,
Moon, Stars, King of Demi Gods Indra, God of Air, God of Fire,
God of Water etc. With their Divine Powers they sustain the life
of all Jevaas (living beings) on Earth. These Celestial Gods have
not yet crossed the barrier of Maha Maya and are subjected to
the modes of Prakrti (Gunas) (Bhagavad Gita 18 : 40).

25
 Creation

In Hindu Dharma, as per Puranas, Manu Smriti and

various Schools of Hindu Philosophies (Darshanas), there are
many theories for Creation (Sristi). Creation (Sristi) and Final
Dissolution (Prakrtika Pralaya) of the Universe is cyclic. There is
no beginning and end to this cycle. It is eternal and goes on
perpetually. During Dissolution (Prakrtika Pralaya) the creative
energies and the forces (of God) remain in an absolutely subtle
and dormant state (it is called Avyakta) within God (Bhagavad
Gita 9 : 7). During Creation (Sristi) they evolve in the form of the
Universe (Vyakta) (Bhagavad Gita 7 : 6 to 12 and 9 : 17 to 19).
For God Creation and Dissolution is only a Divine Sport (called
Leela).

Aim of Creation

Souls are eternal and unlimited in number. They are in an

infinitesimal and life form having a subtle mind (along with their
Karma Phalas) of their own. During Creation when the Souls
receive the human body they do many good as well as many bad
actions according to the discrimination of their own mind. The
record of all those good and bad actions (called Karma Phalas or
Samskaras) are recorded or stored in subconscious section of
the mind and also by God (Svetasvataropa Nishat 4 : 6). The
doctrine of Karma (action) has theory of conservation of energy.
As per this theory ones Karmas dictate their past, present and
future which are known as Karma Vada (cause and effect of
action). Karma Phalas are the fruits (results) of the actions.
God is Karma Phaladata (giver of the fruits of actions) and
ultimate dispenser of natural justice as per Cosmic Law. No Soul
can escape this law. During Prakrtika Pralaya (dissolution

26
period) Souls, which are under the bondage of Maha Maya, along
with their Sancita Karma (means accumulated fruits of their
actions in their past lives) rest in an absolute subtle dormant
state in Para Brahma (God). The aim of Creation is to give a
chance to all the Souls to exhaust all their Sancita Karmas in the
following manner:

By enjoying Karma Phalas (fruits of actions) in their next

life. But one accumulates further Karmas Phalas in their next
life and this will be never ending process.

By destroying all their Sancita Karmas by Self

realization through Jnana Yoga (Scriptural Knowledge). Jnana
(Spiritual Knowledge) is so powerful that it is capable of
destroying all the Sancita Karmas and attain Liberation
(freedom from the cycle of birth, death and rebirth) after the
death of the present life.

Through Bhakti Yoga (absolute Devotion to God) by

totally surrendering to God, thereby with His Grace, one
attains God - Realization and Liberation.

Entities involved in the Creation

There are three eternal entities that are involved in the

Creation (Svetasvataropa Nishat 1 : 12). They are as under:

Para Brahma (Supreme God): One and the only One

without a second. He is Eternal, Divine and has infinite
absolute virtues.
Jeevatmas (Souls): Unlimited in number, Souls are ansh
(part) of God, also eternal, infinitesimal and life form having a
subtle mind of their own along with collective Sancita
Karmas in an absolute subtle, dormant state in subconscious
section of the mind of every Soul.
27
 Maha Maya or Prakrti (Cosmic power): It is eternal,
lifeless power of God with three powerful qualities (Gunas).
They are (a) Sattva Guna (pious), (b) Rajo Guna (passion) and
(c) Tamo Guna (ignorance and lazy). These qualities exist in a
mixed proportion in every part of Creation. It is a very strong
force that starts the manifestation of the Mayic attributes
which finally becomes the Universe and moves the Universe
forward until Final Dissolution (Prakrtika Pralaya).

Forces Running the Universe:

The egg-shaped Universe, has a breadth of 5 Million
(50,00,000) Yojanas (or 40 Million miles), covered outside by
seven sheaths (viz., Earth, Water, Fire, Air, Ether, the Ego and
the Mahat - tatva) each of which is ten times larger than the one
it surrounds, constituted as it is as under (Bhagavata 3 : 11 : 39
to 41):
Eight casual Principles: Primordial Matter, the Mahat -
tatva, the Ego and five subtle elements viz., principle of
Sound, Touch, Colour, Taste and Smell.
Sixteen Evolutes: The Mind, five Sense Perceptions
(Auditory, Tactile, Sight, Taste, Olfactory i.e., smell), Five
Organs of Actions (Vocal Apparatus, Hands, Feet, Genitals,
Defecation (bowl)) and Five Gross Elements (Ether, Air, Fire,
Water and Earth) none of which evolve further.
The following two forces move the Universe forward:
Karmas (Actions): The accumulated and collective force
of the accumulated Karmas of all the unlimited number of
Souls, as described above.
Kala (Time): Para Brahma (God) alone is beyond time.
All the rest which emerged from Para Brahma (Lord) will
change its shape and form in time, including the Universe.

28
 The time one calculates is the parameter that gives the
understanding of the period and helps to record the events
of past, present and future. But the Kala (force of Time) is an
eternal energy, like Maha Maya, that exists side by side with
Maha Maya and pushes the Universe to move forward. The
measure of Time which (in the form of Sun) flits across the
smallest particle of matter (Paramanu) is the shortest, while
that which extends over the whole life - span of the Universe
i.e., one Para (100 Cosmic years refer Page No. 182) is the
longest measure of Time. Two Paramanus make one Anu (an
atom). Three Anus constitute a Trasarenu (the minutest
particle of matter or mote). The measure of Time which (in
the form of Sun) travels across a composite of three
Trasarenu is known as Truti (Bhagavata 3 : 11 : 4 to 9 and
Vishnu Purana Book 1 Chapter 3). Further calculation of
Time is as under:

100 Trutis: one Vedha.

3 Vedhas: one Lava.
3 Lavas: one Nimesa (twinkle of an eye).
3 Nimesas: one Ksana (also called a moment).
5 Ksanas: one Kastha.
15 Kasthas: one Laghu.
15 Laghus: one Nadika.
2 Nadikas: one Muhurta (48 minutes).
30 Muhurtas: one day and night (24 hours counts from
Sun rise to Sun set).

The time between 3 a.m. to 6 a.m. is considered as Braahmi

Muhurta and supposed to be the most auspicious time of a day.
During this period, it is believed, that all celestial beings take
rest and there is little activity in the ethereal world. It is

29
considered that this is the best period for meditation and
Spiritual activities. It is also believed that any problem can be
solved if one tries during this period. Time is precious and
valuable. Time once lapsed will never come back. Time is also a
healer.

Creation as per Bhagavata

Before Creation this Universe existed in no other form

than the Lord, His powers lay dormant although His conscious
was wide awake. Souls (along with their Karmas i.e., force of
accumulated actions), Maha Maya (Primordial Matter) and Kala
(Time) rest in Para Brahma (God) in an absolute subtle form
and dormant state during Prakrtika Pralaya (Dissolution
period). They are activated just by the will or thought of Para
Brahma (God) (Aitareyopa Nishat 1 : 1). It is this energy Cit-
Shakti i.e., His (Gods Power of intelligence), Time (Potency of
Lord), destiny of all the Souls acted upon Maha Maya
(Primordial Matter) that disturbed the equilibrium of the three
Gunas (evolutes of Maha Maya). Lord places Himself within all
living beings as Purusa (inner controller, which is His own
fragment) and outside as Kala (Time).

From the unmanifest Maha Maya (Primordial Matter),

impelled by the Time, evolves the Mahat-tatva (the principle of
Cosmic intelligent). Mahat-tatva, as it undergoes transformation,
and then evolves the principle of Ahamkara (Cosmic Ego).
Ahamkara (Ego) is of three kinds (Bhagavata 3 : 26 : 23, 24; 10 :
88 : 3, 4).

Vaikarika (Sattvika) Ego: When undergoes

transformation evolves Ahamkara, Citta, Buddhi and Manas
whose thoughts and reflections give rise to desires.

30
 Taijasa (Rajasika) Ego: When undergoes
transformation evolves Prana (Vital Air), 5 Sense Perceptions
(Auditory, Tactile, Sight, Taste and Olfactory) and 5 Organs of
Actions (Vocal Apparatus, Hands, Feet, Genitals and
Defecation)

Tamasika Ego: When undergoes transformation,

springs up (Subtle and Gross elements). They are the
principle of Sound evolved Ether and auditory sense (which
catches sound). From Ether springs up the principle of touch
and evolves Air as well as tactile sense (which perceives
touch). From Air evolves the principle of colour then Fire as
well as sense of sight (enable to perceive colour). From Fire
proceeds the principle of taste, thence Water as well as the
sense of Taste. From Water proceeds the principle of smell,
thence Earth as well as olfactory sense (perceiving odour)
(Bhagavata 3 : 10 : 14 to 17 and 3 : 26 : 1 to 50). (Refer
Appendix C Page Nos. 179 and 180). These five subtle
elements mingle in different proportions following certain
rules of permutation and combination, called as Pancikarana,
and become the manifold Universe.

Pancikarana
The five subtle (Sukshma) elements are called Pancha
Sukshma Bhutas. These five subtle elements mingled in five
different ways to produce five gross (Sthula) elements. They are
called five gross elements (Pancha Sthula Bhutas). They became
manifold Universe (Refer Appendix D - Page No. 181):
Subtle Elements Gross Elements

1. Subtle Ether + 1/8 Subtle Air + 1. Gross Space Element.

1/8 Subtle Fire + 1/8 Subtle Water +
1/8 Subtle Earth.

31
 Subtle Elements Gross Elements

2. Subtle Air + 1/8 Subtle Ether + 2. Gross Air Element.

1/8 Subtle Fire + 1/8 Subtle Water +
1/8 Subtle Earth.

3. Subtle Fire + 1/8 Subtle Ether 3. Gross Fire Element.

+ 1/8 Subtle Air + 1/8 Subtle Water
+ 1/8 Subtle Earth.

4. Subtle Water + 1/8 Subtle

Ether + 1/8 Subtle Air + 1/8 Subtle 4. Gross Water Element.
Fire +1/8 Subtle Earth.

5. Subtle Earth + 1/8 Subtle Ether

+ 1/8 Subtle Air + 1/8 Subtle Fire + 5. Gross Earth Element.
1/8 Subtle Water.

In the next phase gravity began to predominate which

resulted in the formation of the basic structure of innumerable
galaxies and their clusters. Due to the already existing motion in
the Space the galaxies look like moving away from each other.
The speed and orbit of movement of these galaxies vary from
each other, but they are perfectly controlled and synchronized,
which itself reflects the Divine activity in the Universe. When the
galaxies begin to stabilize and assume their normal shape, Para
Brahma (God) creates great number of Divine Celestial Spaces in
the galaxies. Para Brahma (God), though beyond the three
Gunas, He assumes Rajo Guna (activity) with the power of Divine
Knowledge for Creation (i.e., Goddess Maha Sarasvati), thus
known Him as Paramapita Brahma (God for Creation of this
Brahmanda).

There is one Paramapita Brahma, for each Celestial

Space. Paramapita Brahma creates Celestial abodes of gods and
goddesses. Celestial abodes are invisible, for human beings, as

32
they are in different space dimensions. One planetary system
with its Celestial abodes is called one Brahmanda. Brahmanda
means the material and the celestial creation of one single
Paramapita Brahma. There are three types of dimensions
(Material, Celestial and Divine) and two kinds of spaces
(Material and Celestial) in this Brahmanda. Material and
Celestial Creations are two dimensions of the material power of
Maha Maya. The Divine dimension is equally omnipresent in
both (Material and Celestial) dimensions, but it is not visible to
Mayic beings (both Material and Celestial beings). Material
creation consists of the planetary system (Earth, Sun, Moon and
planetary system etc.) in the Material space. In the Celestial
space, which is next to Material space, there is Celestial Creation.
In our Brahmanda there are 14 Lokas. Paramapita Brahmas
abode is Brahma Loka or Satya Loka. Celestial abodes are Tapo
Loka, Jana Loka, Mahar Loka, Swarga Loka (Lord Indras abode)
and Bhuvar Loka above the Earth. Then after the Earth below
are Atala Loka, Vitala Loka, Sutala Loka, Rasaatala Loka,
Talaatala Loka, Mahatala Loka and Paataala Loka. Except Earth,
which is material Creation, other Lokas are in different space
dimension and hence cannot be seen or intellectualized by
human beings. The abodes of Lord Vishnu (Vaikuntha), Lord
Shiva (Kailasa) and Goddess Lalita Devi (Manidweepam)
represent a branch of abode in the Celestial abode. Other
Celestial gods like Indra (King of the Celestial abode and also
God of thunder and lightning), Vayu (God of air), Agni (God of
fire), Varuna (God of water and rain), Kubera (God of wealth),
Brihaspati (God of wisdom and Guru for Gods) and Prajapati
(President of the Gods kingdom) etc., represent the Celestial
creation. The material reasoning and conditions are based upon
the limitations of material time and space. This is the reason that
happenings, which are beyond the Mayic sphere, cannot be

33
intellectualized. There are innumerable Brahmandas along with
one Paramapita Brahma each for each Brahmanda in one galaxy.
After the formation of Earth planet, the Ozone layer was formed,
Oceans began to exist. Vegetation is the first form of life that
appeared on the Earth planet, as the soil itself contains the
subtle form of the seeds of all kinds of vegetation. Paramapita
Brahma transfers the Souls (as per their Prarabdha Karma
Phalas) into these seeds and the vegetation grow. Afterwards
they create their own seeds. When the Nature further evolves
the bodies of insects, fishes, birds, animals and human beings
are formed and Paramapita Brahma transfers the Souls (as per
their Prarabdha Karma Phalas) into them (Bhagavad Gita 9 : 8).
Paramapita Brahma produces the first pair of all living beings on
the Earth planet and afterwards they multiply themselves. There
are a total of 84,00,000 varieties of living beings on the Earth
planet. Para Brahma (God), though beyond the three Gunas, He
assumes Sattva Guna (compassion) with the Divine power of
sustenance for the Creation (i.e., Goddess Maha Lakshmi), thus
known Him as Lord Vishnu, who sustains Creation with Dharma.

This Knowledge (systematic theory and detailed

chronological order of Creation) was already incorporated in
Bhagavata by Bhagavan Veda Vyasa with His Divine Knowledge
over 5,000 years ago. In spite of advanced scientific and
technological expertise none of the existing theories of
scientists, cosmologists and historians could find conclusive
answers to their own theories on Creation.

Note: This Creation aspect is further explained in Puranas,

Manu Smriti and various Darshanas (Philosophies). Though
different words are used for the explanations, the main
theory remains the same. Hence they are not dealt with
further.

34
Maha Yuga

Four Yugas means epoch or era (Krta Yuga, Treta Yuga, Dwapara
Yuga and Kali Yuga) along with their Sandhya (transitional
period marking the beginning of each Yuga) and Sandhyamsa
(transitional period marking the end of each Yuga) consisting
of 12,000 Celestial years (43,20,000 human Years) make
one Maha Yuga. The period of Sandhya and Sandhyamsa is
twice as many hundred years of each Yuga. Things in the
Universe deteriorate from Yuga to Yuga. At the end of four
Yugas (i.e., one Maha Yuga) the physical world is
destroyed by rain, flood, fire and Earthquakes which are called
Maha laya (deluge). After that Creation takes place once again.
(Vishnu Purana Book I; Chapter 3) (Refer Appendix E Cosmic
Day and Cosmic Night Page Nos. 182 and 183).

Krta Yuga or Satya Yuga: Krta Yuga or Satya Yuga has 4,800
Celestial Years (17,28,000 human years) (4 x Kali Yuga
periods). During this period Dharma (God of Virtue in the
form of Bull with four legs has been represented), Austere
Penance, Purity, Compassion and Truthfulness (that protects
the Universe), exists stable on its four legs (Bhagavata 1 : 17 :
24). During this period Sattva Guna predominates among
people and pursue for Moksha by following Satyam
(Truthfulness), Dharma (Religious Merit) and Dhyana
(Meditation). In this Yuga, children like all other things, come
by mere wishing. Human beings live for about 1,00,000 years.
People are always happy. There are no superiors or inferiors.
Hatred and jealousy are unknown. The earth yields abundant
supply of juices and mankind live happily with that. There is
no concept of sin (Papa) and store of merit (Punya). At the
end of these Yuga heavy rains, floods, fire and Earthquakes
take place and localized destruction (Nitya Laya) take place.

35
 Treta Yuga: The period of Treta Yuga is 3,600 Celestial
Years (12,96,000 human years) (3 x Kali Yuga periods).
During this period Austere Penance falls into destitute. Only
Purity, Compassion and Truthfulness are practiced in the
name of Virtue (i.e., Dharma standard reduces and stands on
three legs). During this period Rajo Guna predominates
among people and performs Yajnas and mainly observes
Dharma (Religious Merit). Knowledge is the chief virtue
during this period. Procreation happens by mere touch.
Human beings live for few thousands of years. Clouds form in
the sky and cause heavy rains. Because of the rains earth no
longer yield juices. It rains so much that trees grow and
people live on the sap of those trees. Individuals slowly turn
evil and start to fight for the possession of those trees. The
trees no longer provide sap, but start giving fruits and human
beings live on fruits and vegetables. When human beings
continue to fight over the possession of the trees, trees
production of fruits and vegetables reduce, people learn to
practice agriculture and animal husbandry to live on. Heat
and cold manifest and people require building houses to
protect themselves from the heat and the cold.

Dwapara Yuga: The period of Dwapara Yuga is 2,400

Celestial Years (8,64,000 human years) (2 x Kali Yuga
periods). During this Yuga Austere Penance and Purity both
become obsolete; Compassion and Truthfulness alone prevail
and Dharma standard further reduces and stands on two legs.
During this Yuga a mixture of Rajo and Tamo Gunas
predominates and people suspect everything. People perform
Archana (Pooja (Chanting) of God). Human beings are subject
to disease and misery. Children are born out of male and

36
 female union. Human beings live for about few hundred
years. Mankind really starts suffering from the time of
Dwapara Yuga. Starting of evil traits like hatred, jealousy,
fraudulence, greed and quarrels can be traced back to this
period. Famine and droughts are first felt on earth in this
Yuga. Human beings sufferings increase from this Yuga.

Kali Yuga: Kali Yuga is the worst of all Yugas. The period
of this Yuga is 1,200 Celestial Years (4,32,000 human years).
During this period Truthfulness alone remains, the other
three Virtues become very rare (Bhagavata 3 : 11 : 21).
Unrighteousness advances and Dharma (Virtue) standard is
further reduces and limps on one leg. During Kali Yuga, Tamo
Guna and Arishad Vargas (Page Nos. 48 to 50) predominate
among people. No one pays any attention to good and it is the
evil that prevails. Few people pray God through Samkirtana
and Stotrams (Singing in praise of God). During this period
people are mostly short-lived, slothful (little inclined to
thread the path of God-realization), most dull-witted (less
knowledge), unlucky (suffers from poverty) and tormented
with diseases and other evils (Bhagavata 1 : 1 : 10). Human
beings live up to 100 years during Kali Yuga. At the end of
Dwapara Yuga, when Lord Krishna renounced the world and
ascended to His abode, Kali Yuga is supposed to have started
(Bhagavata 12 : 2 : 29, 33) on the midnight of 17 February
3,102 B.C.E. King Yudhisthira (Dharma Raju) realized the
advent of Kali Yuga (which will be chaos), abdicated the
throne and coroneted Arjunas grandson, Parikshit, to the
throne of Hastinapura.

Paramapita Brahma (God of Creation of this Brahmanda)

Paramapita Brahma (God of Creation of this Brahmanda)

has a life span of 100 Cosmic years (equivalent to 31,104 Crore
37
or 311.04 Trillion human years). 100 Cosmic years, which is
called Para, is divided into two halves and each half is called
Parardha. Present Paramapita Brahma is in his first day of His
51st Cosmic year, i.e., second half of His 100 Cosmic years of his
life, which is called Dwiteeya Parardha. Each Cosmic year
consists of 360 Cosmic days (i.e., day time) and 360 Cosmic
nights (i.e., night time). Paramapita Brahmas one Cosmic day or
one Cosmic night is equivalent to one Kalpa each for human
beings (i.e., there are 720 Kalpas in one Cosmic year). Till now
36,000 Kalpas i.e., 18,000 Cosmic days time (Creation) and
18,000 Cosmic night time (Naimittika (occasional) Pralaya or
destruction) have already lapsed. The period of each Kalpa is
equivalent to 432 Crore or 4.32 Billion human years. Present
Kalpa is called Sveta Varaha Kalpa, (Sveta means white colour,
Varaha means bore, i.e., Lord Vishnu took the form (incarnation)
of white colour bore in this Kalpa for the upliftment of the Earth
from the ocean to save Earth from demon Hiranyaksa)
(Bhagavata 3 : 11 : 33, 34 and 36), which started about 197.29
Crore or 1.9729 Billion human years ago. At the end of Cosmic
day (Kalpa) of Paramapita Brahma, an equally long period of
Naimittika (occasional) Pralaya follows. This is one Cosmic night
of Paramapita Brahma. During this Pralaya, three worlds i.e.,
Earth, Bhuvar Loka (space in between Earth and Swarga Loka)
and Swarga Loka are dissolved. Paramapita Brahma withdraws
these three worlds and keeps within Himself in subtle and
dormant state. At the dawn of Paramapita Brahma (another
Kalpa starts) these three worlds are again Created (Bhagavata
12 : 4 : 3).

Manvantara
One Kalpa has 14 Manvantaras. The period of each
Manvantara is equivalent to 30.672 Crore or 306.72 Million
human years. During each Manvantara a Manu assists
38
Paramapita Brahma for the Creation. Present Manvantara (i.e.
7th out of total 14 Manvantaras) is called Vaivaswata
Manvantara (Manu Vaivaswata is son of Vivaswan (Sun))
(Bhagavata 8 : 13 : 1) which started 12.22 Crore or 122.2
Million human years ago. Each Manvantara is separated by
an intervening period called Sandhya Kaala that makes 15
Sandhya Kaalas separating 14 Manvantaras. The period of each
Sandhya Kaala is equivalent to the period of one Krta or Satya
Yuga i.e., 17,28,000 human years. The period of 15 Sandhya
Kaalas i.e., 15 x17,28,000 is equal to the period of 6 Maha Yugas
i.e., 6 x 43,20,000 (2.592 Crore or 25.92 Million human years).
Each Manvantara has 71 Maha Yugas. Present Maha Yuga is 28th
Maha Yuga. Thus one Kalpa consists of 1000 Maha Yugas (i.e., 14
(Manvantaras) x 71 (Maha Yugas)

Srusti (Creation)
At the dawn of the Cosmic day (Kalpa period starts)
Paramapita Brahma starts Creation of three worlds (Bhur Loka
(earth), Bhuvar Loka (the space between the Earth and the Sun
inhabited by Munis/Rishis) and Swarga Loka (the space between
the Sun and the Pole Star i.e., Indras Heaven) as in the preceding
Kalpa i.e., sub-human creatures, human beings and Demi Gods
are born according to their respective Prarabdha Karma Phalas
(Narada Parivrajakopa Nishat 5 : 7; Bhagavata 2 : 9 : 38). By
the end of Cosmic day (end of the day time) (for human beings
Kalpa period ends) Paramapita Brahma stops Creation. At the
start of the Cosmic night (for human beings next Kalpa period
starts), Paramapita Brahma assumes an iota of Tamo Guna (the
principle of inactivity), winding up his activity (Creation) starts
taking rest (or sleep) and Naimittika (occasional) Pralaya
(means to dissolve, melt away, liquefy, dissolution,
reabsorption, destruction and death) takes place. During
this Pralaya, three worlds i.e., Earth, Bhuvar Loka (space in
39
between Earth and Swarga Loka) and Swarga Loka are
dissolved. Paramapita Brahma withdraws these three worlds
and keeps within Himself in subtle and dormant state. At the
dawn next cosmic day of Paramapita Brahma (another Kalpa
starts) order is restored and Paramapita Brahma starts Creation
again (Bhagavata 12 : 4 : 2, 3, 4). The present age of Paramapita
Brahma is 1st day of His 51st year, which is 15697. 394 Crore or
156.97384 Trillion human years. Thus these processes of
Creation by Paramapita Brahma during the Cosmic day and
Dissolution during Cosmic night continue till Paramapita
Brahma reaches His 100 Cosmic years.

Maha or Prakrtika Pralaya

At the end of his 100 Cosmic years (end of Maha Kalpa

i.e., the period of one Maha Kalpa (72,000 Kalpas) is 100
Cosmic years) Paramapita Brahma merges in Para Brahma. Para
Brahma (God), though beyond the three Gunas, He assumes
Tamo Guna (Destruction) with the Divine power of Shakti (i.e.,
Goddess Parvati), thus known Him as Lord Shiva, who winds up
His energy (forces) in the reverse order of Creation. Maha or
Prakrtika Pralaya (great deluge or final dissolution) of
Brahmanda takes place i.e., all the three Worlds, all time, form
and space (i.e., the planetary system and its celestial abodes
means the entire Universe) (Physical, Subtle and Causal) are
withdrawn or absorbed into Para Brahma (Bhagavata 12 : 4 : 4;
Bhagavad Gita 9 : 18). Space is now reduced to 100 Cosmic years
of chaos at the end of which Para Brahma Creates a new life
span of 100 Cosmic years of new Paramapita Brahma and the
above process of Creation and Dissolution repeats itself
and it is a never ending process (Bhagavad Gita 8 : 19).

40
Re-Creation

Para Brahma (Personal form of God) created present

Paramapita Brahma about 15,697.3 Crore or 156.973 Trillion
human years ago or precisely 15697,39,49,114 human years ago
(as in 2012 C.E. i.e., Common Era). During the first Kalpa (i.e.,
first day time of Paramapita Brahma), which is called Brahma
Kalpa, Paramapita Brahma meditated for Para Brahma, which is
known as Brahma Samhita, and conceived all the Vedas, with the
Grace of Para Brahma. Then Para Brahma appeared in the form
of four brothers i.e., Sanatkumara, Sanaka, Sanandana and
Sanatana and expounded the Truth of the Spirit, which had been
lost during the Dissolution of the previous Kalpa (Bhagavata 2 :
7 : 5). During second Kalpa (Night), Paramapita Brahma took
rest and during the third Kalpa (i.e., second day time)
Paramapita Brahma created Brahmanda, produces the first ten
Rishis, known as Prajapathies (mind born sons of Paramapita
Brahma). Prajapathies are known as forefathers of human
beings. They are Marici, Atri, Angira, Pulastya, Pulaha, Kratu,
Vasista, Daksa, Bhrgu and Narada. The first seven are known as
Sapta Maharshis (Seven Great Sages) (Bhagavata 3 : 12 : 21 &
22). Then Paramapita Brahma produces Celestial Gods (Devas)
and Asuras (Demons). During first Manvantara Paramapita
Brahma produced Manu Svayambhuva, who assisted Paramapita
Brahma for Creation during the first Manvantara. Sanatana
Dharma is revealed by Para Brahma (Supreme God) through
Paramapita Brahma before human civilization and reproduced
by Rishis (Sages) through Vedas, Upa Nishats and Puranas.
Gradually the nature evolves and human civilization develops.

This view of Cosmic time is given in Puranas and Dharma

41
Sastras. If one looks at this Srusti (Creation), Nitya Laya, Maha
Laya, Naimittika or Prakrtika Pralaya (Dissolution) from
scientific point of view, it is nothing but expanding and
contracting theory of Energy. This world is Vyavaharika Satya
(means real for the time being only). It is not Paramarthika
Satya (means ultimate reality). This world has a beginning and
an end in time. Therefore, it cannot be eternal and hence it must
be in transition. Being in transition it cannot be real. The
apparent reality of the world is the essence of its ever changing
character. Had it been real, it should be changeless. Para
Brahma, being eternal and changeless, is the only reality that
exists. To a person who has realized Para Brahma, this world
appears to him as an illusion (magic) and not real to him
anymore. Major historical events, right from the start of
Creation and also the events of Bharata Varsha (ancient India)
are given in Bhagavata and Puranas.

42
 Dharma

The word Dharma is formed from the root word Dhryan

(Dharme). Dharma means changeless virtue, righteousness,
morality and religion. It also means duty and such actions and
Spiritual or religious practices that finally result in all good for
an individual Soul and Humanity as a whole. It also means such
thoughts, actions and practices (virtues) that promote physical
and mental happiness in this world and also ensure the
attainment of the final goal of God - realization. Dharma also
includes moral and ethical duties. Darayati Dharm Ity Ahu
means whatever sustains is Dharma. The Divine Self (Atma) is
the foundation of our being and it is Self which sustains every
living being. Atharva Veda states that Prithivim Dharmana
Dhritam means the world is sustained by Dharma. Dharmo
Rakshita Rakshatah means whoever protects Dharma, Dharma
protects them. Lord Rama is an embodiment of Dharma.

The principles of Dharma are Self-Control and Self-

Sacrifice. There are two kinds of Dharmas. Firstly, Apara
(Vyavaharika means worldly) Dharma means good Karmas
(actions), which is secondary or general or preliminary
discipline. It is the religious discipline and injections of Dos and
Donts that are explained in the Scriptures for uplifting the
Sattvic (pious) qualities of human beings in general. It means
having faith in God and then doing all the good actions to please
God and not for personal gain. They are applicable to all kinds
and all classes of people living with various ways of life. Such
good actions pacify the doer in the existing life and in the next
life they create a good destiny. Apara Dharma is preliminary or
preparatory stage for entering into the next stage of Dharma.
The next stage of Dharma is called Para (Para Brahma) Dharma
or Paramarthika Dharma. This is the main Dharma which

43
ensures attainment of the final goal of God-realization to a Soul.
One can realize God through Ananya and Nirantara Bhakti
(absolute and continuous Devotion) towards God in His
personal form without any desire (Bhagavata 11 : 14 : 21). It
gives both peace and happiness in this life as well as attainment
of God realization and finally Liberation (freedom from birth,
death and rebirth), which is the ultimate goal to any Soul.
Devotion (Bhakti) is above all the religious formalities, practices
and rituals. It is true Love of ones Soul towards ones beloved
God. It can be observed by any person, at any time, at any place,
in any dress and in any method. It is universal. Nishkama
(without desire) and Nirantara (always) do Bhakti (devotion)
which is the Dharma (duty) of the Atma (Bhagavata 1 : 2 : 6).
Any Dharma which does not induce Bhakti (devotion) is no
Dharma (Bhagavata 1 : 2 : 8). Dharma with Bhakti (devotion) is
the only Dharma (Bhagavata 11 : 19 : 27). Thus the Dharma,
which is based on such Devotion (Bhakti) and which establishes
Devotion (Bhakti) for God as a universal religion of the world, is
called Sanatana Dharma (Eternal Religion). God is Dharma
Adhistana (Bhagavad Gita 4 : 8). It means that Sanatana
(Eternal) Dharma (Religion) is established in God and resides in
God as Divine power. It is revealed by Para Brahma (Supreme
God) through Paramapita Brahma before human civilization and
reproduced by Rishis (Sages) through Vedas, Upa Nishats and
Puranas.

Dharma

There are four pillars for observance of Dharma (Virtue)

and virtuous living (Bhagavata 3 : 12 : 41):

Vidya (Divine Knowledge): Purity acquired through

Knowledge of God.

44
 Dana: Charity prompted by compassion.

Tapas: Austerity.

Satya: Truthfulness.

Vyaktigata (Individual) Dharma

Every individual must follow the under mentioned

principles as their moral and ethical duties:

Dama: Control of external organs.

Arjava: Strait forwardness.
Ahimsa: No injury to any form of life.
Satya: Truthfulness in thought, word and deed.
Akrodha: Absence of anger.
Santosha: Contentment and happiness.
Brahmacharya: Control of carnal desires and passion.
Thyaga: Renunciation of selfishness.
Apaishuna: Refraining from backbiting.
Aparigraha: Non-acceptance of unnecessary gifts.
Hri: Modesty.
Mardava: Gentleness.
Daya: Kindness and compassion.
Santi: Peace of mind (by subduing or controlling it).
Kshama: Forgiveness.
Shoucha: Purity of body and mind.
Adhroha: Freedom from malice.

(Note: Attainment of absolute perfection of all the above

qualities is very difficult at initial stage. But if one make
continuous efforts for improvement, after a certain stage
one attains absolute perfection).

45
Parivarika (Family) Dharma

Parivarika Dharma starts with marriage which involves

mutual love, self-sacrifice and respect. Wife is called Dharma
Patni. Wife is a co-operating energy of her husband and one
does not have an identity without the other (Example: Agni
(Fire) and its burning power, eye and its eyesight). Wife is
Ardhangini (half of husbands body) (Brhadaranyakopa Nishat
1 or 3 : 4 : 3) and Saha-dharma Charini (partner in husbands
Spiritual practice). Hindu Dharma offers twofold Spiritual paths
or sets of religious duties (a) Pravrtti Marg for family man
(house holder) involving in worldly activities and (b) Nivrtti
Marg for Sannyasi (Monk) by withdrawing from the worldly
activities (Bhagavata 1 : 9 : 26 to 28). The ultimate goal of
human life, according to Hindu Dharma, is Godrealization and
Liberation. Following duties of family man assure this goal
(Note: Also refer Gruhasta Ashram Page Nos. 60 to 62 and
Pravrtti Marg Page Nos. 160, 161):

Who performs his duties (actions) as per Scriptures.

Who surrenders the fruits of their actions to God.
Ones life is meant for the service of God, poor and
helpless.
To earn livelihood through honest means and should
struggle to become wealthy by honest means.
One should look upon their parents as representatives of
God. One must please them and must not forget that they owe
their physical body to them.
One must not take food before providing food to their
parents, wife, children and the poor.
One must maintain complete fidelity to their partner.
One should never use improper language in the presence
of women.
46
 One should not brag about their achievements, wealth,
power and position.
One must not give excessive attention to food, clothes
and external appearance.
One should maintain cleanliness of their body, purity at
heart and in mind.
One should lovingly bring up their children, properly
educate and marry them.
One should be active, should not be lazy and coward.
One should also help brothers and sisters (if poor), needy
and the poor.
One should respect those who are good and noble.
One should always speak truth.
One should engage in social service, plant trees for the
benefit of the people.
Selfless actions will help them to attain the Spiritual goal.

(Note: Note after Vyaktigata Dharma at Page Nos. 45 is also

applicable for the above qualities)

Samaja (Society) Dharma

Individuals must observe code of conduct to maintain a

well integrated society. Duties towards the society are as under:
Non-violence. (Ahimso Paramo Dharma means non-
violence is the highest discipline and virtue).
Non-stealing.
Truthfulness. (Satya Meva Jayate means Truth alone shall
prevail ultimately).
Control of anger and lower passions.
Charity.
Hospitality and Kindness.
Good to neighbours.

47
Rashtra (Nation) Dharma
Rashtra Dharma means duties towards your Nation.
Individuals must make some self-sacrifice towards their country
to sustain.

Manava (Humanity) Dharma

Every individual has a responsibility and duty towards
humanity. Everyone should be compassionate towards all living
beings. One should do service and render help for those who are
under- privileged. Self sacrifice means self - sustenance and not
self - deprivation.

Levels of Dharma
For levels of Dharma refer Appendix F Page No. 184.

Arishad Vargas (Enemies in subtle form)

In every human being these Arishad Vargas (invisible
enemies in subtle form), caused by Maha Maya (Rajo Guna), are
embedded. Avidya (ignorance), caused due to the bondage of
Maha Maya, leads to three gates to hell i.e., desire, anger and
greed. Besides this ego, attachment, jealousy and hatred etc.
(material ailment) constantly disturb the embodied Soul. Raga
(affection, attachment) leads to Krodha (anger). Krodha leads to
Lobha (greed). Lobha leads to Moha (passion). Moha leads loss
of Sruti (balance). Loss of Sruti leads to loss of Buddhi
(discrimination). Loss of Buddhi leads to death (Bhagavad Gita 2
: 62, 63, 71; 3 : 37 to 40; 6 : 24; 16 : 21). Numerous vices are
greed, falsehood, thieving, wickedness, proneness to sin, vile and
hypocrisy. The places of vice are dice (falsehood), wine
(intoxication), women (passion) and shambles (cruelty)
(Bhagavata 1 : 17 : 32 & 38; 9 : 19 : 14). Actions done under
their influence, losing discrimination, cause harm and sufferings
to own self, others and the society which results immense
48
damage to Dharma. One should control and subdue these
enemies and vices to progress in pursuit of their Spiritual
growth. Arishad Vargas (enemies in subtle form) (refer
Appendix G Page Nos. 185 to 186) are as under :-
Kama (Desire): Desire originates in Mind by observing the
world through Jnanendriyas (Sense organs) (5) and
Karmendriyas (organs of action) (5) and also by Samskaras or
Vasanas (unfulfilled desires of previous lives, stored in subtle
form in the subconscious section of the mind). When not
fulfilled leads to hurt and unhappiness. When intensifies
leads to Dwesha (hatred). When intensifies leads to Krodha
(anger). When fulfilled leads to happiness. When intensifies
leads to Raaga (attraction, love). When intensifies leads to
Lobha (greed).
Krodha (Anger): When intensifies leads to Mada
(Ahamkara, Ego).
Lobha (Greed): When intensifies leads to Moha (Passion).
Moha (Passion): When intensifies leads to Macharya
(Attachment).
Mada (Ego): When intensifies leads to loss of Buddhi
(discrimination).
Macharya (Attachment): Leads to Selfishness and jealousy.

When a desire is not satisfied, anger arises. From anger

arises infatuation; from infatuation, confusion of memory; from
confusion of memory, loss of reason; and from loss of reason one
will be completely ruined (Bhagavad Gita 2 : 63). Due to these
Arishad Vargas, many evil forces are aroused in human beings
due to which many sins are committed. They are envy, hatred,
greed, falsehood, thieving, wickedness, proneness to sin, wile,
cantankerousness, hypocrisy, deceit etc. Places where these evil
forces or vices dominate are dice or gambling, wine, woman and
shambles; the hotbeds of the four vices are falsehood,
49
intoxication, passion and cruelty. The craving for sense-
gratification never ceases with the enjoyment of sense-objects.
On the other hand it grows stronger and stronger like fire fed by
Ghee (clarified butter) (Bhagavata 1 : 17 : 32, 38; 9 : 19 : 14).
Under the influence of these evil forces and vices one acts
indiscriminately which results harmful results to them, others,
society and finally to Dharma. One who controls or subdue these
evil forces will be able to progress spiritually.

Kama (Desire)
The senses, mind and intellect are the seats of desire, an
insatiable fire, which deludes the embodied Soul (Bhagavad Gita
3: 39 and 40). Desire originates in two ways. Firstly, by
observing the world (material) and desiring for it. Secondly, by
the subtle instincts of the old Vasanas (unmanifested form of
desires) those are stored in the mind in previous lives. There
are many shades of desire which are indicative of different
states of mind. As the degree of desire increases, sorrows and
problems also increase proportionately. Desire is classified as
under.
Vasana: Subtle and unmanifested form of desire.
Sprha: A feeling of want.
Iccha: Wish, a fully manifested form of desire.
Trupti: Contentment with whatever one gets for the
minimum basic needs of life.
Trsna (Aasha): Seeking to posses more and more even
though one is provided for all his basic needs.
Duraasha: Greed, a feeling that no one should have
anything and everything should be grabbed for himself.

Pancha Kosas (Five bodies or Sheaths)

All living beings bodies consist of the following five
50
sheaths (Taittiriyopa Nishat 2 : 5 : 1 and Chapter 3 Sections 1 to
6):
Anna Maya Kosa: Material or physical sheath or body.
Prana Maya Kosa: Vital sheath in subtle form means
breath for sustenance of physical body.
Mano Maya Kosa: Mental sheath in subtle form.
Vijnana Maya Kosa: Intellectual sheath in subtle form
(Buddhi (intellect) decides to control the tangible world).
Ananda Maya Kosa: Spiritual sheath in subtle form
(when connected with the Supreme Being attains Eternal
Bliss).

Avidya (Nescience or Ignorance) or Pancha Klesas

Avidya (nescience i.e., the identification of the Self with
the body), known as Pancha Klesas, which are the sources of
pain/suffering, are as under (Bhagavata 3 : 9 : 20 and 10 : 84 :
33; Yoga Sutras 2 : 3):
Avidya: Fundamental ignorance.
Asmita: Egotism.
Raga: Attraction or attachment.
Dwesa: Aversion or hatred.
Abhinivesa: Fear of death. Death is an inevitable ultimate
reality. One should realize this truth and develop mental
attitude to accept death gracefully.

Avidya (Ignorance)
Fivefold Avidya (ignorance, affliction) is as under
(Bhagavata 3 : 12 : 2 and 10 : 84 : 33).
Tamas: Ignorance about ones owns Self.
Moha: Ego (Self - identification with the body and world
etc.).
Mahamoha: The craving for the bodily enjoyment.
Tamisra: Anger.

51
 Andhatamisra: Looking upon death as ones own end.

Note: After doing any good deed (action), without expecting

any results (fruits) of such actions, should be offered to
God. (Bhagavad Gita 5: 10; 9: 27; Isavasyopa Nishat 1).

Ye tat phalam sarvam Sree Krishna Arpana Mastu:

I surrender results (fruits) of my all actions (Good only) to God

SREE RAMA RAMA RAMETI RAME RAAME MANO RAME

SAHASRA NAAMA TATTULYAM RAMA NAAMA VARAANANE

With utmost devotion in their Mind (Manas), who ever utters

Rama, Rama, Rama three times, they get the equivalent results
(Fruits) of chanting of Vishnu and Shiva Sahasra Namams. Rama
Nama is such sacred and powerful Mantra.

52
 Hindu way of Life

Our Rishis and ancestors have incorporated important

aspects (Karma Yoga, Jnana Yoga and Bhakti Yoga) of Hindu
Scriptures in day to day life of Hindus. Hence Hindus, knowingly
or unknowingly used to observe these aspects of Hindu
Scriptures. In Hindu way of life Karma Yoga plays very
important part. So Bharata Varsha is called Karma Bhoomi. The
Scriptures are the authority as to what is right and what is
wrong. Everyone must follow the instructions of the Scriptures
(Bhagavad Gita 16 : 24). Hindus main occupation was
agriculture and raising cattle. During rainy and winter seasons
the cattle were kept under shelters at night. As the cattle
population increased many families used to keep their cattle in
common shelters at night and during winter due to shortage of
shelters. Then disputes arose as cattle used to get mixed up. To
solve their disputes highly noble people were appointed as
judges who used to resolve their disputes. In Sanskrit Gotra
means cow shelter. Gotradhipaties are those judges who were
Sages, Rishis, Maha Purusas, Mahatmas and Seers. People and
their descendents started identifying themselves with their
Gotradhipaties. All the present Hindu generations are known by
their Gotradhipaties i.e., those Sages, Rishis or Seers. Example -
Bharadwaja, Srivastava, Kasyapa, Kaundanyasa etc., Gotras.

Varna (Order or Grades of Society or So called Caste System)

There is no Varna for Skin, Blood, Flesh, Bones and Atma.

Varna classification is meant for smooth functioning of the
society or for worldly affairs only (Niralambopa Nishat
6). At the time of birth of all human beings are known as
Sudras. Originally the Varna (so called caste system) had a
qualitative base and all Varnas (castes) were categorized based

53
on the inherent qualities (Gunas) or career potential of an
individual. Fourfold Varna (order or grades of society) has been
clearly explained in Bhagavad Gita (4 : 13 and 18 : 41 to 44). A
person, naturally endowed with noble qualities like truthfulness,
serenity of mind, non - violence, compassion, unselfishness,
spiritual and moral virtues (Sattva Guna qualities), was called
Brahmana or Brahmin and he was considered as a right person
to teach and give Spiritual guidance to others. One with
compassion and martial qualities like compassion, charity,
passion, strong emotions, warrior and leadership (mixture of
Sattva Guna and Rajo Guna qualities) was considered as
Ksatriya. One with strong emotions and ignorance (mixture of
Rajo Guna and Tamo Guna qualities) was considered as Vaisya
(businessmen, farmers, herders and artisans etc included). One
in whom laziness and ignorance dominates (Tamo Guna
qualities) was considered as Sudra (Service) (Bhagavata 10 : 24
: 20). (Note: This type of classification i.e., Priests or Teachers,
Rulers (Politicians), Traders (Business community) and
Working class exist in every religion, society and country in one
form or the other). Those who violated the laws of Hindu society
pertaining to food and matrimony were considered as out-caste.
In olden days there was no feeling of superiority or inferiority
among Varnas. Service is the root of the successful performance
of all sacred duties; no sacred obligation (Yanjna, Yaga) can be
performed without the service. Hence the place of the Sudras,
whose allotted duty is service, the root of all virtues, is indeed
high among all the Varnas (castes). Brahmanas Purusartha
(Ends of human pursuits) is Moksha (final beatitude), the fourth,
that of Ksatriya has Kama (enjoyment of desires), the third
Purusartha, that of Vaisya has Artha (wealth), the second
Purusartha, while that of a Sudra has Dharma (religious merit
and service which is the root of all virtues), the first Purusartha.

54
In this way while the Purusarthas of the first three Varnas
(castes) has the other three Purusarthas (Ends of human
pursuits) for their goal, those of Sudra has Dharma or service
itself as his goal; hence it is declared above, that the very
occupation of a Sudra secures the pleasure of God (Bhagavata 3 :
6 : 33).

Brahmanas represents (not born as is being interpreted

by many) His (Gods) mouth, Ksatriyas (warriors) represent His
arms, Vaisyas (traders, farmers, herders and artisans)
represents His thighs and Sudras (slaves and servants)
represent His feet (Bhagavata 2 : 1 : 37 and 3 : 6 : 30 to 34).
There are many controversies, conflicting statements and
heated arguments on the words Sudras (slaves and servants)
represent His feet without fully understanding the inner
meaning of the Sloka (verse). Some people interpret Sudras are
born from His feet instead of Sudras represent His feet and
feel that since feet are not considered auspicious thereby they
have been downgraded, insulted and looked down. The inner
meaning of the verse is that a particular Verna has the power of
that particular limb of God. To add further without feet no living
being can move easily, comfortably and live happily. Also
everyone worships (must) mainly Gods feet to get His blessings.
Even in Hindu Society Parents, Gurus (Teachers) and elders
feet are touched and get their blessings. That means feet are
most respectable and worship-able. God is omnipresent equally
in this entire Universe. There is nothing in this Universe except
God. So Sanatana Dharma advocates to worship rocks,
mountains, rivers, trees, animals, creatures (means everything).

Note: Many institutions take advantage of this controversial

aspect for their own benefit and advantage and created
divisions in the society and country.

55
 No Varna is superior or inferior to other Varnas. Initially
the classification of Varna (caste) was based on inherent traits
and qualities (as influenced by the qualities of Gunas) of an
individual. Subsequently it has become hereditary resulting
misfit people became Priests or Gurus (teachers) and Kings etc.

Note: Doctors son would not automatically become doctor

without doctors qualification and required talent. Similarly it
applies to any other profession.

This practice might have emerged due to continued

practice of occupation to cater for the needs of the society
during that period, but as time passed the false sense of
superiority of one Varna (caste) over the other crept in and it
became an aberration on Hindu Dharma. It can be observed
from Indian history that Maharishi Valmiki (who authored
Ramayana) was a savage in early part of his life. Veda Vyasa is
born for Satyavati (a fishermans daughter). There were many
noble people from the present day belief of lower castes.
Mahatma Gandhi said If untouchability is part of Hindu Dharma I
will discard Hindu Dharma. He termed Sudras as Harijan
meaning children of God. Later it has been termed as Dalit.

Ashrams (Stages) of Hindu way of Life (Bhagavata 3 : 12 : 41)

Brahmacharya Ashram (Student period).

Gruhasta Ashram (House holder or Family Man).
Vanaprasta Ashram (Semi Retired period).
Sannyasa Ashram (Monk or hermit or recluse).

Brahmacharya Ashram (Student period)

Brahmacharya means pursuing of Para Brahma

(God) i.e., acquiring the Vidya (knowledge) about Para Brahma
(Brahma Jnan). After completion of 5 years of age children were
56
sent to Guru Kula (Teachers residence) for acquiring Vidya (true
knowledge). Guru (means dispeller of Avidya i.e., ignorance) is
an intermediary between the Jeevatma (Soul) and Para Brahma
(God). Guru is the one who has known, seen, experienced and
realized Para Brahma (God). In other words, the one who has
realized God is called Guru or Maha Purusa or Mahatma or
Maharishi (Great Soul or Saint). Prayer to Guru is Gurur
Brahma Gurur Vishnu Gurur Devo Mahesvarah, Gurur
Sakshat Para Brahma Tasmai Sree Gurave Namah:
Brahmacharya Ashram (student period) is the period spent by
the student for acquiring Brahma Jnan (Knowledge of God). On
completion of Vidya the student is called Snataka means
bather which implies that the student had successfully bathed
in the water of True Knowledge. On completion of Vidya at his
ashram (residence) Guru gives the farewell address to his pupil
and instructs them on the following aspects (Taittiriyopa Nishat
1 : 11 : 1 to 6):
Satyam Vada. To speak Truth (by thought, word and
deed).
Dharmam Chara. To practice Virtue by right Conduct
and right action (as per Scriptures).
Not cut off the thread of the off-spring.
Let there be no neglect of welfare, prosperity, study,
teachings and duties to the Gods and Fathers.
To be always poised and self - controlled.
To perform the duties with cheerful heart and unattached
mind.
Matru Devo Bhava, Pitru Devo Bhava, Acarya Devo
Bhava, Atidhi Devo Bhava (Mother, Father, Guru
(teacher) and Guest are Gods to you).
Whatever deeds are blameless; they are to be practiced.
Dana (donation) is to be given with faith, modesty, love,
fear, joy, humility, compassion and plenty.
57
 When in doubt to follow the practices of great souls
(Maha Purusas).
This is the command, teaching, instruction. This is the
secret doctrine of the Veda. Thus indeed one should
worship.

Girls
Girls also used to receive education similar to that of
boys. Later as society became more rigid, it became customary
for the girls to be educated at home and taught by male relatives.
Because of their natural instinct many girls used to learn
classical music originated from Sama Veda (Veda of melodies)
and Indian classical dance. There were many learned women
Gurus (teachers) and they were given the same status and
honour given to men Gurus (teachers). Among them were Rishi
Gargi Vacaknavi, the daughter of Vacaknu; Pathyasvati (who was
given the title of Vaak means the Goddess of Learning), Rishis
Vishvavara, Ghosha and Apala. In the Brhadaranyakopa Nishat
one of the persons asking grilling questions to Maharishi
Yajnavalkya was none other than his virtuous wife Maitreyi and
female Rishi Gargi.

Women as per Hindu Dharma

Since Creation Hindu society realized and recognized

Stree (women) power and respect women with reverence,
worship, adore, please, propitiate. In Hindu Dharma the source
of power with which Creation took place is Aadi-Shakti and
Supreme Goddess Lalitaambika. In Hindu Dharma, the
Supreme Goddess is looked upon as Divine Mother Sree
Lalitaambika (superior to three Murties i.e., Paramapita
Brahma, Lord Vishnu and Lord Shiva). Also Goddess Sarasvati
(represents Knowledge), Goddess Lakshmi (represents Wealth)

58
and Goddess Parvati (represents Shakti or Power) are the
highest respected women Deities for Hindus. Three Murties
cannot perform their respective duties without their respective
wives. Hindu Dharma also realized and recognized Stree
(Women) power in Bhoomaata (Mother Earth) and Rivers
(Ganga, Yamuna, Sarasvati etc.) and worships all of them. As per
Manu Svayambhuva Where women are honoured, there the
Gods are pleased. But where they are not honoured, no
sacred rite yields rewards (Manu Smriti 3 : 56).

Hindu girls had the right to marry the men of their own
choice through Svayam Vara (means self selection of the groom).
It is the mother, sister, wife or daughter who really used to rule
the family with her pure love, affection, kindness, purity, chastity
and selflessness. Her love is superior to any other forms of
worldly love. Hindu society never tolerates any insult done to a
mother, sister, wife or daughter. When a girl is born in a family,
she is considered as Goddess Lakshmi (Goddess for Wealth) has
taken birth in their home. Parents used to get maximum
happiness during the growth (childhood) of their daughter and
because of their happiness they used to prosper. Hindus
consider Kanya dana (Kanya means unmarried girl and Dana
means donation, meaning giving away (as donation) of the
daughter in marriage to the groom, a ritual in Hindu marriage)
as the greatest and highest sacrifice (willingly giving) than any
other material sacrifices (dana). As the time passed and virtues
(qualities of Sattva Guna) diminished people started
considering, due to their selfish attitude (domination of Tamo
Guna qualities), the birth of a girl as a burden (as they have to
grow the child, educate her and spend for her marriage and
finally after the marriage she goes to another family) compared
to the birth of a boy as he would earn and look after the parents
during their old age. Even the mother and other women relatives
59
also have similar feelings, which is an utter disgrace to their
own gender. In certain Rajput families they consider the birth
of a girl as a disgrace (due to their inflated ego and domination
of Rajo Guna qualities). (There is a requirement of change of
attitude in Hindus in this regard).

Gruhasta Ashram (House holder or Family Man)

The stage of Gruhasta Ashram (house holder or family
man) starts with marriage. Both the wife and the husband live
the life of house - holder following the dictates of the
Scriptures. According to Hindu Dharma, the institution of
marriage is a sacred and divine relationship between a female
and a male (Refer Appendix H Page Nos. 187 to 190). This
relationship is meant for their life time (There is no divorce
system in Hindu Dharma). The auspicious time of the marriage,
Mantras of marriage (if properly cited during the marriage) and
with purity of mind if the couple sees in each others eyes have
an everlasting effect of bondage of love, affection, mutual respect
and caring for each other between the couple for lifelong
commitment. The Mantras recited (taking vows) by the couple
means sharing of equal duties and responsibilities for the
fulfillment of three of the four Purusarthas i.e., Dharma
(Religious merit), Artha (Wealth or worldly possessions) and
Kama (Desire). It is the individual responsibility and duty to
fulfill the fourth Purusartha i.e., Moksha (Liberation). However,
as per Hindu philosophy a wife gets 50% of her husbands Punya
Phalas (fruits of good actions) because a wife encourages,
supports, cooperates and assists her husband to perform such
Punya Karmas (good actions). The rituals during the marriage
ceremony aim to bring the couple and their families together to
understand each other for a lifelong relationship. The growing
menace of dowry system in a sacred and divine institution of a
marriage is the darkest blot. Presently such a sacred and divine
60
institution of marriage has been made a commercial transaction
where pure love is lost sight off between the couple instead
desire, passion and lust prevail. A house- holder, who performs
his daily duties and his actions are dedicated to Me, home life is
not recognized as a source of bondage (Bhagavata 4 : 30 : 19).
Important guide lines to the house holder are as under:
Wife is called Ardhangini means half of the husbands
body. This represents foremost couple of Parvati
Paramesvar (Brhadaranyakopa Nishat 3 or 5 : 4 : 3). Wife
is also called Saha-dharma-Charini means partner in
Spiritual life. Both the husband and the wife are expected
to help each other in their Spiritual growth and their
ultimate goal of God - realization.
To perform daily ritual called Agnihotra (offering
sacrifice to the Fire). Fire, being the purest is considered
as God, and acts as courier to deliver all sacrifices to
respective Gods.
To study Vedas regularly to gain True Knowledge.
To earn an honest livelihood.
To practice hospitality towards guests.
To raise the children with love and affection. To teach
them noble qualities.
To be charitable to the poor.
To take care of parents and other relatives living with
him.
To treat women with honour, respect and make them
happy. In other words of Manu Svayambhuva Where
female relatives live in grief, the family will soon
perish and the family where they are happy ever
prosper.

61
 Husband and wife are expected to observe absolute
fidelity.
It is the duty of both husband and wife to create a happy
atmosphere at home. As per Manu Svayambhuva
Everlasting happiness will be assured in that
family where husband is pleased with his wife
and the wife with her husband. Such family is an
Ideal Home and loving environment for the
children to grow.

(Note: Refer Vyaktigata and Parivarika Dharma Page Nos.

45 to 47 including their Note and also Page Nos. 160, 161).

Vanaprasta Ashram (Semi Retired period)

Vanaprasta Ashram is meant for practicing detachment
from this material (Mayic) world and attachment to God,
acquiring Tatva Jnan (Knowledge of Reality) and pursuing Atma
Jnan (Self Realization). As per Hindu Scriptures people who
attain the age of 60 years (by then it is expected that their
children are grown up, married and settled in their lives) are to
take up (along with wife) Vanaprasta Ashram (semi retired
life). During Vanaprasta Ashram they are required to detach
from the material world and attachments and lead simple life
with barest minimum food and necessaries just to maintain their
physical body and pursue their Spiritual growth with the
ultimate goal of attainment of Moksha (Liberation).They are not
repeat not supposed to interfere in the personal lives of their
children and relatives. If they are asked for any advice, then only
they may advise what is right and what is wrong and nothing
else. They should not expect that their advice is followed.

62
Sannyasa Ashram (Monk)
Sannyasa Ashram (Monk) is withdrawal from such
worldly activities endowed with passion/attachment and
following Nivrtti Marg. He not only gives up Karma Phalas (fruits
of actions), but also gives up Katrutva Bhaav (i.e., I am the doer
notion) and pursues for Brahma Jnan (God-Realization) (Narada
Parivrajakopa Nishat 4 : 1 to 14 and 5 : 1 to 15; Sannyasopa
Nishat 1 : 1 to 3 and 2 : 1 to 21).

Joint Family System

According to Hindu way of life joint family system is a
great opportunity to subdue the Arishad Vargas (i.e., Desire,
Anger, Greed, Passion, Ego and Selfishness). This system leads to
mutual love, respect, understanding, self-sacrifice, mental peace,
harmony and happiness and a great strength of unity. It also
provides congenial atmosphere and opportunity for the children
to develop and grow with a balanced personality under the
guidance of the elders in the family. Unfortunately, lately with
the decline of religious and spiritual attitude and attracted by
the influence of western culture with materialistic values
resulting the growth of the above mentioned Arishad Vargas,
this joint family system is breaking down. Further these days
grown up children feel that looking after their aged parents as a
burden, is really a shame and pity to Hindu social fabric (Hope
they do not get similar treatment from their own children).

Hindu Food
A traditional Hindu family observes food habits
prescribed in Manu Smriti and other Hindu Scriptures. Food
plays an important and major role in all living beings
(Taittiriyopa Nishat 3 : 2). Universe and nature is evolved from
Maha Maya. So all plants and the food the plants produce
contain the three Gunas (evolutes of Maha Maya). Food contains
63
matter, energy and Gunas (Sattva, Rajas and Tamas) in
subtle form. After digestion of food, energy is supplied into the
blood system, matter goes out as waste and Gunas are absolved
in Manas (Mind). So living beings mind, thoughts and actions
depends on the percentage of Gunas absolved by the Mind. As is
the food, so is the mind. Few food items mentioned below
against each Guna contain higher percentage of that particular
Guna (Bhagavad Gita 17 : 7 to 10).

Sattvika (pious) Food: Augments vitality, intellect,

health and happiness. Cow milk (and its bye products i.e.,
butter and Ghee), fresh green vegetables and leaves
(edibles), fresh fruits and juices, almond, cashew nuts,
raisins and grains etc.
Rajasika (passionate) Food: Causes suffering, grief and
sickness. Bitter, sour, saltiest, pungent, dry, very hot,
alkaline, scorching, other than cow milk, pulses,
condiments, tamarind, lemon, onion, garlic, ginger, spices,
eggs, fish and white meat etc.

Tamasika (violent) Food: Causes drowsiness, sleep and

violence. Half cooked, half ripe, over ripe, insipid, putrid,
fermented, off season fruits and vegetables, all stale food
(1 hours after preparation or cooking of food is
considered as stale), frozen, defreeze, processed and
tined food and red meat etc.

Preparation of food also plays an important role. The

following points should be kept in mind while cooking and
serving the food.

Cooking should be a slow process, though time

consuming, and should not be quick with high flames or

64
 oven (microwave) heating etc.

While cooking and severing the food a persons thoughts,

feelings and purpose also go in subtle form into the food.

Food should never to be prepared for the purpose of self

consumption. After preparation of food, first it should be
offered to God (whom so ever one believes) because it is
Gods creation, then to the guests, birds, animals and
creatures (for ecological balance) and whatever is left is
to be served as Prasadam (Gods gift) to the family
members (children, parents, elders and then to self in
that order) (Bhagavad Gita 3 : 13 to 15; 4 : 31). Salt
should never to be served to add later for the individual
requirements (whatever salt was used while cooking
should be final).

One should eat only up to the stomachs capacity, then

1/4th is to be filled with water and the remaining 1/4th
should be left empty (for the circulation of air and proper
digestion). The food one eats should be considered as
Yajna (a sacred sacrifice to the Soul inside the body and
to the God that resides in the Soul) for the sustenance of
the body (which is the temple of God) and not just to
enjoy and fill the stomach. In this Yajna (sacred sacrifice)
the mouth is considered as Yajna Kundam (place of
sacred sacrifice), the hunger in the stomach is considered
as Agni (sacred fire) and the food that goes into the
stomach is considered as the Havis or Havya (oblation i.e.,
material of sacred sacrifice) (Bhagavad Gita 9 : 27).
One should not eat food while standing (buffet type of
eating). One should never get up while eating. One should
never pass adverse comments about the taste of the food
and its preparation. One should never get angry while
65
 eating. If this process is observed the energy the body
gets and the Gunas the Manas (Mind) absolves get
purified and becomes Divya (Divine) and becomes fit and
eligible for the Spiritual enlightenment.

Pancha Yajnas or Runas (Five Debts)

All forms of life belong to one ecological system and they are
interdependent. God (Creator) upholds eternal moral order. As
per Manu Smriti (3 : 118) every human being is indebted to the
following and without repaying these debts, no Soul (Jeevatma)
can attain Liberation. These debts can be repaid during Gruhasta
Ashram only by following Pravrtti Marg and performing Yajnas
and Nitya Karmas (daily rituals/duties) as laid down in
Scriptures (Refer Page Nos. 60 to 62 and 160,161) :-

Deva Runa (Debt to God): Because of God the Universe

(Sun, Moon, Space, Air, Fire, Water and Earth etc.) came
into being. Because of the Universe every living being is
surviving. Thus everyone is indebted to God (Bhagavad
Gita 3 : 11 and 12).
Rishi Runa (Debt to Sages): Rishis gave knowledge as to
how one has to live in this world and attain Liberation. So
is the debt to Rishis.
Pitru Runa (Debt to ancestors): Because of ancestors
(parents) every being has come into existence. So every
being is indebted to their ancestors.
Manava Runa (Debt to mankind): Human being
cannot survive alone and is dependent on other human
beings. Hence is the debt to mankind.
Bhuta Runa (Debt to sub-human beings): Ecological
system is maintained and balanced by sub - human
beings and hence debt to them.

66
Samskaras

Dharma (Virtue) and Spiritual progress are the main objects

in Hindu way of life. The following Samskaras are important
occasions in a Hindu family which are celebrated with
enthusiasm:

Garbhadana: Consummation of marriage.

Pumsavan: First sign of conception of wife.
Seemantam: Parting of hair of expecting mother (7th
month of pregnancy).
Jata Karma: First breast feeding to the child by mother.
Nama Karana: Naming of child (11th day after the
birth).
Nishkramana: Sun and Moon are shown to the child.
Annaprasana: Child is given first solid food.
Chuda Karana: First hair cut (leaving tuft) to the child.
Karna Bhedha: Piercing of ears 7th or 8th month.
Upanayanam: Tread Ceremony (for boys only) after 5
years. Afterwards studies of Vedas begin at Gurukula.
Kesanta: After completion of studies, hair is cut and
Gurudakshina is given.
Samavartan: Returns home from Gurukula after studies.
Vivaha: Marriage.
Vanaprasta Ashram: Semi-Retired life, after children are
settled.
Sannyasa Ashram: Shedding all attachments before Death.
Antyeshthi: Last rights after death.

Note: As per Hindu customs there is no celebration at the

time of birth of a child. The child, on birth, first cries which
means that the Soul is unhappy to enter into this Mayic world
(product of Maha Maya) to undergo its Prarabdha Karma
Phalas of sufferings and sorrows. (Example: A convicted
67
 persons unwillingness to enter a prison to undergo his jail
sentence).

Hindu Rituals
Hindu families observe the following rituals: -
Building of a new house.
Entering a new house.
Attainment of puberty (for girls only).
Sraddha (death anniversary).

Note: Sraddha means ritual done with devotion. Rituals of

death, funeral and Sraddha have significant importance as
per Hindu Scriptures. Rituals of Dahana Kriya (disposal of
the dead body by burning/burying), the rituals done during
the first thirteen days immediately after the death, then
Masikas (monthly ceremonies during the first year of the
dead), Samvastarika (rituals done for three days on
completion of one year of the dead) and later yearly
Ceremonies of the dead are very important for Hindu. Hindu
Scriptures dealt these in detail and laid stress for
performance of these rituals with interest. By performing
these rituals with devotion and love to their parents, their
(Parents) blessings and good wishes will provide impetus
for the well being of their children and also act as a shield
against evil forces. Secondly one will be rid of his Pitru Runa
(Debt to ancestors) (refer page No. 66). But it is pity that
many Hindus, because of their ignorance, lost sight of these
important rituals and offer lame excuses to avoid for the
performance of such rituals. Children these days claim the
properties of their parents as their right, do not hesitate to
even fight and go to courts to get their share, but they avoid
their duty of performing parents Sraddha Karmas.

68
Shodasa Upachara Pooja (Sixteen Services of Worship)
Pooja (worship) of any God has Shodasa Upacharas
(sixteen services). Before commencement of worship one should
(a) Take bath; (b) Wear neatly washed clothes; (c) First prays to
Lord Ganesha; (d) Light Deepam (oil lamp) near Gods idol or
image or photo or picture; (e) Achamana (taking drop of water
tree times), and recite Paramatmas 24 names; (e) Samkalpam;
(f) Prana Pratista (invoking God in the idol); (f) Then prays to
ones own Guru (Spiritual mentor). One should do the following
sixteen services of Pooja (worship) to his/her choice of any God
or Goddess:
Dhyanam and Avahanam: Meditates and invokes the Deity
into the idol or photo or picture.
Asanam: Offers a seat to God.
Padhyam: Washes Gods feet with water.
Argyam: Offers water to God to wash His/Her hands.
Achamanam: Offers water to God to drink.
Stnanam: Gives bath (with Panchamrutas Cow Milk, Cow
Curd, Cow Ghee (clarified butter), Honey and Sugar).
Vastram: Offers dress to God.
Yajnopaveetam: Offers sacred thread to God.
Gandham: Offers sandalwood powder/paste to God.
Pushpam: Offers flowers and flower garland to God
chanting His/Her various names and virtues.
Dhoopam: Lights Agarbatti (incense sticks) and shows to
God.
Deepam: Offers lighted lamp to God.
Naivedyam: Offers food (fruits or cooked items) (in-
between offers water to Him/her to drink).
Tamboolam: Offers beetle leaves to God.
Namaskaram: Bows before Paramatma with Namaskaram
(folded hands) and Atma Pradakshinam (turns around
himself or herself and prostate before Him/Her (indicating
69
 ones absolute surrender to God subduing ones Ahamkara
(Ego) i.e., false identification of the Soul with the body due
to Avidya (ignorance)).
Udvasana: After Pooja God is sent back to His abode.

Note: After the above sixteen steps of Pooja (worship) of God

one should first offer Prasadam (food offered to God as
Naivedyam) to others and then eat that Prasadam as Gods
gift.

Hindu Festivals:
Our ancestors have incorporated Hindu festivals in Hindu
way of life for the protection of all Jeevatmas (all living beings),
health, preservation of nature, material prosperity, unity in the
society, happiness and spiritual progress. There are many Hindu
festivals observed by various regions and some of them slightly
vary from region to region but the central theme of either for
material prosperity or for spiritual enlightenment remains the
same. Over the period many forgot the main central theme of
these festivals and attribute different stories and follow different
customs and ways of observing these festivals. In the recent past
due to increased influence of Rajo and Tamo Gunas people
celebrate these festivals with more pomp and show, turn
aggressive, frenzy, fury, destructive and violent which is against
the very these of these festivals. Some under the influence of
Western culture observe Western festivals and stopped
celebrating their own Hindu festivals. Since Hindus follow
Lunar/Solar calendar the days of these festivals vary from
Gregorian calendar (which is commonly used all over the
world). Some of the important and major Hindu festivals are as
under:
Bogi or Lohri: This festival is celebrated on 13th Jan in
70
 honour of Lord Indra, (King of Celestial Gods and also God of
thunder, clouds and rain) for sufficient rains, for abundance
of harvest and prosperity of the land.
Makara Samkranti: This festival is celebrated on 14th Jan,
the day Sun enters the Sign of Makara (Capricorn) (Sun rays
starts travelling towards Northern hemisphere). It means
end of winter season and starting of harvesting season.
Maha Shivaratri: This festival falls in Feb Mar. At
midnight Lord Shiva appeared in the form of a pillar of fire
(Lingodbhavam) to Lord Brahma and Lord Vishnu to
establish Nirguna, Nirakara Para Brahma (as Linga) and
Saguna, Sakara Para Brahma (as human form of Lord Shiva)
as one. This day is celebrated by performing marriage
ceremony to Lord Shiva and Goddess Parvati.
Holi: This festival falls in Feb Mar. Demon King Hiranya
Kasipu, who demanded everybody to worship him. But his
own son Praharada became an ardent devotee of Lord
Vishnu (whom Hiranya Kasipu treated as his number one
enemy). So Hiranya Kasipu wanted his son Praharada to be
killed. Hiranya Kasipu asked his sister Holika, who had a
boon of immunity from fire, to enter a blazing fire with
Praharada. Praharada was saved from fire by Lord Vishnu
and evil minded Holika was burnt to ashes. Holi festival is
celebrated for the victory of good (Praharada) over evil
(Holika) and triumph of devotion to God.
Yugadi or Ugadi: Yuga means epoch or era and Aadi means
starting point. Yugadi falls in Mar Apr. It is the beginning of
the first day, the first month of a new year and also the day
on which Lord Brahma (God of Creation) started Creation of
this Universe.
Vasanta Navaratri: Vasanta means spring and Navaratri
means nine nights. This festival falls in Mar Apr. This
festival starts with the beginning of spring season
71
 (important solar and climatic junction) and climaxes on Sree
Rama Navami. During Navaratri festival period of nine days,
the energy (Shakti) aspect of God in the form of Universal
Mother, commonly referred to as Devi, is invoked for the
protection from evil and also either for material prosperity
or for spiritual enlightenment.
Sree Rama Navami: This festival falls in Mar Apr. Sree
Rama Navami is celebrated as the birth
anniversary of Lord Sree Rama, an embodiment of Dharma
(all virtues) is the incarnation of Lord Vishnu in human form.
Sree Rama is Dharma, Dharma is Sree Rama. This day is
celebrated by performing marriage ceremony to Lord Rama
and Goddess Sita.
Sree Krishnastami or Janmastami: This festival falls in
Aug Sep. This festival is celebrated on the birth
anniversary of Lord Sree Krishna, an incarnation of Lord
Vishnu, Supreme Personality of all Personal forms of God.
Lord Sree Krishna is born at midnight, so Baala-Krishna
(Lord Krishna as baby) is swung in the cradle at midnight.
Ganesha Chaturdhi: This festival is celebrated on the birth
anniversary of Lord Ganesha. This festival falls in Sep Oct.
Lord Ganesha is Ganadhipati (Lord of various Ganas) and
Vighnesvar (controller of all obstacles). Lord Ganesha is
widely worshipped as the God of Knowledge, Wisdom,
Prosperity and Good Fortune and also for removal of all
obstacles for prosperity.
Sharad or Sravana Navaratri or Dashara or Dussehra:
Sharad or Sravana means autumn and Navaratri means nine
nights. Dashara (means destruction of ten. It implies
controlling or subduing Jnanendriyas 5 and Karmendriyas -
5) became Dussehra in popular parlance. This festival falls in
Sep Oct. It signifies the beginning of autumn or winter
season (an important solar and climatic junction). Navaratri
72
 (nine nights) with the addition of next (tenth) day i.e., Vijaya
Dasami, which is its culmination became ten days festival.
On all these ten days various forms of Divine Mother,
Goddess Durga (Mahisha Asura Mardini means who killed
demon Mahisha) a Divine manifestation of Shakti (Energy or
power of God), are worshipped with devotion for protection
from evil.
Diwali or Deepavali: Diwali or Deepavali means row of
lamps. Diwali marks the return of Lord Sree Rama to His
kingdom Ayodhya after defeating and killing demon King
Ravana. This festival falls in Oct Nov. This festival of lamps
signifies the triumph of good over evil. Lamps dispel
darkness and bring light which makes everyone to clearly
see and know things around. Awareness of Inner Self
(Atma Jnan) dispels all ignorance and removes all obstacles,
awakening the individual to ones true nature of
transcendental reality. With Self Realization (Atma Jnan)
one attains Universal Compassion, Love and awareness of
oneness of all beings/things (higher Knowledge) which
brings Ananda (Bliss, Joy and Peace).

73
 Vedas

Veda means Knowledge. Vedas are Revealed Eternal

Divine Truths. Vedas are Apourasheya (not human mind
creation), Sabdaatmika (sound based i.e., not book based),
Aloukika (beyond the understanding of human mind and senses)
and Pramana (valid means of knowledge). Vedas are known as
Srutis means oral citations (in those days there was no writing
down and reading of Vedas). The Eternal Divine Knowledge
contained in the Vedas was in the abode of Para Brahma (God)
and protected by Him. Para Brahma at the time of Creation
revealed this Eternal Divine Knowledge to Paramapita Brahma
(God for Creation of this Brahmanda) (Bhagavad Gita 3 : 15 and
17 : 23). With the Knowledge contained in the Vedas,
Paramapita Brahma Created this Brahmanda from nothing.
Paramapita Brahma revealed this Eternal Divine Knowledge to
the Rishis and Sages at the time of Creation of this Brahmanda
(Bhagavata 3 : 12 : 37). Those Rishis and Sages from time to time
revealed that Knowledge to the people on this Earth planet.
Vedas contain 7 Crore Slokas (verses). But now a days only
20,379 verses in total are available. Bhagavan Veda Vyasa
separated and reorganized all of them just before 3102 B.C.E.
They are (a) Rk Veda (21 branches), (b) Yajur Veda (109
branches), (c) Sama Veda (1,000 branches), and Atharva Veda
(50 branches) (Bhagavata 1 : 4 : 20). There are a total of 1,180
branches. The primary aim of the four Vedas is to propound the
reality of God which is the supreme goal (duty) of life (Bhagavad
Gita 15 : 15). Vedas contain highest Eternal Divine Truths that
can lead a Soul to God - realization. Satyam Eva Jayate means
Truth alone conquers (Mundakopa Nishat 3 : 1 : 6). It is the
motto inscribed on the Indian national seal. Vedas have four
sections. They are as under:

74
 Mantra or Samhita: It is metric texts of hymns,
prayers, benediction, sacrificial formulas and chants. It
relates to Yajnas (sacrifices) and Vedic rituals in the praise
of Celestial Gods. All the Vedic hymns inspire a person
towards God. This section is mainly for Brahmacharya
Ashram (student period).
Brahmana: In Brahmana section there are 1,180 branches.
The Brahmana section of each Veda is explanatory part and
describes the details of the actual performance of the Yajnas
(sacrifices) and Yagas, directions, meaning, connected
themes and comments for the performance of sacrificial
rituals for various almighty forms of God. Out of 1,180
branches only few are now available (Aitareya, Taittiriya
and Kausitaki etc.). This section is for Gruhasta Ashram
(house - holder period).
Aranyaka: Out of 1,180 branches of Aranyakas only few full
branches are now available. Aranyaka contain Paramarthika
Satyas which is the final essence of the Vedas and explains
about God, His supremacy, to renounce the worldly
attachments and surrender to God to attain His Grace and
realize Infinite Eternal Divine Bliss. This section is Upasana
(Devotion) or Sadhana (Practice) based and is meant for
Vanaprasta Ashram (semi retired life period).
Upa Nishat: Upa Nishat contains spiritual interpretations
(essence) of Mantras or Samhitas at the end and hence they
are also known as Vedanta. Out of 1,180 Upa Nishats related
to the 1,180 branches of the Vedas about 108 Upa Nishats
only are presently available. Upa Nishats deal with Loukika
(worldly) as well as Aloukika (God) details revealing
ultimate spiritual truths and ways to attain Liberation.

(This total collection is called the Vedas)

75
Purusarthas (Ends of Human pursuit)

Vedas contain highest Divine Truths that can lead a Soul

(Jeevatma) to God. The following are Purusarthas (ends of
human pursuit) (Bhagavata 1 : 9 : 26 to 28):
Dharma (Religious Merit): Consists of moral and ethical
duties (Training in Self control and Self sacrifice).
Artha (Worldly Riches): Acquisition of worldly wealth or
possessions through Dharma (honest) means just for
basic needs.
Kama (Sensuous Enjoyment): To satisfy the desires of
the senses through sense organs through Dharma (right)
means.
Moksha (Final Beatitude or Liberation): To realize, the
ultimate goal of attainment of God - realization and, with
His Grace, Infinite Eternal Divine Bliss.
Rk Veda

Rk Veda means Veda of Adoration. It is Veda of Hymns. Its

Chief Deity (Adhi Devata) is Paramapita Brahma. Gotra is Atreya.
Chandas (prosody) is Gayatri. It has five divisions (a)
Ashwalayani, (b) Sankhyani, (c) Shaakala, (d) Paushala and (e)
Mandukeya. It explains virtues of Devas (Demi-Gods) and songs
of praise consists a total of 10,600 verses (arranged in 10
mandalas means sections) for Gods like Indra (King of Swarga
Loka i.e., Heaven), Agni (Fire) and Varuna (Rain) etc. A hymn has
three basic parts. The first part is an exhortation, the second
part is the praise of the deity in the form of prayer and the third
part is a special request. Rishi Paila, a disciple of Bhagavan Veda
Vyasa, learnt Rk Veda. The religion (faith) explained in Rk Veda
can be called Brahmanism or Vedism. It consists worshipping all
the powers of Nature such as Sun (Surya), Moon (Soma), Fire
(Agni), Air (Vayu) and Water (Varuna) etc., for the prosperity of

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Nature. The most important aspect of Rk Veda is the Cosmic
order named Rta (Rta means Cosmic and sacred order) an
ultimate and harmonic structure of reality. Later, this Cosmic
order Rta, came to be known Dharma or Sanatana Dharma or
Righteousness. Dharma became not only the Universal Law, but
also the Moral Law of Hindu Dharma. Havis poured in fire during
Yajna (sacrifice) and Yaga is delivered by God Fire to the
respected Gods, with which the Heavenly Gods are pleased, who
then do good to the people on Earth. The most important Yajnas
(sacrifice) in Rk Veda are Rudra Yajna and Soma Yajna. Soma is
an essence prepared from an herbal plant. Among all the Gods,
mentioned in the Rk Veda, Rudra (Lord Shiva) is the most
important.

Yajur Veda

It is Veda of liturgy. Its Chief Deity (Adhi Devata) is Lord

Shiva (Rudra). Gotra is Bharadwaja. Chandas (prosody) is
Trishtup. Yajur Veda contains Knowledge of rituals and
sacrificial formulas. It has 1,975 verses (in 40 chapters). Rishi
Vaisampayana, a disciple of Bhagavan Veda Vyasa, learnt Yajur
Veda. It explains the rules how to perform all rituals (priestly
hand-book) i.e., how to make an altar etc. Yajna (sacrifice) is the
most important aspect of this Veda. Yajur Veda has two branches
i.e., (a) Krishna or Black and (b) Shukla or White. Human beings
are inspired to translate good thoughts into actions. Yajur Veda
inspires human beings to walk on the path of Karma (actions).
That is why it is also referred as Karma-Veda. The first
incantation of Yajur Veda commands one to perform actions,
which reads as follows: DEVO VAHA SAVITA PRAPRAYATU
SHRESHTAMAHA MAYA KARMANE! (Means O, Creator of the
Universe inspire us to perform great deeds).

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Sama Veda

Sama means melody. It is Veda of Chants and Knowledge

of Melodies. Its Chief Deity (Adhi Devata) is Lord Vishnu. Gotra is
Kasyapa. Chandas (Prosody) is Jagati. Rishi Jaimini, a disciple of
Bhagavan Veda Vyasa, learnt how to chant Sama Veda. The
Indian classical music originated from Sama Veda. It consists of
1,875 verses in 21 chapters. This Veda is also based on Rk Veda.
The verses from Sama Veda were sung by Rishis when Rudra
Yajna and Soma Yajna (sacrifice) are performed. To some extent,
much of this Veda is repetition of Rk Veda sung in melodious
format. Invocations in this Veda are addressed to Soma (Moon),
Agni (Fire) and Indra (King of the Celestial abode). Chandogyopa
Nishat is one of the supplementary treatises of Sama Veda.

Atharva Veda

Atharva Veda means the Veda of Wise and the Old. It has a
large number of magic formulas. Its Chief Deity (Adhi Devata) is
God Indra. Gotra is Vaijnana. Chandas (Prosody) is Trishtup. It
contains 5,977 verses in 20 chapters. Rishi Sumantu, a disciple
of Bhagavan Veda Vyasa, acquired proficiency in Atharva Veda,
known as Brahma Veda. It is used as a manual by the chief
sacrificial priests and the Brahmanas for performance of various
Yajnas (Sacrifices). Atharva Veda contains many magic formulas
and incantations. It has poems, glorifying the curative powers of
herbs and waters (for diseases), importance of Sanskrit letters
and power and energy contained in them, relating to sins
and their atonements, about errors in performing rituals and
their expiatory acts and philosophical issues etc.

Maha Vaakyas (Great Sentences/Statements)

The important message in the Vedas is Everything and

 78

Every being is Divine. Divinity, present in everything and every

being, when fully manifest become God-realized Soul i.e., attains
Moksha or Liberation. God is equally present everywhere, but
not equally manifest. Stones, trees, creatures, humans, angels
and deities are at different stages of manifestation of the same
Godhead. Divinity is the True Self of a Soul. Vedas Maha Vaakyas
speak of the Divinity of every Soul is the nature of God. They are
as under :-

Aham Brahmasmi (Brhadaranyakopa Nishat 1 or 3 : 4 :

10)
It means I am Para Brahma. I means the Atma
(not body) is part (ansh) or reflection of or same as Para
Brahma (God). Only God-realized masters can experience
this oneness of Atma and Para Brahma. Others find it
difficult to overcome the delusion (due to Maha Maya)
which makes them believe that I am the body, this body is
mine. I am doer (doer-ship notion) due to ignorance. If
this ignorance is removed by True Knowledge then Atma is
nothing but Para Brahma (God), who became all and this
entire Universe.

Prajnanam Para Brahma (Aitareyopa Nishat 3 : 1 : 3)

It means All knowing pure Knowledge is God. He
(God) became all (World). Intelligence is the basis of all
existence and ultimate Reality. The world is established,
supported and guided by intelligence. Para Brahma (God)
is intelligence. When this ultimate and eternal Divine Truth
(Supreme Knowledge) is realized, Maha Maya (ignorance)
melts in the fire of Knowledge. Then the Atma realizes and
identifies itself with God (Para Brahma).
 79
Tat Tvam Asi (Chandogyopa Nishat 6 : 8 : 7)
It means That art thou. That (God) is I (Atma). What
I am, that is He (God); what He (God) is, that is I. (I, means
the Atma), is Para Brahma (God). Para Brahma alone is
real. The subtle essence of the entire world is the Atma
(Self). As long as the Atma is under the bondage of Maha
Maya, the Soul (Jeevatma) cannot realize this reality.

Ayam Atma Para Brahma (Mandukyopa Nishat - 2)

It means This Atma is Para Brahma. The subtle
essence is the Atma which is real. The Soul (Jeevatma),
which is deluded by its past and present Karmas (actions),
forgets that it is none other than the Paramatma (Para
Brahma). Knowledge or realization of ones own identity
with God is Moksha (Liberation).

Note: Atma is Ansh (eternal fragment of or same as) of God.

God lives within Atma. God gave, Tatasta Shakti or Jeeva
Shakti (Soul power) which is affiliated to Cit Shakti
(consciousness power) of God, to Atma. With that power only
Atma activates the body it enters. Everything is nothing but
God. So Atma (i.e., I) is same as or nothing but God.

Vedangas (Mundakopa Nishat 1 : 1 : 5; Bhagavata 3 : 3 : 2):

Vedangas, means limbs of Vedas, are subsidiary science to

Vedas. One should first study and understand Vedangas, the
science and rules dealing with the sacrificial acts, to enable to
understand Vedas. There are six Vedangas on the following
technical subjects

Siksa (Phonetics): Study of vocal sounds corresponding to

pronunciation.
 80
Vyakaranam (Grammar): Study or rules of language (here
Sanskrit) inflections and other means of showing the
relation between words.
Chandas (Prosody or Meter): Science of versification
(study of speech rhythms). There are 26 Chandas.
Niruktam (Etymology): Explains the meaning of Vedic
words.
Jyotisam (Astronomy): Science of celestial bodies.
Kalpa Sutras: Rituals, Ceremonials and Sacrificial acts.

Upa Vedas (Bhagavata 3 : 12 : 38)

The term Upa Veda means subsidiary Knowledge. These
Upa Vedas deal certain technical subjects. Upa Vedas are as
under:
Ayur Veda (The Science Medicine): It is medical science. It is
associated with the Rk Veda.
Dhanur Veda (The Science Archery): It is science of war. It
is associated with the Yajur Veda.
Gandharva Veda (The Science Music): It is science of music.
It is associated with the Sama Veda.
Sthapatya Veda (The Science of Architecture): The art of
Architecture is associated with the Atharva Veda.

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 Upa Nishat

Upa Nishat means Sit down closely and devotedly. Upa

means - near, Ni means down and Shat mean - to sit. Upa
Nishat is Shabda Pramana (sound based), a teaching taught by
the Guru for which the disciple sits close to him. It is also called
Vedanta means culmination of Knowledge (acme). They contain
highly Paramarthika Satyas (Ontological Truths) of the Vedas in
a dialog form, revealing ultimate Spiritual Truths, ways to
realize them and help a person to realize the illusive charm of
the worldly pleasures and attachments and teach that absolute
devotion (Ananya, Nirantara Bhakti) towards God is the only
way to attain Liberation and Infinite Eternal Divine Bliss with
the Grace of God. They also contain Spiritual interpretations of
the Vedas and regarded as their essence, thus they are known as
Vedanta (means the end of the Vedas). So Upa Nishats are called
Jnana Kanda (means the true Knowledge of the Vedas). Souls are
under the influence and bondage of Maha Maya (Cosmic power)
since eternity. Due to the influence of Avidya (ignorance), every
being has an inherent weakness of leaning towards worldly
pleasures and attractions (which are temporary, limited and
Mayic). So they keep on running after the mirage of illusive hope
of receiving happiness (which is temporary) through sensual
gratification, acquisition of wealth and egoistic attitude of name
and fame in the world (again temporary and limited). Their life
ends, but the search for happiness never ends because of never
ending desires. The Upa Nishats reveal the form of God, who is
beyond Maha Maya and its wielder, and explain the ways of
freeing oneself from the bondage of Maha Maya and with the
Grace of God to attain Infinite Eternal Divine Bliss (Taittiriyopa
Nishat 2 : 7). Out of 1,180 Upa Nishats related to the 1,180
branches of the Vedas about 108 Upa Nishats are presently
available.

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 These 108 Upa Nishats contain Tatva Jnan (True
Knowledge) for God realization (Muktikopa Nishat 1 : 3, 6 to
8). These Upa Nishats are from Rk Veda 10; Sukla Yajur Veda
19; Krishna Yajur Veda 32; Sama Veda 16; Atharva Veda
31 (Total 108). These 108 Upa Nishats again can be broadly
categorized as Mukhya Upa Nishats (deals Tatva Jnan) 10;
Vedanta Jnan Upa Nishats 24; Yaga Vidhya Jnan Upa Nishats
20; Sannyasa Jnan Upa Nishats 17; Vishnava Siddhanta Upa
Nishats 14; Shaiva Siddhanta Upa Nishats 15; Shakti (Devi)
Siddhanta Upa Nishats 8 (Total - 108). Among them, Mukhya
Upa Nishats (10 + 2) are: (a) Isa, (b) Kena, (c) Katha, (d) Prasna,
(e) Mundaka, (f) Mandukya, (g) Taittiriya, (h) Aitareya, (j)
Chandogya, (k) Brhadaranyaka (l) Svetasvatara and Kaushitaki.
Some of these Upa Nishats are briefly explained as under:

Isavasyopa Nishat

Isa means Para Brahma. Isavasyopa Nishat belongs to the

Vajasaneyi School of the Yajur Veda. Isaa Vaasya Midagam
Sarvam (Isavasyopa Nishat 1) means Isa (i.e., Para Brahma) has
pervaded (equally) in His entire Creation. This Upa Nishat
teaches Isa (God) and God - realization and essential unity of
God and the World, being and becoming. Isavasyopa Nishat
covers Brahma Vidya (Knowledge regarding the nature of the
Para Brahma), Upasana (Devotion) and prayer of the Upasaka
(Devotee).

It (God) moves and It moves not. God is farther than the

farthest and at the same time nearer than the nearest. He is
spread everywhere i.e., within as well as outside of all (5).
He, who sees all beings in his own Self and his own Self in all
beings, does not feel any revulsion (6).
Karma (action) and Upasana (Devotion) can be performed
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 by one at the same time. He, who knows the two together,
crosses death by Karma and attains eternal life through
Upasana (11).

Kenopa Nishat
Kenopa Nishat belongs to Sama Veda. It deals with the
Supreme Para Brahma, the absolute principle underlying the
world of phenomena, and also the Supreme as God, Isvara.
The Knowledge of the Absolute, which secures immediate
Liberation, is possible only for those who are able to
withdraw their thoughts from worldly objects and concentrate
on the ultimate fact of Para Brahma. The worshipping Soul
gradually acquires the higher wisdom which results in the
consciousness of the identity with the Supreme.

Para Brahma is the ear of the ear, the mind of the mind, the
speech of the speech, the breath of the breath and the eye of
the eye. Give up the false identification of the Self with
senses, sense organs and the mind (1 : 2).
Him (Para Brahma) the eyes do not see, the mind does not
grasp, one neither know nor able to teach, different from the
known and different is He from unknown (means difficulty
in explaining the nature of Para Brahma) (1 : 3).
If God is not understood in this human life, it is irrevocable
loss. Hence, seeing or seeking God in all beings, wise men
become immortal on departing this world (2 : 5).

Kathopa Nishat
Kathopa Nishat belongs to Taittiriya School of the Yajur
Veda. Rishi Gautama (Vajasravasa), a poor and pious Brahmin
hoping for Divine powers, performed Visvajit Yajna (sacrifice)
which required giving away (donation) (Dana) all his
possessions. He donated only few old, feeble and barren cows.
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His son, Naciketas, feeling disturbed by his fathers action asked
his father I too belong to you. To whom will you give me?
When his father did not reply, he repeatedly asked and insisted.
Vajasravasa got fed up and replied, I give you to Yama (God of
death). Naciketas goes to the abode of Yama and finding Yama
had gone out, waits there. For three days and nights unfed.
Yama, on his return seeing Naciketas, offers him three boons in
recompense for the delay and discomfort caused to Naciketas.
Naciketas asked the following boons:
Let me return alive to my father and my father should not
be angry with me and accept me back with love --Yama
grants (1 : 1 : 10 and 11).
Give me the Knowledge of fire sacrifice by which one goes
to Heaven and gains immortality -- Yama grants (1 : 1 : 13
to 19).
When a man dies some say he is dead and some say he is
not. Please impart me this knowledge (i.e., Atma Jnan) (1 : 1
: 20). Yama said it is not easy to understand and even the
gods were once puzzled by this mystery. Yama said to
Naciketas to ask any other boon. But Naciketas refused any
other boon and insisted to impart Atma Jnan to him. After
testing Naciketas and knowing his fitness for receiving the
Atma Jnan (True knowledge), Yama commented that a
seeker of True Knowledge is rare among men and explained
the great secret to Naciketas as under:

The wise chooses the good in preference to the pleasant

(1 : 2 : 1, 2, 3).
He, who is filled with selfish desires and attracted by
worldly possessions, becomes subject to the laws of
Karma which leads him to repeated birth, death and
rebirth (under the bondage of Maha Maya) and under the
control of Yama (1 : 2 : 6).
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 Knowledge of Self, taught by a Sad Guru (true teacher),
who has realized his oneness with Para Brahma, attains
the Truth (1 : 2 : 8).
Realizing through Self contemplation, that Primal
Person (God) seated in the heart of all and difficult to be
seen, the wise leaves behind both joy and sorrow (1 : 2 :
12).
The syllable Aum (OM) is Para Brahma (God) and
everlasting spirit (1 : 2 : 16).
Self is unborn, eternal, abiding and primeval (1 : 2 : 18).
Smaller than the smallest, greater than the greatest Self
dwells within the heart of all (1 : 2 : 20).
The Self is not known by hearing, reading, intellect and
instructions. Self is to be attained by the one whom the
Self chooses (1 : 2 : 23).
Self is not known by him who, has not desisted from evil
ways, not he who is not tranquil, not he who has not
composed/concentrated his mind can reach the Self
through True Knowledge (1 : 2 : 24).
Know the Self as the lord of a chariot, the body as chariot,
the Buddhi (intellect) as the charioteer and the mind as
the reins. The senses are the horses, the objects of senses
are the paths and the Self, associated with the body,
senses and mind, is the enjoyer (1 : 3 : 3 and 4).
He, who has understanding, who has controls his mind
and is ever pure, reaches the goal from which he is not
born again. He, who has the understanding for the driver
of the chariot and controls the reins of his mind, reaches
the end of his journey i.e., that Supreme Abode of All
Pervading (1 : 3 : 8 and 9).
Beyond the senses, are objects of senses. Beyond the
objects, is mind. Beyond the mind is the Buddhi
(understanding) and beyond the understanding is the
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 great Self. Beyond the Self is the unmanifest (Maha
Maya). Beyond the unmanifest is the Spirit (God). There
is nothing beyond this. This is the ultimate goal and the
end of the journey (1 : 3 : 10, 11 and 12).

Mundakopa Nishat
Mundakopa Nishat belongs to the Atharva Veda. Brahma
Vidya has been taught by Paramapita Brahma to Atharva,
Angira, Satyavahu and Angirasa and so on (Parampara Vidya i.e.,
knowledge is passed traditionally from generation to
generation). It is in the form of questions and answers between
Rishi Saunaka (who was in Gruhasta Ashram) and Bhagavan
Angirasa. Rishi Saunaka asked Bhagavan Angirasa By knowing
what everything is known? What is that? (1 : 1 : 3). Then
Bhagavan Angirasa explained as under:

There are two kinds of Vidyas (knowledge). (a) Apara Vidya

is the all Vedas (4) and all Vedangas (6). (b) Para Vidya or
Brahma Vidya is that Knowledge by which changeless reality
(Para Brahma ) is apprehended (1 : 1 : 4 & 5).
Para Brahma Tatva (Reality of God) is ungraspable, cannot
be seen or heard, without hands or feet, eternal, all
pervading, omnipresent, undecaying, exceedingly subtle,
which the wise perceive as the source of beings (1 : 1 : 6).
Para Brahma created everything. By contemplative power
Para Brahma expands. From that food is produced. From
food, life, thence mind, thence Pancha Bhootas (Space, Air,
Fire, Water and Earth), thence all Lokas (Worlds), Karmas
(actions) and Karma Phalas (fruits or results of actions) (1 :
1 : 7, 8).
Para Brahma, who is all - knowing and all - wise, whose
austerity consists of knowledge, from Him are born

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 Paramapita Brahma (God of Creation) and the Universe (1 :
1 : 9).
As fire sparks (which have same qualities or same as fire)
flies out from blazing fire, similarly from imperishable Para
Brahma, Jevatmas are born and again merge in Para Brahma
(2 : 1 : 1).
From Para Brahma (also known as Viraat Purusa) Prana
(Life), Manas (Mind), Indriyas (Senses), Space, Air, Fire,
Water and Earth are born (2 : 1 : 3).
What is luminous, what is subtle than the subtle, in which
are centered all the worlds and those that dwell in Him
that is the imperishable Para Brahma. That is the Truth,
which is to be known (2 : 2 : 2).
He, in whom Heaven, Earth, Space, all life force, Mind, are
woven that imperishable Para Brahma, who is one without a
second, is the same as your Atma. This Atma Jnan is the
bridge for Moksha (Liberation, immortality or free from
birth, death and rebirth) (2 : 2 : 5).
The Self within the body, light and pure, is attainable by
truth, by austerity, by right knowledge and by constant
practice of chastity (3 : 1 : 5).
Those, who are free from desires, worship the Person (God),
pass beyond the seed (of rebirth) (3 : 2 : 1).

Mandukyopa Nishat

Mandukyopa Nishat belongs to Atharva Veda.

It is an exposition of the principle of AUM (OM) as consisting

of three elements A, U, M and . (which have no letters
represent Bindu and Naada) which refer to the three states
of waking, dream and dreamless (deep) sleep and also that
which is beyond three states. The Supreme Self (Para

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 Brahma) is manifested in the manifold Universe in its gross,
subtle and causal aspects/forms. The above three states and
threefold time of past, present and future as well as the
fourth state unmanifested Absolute i.e., Transcendental
Consciousness is the only syllable A U M (OM) (1).

The syllable A U M is the symbol of Para Brahma.

This Self is Para Brahma which has four quarters (2).
The first quarter is Vaisvanara, whose sphere (of activity) is
the waking state, who cognizes material objects. This state
leads all creatures of the Universe in diverse ways of
enjoyment of various material objects (3).
The second quarter is Taijasa (means conscious of internal
i.e., inward movement or mental state) is dream state, who
cognizes internal objects. In this state one experiences
mental state dependent on the predispositions left by the
waking state experiences and fashions its own world in the
imagining of the dreams (subtle form) (4).
The third quarter is Prajna (means pure wisdom) whose
sphere (of activity) is deep sleep. In this state conscious one
has no perception of either external or internal objects,
hence no desire and no thought/dream whatsoever, and
enjoys peace. In deep sleep, in the absence of duality i.e.,
external self (perception) and internal self (imaginative),
all impressions have become one; only Knowledge and
Bliss remain. It is the state of Knowledge of conceptual Self.
The Self, liberated from empirical world leads to the final
state of union with Para Brahma (God) and consciousness
realizes (enjoys, experiences) Bliss and Peace (5, 6).
The fourth quarter is Turiya (transcendental
consciousness means Atma or Self) is to know the Self, the
deepest essence of the Soul, the image of Godhead. In Turiya
(i.e., Para Brahma) there is objective consciousness and
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 hence there is permanent union with Para Brahma (God)
(7). Note : (Also refer Brhadaranyakopa Nishat 4 or 6 : 3 : 19
to 29).
Self is the nature of syllable A U M (OM) (8).
A represents Vaisvanara (waking state). He, who knows
this, obtains all desires (9).
U represents Taijasa (dreaming state). He, who knows this,
exalts the continuity of knowledge in his family and knows
Para Brahma (10).
M represents Prajna (deep sleep). He, who knows this,
knows all and also merges in himself. This Aum is the very
Self (11).
The fourth, which cannot be written or spoken (beyond
description) and hence has no syllable i.e., element,
represents Turiya (transcendental consciousness). He, who
knows it, thus enters the Self (God) with his Self (Atma) (12).

Note: Please refer Brhadaranyakopa Nishat 4 or 6 : 3 : 9 to

32 and also Page Nos. 148, 149.

Taittiriyopa Nishat

Taittiriyopa Nishat belongs to the Yajur Veda. It deals with

the Knowledge of the Supreme Self (Paramatma-Jnan) and
Creation of the Universe.

A U M (OM) is the symbol of both Para Brahma

and Isvara (1 : 8 : 1).

Conduct of an individual must be as under. This is the

command, teaching, instruction, worship and the secret
doctrine of the Veda (1 : 11 : 1 to 6):

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 Satyam Vada. One should always speak Truth.

Dharmam Chara. To always practice Virtue.

To daily read teachings of the Scriptures.

Not to cut the thread of the off-spring.

Not to neglect the welfare and prosperity.

Not to neglect the duties towards gods and fathers.

To treat mother, father, teacher and guest as God.

Ones duties should be blameless (cheerful with

unattached mind).

To sacrifice (donate) plenty with faith, modesty, humility

and sympathy.

If there is any doubt regarding any deed (action) one

should follow the great Souls.

Satyam Jnanam Anantam Brahma. From God (Para Brahma),

with His will, first Ether (Space) came into being, from Ether
- Air (Vayu), from Air - Fire (Agni), from Fire - Water (Ap),
from Water - Earth (Prithvi), from Earth herbs and food
and from food - the person (2 : 1 : 1).
Then by His mere desire to become many and be born, the
Universe was created. Then He entered it and He Himself
became the Universe (2 : 6 : 1).
Para Brahma is Bliss the essence of existence (2 : 7 : 1).
Para Brahma is that from which the origin, continuance and
the dissolution of the world comes is of Isvara who is
world creator, sustainer and dissolver (3 : 1 : 1).
Bhrghu, son of Varuna, asked his father to teach him Brahma
Jnan. Then Varuna told Bhrghu that body, life (breath), eyes,
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 ears, voice and mind are the gateways for Tapas
(meditation). One can realize Brahma Tatva (Gods reality)
only through Tapas (meditation). Then Bhrghu after some
meditation came to his father and told him that Food is
God. Then Varuna told him to do some more Tapas. After
some more meditation Bhrghu came to his father and told
him that Life (Breath) is God. Then Varuna told him to do
some more Tapas. After some more meditation Bhrghu
came to his father and told him that Manas (Mind) is God.
Then Varuna told him to do some more Tapas. After some
more meditation Bhrghu came to his father and told him
that Vijnanam (Knowledge) is God. Then Varuna told him
to do some more Tapas. After some more meditation Bhrghu
came to his father and told him that Anando Brahmeti (God
is Bliss). All living beings are born from Anand (Bliss), live
by Anand, enter and experience Anand and finally become
Anand when departing. So Para Brahma (God) is Anand
This sacred Brahma Jnan is within ones own sacred heart
(Cida Akasa or Para Akasa) (3 : 6 : 1 to 6).

Aitareyopa Nishat
Aitareyopa Nishat belongs to Rk Veda. The purpose of this
Upa Nishat is to lead the mind of the sacrificer away from the
outer material ceremonial to its inner meaning. All true sacrifice
is inward. There are three classes of men who wish to acquire
wisdom. The highest are those who have turned away from the
world, whose minds are freed and collected and who are eager
for freedom. This Upa Nishat (Aranyaka 2 : 4 to 6) is intended
for them. There are others who wish to become free gradually
by attaining to the world of Hiranyagarbha (interpreted as
Golden Embryo or Womb or Paramapita Brahma). For them the
Knowledge and worship of Prana (life-breath) is intended

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(Aranyaka 2 : 1 to 3). There are still others who care only for
worldly possessions. For them the Meditative Worship is
intended (Aranyaka 3).

Before Creation all that existed was the One only (Para
Brahma) and Para Brahma alone. Then Para Brahma
thought, Let me now create the worlds (1 : 1 : 1).
He created Ambho Loka (Heaven), then Marici Loka (Sky),
then Mara Loka i.e., Mortal World (Earth), then Jala Loka
(world beneath the Earth) (1 : 1 : 2).
Then He created guardians (human beings) (1 : 1 : 3).
Then food for guardians (1 : 3 : 2).
Then He thought, How shall there be guardians and I have
no part in them? Without Me functions speech, breath, eyes,
ears, skin, mind and generative organs? Then He thought,
Let Me enter the Guardians (1 : 3 : 11). The door by which
He entered is called Vidrti (Door of Bliss situated at the
topmost of the brain i.e., Sahasrara) (He lives in the subtle
form at three places i.e., in the eyes, throat and heart) (1 : 3 :
12). Its purpose is to lead the mind that all true sacrifice is
inward.

Chandogyopa Nishat

Chandogyopa Nishat belongs to the Sama Veda. This Upa

Nishat deals with sacrifices and other forms of worship and
chants. It discusses the problems of liturgy and doctrine such as
the genesis and significance of Aum (OM).

One should meditate and chant the syllable Aum (OM), the
Pranava and Udgeeta (1 : 1 : 1).
The essence of these beings (life) is Earth. The essence of
the Earth is Water. The essence of the Water is plants. The
essence of plants is human beings. The essence of human

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 beings is Speech. The essence of Speech is Rk (Hymn). The
essence of Rk is the Saman (Chant). The essence of Saman
(Chant) is Udgeeta. This is the quintessence of the essence,
the Supreme, the highest - Udgeeta (1 : 1 : 2 and 3).
Both the life (breath) and the Sun are Udgeeta (1 : 3 : 2).
What is Udgeeta is Aum (OM). What is Aum (OM) is Udgeeta.
The Udgeeta is the yonder Sun and Aum (OM), for the Sun is
continually sounding Aum (OM). Sun told his son Kaushitaki
to sing Pranava as He is singing Pranava. Think that His rays
are Udgeeta. Gods sing (meditate) this Pranava (1 : 5 : 1, 2)
Ether (Space) is said to be the origin, support and end of all
(1 : 9 : 1). All living beings are born from Space and finally
merge in Space. This is the Udgeeta the highest and the
best. He, who meditates on Udgeeta, the highest and the best
becomes the highest and the best and obtains the highest
and the best of the worlds (1 : 9 : 2). (Also refer Page Nos. 88
to 90 and 148, 149).
There are three branches of duty (a) Austerity: All forms
of pursuit of Self control and sacrifice, (b) Brahmacaryam
(Control over the body) and pursuit of sacred wisdom
and (c) Dwelling in Guru Kula (teachers residence) and
Guru Seva (service to teacher). All these attain to the worlds
of the Virtuous (2 : 23 : 1).

In this Upa Nishat, Para Brahma (God) and Self (Atma) or

Jeevatma (Soul) have been explained as under:

Rishi Arunas grandson is Muni Aruna. Muni Aruna while

teaching Tatva Jnan (knowledge of Reality) to his son
Svetaketu, said that water is the base for this body.
Brilliance or luster or splendor is the base for water. Sat
(Reality) is the base for brilliance. A dying persons power to
speak merges in mind, mind merges in life (breath), life

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 merges in brilliance, brilliance merges in Jeevatma. This is
the reality of Paramatma Tatva and most subtle. Everything
is Para Brahma (6 : 8 : 6).
Tat Tvam Asi. THAT ART THOU. What I (Atma) am that is
He (God); What He is that is I (6 : 8 : 7).
Everything is Para Brahma (Purusa That lives in a body,
the principle, no difference of male or female), who dwells
within the heart of this body (Self), should be sought after
and one should desire to understand (8 : 1 : 1 and 2).
It is as large as the Universe outside; even so large is the
Universe within the lotus of heart. Within It are Heaven,
Earth, Fire, Air, Sun, Moon, Lightening and Stars. What is in
the macrocosm is in this microcosm (8 : 1 : 3).
It is the true city of Para Brahma, untouched by age, death,
desires are contained, free from sin, old age, death, sorrow,
hunger and thirst (8 : 1 : 4 and 5).
He, who knows this Atma Jnan (reality of Soul) is free from
all the worldly things (8 : 1 : 1 to 6).
Prajapati (President of Gods kingdom) explains to Indra
(King of Celestial abode) the highest Truth of the Self (Atma
Jnan).
He who has found out and understands that Self obtains all
the worlds and all desires (8 : 7 : 1).
This body is mortal (gripped by death). But within this
dwells the immortal Self (8 : 12 : 1).
This Self, when associated with the consciousness in the
body (causes desires), is subjected to pleasure or pain. So
long as this association continues freedom from pleasure
and pain cannot be found. Rising above physical
consciousness and when this association ceases, knowing
that the Self is distinct from the senses and mind, pleasure
or pain ceases, one rejoices and is free (8 : 12 : 6).
He, who concentrates all his senses in the Self, who
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 practices non - hatred towards all creatures and who
behaves thus throughout his life reaches Para Brahma and
does not return to this world again (8 : 15 : 1).

Brhadaranyakopa Nishat

Brhadaranyakopa Nishat belongs to Sukla Yajur Veda. This

Upa Nishat expounds the teachings of the basic identity of the
individual Self (Atma) and the Universal Self (Para Brahma),
philosophical justification of the teachings and certain modes of
worship and meditation (i.e., Upasana Sravana (hearing),
Manana (logical reflection) and Nidhidhyasana (meditation)). In
this Upa Nishat Maharishi Yajnavalkyas wife Maitreyi and
Woman Rishi Gargi Vachaknu ask intricate questions to
Maharishi Yajnavalkya. This Upa Nishat discusses multiple Gods
and finally states that there is only one Truth and that is Atma.
It also explains God as Para Brahma (Paramatma). It states that
the Atma is only a reflection of the Para Brahma. Everything in
this world has a name, form and activity. The Absolute is the
manifestation of these three aspects.

Note: First two chapters of this Upa Nishat are not published
in many books. Some books write 3rd chapter as 1st. So the
chapter numbers may differ in different books)

One of the most popular prayers of Hindus, which is from

this Upa Nishat (1 or 3 : 3 : 28) is as under:

Asato ma Sad gaMaha Maya

means - Lead me from unreal to real
Tamaso ma Jyotir gaMaha Maya
means - Lead me from darkness to light
Mrtyor ma Amrtam gaMaha Maya
means - Lead me from death to immortality

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 OM Santi, Santi, Santi
means - Protect me with Peace, Peace and peace.

This Upa Nishat talks about the Self (perceiver) and organs
of perception as under (3 or 5 : 2 : 1 to 9):

When one breaths, one knows him as breath,

When one speaks, one knows him as speech,
When one tastes, one knows him as taste,
When one sees, one knows him as the eye,
When one hears, one knows him as the ear,
When one desires desires, one knows him as the mind.

You cannot see the Seer of seeing,

You cannot hear the Hearer of hearing,
You cannot think Thinker of thinking,
You cannot understand the Understander of understanding,
He is Your Self which is in all things,
Everything else is of evil and perishes (3 or 5: 4: 2).

Note: Svetasvataropa Nishat has not been covered separately

here to avoid repetition since the important verses have already
been mentioned/quoted in the book at various places.

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 Smritis
Smriti means to be remembered. They are Dharma
Sutras and manuals of Code and Conduct for Hindus. There are
18 Smritis (Manu, Brihspati, Daksa, Gautama, Shankh, Parasara,
Yajnavalkya, Vishnu, Atri and Yama etc.) There are over 30 Upa
(subsidiary) Smritis (only few are available now). They are
Narada, Garga, Baudhayana, Viswamitra, Skanda, Vyasa, Vasista,
Bharadwaja etc.). Change is constant in nature, so is religious
norms. So Manu Smriti is applicable during Satya or Krta Yuga,
Gautama Smriti during Treta Yuga, Shankh Smriti during
Dwapara Yuga and Parasara Smriti is applicable during Kali
Yuga (present Yuga).

Dharma Sutras (Law Books)

Dharma Sutras give elaborate details about the conduct
and the duties for the men of different Varnas (Castes) at
different stages of life (Ashrams) and rights and duties of Kings.
They deal with the rights and duties of women, judicial matters
and describe penances for various sins. They also deal with
religious matters such as purification and funeral ceremonies.

Manu - Smriti
Of all the Dharma Sutras, Manu-Smriti, or the Code of
Manu (Ethical Code) written by Manu Svayambhuva, who was
the first Manu to assist Paramapita Brahma for the Creation
during the first Manvantara of this Kalpa, is the most important.
Manu means Patriarchal Earth Ruler. The Code of Manu is
known as Manava Dharma Sastra. It comprises rites and ritual
obligations encompassing proper conduct and the right way to
lead ones life. The moral dimension of Dharma comes to the
forefront and touches all aspects of life.

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 Manu wrote in Book 5 : 3 : 56 Women are to be
honoured and adored who desire much prosperity. Where
women are honoured there the Gods rejoice and shower their
blessings. Where they are not honoured, there no sacred rites
(Yajnas and Yagas) are supposed to be performed. Even if
performed they do not give the desired results. The correct
interpretation of word Stree (woman) is it is a combination of
four letters i.e., Sa + Ta + Ra + Ee. Sa represents Sattva Guna; Ta
represents Tamo Guna; Ra represents Rajo Guna; Ee (Isvar)
represents absolute control i.e., Power. This subtle power is not
in man. Keeping in view their physical weakness, women should
be protected by her father during childhood, by her husband
during her youth and by her son during her old age. There were
certain restrictions on women not to do certain things
independently. Women, being weaker sex physically and
emotionally, these restrictions were meant to give protection to
women from evil (They may not be relevant for the present day
women).
Manu wrote Human beings obtain the life of plants
(motionless) as a result of evil committed by the body (hands and
legs), the life of birds and beasts as a result of the evil committed
by the speech and the lowest form of life for the evil committed by
the mind.

Parasara - Smriti

Brahmarishi Vasistas son is Shakti Muni. Shakti Munis

son is Maharishi Parasara. Maharishi Parasaras son is Bhagavan
Veda Vyasa. Parasara Smriti, applicable during Kali Yuga
(present Yuga), endorses all the ideologies of human life which
are capable of improving the life of common people. Paradoxes
are the main features of human life during Kali Yuga irrespective
of region, religion and society. In Kali Yuga irreligion is more

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powerful than the religion. So it is more necessary during this
period than ever before to abide by the path of religion. There
are 12 Chapters in Parasara Smriti.

Chapter 1: Deals with the conduct of people of various

Varnas (Castes) at various Ashrams (Stages of Life),
hospitality and donations etc.
Chapter 2: Deals with married life. Agriculture has been
given importance keeping in view of increase in population.
Chapter 4: Deals with expiation for the sins arising out of
evil deeds, duties of husband and wife etc.
Chapter 10: Deals with sins and punishments for having
illegal carnal relations with women other than his wife etc.
Chapter 12: Deals norms of eating, earning money and
decision of expiations etc.

Puranas

Purana means ancient or history which always appears

as new. Puranas are post Vedic texts. Puranas are considered as
fifth Veda (Bhagavata 3 : 12 : 39). They explain Vedas and
Vedanta (Upa Nishats). Since the intricate Spiritual meaning and
deeper Truths of Vedas and Upa Nishats are difficult and beyond
the scope of understanding by most of the people, in order to
present those Truths in an interesting and easily understandable
manner Bhagavan Veda Vyasa wrote Puranas, facts of history
that actually happened, incorporating Spiritual aspects as
stories (Chandogyopa Nishat 7 : 1 : 4). Bhagavan Veda Vyasa
revealed (dictated) 18 Puranas. To name few they are Agni,
Bhagavata (on Lord Vishnu and Lord Krishna), Brahma,
Brahmanda, (includes Lalita Sahasra Namam), Garuda, Linga,
Markandeya (includes Devi Mahatyam which extols the virtues
of Goddess Durga as Supreme Being), Narada, Padma, Skanda,

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Vayu, Vishnu etc. These Puranas are classified by the three
aspects of Three Murties i.e., Paramapita Brahma, Lord Vishnu
and Lord Shiva. They are also classified by the Gunas (qualities of
Maha Maya, material nature) i.e., Sattva Guna (Virtue), Rajo
Guna (Passion) and Tamo Guna (Ignorance). Although these
texts are related to each other, each one present a view of
ordering the society from a particular perspective to propagate
particular vision, whether it is focused on Lord Vishnu, Lord
Shiva, Paramapita Brahma, Goddess Durga, Lord Rama and Lord
Krishna or any other deities. Vedas Knowledge alone is
insufficient without Puranas Knowledge (Vayu Purana 1 : 1 :
180). With Purana Knowledge one is considered as completely
Knowledgeable (Narada Purana 1 : 92 : 21). Purana Purusa is
Narayana means Puranas are the body limbs of Lord Vishnu
(Padma Purana, Aadi Kanda 828).
Srimad Bhagavata Mahapuranam: Srimad Bhagavata
Mahapuranam is on par with the Vedas, revealed by
Bhagavan Veda Vyasa for stabilizing Bhakti (devotion),
Jnana (knowledge) and Viragya (dispassion). It has
emanated from the essence of the Vedas and the Upa
Nishats. Jnana Yajna (sacrifice in the form of knowledge) is
the reading of Srimad Bhagavata Mahapuranam (Bhagavata
Mahatmya (Extracts from Padma Purana) Discourse 2 : 60,
67 & 71). Bhakti (devotion) is the mother and her two sons
are Jnana (Spiritual enlightenment) and Viragya
(dispassion) (Bhagavata Mahatmya (extracts from Padma
Purana) Discourse 1 : 45). Lord Krishna infused all His glory
and energy into Bhagavata and disappeared in the ocean of
Srimad Bhagavata (Bhagavata Mahatmya (extract from
Padma Purana) Discourse 3 : 61). Lord Krishna said that My
heart having been (completely) taken passion of My pious
devotees, I am really subject to the control of such devotees
like one who is not self - dependent and I am the (only)
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 beloved of My devotees (Bhagavata 9 : 4 : 63). Further
Neither Paramapita Brahma (My own son) nor Lord Shiva
(who is My Own Self) nor again Lord Balarama (My own
elder brother) nor Goddess Sree (My better half) nor My own
(Divine) personality is so dear to Me as (a devotee like) you.
I even dog the footsteps of him who is free from (all)
expectations, is given to contemplation (on Me), composed,
free from animosity and sees unity everywhere, in order
that I may be cleansed (absolved from the stigma of not
being able to repay my debt to him) by the dust of his feet
(that is sure to fall on My person in that case) (Bhagavata
11 : 14 : 15, 16). It consists of 18,000 Verses divided into 12
Skandas (books). Bhagavata is the fruit (essence) of the
wish-yielding tree of Veda came from and full of nectar of
Supreme Bliss (Bhagavata Mahatmya (extract from Padma
Purana) Discourse 6 : 80). Bhagavata has been taught by
Parama Hansa Sukadeva (son of Bhagavan Veda Vyasa) in
seven days to Parikshit (Arjunas grandson and son of
Abhimanyu).
Upa Puranas: Upa means subsidiary. There are 18 Upa
Puranas. To name few they are Aadi Purana, Bhaskara,
Durvasa, Kapila, Narada, Narasimha, Parasara, Shiva-
Dharma, Vamana, Varuna etc.
Ousha Puranas: There are 18 Ousha Puranas. To name a
few they are Aaditya, Bhargava, Devi-Bhagavatam, Sanat-
Kumara, Saura (Surya i.e., Sun) Vasista etc.

Mahakavyas or Itihasas (Epics)

Mahakavyas (means the great literature) are called

Itihasas (Epics). Itihasa means It happened like this (facts of
history). They are mainly Ramayana (means journey of Lord
Rama), Mahabharata (means the great tale of the Bharata

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Dynasty) and Ramayana, which was originally authored by
Maharishi Valmiki about 1,80,00,000 or 18 Million years ago,
Mahabharata along with Srimad Bhagavad Gita was also
composed/revealed by Bhagavan Veda Vyasa and written by
Lord Ganesha before 3,102 B.C.E. They explain fundamental
teachings of Hindu Dharma, greatest Universal Truths and highly
compressed Philosophy of the Vedanta-Sutras by using historical
events and factual stories of many great Kings, Demons
(represents evil), Rishis and Demi - Gods.

Ramayana

Ramayana means journey of Lord Rama. Maharishi

Valmiki, in the early part of his life, was an illiterate, high - way
robber named Prachetasudu. He used to rob travelers to support
his wife and children. One day the great Deva Rishi Narada was
passing by and the robber attacked him. Deva Rishi Narada
asked the robber why he was robbing him. The robber replied,
To support and take care of my family. Deva Rishi Narada
asked the robber, When you rob a person, you incur lot of sin.
Would your family also share your sins? The robber replied, I
am sure, they will. Then the Deva Rishi said, All right. Why
dont you tie me up here to a tree, go home and ask everyone in
your family whether they are willing to share your sins also,
since they are sharing your money, earned by you by
committing sins, you are taking home for them. The robber
agreed, tied the Deva Rishi against a tree and ran to his home.
There he accosted all the members of his family including his
wife with the question, Will you share my sins also as you are
all sharing the money, earned by me by committing sins, I bring
home? All the members of his family including his wife gave an
emphatic reply No. For the first time in his life, the robber
understood the Truth of Life. He ran to the Deva Rishi Narada

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and begged for his forgiveness. Because of his sins the robber
should not utter the sacred word Rama. So Deva Rishi Narada
taught the robber the word Rama in reverse order i.e., Ma-ra
and told him to meditate as Ma-ra. On constant repetition of the
word Ma-ra that word automatically becomes Rama. The robber
got so engrossed in meditation of Lord Rama that ants built
anthills surrounding him. After many years, a voice came from
the sky stating that his meditation is complete, you have become
Jnani (knowledgeable) and asked the meditating Prachetasudu
to get up from th meditation. The voice named him Valmiki
meaning born out of anthill.

Once Maharishi Valmiki was walking through a forest and

saw two doves (Krouncha) were romantically involved with
each other. As the Maharishi was engrossed in that delightful
sight, a cruel arrow passed by him and struck the male dove. The
female dove went down in remorse and started chirping around
the dead companion. Maharishi Valmiki saw the hunter and
called him a wretch, but immediately realized that being a Saint
he should not have said like that. Then a voice from the sky said,
Oh Valmiki, your words are poetic. Dont be depressed. This is
the right time for you to write the story of Lord Rama, who is the
incarnation of Lord Vishnu. With the blessings of Paramapita
Brahma, Maharishi Valmiki wrote Ramayana. Ramayana is
(Itihasa or history) of Lord Rama and His wife Sita. It is a poem
with about 24,000 couplets. Ramayana is struggle of Dharma
(virtue) over Adharma (evil) and projects the Hindu ideals of
life. Lord Rama is the perfect son, perfect husband, Purusottama
(noblest man), King and a ruler who inspired all His subjects
with the greatest Love and Dharma. Lord Rama has been
referred to as Veda Dharma (Ananda Swarupa and Dharma
Swarupa) in human form and an embodiment of virtues and

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Ravana as evil. He established the proper execution of Karma
(duties) prescribed by the Scriptures. Sita is a perfect, faithful
and ideal wife and Shakti (Power, Energy) of Lord Rama.
Bharata and Lakshmana are perfect brothers and Hanuman is a
perfect Bhakta (devotee). That is the reason history of
Ramayana is being considered as an example for all Hindus
though it is an 18 million old history. There is no village in
Bharata Varsha (India) without Sita Rama Temple. SREE RAMA
RAMA RAMETI, RAME RAAME MANO RAME, SAHASRA NAAMA
TATTULYAM, RAMA NAAMA VARAANANE (With utmost
devotion in their Mind (Manas), who ever utters Rama, Rama,
Rama three times, they get the equivalent results (Fruits) of
chanting of Vishnu and Shiva Sahasra Namams. Rama Nama is
such sacred and powerful Mantra).

Mahabharata

Mahabharata means the great tale of the Bharata

Dynasty. This Epic has been revealed by Bhagavan Veda Vyasa. It
is the longest Epic containing about 1,10,000 couplets in 18
Parvas or sections. Mahabharata was composed in order that
woman, Sudras, fallen Brahmanas, Ksatriyas and Vaisyas (who
are debarred even from hearing sacred Vedas and do not know
how to perform acts that are conducive to good) too to attain
blessedness through the Mahabharata (Bhagavata 1 : 4 : 25).
Mahabharata deals with the struggle of Dharma (righteousness)
over Adharma (unrighteousness). This includes Srimad
Bhagavad Gita (song of God) also. It is considered as fifth Veda.

In Santi Parva, after the Mahabharata battle, Lord Krishna

tells Yudhisthira to approach Bhisma (who is well versed in
Dharma), who was lying on the bed of arrows at the bank of
river Oghavati, with reverence and to request him to impart his
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Knowledge (various Dharmas means virtues) to you. Otherwise
such Knowledge will die with him. When Yudhisthira
approaches Bhisma and requests him to impart his Knowledge
to him, Bhisma first prays Krishna with Vishnu Sahasra Namams
(1000 names) and then explains to Yudhisthira various
Dharmas (duties) with due regard to Varna (social grade or
caste), Ashrams (stages of Hindu way of life) and two fold
Dharmas (a) Pravrtti Marg - The Dharma involving worldly
activities for those who are full of worldly attachment and (b)
Nivrtti Marg Marked by withdrawal from such worldly
activities for those who are endowed with dispassion, Dharma
relating to charitable gifts, the duties obligatory to Monarchs,
the duties of women, the course of conduct that are intended to
propitiate the God and the Purusarthas (four ends of human
pursuit i.e., Dharma (religious merit), Artha (worldly riches),
Kama (sensuous enjoyment) and Moksha (final beatitude)
(Bhagavata 1 : 9 : 26 to 28). Few of them are as under:
In the fourth age (Kali Yuga) Dharma (virtue) becomes
Adharma (no virtue) and Adharma becomes Dharma.
If one fights with trickery, one should oppose him with
trickery.
If one fights lawfully, one should check him with Dharma.
One should conquer evil with good.
Death by Dharma is better than victory by evil deeds.
Human endeavour is greater than the dependence on fate.
Truthfulness and strait forward actions bring success.
To do good to others by thought, word and deed.
To sacrifice own pleasures.
To conquer or subdue own Self.
To avoid lust and anger.
To follow the path of the duty.
To treat others as one would like to be treated.

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 Greed is the root cause of sin. One should be self-controlled
and destroy avarice.
Passion, hatred, melancholy, anger, pride, delusion, laziness
and envy constitute ignorance.
Forbearance, bravery, non-injury, truthfulness, calmness,
affection, steadiness of mind and freedom from envy
constitute Self control.
Truth is the Eternal Para Brahma. Truthfulness is the
Eternal Dharma.
Happiness gained through the stilling of senses or
renunciation of desires is 16 times greater than the
happiness derived from fulfillment of desires.
The secret meaning of the Vedas is Truth of the Truth, Self-
control of Self-control and freedom from all bondages. This is
the sum of all Scriptures.
Alms giving is way to fame. Truthfulness is the way to
Heaven. Right conduct is the way to happiness and
contentment.
Kindness and compassion are great virtues.
Giving up of vanity, anger and greed leads to happiness.
One should not harm their neighbour.
To worship God with devotion.
Freedom from anger, malice, avarice and evil thought leads
to happiness.
One should conduct with pure thought, speech and actions.

Srimad Bhagavad Gita

Srimad Bhagavad Gita means song of God. Bhagavad Gita

is the essence of the Vedas and summation of Upa Nishats,
explaining Brahma Vidya giving it the status of Upa Nishats.
Some place Bhagavad Gita in the category of Vedas (Revealed
Truths). It contains 700 verses in 18 chapters. Lord Krishna,
incarnation of Lord Vishnu, is considered as Supreme God with
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infinite and ultimate virtues. Hindu Scriptures extol Lord
Krishna as an ultimate Para Brahma (supreme to Saguna Para
Brahma) in human form (Bhagavata 1 : 3 : 28). He is the King of
Yogas and Guru (teacher), gave excellent eternal Yoga Sastra
(divine spiritual teachings) first to God Sun. Then God Sun
taught to Manu (fore-father of human beings), then Manu taught
to King Ichvaku. Thus this Supreme Knowledge has been passed
from generation to generation. But over the period this
Knowledge has gone to oblivion state. Lord Krishna told Arjuna
that he being His devotee and also a friend, this Supreme
Knowledge is being given to you (to Arjuna at the onset of the
Mahabharata war) (4 : 1, 2, 3). The aim of Bhagavad Gita is to
dispel and destroy Moha (Delusion, Passion) which causes
Vishada (Sorrow, Dejection) born out of Ajnana (Ignorance) and
to gain Jnana (True Knowledge) and overcome Vishada
(Bhagavad Gita 18 : 72 and 73). Bhagavad Gita has an answer
for every problem one may face in their life. It gives the pros and
cons of every issue and the final decision is left to the individual
(18 : 63). In Bhagavad Gita, Lord Krishna explains ways for
Liberation (Moksha) for all in various couplets (11 : 54 and 55;
12 : 3, 4 and 8; 13 : 30 and 34; 16 : 22; 18 : 53, 55, 56, 65 and
68). Every one whether one believes in God or not, is destined to
attain Liberation one day or the other. But only the time factor
differs for the best and the worst. Bhagavad Gita says, The
Truth shall set you free. It advocates/teaches selfless actions,
importance of the annihilation or sublimation of desires,
falsified ego and different ways to subdue or control the mind
and senses. It describes oneness with God with lines such as
Realize Me, Attain Me, I am the way, Abide in Me, Come to Me, and
Merge into Me etc. (Note: Here the word Me is not the person
Lord Krishna but Tatva (reality) existing in the person). Lord
Krishna said, All senses (Indriyas) love the sense objects. Just like
tortoise withdraws its limbs into its shell when it perceives danger,
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so too wise men withdraw their senses from sense objects when
they feel that the senses are losing themselves in the sense objects
(2 : 58 to 68). He (Lord Krishna), who is seated in the heart of
all living beings as the inner controller; source of memory,
knowledge and reason; is the only object worth knowing
through the Vedas, who is the knower of the Vedas and the
father of the Vedanta (15 : 15). Without proper control of senses,
nobody can realise the Absolute Truth. Gita finally teaches the
secret of devotion (Bhakti) (18 : 64 and 65) that selfless
devotion to God by fixing the mind on God, devotedly
worshiping Him, sacrificing to Him is the only way to realize God
(Bhagavad Gita 8 : 7, 8 and 9 : 34). In the beginning of Bhagavad
Gita, Arjuna (due to attachment and ignorance) said that his
relations (due to attachment for them) would be killed in the
war and hence refused to fight the war (Swadharma i.e., ones
own duty) being Kshatriya (1 : 27, 28). In the end (18th Chapter
Moksha Sannyasa Yoga) of Bhagavad Gita, after detailed
teachings of Lord Krishna, Arjuna had been dispelled of Ajnana
(ignorance) and Moha (attachment), realized the true reality of
this unreal world, prepared to discharge his Swadharma and
fight the war (18 : 73). Though every letter, word and verse in
Bhagavad Gita is sacred and useful for human beings, due to
paucity of time and space, only few chapters and few verses are
covered below.

The Yoga of Knowledge (Jnana Yoga) (Chapter 2)

The wise grieve neither for the living, nor for the dead. I, you
and all exist forever. Never shall we cease. The dweller
(Soul) in this body (at death) passes into another body.
Body dies, but that which posses the body is eternal (2 : 11
to 13).
Embodied Atma (Soul), has no beginning, unborn, undying,
indestructible, imperishable, unchanging, perpetual, eternal,
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 unmanifest, constant and immutable. Weapons do not
wound, fire does not burn, water does not wet, wind does
not wither and all pervading. It is eternal ever and forever
(2 : 20 to 24).
If you avoid your own duty (inaction) you shall incur sin. If
you do your duty with equanimity and treating alike success
or failure, gain or loss, pleasure or pain, not hoping for the
fruits of your actions, you shall not incur sin (2 : 33, 38 and
47).
Yoga is evenness of mind and skill in action (2 : 48 & 50).
The wise, renounces craving, abandons fruits of actions,
leaves behind all desires emerging from the mind, is
content in the Self by the Self, restrains and controls
senses, withdraws senses from the sense objects and frees
himself from desire, fear, anger, passion, greed, ego and
bonds of flesh (2 : 51, 55 to 59).
From sense objects attachment is born, from attachment
springs desire, from unfulfilled desires originates anger,
from anger arises delusion, from delusion confusion of
memory, from which grows loss of discrimination and from
loss of discrimination paves the way for self - destruction.
Uncontrolled mind, cannot feel the presence of Atma, turns
better judgement, loses discrimination, cannot meditate,
will have no peace and happiness (2 : 62 and 63).
Recollected and stable mind, is awakened, knows Atma,
melts ignorance, abandons all desires, acts free from
longing, is indifferent to possessions, is free from ego and
pride, feels Para Brahma and Soul as one and attains
enlightenment and Divine Bliss (2 : 64, 65, 68, 71 and 72).

The Yoga of Action (Karma Yoga) (Chapter 3)

Two-fold path is (a) Yoga of Knowledge (who ceases to
identify himself (i.e., Soul) with his body) and (b) Yoga of
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 Action (who overcomes the sense of possession, attachment
and desire for fruits for his actions). He, who controls his
senses by the mind and who engages the organs of action
without attachment, is superior in the Yoga of Action
(Yajna). Perform your duty for action is superior to inaction
(3 : 3, 7 and 8).
With the Yajnas done by human beings, Gods are satisfied
and in return do good for human beings. Thus both (human
beings and Gods) help each other and prosper. But those
who enjoy what has been given by Gods without giving
anything in return to Gods are truly thieves (3 : 11, 12).
The virtuous who partake of what is left over after sacrifice
are absolved of all sins. Those sinful ones who cook for the
sake of nourishing their body alone eat only sin (3 : 13).
He, whose delight is only in the Self, whose satisfaction is in
the Self, who is content only in the Self, for him the need to
act, does not arise (3 : 17).
Actions, in all cases, are performed by the qualities (Gunas)
of material nature (Prakrti). Those who, are deluded by
egotism (the quality of material nature), and attached to the
actions of the qualities thinks, I am the doer. Dedicating all
actions in Me (allowing God to initiate all actions), having
become free from desire and selfishness, meditate on the
Supreme Spirit (3 : 27 to 30).
Passion (attraction, attachment) and hatred (aversion) are
seated in the senses in relation to their objects. These forces
are desire and anger (element of Rajo Guna). One should
not come under the influence of these two. Know that these
are your enemies (3 : 34 and 37).
Intellect is obscured by passion. Knowledge is obscured by
desire (which is insatiable like fire). Desires, seated in
senses, the mind and the intellect, delude embodied Atma
(Soul) obscuring and destroying ones Knowledge and
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 discrimination. Controlling the senses kills the evil and
sinful demons (desire, anger and passion) (3 : 38 to 41).
Senses are superior to gross body. Mind is superior to
senses. The intellect is superior to mind. Greater than the
intellect is Self. Kill this enemy, in the form of desire, (which
subdues the Self) which is a tough enemy and hard to
conquer. (3 : 42 and 43).

The Yoga of Renunciation of Action in Knowledge (Chapter -

4)
Whenever there is decline in righteousness (Dharma) and
upsurge in unrighteousness (Adharma) then I (God)
manifest Myself, for the protection of the virtuous and
expiration of wicked and evil doers, for the sake of
establishing righteousness (Dharma) (4 : 7 and 8).
I serve the devotee according to the sentiments with
which he worships Me and to the degree of his surrender to
Me (4 : 11).
Fourfold social grade (Varna or caste system) (refer Page
Nos. 53 to 55) has been classified by Me according to the
distribution of qualities (Gunas) and their actions (4 : 13).
Those, who have no desire for the fruits of their actions, are
not bound by their actions (4 : 14).
He, who perceives inaction in action and action in inaction,
who knows what to do and what not, who remains free from
impurities and who is poised in the tranquility of the Atma,
is wise. He is Yogi and performs all actions (4 : 18).
He, who has excluded desire and motive, who acts without
scheming and not for the rewards (fruits), who breaks the
chain of Karma, who melts in the flame of Knowledge
and who consumes his Karmas (actions) in the fire of
wisdom, is a Sage (4 : 19).

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 He, who performs necessary actions for maintenance of
his body, having no desire, with his mind and body fully
subdued, giving up all attachments and possessions (is
Karma Yogi), incurs no sin (4 : 21).
He, who is content in mind with whatever ever comes to
him (without desiring for it), who transcends and
indifferent to the dualities (i.e., pleasure or pain; gain or
loss; success or failure) and who is free from envy and
jealousy, is not bound by his actions (4 : 22).
All actions of a person, who is devoid of attachment, whose
thought is established in Knowledge of the Self, are
destroyed (4 : 23).
All his actions, whose bonds are broken, whose actions is
worship, whose heart beats in Para Brahma and who sees
Para Brahma every action finds Para Brahma. The sacrifice
is Para Brahma, the sacrificer himself is Para Brahma, the
utensils are Para Brahma, the fire in which the sacrifice is
offered is Para Brahma and the entire act consist of Para
Brahma because Para Brahma is everything and
everywhere (4 : 24 and 25).
Wisdom (Knowledge) sacrifice is superior to material
sacrifice. Know this through humble submission, enquiry
and service to Guru. Then you will perceive Truth and
Knowledge. Knowing this you shall not fall into delusion and
you shall see all beings and Para Brahma in yourself. The
fire of Knowledge reduces all actions and sins to ashes. No
purifier is equal to Knowledge. He, who possesses faith,
attains Knowledge. Devoted to that Knowledge, who
restrains his senses, in time, attains Peace (God-realization)
(4 : 33 to 39).
Perform actions with senses, mind, intellect and the body,
abandon doer-ship notion, attachment and fruits of actions.
Perform actions towards Self-purification (5 : 11).
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 Knowledge is enveloped by ignorance. Ignorance of Self is
destroyed by True Knowledge (5 : 15 and 16).

The Yoga of Meditation (Self - Control) (Chapter 6)

He, who has conquered his Mind, his Mind is his best friend.
But for those who could not conquer their Mind, his Mind is
his worst enemy (6 : 6).
He, who conquered his Mind, is perfectly calm (in mind) in
the midst of antithetical pairs i.e., cold or heat; favourable or
unfavourable; joy or sorrow: honour or dishonour, is in
constant communication with the Supreme Spirit (6 : 7).
Practice of Yoga for Self-purification is concentrating the
mind, controlling mind and the senses (6 : 12).
He, who controls his mind and constantly meditates on Me,
attains everlasting peace (Supreme Bliss) (6 : 15).
Yoga is not successful for him who eats too much or too less
and who sleeps too much or too less (6 : 16).
He, who perfectly controlled his mind and fixes on the Self
(Atma) alone, free from desires for enjoyment, is said to be
established in Yoga (i.e., Yogi) (6 : 18).
When the mind, disciplined by practice of Yoga becomes
tranquil, the Yogi, realizing God by his Self (Atma), rejoices
only in God (6 : 20).
He, who sees Me (the universal Self) present in all creatures,
who sees all beings existing in Me, I am never out of sight for
him nor is he out of My sight (6 : 30).
He, who established in union with Me, worships Me as
abiding in all beings, though engaged in all forms of
activities, dwells in Me (6 : 31).
The mind is restless, turbulent, obstinate, powerful and
difficult to control, but by repeated practice (meditation)
and by dispassion it can be controlled (6 : 34 and 35).
Even a little practice of this discipline saves one from the
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 fear of birth and death (2 : 40). He is born in the family of
enlightened Yogis, regains his spiritual insight in his
previous birth, and strives harder for perfection for God-
realization (6 : 42 and 43).
The Yogi is superior to ascetics (not devoid of desires) and
superior to Jnani (who has knowledge of Scriptures) and
rituality (who perform elaborate rituals). Such Yogi, who
devotedly worships Me (with his mind focused on Me), is
most devout one (6 : 46 and 47).

Bhakti Yoga (Devotion) (Chapter 12)

I consider them to be the best Yogis, who endowed with
supreme faith, and ever united through meditation with Me,
worship Me with the mind centered on Me (12 : 2).
The strain is greater for those who have their mind attached
to the Unmanifest or Absolute (God without attributes i.e.,
Nirguna Para Brahma); for oneness with the Unmanifest is
attained with difficulty by those who are centered in the
body (12 : 5).
On the other hand, those whose mind is fixed on Me,
depending exclusively on Me, surrendering all actions to Me,
worship Me (God with attributes i.e., Saguna Brahma),
constantly meditating on Me with single minded devotion, I
speedily deliver them from the ocean of birth, death and
rebirth (12 : 6, 7).
If you cannot steadily fix the mind on Me, then seek to attain
Me through the Yoga of repeated practice (12 : 9). If you are
unable even to the pursuit of such practice, be intent to
work for Me. You shall attain perfection even by performing
actions for My sake (12 : 10). If you are unable even to do
this, then, subduing your mind and intellect etc, relinquish
the fruits of all your actions (12 : 11).
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 Knowledge is better than practice, meditation on God is
superior to Knowledge, and renunciation of the fruits of
actions is even superior to meditation; for peace
immediately follows from renunciation (12 : 12).
He who is free from malice towards all beings, friendly and
compassionate, rid of I and Mine, balanced in joy and
sorrow, ever contended and mentally united with Me, who
has subdued his mind, senses and body, has a firm resolve,
and has surrendered his mind and reason to Me, - that
devotee of Mine is dear to Me (12 : 13, 14).
He who neither rejoices nor hates, nor grieves nor desires
and who renounces both good and evil actions and is full of
devotion is dear to Me (12 : 17).
Those devotees, who partake in a disinterested way of this
nectar of pious wisdom set forth above, endowed with faith
and solely devoted to Me, they are extremely dear to Me (12
: 20).

Moksha Sannyasa Yoga (Yoga of Renunciation) (Chapter

18)

Everyone should perform acts of sacrifice, charity and

penance. All these acts are purifiers of wise men (18 : 5).
No one (who possesses body) can obtain from doing actions.
Everyone at all times perform some act or the other. Those
who renounce the fruits of their actions are real
renunciation (18 : 11).
There are five contributory factors for all actions right or
wrong with the mind, speech and body one performs - (a)
seat of action; (b) the agent; (c) organs of different kinds;
(d) separate movements of divergent types and (e) destiny.
He whose mind is free from the sense of doer-ship, whose
reason is not tainted by worldly objects and activities, does
not really slay, even having slaughtered all these creatures,
 116
nor is bound by sin (18 : 14, 15, 17).
In the branch of knowledge dealing with Gunas (modes of
Prakrti) knowledge, action and doer have been declared to
be of three kinds (a) He who perceives one imperishable
Divine existence as undivided and equally present in all
living beings is Sattivika; (b) He who cognizes many
existences of various kinds as part from one another in all
living beings is Rajasika; (c) He who clings to one body as if
it were the whole, has no real object and is trivial is
Tamasika (18 : 19, 20 , 21, 22).
Subjugation of mind and senses, enduring hardships for the
discharge of ones sacred obligations, external and internal
purity, forgiving the faults of others, straightness of mind,
senses and behaviour, belief in the Vedas and other
Scriptures, God and life after death etc., study and teaching
of the Vedas and other Scriptures and realization of truth
relating to God -- all these constitute the nature of a
Brahmana (Guru, Teacher or Preacher) (18 : 42).
Exhibition of valour, fearlessness, firmness, cleverness and
steadiness in battle, bestowing of gifts, and lordliness --all
these constitute the natural duty of a Kshatriya (King or
Ruler) (18 : 43).
Agriculture, rearing of cows and honest exchange of
merchandise these constitute the natural duty of a Vaisya
(trading class). And service of the other classes is the
natural duty even of a Sudra (a member of labour class)
(18 : 44, 45).
He, whose own (natural) work or action is worship of God,
attains perfection (18 : 46).
Better is ones own duty, though devoid of merit, than the
duty of another well-performed; for performing the duty
ordained by his own nature, man does not incur sin (18 :
47).
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He, who has conquered the Self, who becomes free from
desire, with his intellect unattached at all times, attains the
supreme state of non - action and attains perfection (18 :
49).
He, who attains perfection, attains Para Brahma
i.e., the highest state of Knowledge (18 : 50).
He, who is endowed with pure intellect; who controls the
senses with firmness; who abandons objects of senses; who
has casted off attractions and aversion; who dwells in
solitude; who eats Sattvika diet; who controls mind,
speech and body; who is constantly devoted to Yoga and
meditation; who takes refuge in dispassion; who
relinquishes egotism, violence, arrogance, lust, desire, anger
and possession of property; who is devoid of the notion of
mine-ness and tranquil in mind, is fit for oneness with Para
Brahma (18 : 51 to 53).
He, who is absorbed in Para Brahma, whose Self is serene,
who does not mourn, who has no desire, who sees Para
Brahma among all beings, has supreme devotion for Me
(18 : 54).
By devotion to Me, he comes to know that I am in Truth,
having known Me in Truth; he merges unto Me (18 : 55).
Performing all duties (actions) he, whose reliance is always
in Me, by My Grace, attains the eternal and imperishable
abode (18 : 56).
He, who has mentally dedicated all his actions in Me, who is
devoted to Me as the Supreme Goal, who constantly
thinks of Me, who takes refuge in the Yoga of discrimination,
who fixes his mind on Me, through My Grace, shall pass all
his obstacles (18 : 57, 58).
Thus the Knowledge (Brahma Jnan) that is more secret than
all that is secret has been expounded to you by Me. Do as
you please (18 : 63).
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Fix your mind on Me, be devoted to Me, worship Me,
prostrate yourself before Me, you shall come to Me. I
promise you (18 : 65).
After surrendering to Me, one need not worry about the sins
committed by them. From the moment one completely
surrenders to Me, I (Lord Krishna) become his/her Governor
or Protector and I will redeem all his/her sins and liberate
him/her from Maha Maya (18 : 66).
Having performed the highest devotion to Me, he who
shall teach this Supreme Secret to My worshipers shall come
to Me (18 : 68).
He, whosoever studies this sacred Gita, worships Me
through Jnana Yajna (Wisdom Sacrifice) (18 : 70).

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 Darshana Sastras

Darshana means to see and thereby understand things.

There are primarily six Darshana Sastras means systems of
Hindu Religious Philosophies developed at different periods of
time. All of them are based on the Vedas. The Vedic literature is
so exhaustive that it very difficult even for the Vedic genius to
comprehend the theme of Vedas. So many Rishis and Sages wrote
Darshana Sastras to facilitate proper understanding of the Vedas
and direct the Soul towards God - realization. Original treatises
using very concise aphorisms called Sutras were written.

Sankhya Philosophy
Sankhya Philosophy is the most ancient system of Hindu
Philosophy, founded by Lord Kapila. This Philosophy explains
the nature of fundamental principles, Divinity and Mayic
Creation which leads to true knowledge. It is dualistic
Philosophy in the sense between the Atma (Self) and Maha Maya
(Cosmic power). It sees the Universe with the forces of Purusa
(Soul) and Prakrti (Maha Maya). It explains that discarding the
Mayic attributes is essential to attain Infinite Eternal Divine
Bliss. (Bhagavata Book 3 Discourses 24 to 33).

Yoga Philosophy
Yoga is derived from the root word Yuj means to yoke
or to join or to connect. This Philosophy is founded by
Maharishi Patanjali. It is similar to Sankhya system but more
theistic. This philosophy explains about the practical process of
mind and heart purification and practice of meditation which
qualify a person to experience the absolute Divinity. These ideas
are based on dualism (seeing the Universe as two i.e., subject

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are based on dualism (seeing the Universe as two i.e., subject
and object). To some extent this Philosophy talks about God as
an inanimate object with the word It. Raja Yoga and Hatha
Yoga are most important Yogas in this system of Philosophy.

Vaisheshika Philosophy
Vaisheshika means Particularity. Maharishi Kanadas
Vaisheshika Sutras describe the logical steps as to how to
determine right or wrong in terms of finding what is good for a
person. It refers God as THAT. It teaches that the Universe is
made of nine elements i.e., Earth, Water, Fire, Air, Soul, Mind,
Ether, Time and Space. Para Brahma is regarded as the
fundamental force that causes consciousness in these elements.

Nyaya Philosophy
Nyaya means Justice. It is similar to Vaisheshika
Philosophy. Maharishi Akshapada Gautamas Nyaya Sutras
primarily deals with the logical analysis of the world and its
atheistic nature. It believes that obtaining valid Knowledge is the
only way to gain release from suffering. This Philosophy
identified valid sources of Knowledge as (a) Perception, (b)
Inference, (c) Comparison and (d) Testimony and developed
several criteria for validity of Knowledge obtained through
these sources.

Poorva Mimamsa Philosophy

Maharishi Jaimini, who was the disciple of Bhagavan Veda

Vyasa, wrote Sutras on Poorva Mimamsa to facilitate proper
understanding and practice of Karma Kanda (section pertaining
to actions for higher evolution of Jeevatma i.e., Soul) of the
Vedas. Its aim is Abhyudaya (higher evolution of Jeevatma for
better enjoyment means for the purpose of attaining Swarga

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Loka (Heaven). Keeping in view the above aim of attaining
Swarga Loka, this philosophy does not contradict with the Jnana
Kanda (section pertaining to True Knowledge of the Self) of the
Vedas.

Uttara Mimamsa (Brahma Sutra)

Uttara Mimamsa (Brahma Sutras) means later part of

Vedas, is also known as Vedanta means essence of the Vedas.
Bhagavan Veda Vyasas Brahma Sutras (Total of 555 Sutras in 4
Chapters) reveal Jnana Kanda of the Vedas that God (Para
Brahma) is absolute Divinity, Bliss and Gracious. The ignorance
of true nature of Atma results in the endless cycle of birth, death
and rebirth. It explains that God has Infinite Divine Virtues. So
lovingly surrender to God and with His Grace, realize His
Absolute Divine Bliss eternally (1 : 1 : 7). His Grace would break
the bondage of Maha Maya (Cosmic power) and free the Soul.
The Souls are unlimited in number and infinitesimal in form and
are part (ansh) of God (Bhagavad Gita 15 : 7). Here the meaning
of Soul is part (ansh) of God is that Souls are God like, Divine
by nature and not a fraction of God as God being absolute cannot
be made fractions. It reveals the importance and greatness of
absolute Devotion (Ananya, Nirantara Bhakti) and through
devotion a devotee can easily realize God (3 : 4 : 38). Brahma
Sutras reveal the total theme of the Upa Nishats which are the
essence of the Vedic literature. The central doctrine is that God
(Para Brahma) and the Soul is one and the same. Nothing exists
except Para Brahma (God). The human problem is not sin but
ignorance. The ignorance of true nature of Self results in the
endless cycle of birth, death and rebirth. From the Vedanta
Philosophy the following three Philosophies are formed based
on different interpretations/stand points:

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Advaita Philosophy

Jagadguru Aadi Sankaracharya was born in 788 C.E. at Kaladi

in Kerala. By the age eight he had mastered all the four Vedas
and by age twelve he was well versed in all Hindu Scriptures. He
went to North India and became the disciple of Sree Govinda
Bhagavad Pada, who was the disciple of Sree Gauda Pada. By the
age sixteen he had completed writing many religious books
which can be broadly categorised as under:
Bhashyas: Copious commentaries and interpretations of
Scriptural Texts on ten major Upa Nishats, Brahma Sutras
and Bhagavad Gita.
Prakaranas: These are Philosophical Treatise. They are
Upadesa Sahasri, Viveka Choodamani, Atma Bodha, Tatva
Bodha and Pancha Dasi etc.
Stotras: These are devotional hymns. They are Shivananda
Lahari, Soundarya Lahari, Bhaja Govindam and Kanaka
Durga Stotram etc.
He established four monasteries which are known as
Sankara Mathas. They are at Sringeri (Karnataka), Badrinath
(Himalayas), Dwaraka (Gujarat), and Puri (Orissa). Through his
commentaries on Upa Nishats and Brahma Sutras he established
Advaita Philosophy and its basic tenets are as under:
Para Brahma (The Absolute) is non-dual, One without the
second and alone is Truth and Real (Paramarthika Satya).
As long as Jeevatma (Soul) identifies itself with the body,
mind, senses and material world, it is bonded to Maha
Maya, deluded by Avidya (ignorance), identity of Atma and
Para Brahma is concealed and duality of Atma and Para
Brahma is perceived.
Atma is same as Para Brahma (refer Maha Vaakyas Page
Nos. 78 to 80). Atma being same as Para Brahma, He (God)
pervaded the entire universe equally, dwells in all
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 beings. Moksha always exists to Atma. When Ajnana is
dispelled by Jnana then Atma realizes its true nature that it
is same as Para Brahma.
Para Brahma is Sat-Chit-Ananda and not an object. It is
Adrusya (invisible) and beyond the reach of Mayic senses,
mind and intellect.
Yoga practice of controlling Antahkarana (consisting of
Senses, Mind, Intellect and Ego) dawns True Knowledge in
Jeevatma resulting Citta-Suddhi (makes Antahkarana
Divine).
Then Avidya (ignorance) is dispelled and Jeevatma is freed
from its bondage of Maha Maya. With Gods Grace,
Jeevatma realizes its Sat-Chit Ananda nature and rejoices
itself in the ocean of Bliss.
Realization of this identity leads Atma to Jeevan Mukti.
Brahmam Satya Jagat Midhya, Jeevo Brahmaiva Naparah
means Brahma alone is Truth (Eternal). This universe is an
illusion. Jeevatma is Brahma.

At the age of 32, (i.e., in 820 C.E.), Jagadguru Aadi

Sankaracharya departed from this world. He is considered as an
incarnation of Lord Shiva. Jagadguru Aadi Sankaracharya came
to fill the Spiritual vacuum and restored its past glory in India
when Buddhism was on the raise.

Visistadvata Philosophy
Jagadguru Ramanujacharya (1040 1137C.E.) is the founder
of Visistadvata Philosophy and a devotee of Lord Vishnu. This
Philosophy is based on both Paramarthika Satya as well as
Vyavaharika Satya which combines Advaita (oneness of God)
with Visesha (attributes). He is the foremost proponent of the
concept of the Supreme Being having definite form, name and
attributes (without Gunas Sattva, Rajo and Tamo). He saw this
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form as that of Lord Vishnu and taught that reality has three
aspects i.e., (a) Lord Vishnu, (b) Soul and (c) Maha Maya or
Matter (Prakrti). Lord Vishnu is the only independent reality,
while Souls and Maha Maya (Matter) are internal distinctions
and are dependent on Lord Vishnu for their existence. It is thus
known as qualified non - dualism. It believes that all qualities
or manifestations are real and permanent and under the control
of the Para Brahma. The Lord Vishnu (Narayana) has two
inseparable modes (Prakaras), namely the world and the Souls.
They are related to Him as the body is related to the Soul. They
have no existence apart from Him. They inhere in Him as
attributes in a substance. Maha Maya (Matter) and Souls
constitute the body of Lord. The Lord is their indweller. He is the
controlling reality. Maha Maya (Matter) and Souls are
subordinate elements to Lord. He used a word Prapatti
(complete surrender to God) to express the feelings of a devotee,
who very humbly surrenders his heart, mind and the Soul at the
lotus feet of his loving God and earnestly desires for His Divine
Vision.

Dvaita Philosophy
Jagadguru Madhavacharya (1218 1317 C.E.)
propagated Dvaita Philosophy based on Vyavaharika Satya of
duality and devotion to God alone can lead for attainment of God
and Liberation. He identified Para Brahma with Lord Vishnu, but
his view of reality is pluralistic. According to Dvaita Philosophy
there are three ultimate realities i.e., (a) Lord Vishnu, (b) Soul
and (c) Maha Maya or Matter. There are five distinctions i.e., (a)
Lord Vishnu is distinct from the Souls, (b) Lord Vishnu is distinct
from the Maha Maya or Matter, (c) Souls are distinct from the
Maha Maya or Matter, (d) A Soul is distinct from another Soul
and (e) Maha Maya or Matter is distinct from another Maha
Maya or Matter. Souls are eternal and are dependent on the will
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of Lord Vishnu. The basic tenets of Dvaita Philosophy are:

Supremacy of Lord Vishnu.

Supremacy of Vayu (Air) among Jeevas (lives).
The world is Real (Satya) and not illusory.
Fivefold distinction (mentioned above).
Bhakti (devotion) towards God is the sure route to God.

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 Yoga

Yoga, derives from Sanskrit word Yuj (to unite), means

method and techniques to unite or connect the Soul (Jeevatma)
to God (Paramatma). It also means getting something new
(which was not there before). Yoga is science that enables the
Soul to its ultimate possibility i.e., Moksha. Yoga has originated
from Lord Shiva. He is the Aadi Yogi or first Yogi. There are three
types of Yogas. They are (a) Karma (action) Yoga, (b) Jnana
(Knowledge) Yoga, and (c) Upasana or Bhakti (devotion) Yoga
(Bhagavata 11 : 20 : 6 to 9).

Doctrine of Karma (action)

The seed letter for Karma (action) is Kri means to do.

Hindu Dharma is based on the doctrine of Karma. That is the
reason that Bharata Varsha (India) is known as Karma Bhoomi.
Karma means those actions which are approved by Hindu
Scriptures (Karma Kanda of the Vedas). Vikarma means those
actions which are bad actions and prohibited by Hindu
Scriptures (Bhagavad Gita 16 : 19). Hindus believe in birth,
death and then rebirth. Even modern science also believes the
theory of every action (Karma) has an equal and opposite
reaction. Whichever seed one sow, he gets the same fruit
(result). This is the divine, eternal, cosmic law applicable to the
entire Universe. No one can escape this law (Bhagavata 10 : 24 :
13). Every thought, word and action (all the three are Karmas)
are applicable to Karmaic law. Atma (Jeevatma) perform actions
with the Shakti (power) it got from Paramatma (Kenopa Nishat
1 : 1 to 9). With this power Jeevatma perform actions at all
times. It cannot remain, even for a fraction of a second, without
performing action. Even when one is not physically performing
any action, the mind and Jnanendriyas (subtle senses) always
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perform actions and hence deemed to be performing actions.
Everyone is helplessly driven to perform action by nature-born
qualities (Gunas of Maha Maya or Prakrti) (Bhagavad Gita 3 : 5,
33; 18 : 59, 60). God has given free will for the human beings to
decide whatever they wanted to do. Jeevatma has absolute
freedom to perform the actions. Paramatma never interfere in
the actions being performed by Jeevatma (Svetasvataropa Nishat
4 : 6, 7) (Example when one has Nuclear energy and if one
decides to use it as bomb, for military purpose, it causes
destruction and suffering for everyone and if one decides to use
it for civilian facilities it provides comforts to everyone. So it is
the decision that matters). So individual is responsible for his
actions, so he has to bear the results or fruits of his actions
(Brhadaranyakopa Nishat 4 or 6 : 4 : 5; Prasnopa Nishat 3 : 7;
Bhagavad Gita 3 : 9; Bhagavata 11 : 3 : 20).

Karma has the theory of conservation of energy. Karma-

Vada is cause and effect of action. Karma-Phalas are fruits
(results) of our actions. God is Karma-Phala-Pradata (giver of
fruits of actions) and ultimate dispenser of justice. Good actions
(Punya) will give good results (Swarga Loka) and bad actions
(Paap) will give bad results (Naraka Loka) (Brhadaranyakopa
Nishat 4 or 6 : 4 : 5). God is always with the Soul and He resides
in the Soul (Mundakopa Nishat 2 : 2 : 7 and 8; Svetasvataropa
Nishat 6 : 7; Bhagavad Gita 15 : 15). He notes all the Karmas
(actions) done by the Soul (with doer ship notion through the
modes of Prakrti) and gives the fruits for those actions (Karmas)
according to Cosmic Law (Svetasvataropa Nishat 4 : 6, 7 and
Bhagavad Gita 18 : 61). In Nyaya Philosophy it is explained, and
also we observe, that one person though puts in lot of efforts but
gets little or less results, where as another person with little
effort gets great results (i.e., people are born with a particular
talent). This is the result of Cosmic Law, which takes into

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account the Karma Phalas of previous lives.

All living beings perform actions to satisfy their desires.

Desires are of two types Desires that are generated in the mind
by the information gained through senses (eyes, ears, nose, taste
and skin); (b) Samskaras or Vasanas (unfulfilled desires) during
the previous lives are stored in subtle form in the subconscious
mind. During the subsequent lives these subtle desires in the
subconscious mind form as a force of desire. These desires force
the Jeevatma to perform actions to satisfy those desires. Due to
these actions Jeevatma acquires either Punya (merit) by good
actions or Paap (sin or evil) by bad actions and the fruits or
results of those actions are to be enjoyed by Jeevatma in its
subsequent lives. Karma Phalas (fruits or results of actions) can
be divided in three forms. They are as under:
Agami Karma Phalas: Agami means earned or arriving. In
this life when one is enjoying the fruits of his Prarabdha
Karma Phalas, he is earning fresh Agami Karma Phalas for
his actions in this life. Some Agami Karma Phalas
(depending on the fructification period) are fructified in this
life itself. When those are enjoyed those Agami Karma
Phalas get exhausted. The remaining unfructified Agami
Karma Phalas will be converted into Sancita Karma Phalas
(after death) and added to his already stored Sancita Karma
Phalas account.
Sancita Karma Phalas: Sancita means unfructified, earned
or stored. It is unfructified results of ones actions (Karmas)
performed during past lives. These are stored in subtle form
with Jeevatma and also in cosmic intelligence and remain in
potential state (like a term deposit). Their accumulation is
unaccountable. They cannot be destroyed by any means,
except to enjoy their fruits. The Soul continues this journey

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 with heavy load of Sancita-Karma Phalas (stored fruits of
actions) from one life to another until it exhausts all its
Karmas Phalas by under - going pain or pleasure sensation
in the body and mind. Sancita Karma Phalas of a person
can be destroyed, only with the Grace of God, upon God -
realization. It means that a person can get rid of worldly
desires and attachments by constant practice of Yoga. When
he devotedly surrenders to God, His Divine Grace destroys
all his Sancita Karma Phalas.

Prarabdha Karma Phalas: Prarabdha means which has

begun to give fruits or results. When Jeevatmas Sancita
Karma Phalas mature, they become kinetic energy, which is
called Prarabdha (destiny). Out of the above accumulated
Sancita Karma Phalas, some portion of Sancita Karmas
Phalas, which are due to bear fruits, are converted into
Prarabdha Karma Phalas and give the present life.
Prarabdha Karma Phalas alone determine the type of body,
the type of parentage, wife or husband, children, wealth,
relatives, friends, the time and place of birth and death etc.
No one can get rid of (even Saints are not exempted) from
the process of the Prarabdha Karma Phalas. When one
exhausts his Prarabdha Karma Phalas his Soul leaves his
body and his body dies.
The cycle of Agami, Sancita and Prarabdha Karma Phalas
goes on and on. He, who does Karmas (good actions only),
without expecting any fruits (results), and dedicates those
actions to Paramatma (God) does not earn fresh Agami Karma
Phalas (Bhagavad Gita 4 : 22, 23; 9 : 27, 28; 18 : 11 to 18). Note:
This does not apply to bad actions. With the firm belief that
Paramatma pervaded the entire universe, perform good actions
without expecting any results for those good actions and whole
heartedly dedicate those actions to Paramatma. E TAT PHALA
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SARVAM SREE PARAMESVARARPANA MASTU means I dedicate
all the fruits of this action to Paramatma (Isavasyopa Nishat 1).
Sancita Karma Phalas of a person can be destroyed, only with
the Grace of God, upon God - realization. As per Hindu Dharma
Scriptures Swadharma (a persons duties as per his Varna)
and Nishkama Karma (actions without expecting any results)
purifies a persons Antahkarana (Manas, Buddhi, citta and
Ahamkara) (i.e., the mind, heart, conscience, soul, the seat of
thought and feeling). Selfish actions retard a Souls journey
towards its Purusarthas (ultimate goal of attaining Moksha i.e.,
liberation from the bondage of Maha Maya). Nishkama Karmas
leads to achieve Purusarthas. It means that a person can get rid
of worldly desires and attachments by constant practice of Yoga.
When he devotedly surrenders to God, His Divine Grace destroys
all his Sancita Karma Phalas. However, he has to undergo
Prarabdha Karma Phalas in his present life. When his present
life ends he is free from both Sancita and Prarabdha Karma
Phalas. Then he breaks the bondage of Maha Maya, crosses its
effects and Para Brahma (God) is revealed to him
(Brhadaranyakopa Nishat 4 or 6 : 4 : 6).

Laws of Karma and Reincarnation

Hindu Dharma believes in rebirth after death. Hindus also
believe that whatever a person sowed, that shall he/she also
reap. This is the basis of Karmic Law (Bhagavata 10 : 24 : 13).
Every action has a reaction. Even every thought, speech and
action is weighed on the scale of Eternal Justice or unwritten
Karmic Law which is universal and nobody can get away from
the claws of this Karmic Law. According to Hindu Dharma, the
body alone dies and the Soul is eternal. This body, constituted of
the five elements (earth, water, fire, air and ether), is subjected
to the control of Time, Karma-Phalas (fruits of actions) and three
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modes of Maha Maya or Prakrti (Sattva Guna, Rajo Guna and
Tamo Guna (Bhagavata 1 : 13 : 45). When this Karma Phalas
exhaust Soul (Jeevatma) will merge with the Absolute Soul
(Paramatma) and this merging process is called Moksha
(Kathopa Nishat 2 : 3 : 14; Brhadaranyakopa Nishat 4 or 6 : 4 : 6).

Karma Yoga

Karma Yoga is the path of right action (Karma). Out of

84,00,000 living species in this world human being is considered
the best life. Karma Yoga is applicable to human beings to
pursue the first three Purusarthas (i.e., Dharma, Artha and Kama
only). It does not apply to pursue and attain the fourth
Purusartha i.e., Moksha. By Karma Yoga one can attain a better
life and at the most up to Swarga Loka. It does not apply to attain
Moksha. It is the path for the one who is extremely attached to
the world. It is a very difficult path because there are many
conditions, rules and restrictions for the performance of right
action (Bhagavata 11 : 27 : 06). Any action done with the
attachment to its fruits generates a kind of psychological
bondage. The art and science of performing Nish - Kama Karma
(without desiring for fruits of actions) is Karma Yoga (Yoga of
right action). Always one has to perform actions with proper
attitude and method to please God. Keep your mind completely
attached to Me and perform your Karma (actions). The
attachment of the mind to God (with devotion) while the body is
engaged in Karma is referred to as Karma Yoga (Bhagavad Gita
3 : 7, 9 and 8: 7). Then the fruits of ones actions will not be
accumulated by him/her. It results in Liberation from material
(Mayic) bondage and attainment of God - realization. Any
Dharma Karma (religious or right action) without Bhakti
(devotion) is no Dharma (Bhagavata 1 : 2 : 6; Bhagavad Gita 11 :
55). Any Dharma Karma with Bhakti (devotion) is the only

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Dharma (Bhagavata 11: 19: 27). According to Sankhya
Philosophy Karmas are performed by three forces i.e., Sattva,
Rajas and Tamas (also known as Gunas). Rajas represent
activity, Tamas represents inactivity and Sattva is the
equilibrium of the former two. Karma Yoga involves employing
these three forces to do work properly. Selfish actions retard
ones goal and unselfish actions take towards his/her goal i.e.,
Salvation or Liberation (Mukti or Moksha). He, who performs all
actions, taking refuse in Me, by My Grace, attains the Eternal
imperishable State (Bhagavad Gita 18 : 56). If one does Dharma
Karmas (Virtuous actions) with the qualities of Sattva Guna
(pious) he/she gets Swarga Loka (Heaven) till the fruits of those
actions are exhausted (means for limited period) (Bhagavata 11
: 3 : 20). If one does Karma with the qualities of Rajo Guna
(passion/attachment) he/she gets Mrtyu Loka ( life on Earth)
and if one does Karma with the qualities of Tamo Guna
(evil) he/she gets Naraka Loka (Hell) (Bhagavata 2 : 10 : 41;
Bhagavad Gita 14 : 18; Prasnopa Nishat 3 : 7). It is the contact
with these Gunas that is responsible for the Soul to take birth in
good or bad wombs. If one does actions according to his
Swadharma (duties according to his Varna and Ashram) (refer
Page Nos. 53 to 62) without expecting the fruits for those actions
is called Karma Yoga. One who devotionally and exclusively
surrenders to God can cross over the barrier of Maha Maya
(Bhagavad Gita 7 : 14). One, whose mind is not attached to any
material object, sense of mine and egotism (i.e., giving up of all
desires), alone deserves to attain God - realization (Bhagavad
Gita 2 : 71). Whatever you do, whatever you eat, whatever you
sacrifice, whatever you give in charity, do it for Me alone. If your
mind is attached to Me, then your actions will not bind you. Take
refuse in Me and perform your duties (actions) for Me. Then the
fruits of your actions (good or bad) will not come to you.

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(Bhagavad Gita 4 : 22, 23; 9 : 28). Karma Yoga is a system of
attaining freedom through selfless actions. With selfless actions,
mind gets purified and with devoid of sense of agency or doer-
ship notion, fruits of their actions do not come back to them,
then no new links will be created, continuity of birth, death and
rebirth will be broken, becomes free and attains Liberation. The
practical form of Karma Yoga is performing ones duties with
his/her senses and body while lovingly attaches the mind to
God. Refer Appendix J Cycle of BirthDeathRebirth (Page Nos.
191 to 196).

Jnana Yoga

Jnana means Knowledge. Prajnanam Brahma means

All knowing Pure Knowledge (Brahma Jnan) is God
(Aitareyopa Nishat 3 : 1 : 3). Satyam Jnanam Anantam
Brahma means Brahma (God) is Truth, Knowledge and Infinite
(Taittiriyopa Nishat 2 : 1 : 1). God is in the form of Knowledge
and that Knowledge is the Vedas. There is no purifier equal to
Jnana (True Knowledge) (Bhagavad Gita 4 : 38). Jnana is of two
types (a) Apara Vidya i.e., Vedas and Upa Vedas (b) Para Vidya
i.e., Brahma Vidya with which one can realize Para Brahma
(God) (Mundakopa Nishat 1 : 1 : 4, 5). The theoretical
knowledge without practicing that knowledge does not lead to
the goal. Jeevatma, being under the bondage of Maha Maya, is
covered by ignorance and hence is subjected to infinite birth,
death and rebirth. He, who gains the true knowledge of Para
Brahma (God) his ignorance, is dispelled and then he realizes
that his (Atma) is Para Brahma (God). The present day so called
advanced science and technological knowledge can only provide
physical comforts and stimulation of senses which is imaginary
and temporary comfort and happiness only. This is not true and
eternal happiness. Where, the so called, advanced science and
technological knowledge ends, from there the Apara Vidya
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(Spiritual Knowledge) starts. In other words, the world of
Spiritual Knowledge begins where the Material Knowledge
(which is limited by the boundaries of human intellect and
reason) ends.

Jnana Yoga is the path for the one who is totally detached
from the world and feels Self and Para Brahma as one. Jnana
Yoga and Bhakti Yoga are interconnected. With Jnana one gets
Bhakti and with Bhakti one gets Jnana. Then only Jnana and
Bhakti mature. The entire Universe is pervaded by Divinity
(Para Brahma). One who knows himself/herself (Atma or Self)
is Divine. Everything in this Universe is Divine. One is not
his/her physical body. If one questions himself Who am I?
Who/What is mine? Am I, my body or my body is owned by
the I in me? Then one gets correct answer.The eternal
Jeevatma in this body is a particle of My own being; and it is that
alone which draws round itself the mind and the five senses
which rest in Prakrti (Bhagavad Gita 15 : 7). Fool is he who
looks upon the body as his Self and that connected with it as his
(Bhagavata 11 : 19 : 42). Discard everything whatever you
consider as My and Mine. Finally what is left is I or Me (i.e., Self or
Atma). In Jnana Marg one ceases to identify himself (i.e., Soul)
with his body. To follow Jnana Marg one has to have absolute
control over mind (which is root for lust, anger, vanity, greed,
sorrow, infatuation, fear and many other evils) with
tranquility and guilelessness which is very difficult (Bhagavata 5
: 6 : 3 to 5; 11 : 16 : 11; Maitreyopa Nishat 6 : 34 Bhagavad Gita 6
: 34, 35 and Mahopa Nishat 4 : 5). Mind is a good servant, but a
bad master. As long as one performs actions for himself, one has
affinity for them, his mind remains impure. But when one does
not perform actions for himself, his mind is purified (Bhagavad
Gita 6 : 35). The mind is tainted by three kinds of defects (a)
Sins, (b) Volatility of mind and (c) Ignorance. When one

135
performs actions without any selfish motive, his first two defects
i.e., sins and volatility of mind, come to an end. In order to get rid
of the third defect i.e., ignorance, having renounced actions, one
has to go to his Guru, so that he may impart True Knowledge.
At this stage, one does not aim his actions for material objects,
but his aim is GodRealization. This is known as culmination of
all actions and material objects, in Knowledge i.e., God
Realization through attainment of True Knowledge. In the
Scriptures, there is Viragya Mukha Sadhana Chatustayam (i.e.,
four inward Spiritual means) to attain True Knowledge
(Varahopa Nishat 2 : 1; Brhadaranyakopa Nishat 4 or 6 : 4 : 23;
Brahma Sutras 1 : 1 : 1). These are as under:

Nitya - Anitya Vastu Viveka (Discrimination):

Distinguishing the difference between Eternal (Atma) from
the Non-Eternal (Temporary Material World, including
own body).
Viragya (Dispassion): Total renunciation from the
enjoyment of fruits of actions by winning over (Control
forever) body, sense perceptions and the mind.
Sama Aadi Shatka Sampatti:
Sama (Quietism): Subdue the mind, detach the mind
from worldly objects and direct towards Para Brahma
(God).
Dama (Win over or Control forever or subdue of
Jnanendriyas and Karmendriyas): Not desiring to enjoy
material world with Jnanendriyas and Karmendriyas
(Organs of senses and Organs of Actions).
Uparama (Indifference): Total renunciation from the
material world by Jnanendriyas (Sense Perceptions), mind
and Intellect.
Titiksha (Endurance): To endure all kinds of affliction
i.e., forbearance in the pairs of opposites (pleasure or pain,
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 happiness or sorrow, heat or cold, gain or loss etc).
Sreddha (Piety): Faith and firm conviction towards
teachings of Scriptures and Guru (Teacher).
Samadhi (Composure): With calm and alert mind
concentrate the intellect upon pure Para Brahma
and surrender to Him.

Mumukshuttva (Determined desire for Salvation): When

this is aroused, the striver goes to a God - Realized preceptor
(Guru), hears Vedantic Texts (Scriptures) from Him, which
removes his doubts about God (Reality) and the World
(unreality). Removal of this contrary conception is called
meditation (Nididhyasana). With renounced affinity for all
material objects, one gets established in the Self. It is called
Tatvam Parardha Samsodhana (Self-Realization) and
practices the following:
Observes preparatory discipline of moral and ethical
practices. Purifies himself through selfless work.
Meditates on the Divinity of his True inner Self (Atma is
God). The fundamental teaching of Vedas is Everything in
this Universe is Divine and in dwelling Self is Para Brahma.
After mind and ego falsified, infinite Divinity reveals.

Atma (Self) Realization

Ahamkara (Ego or Self identification with the body and

the world) is the reason for all the problems. Ajnana or Avidya
(Ignorance) is the reason for Ahamkara. Worldly objects attract
Indriyas (senses) and the mind. This attraction leads to
attachment, illusion, loses consciousness which further leads to
ignorance of Self. He, whose ignorance is burnt in the fire of
Knowledge, sees the world as an illusion, their mind free from

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severe demoniac frenzy, desires, anger, greed, arrogance, pride,
jealousy and with Gods grace crosses the barrier of Maha Maya
and rejoices bliss within Self (Sat-Chit-Anand).

Bhakti Yoga
Bhakti comes from the root word Bhaj which means to be
attached to. Bhakti means absorption of mind in God (Bhagavata
10 : 29 : 15). Bhakti Yoga is the path of devotion to connect to
Personal form of God (Saguna Para Brahma). The path of Bhakti
Yoga is Jnana (Spiritual enlightenment) and Viragya
(dispassion) worn out by the process of time (Bhagavata
Mahatmya (Extract from Padma Purana) Discourse 1 : 45). One
of the greatest exponents of Bhakti Yoga is Deva Rishi Narada
and the Philosophy of Bhakti is described in Narada Bhakti
Sutras. Nishkama (desire less) and Nirantara (always) Bhakti
(devotion) is serene and a direct relation of the Soul with
Personal form of God (Bhagavata 1 : 2 : 6). It is above religion,
nationality, caste, creed and sect etc. It can be adopted by
anyone, at any place and at any time. There are no requirements,
conditions, restrictions and any rituals. If selfish Love in human
beings is directed towards God with pure heart and mind (not
only by physical activities) that is Bhakti (Bhagavad Gita 12 : 2).
Bhakti can be categorized into Navada Bhakti (Nine-fold
Devotion) i.e., Smarana (thinking with mind), Sravana (hearing),
Samkirtana (singing), Pada Seva (service to His feet), Archana
(Pooja), Vandana (bow and Pray), Daasya (doing His service),
Sakhya (friendly), and Atma-Nivedana (surrendering oneself
with mind and not by mere physical actions) are effective means
for God realization. In the initial stage of devotional practice,
one should minimize the contact with the material world so that
the mind should not get attracted and attached to any material
object. Devotees can be categorized into three i.e., (a) Sattvika
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Bhakti; (b) Rajasika Bhakti; (c) Tamasika Bhakti. Devotion
eradicates elements of passion (Rajo Guna) and ignorance
(Tamo Guna) (Bhagavata 1 : 5 : 28). For this most wonderful
Maha Maya (veil) of Mine, consisting of the three Gunas (modes
of Nature), is extremely difficult to break through; those,
however, who constantly adore Me alone are able to cross it
(Bhagavad Gita 7 : 14). He, who constantly worships Me through
Yoga of exclusive devotion, transcending these three Gunas,
becomes eligible for attaining Brahma (Bhagavad Gita 14 : 26).
In the highest aspect of Bhakti Yoga the devotee goes for total
Self-surrender to God. By doing Dharma Karma (good actions)
only Paap (sins) (stored bad Sancita Karma Phalas) is destroyed,
but heart is not purified. God can only be captured through
exclusive Devotion with reverence (Bhagavata 11 : 14 :21). My
heart having been (completely) taken possession of by My pious
devotees, I am really subject to the control of such devotees like
one who is not self-dependent (Bhagavata 9 : 4 : 63) (Note: In
Mahabharata war Lord Krishna became Arjunas charioteer).
Lord Krishna said that Neither My own divine personality (Lord
Himself), nor My better half (Goddess Lakshmi), nor My own Self
(Lord Shiva), nor My son (Paramapita Brahma God for
Creation) nor My brother (Balarama) is so dear to Me than My
devotee. I even dog the footsteps of My devotee in order that I
may be cleansed (absolved from the stigma of not being able to
repay my debt to him) by the dust of his feet (Bhagavata 11 : 14
: 15, 16). God showers His Grace on His devotee, the devotee so
blessed gives up Karmas (actions) (Bhagavata 4 : 29 : 46).
Whosoever offers to Me with love a leaf, a flower, a fruit or even
water, I accept and heartly enjoy that offering of love by that
man of pure intellect (with a feeling of Self surrender). Bhakti
leads to the total dissolution of the feeling of I (ego) and desires
which is the cause of all the problems. One should be free from
the delusion of I and Mine.
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 Note: Please also refer Bhagavad Gita - Bhakti Yoga (Chapter
12) Page Nos. 115, 116.
Other Yogas:

In Hindu Dharma the other popular Yogas and practices are

(a) Raja Yoga, (b) Kundalini Yoga and (c) Pranayama. According
to Maharishi Patanjali, the following are the eight limbs of Yoga
(Yoga Sutras 2 : 29):-

Yama (Self-control): Non-violence, truthfulness, non-

thieving, continence, non-accumulation of worldly
possessions (Bhagavata 2 : 9 : 39) (Yoga Sutras 2 : 30).
Niyama (Religious observance): Observing good habits i.e.,
purity of body and mind, contentment, austerity, study of
Vedas, repetition of Divine names and meditation on God
(Yoga Sutras 2 : 32).
Aasana: Learning proper posture for meditation (Yoga
Sutras 2 : 46).
Pranayama: Practicing proper controlling of breath
(concentrating restless mind) (Yoga Sutras 2 : 49). (Note:
For details see Page Nos. 141 to 143).
Pratyahara: Withdrawing (winning over) (controlling
forever) senses from sense objects (Yoga Sutras 2 : 54).
Dharana: Fixing the mind on chosen object (Yoga Sutras 3 :
1).
Dhyana: Practicing meditation (Yoga Sutras 3 : 2).
Samadhi: Practicing mental concentration. Ego dissolves
(suspends), the mind loses its identity, assumes formless
state and realizes ultimate Truth (Yoga Sutras 3 : 3).

Note: The Yogas described below should be learnt from a

competent Guru and practiced in the proper way.
Otherwise there can be adverse effects.
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Pranayama
Prana means Life Energy. It also means vital current in
the body. Ayama or Yama means expansion or extension (i.e., to
bring forth to Nature). Consciousness is flown from Jeevatma to
Buddhi (intellect), which in turn activates Manas (mind), which
in turn activates Jnanendriyas (sense organs), Karmendriyas
(organs of actions) and the body. For uniting or connecting all
these organs of the body life energy is essential. Prana is the link
between Absolute Consciousness, the mind and the body.
Maharishi Patanjali had scientifically explained Pranayama in
his Yoga Sastra through which one can attain higher state of
Samadhi (2 : 49). Yoga and Pranayama have been explained in
detail in Yogatatvopa Nishat, Yogachoodamanyopa Nishat,
Yogashikhopa Nishat and Yogakundlyopa Nishat. Expansion of
Prana Shakti (vital power) in the body is very essential. It has
been found that those animals which take longer duration of
breath (i.e., time for one cycle) live longer lives and those which
take shorter duration of breath live shorter lives. A persons
character and health are a reflection of his/her breathe pattern.
Generally people who take shorter breath are weak, nervous and
unpredictable, where as those who take longer breath are
usually stronger, trust worthy and happy people. Prana (vital
airs) is of ten kinds. They are (a) Pancha Prana (five vital airs)
(i) Prana (the air which one inhale or exhale either through
nostrils or though mouth and has its seat in the lungs), (ii)
Apaana (the air which has downward course and has its seat in
the anus), (iii) Samaana (the air which is essential for digestion
and has its seat in the navel), (iv) Udaana (the air which has an
upward course and has its seat in the throat, functions at the
time of vomiting), (v) Vyaana (the air which circulates in every
direction and diffuses through the body) and (b) Pancha Upa
Prana (five subsidiary airs) (i) Naga (the air which enables one

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to belch), (ii) Kurma (the air which helps one to open and close
the eyes), (iii) Krkala (the air which excites the hunger), (iv)
Devadatta (the air which enables one to yawn) and (v)
Dhananjaya (the air which nourishes the body) (Bhagavata 3 : 6
: 7). These ten airs manifest into three forms (a) Ojassu
(Vigour); (b) Citta (seat of intellect), Buddhi (intelligence),
Manas (mind), Abhistamu (thought of desire) and Yochana
(thinking capacity) or will power; (c) Bala (body strength).

To practice Pranayama stomach should be empty. To

clear the passage of the breath from Pittam (bile), Kapam (froth)
and Sleshmam (phlegm) inhale the air to ones utmost capacity,
and hold the breath and then finally exhaling it. Or by reversing
the process i.e., by exhaling the air, then hold the breath outside
and finally inhaling. Eradicate the disorders of three cardinal
humours of the body. Pranayama is combination of Puraka
(means inhaling), Kumbhaka (means holding breath) and
Rechaka (means exhaling). It is the most scientific method of
expansion of vital current in the body. The following types of
Pranayama (while chanting mystic word AUM (OM)) are
commonly practiced:

Bhastrika: Takes deep breath and then completely breathes

out by pulling stomach inside (2 to 5 minutes).
Kapala Bhati: Pushes air forcefully out by pulling stomach
inside (30 times or maximum 10 minutes).
Baharya: Breathes air out, touching chin to chest, squeezing
stomach inside completely, holds for a while, then raises the
chin to normal position and breathes in slowly (10 minutes).
Anuloma and Viloma: Closes the right nasal with right hand
thumb, breathes in from left nasal. Then opens the right
nasal and closing the left nasal with right hand middle finger
and breathes out from right nasal (Anuloma). Similarly
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 opposite process is Viloma. Closes the left nasal with right
hand middle finger, breathes in from right nasal. Then opens
the left nasal and closing the right nasal with right hand
thumb and breathes out from left nasal and so on (10
minutes).
Bhramri: Closes both ears with thumbs, putting both index
fingers on forehead and resting the other three fingers at
the base of the nose, breathes in. Then one breathes out
humming like a bee (10 minutes).
Udgeeta: Breathes in deeply. Chanting AUM (OM) while
breathing out (10 minutes).

Caution: Pranayama is to be learned from competent and

learned Guru (teacher) and practiced properly. Otherwise
it will have negative and dangerous effects.

Raja Yoga

Raja means King. Raja Yoga provides perfect path to

enlightenment if one has the right understanding and practices
correctly. This is the path of mental concentration and suitable
for meditative people. It is Kriya Yoga. It is stoppage of
vibrations or modification of mind, to achieve a state above the
mind to reach a mindless state for God-realization. This clears
the mind of past thoughts and impressions in sub-conscious
mind (Samskaras). In the course of practicing this Yoga one
gets super human powers (Siddhis). (Refer Appendix K- Page
Nos. 197 and 198). One should ignore these powers and proceed
in their Spiritual path. Then their inherent Divinity will manifest
and will become free from human limitations. Then the mind
and the ego melt in, and then Yogi enters Nirvikalpa Samadhi.

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Kundalini Yoga
In Sanskrit Kundali means coil. Kundalini, (means one with
ear rings) refers to Shakti (Goddess of Power), which is said to
lie asleep in dormant state like a coiled serpent in the base of
ones spine. The vital energy or nerve current of a person passes
through two vertical channels (Ida channel and Pingala channel)
which are on both sides of spinal cord. When Kundalini power is
awakened, vital energy (power) rises from the base of the spine,
passes through Sushumna channel (which is inside the spinal
cord and normally closed) and through six Cosmic centers
Cakras (wheels) (after every two cosmic centers there is one
Grandhi (knot) i.e., Brahma Grandhi, Vishnu Grandhi and Rudra
Grandhi) to the final centre called Sahasrara, located under the
top of the skull or at the crown of the head, envisaged as a
thousand petalled lotus. Then Spiritual illumination takes place
(Refer Appendix L Page No. 199). The detailed description is
in Yogatatvopa Nishat, Yogachoodamanyopa Nishat,
Yogashikhopa Nishat and Yogakundlyopa Nishat.
Ida Channel: It is on the left side of the spine. It meets
Sushumna channel at Ajna Cakra (central point between
eyebrows) and flows through left nostril. When exhales, if
breathe is stronger through left nostril, means vital energy
is passing through this channel. When resting, energy passes
through this channel.
Pingala Channel: It is on the right side of the spine. It meets
Sushumna channel at Ajna Cakra and flows through right
nostril. When exhales, if breathe is stronger in the right
nostril, means vital energy is passing through this channel.
When copious amount of physical activity is done, energy
passes through this channel.
Sushumna Channel: It runs through the centre of the spinal
cord to the top most point of the brain under the skull.
Pingala and Ida channels join this Sushumna channel at
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 Ajna Cakra. Normally this channel is closed. It opens when
Kundalini power is awakened and Kundalini power rises
upward through this channel up to Sahasrara.

Cakras (Cosmic Centers): There are six Cakras (Cosmic

Centers). As the Kundalini power raises upwards through these
Chakras spiritual illuminations increases. They are:
Muladhara (at the lower end of the spinal cord). Earth
position. Have 4 petals. Beeja Akshara or Mantra (seed
letter) Kleem.
Svadhistana (at the base of the genital). Water position.
Have 6 petals. Beeja Akshara or Mantra (seed letter) Vam.
Manipuraka (at the level of the navel). Fire position. Have 10
petals. Beeja Akshara or Mantra (seed letter) Ram.
Anahata (at the level of the heart). Air position. Have 12
petals. Beeja Akshara or Mantra (seed letter) Yam.
Visuddhi (at the medulla oblongata in the throat). Space
position. Have 16 petals. Beeja Akshara or Mantra (seed
letter) Ham.
Ajna (at the middle of both the eyebrows). Maha Maya or
Maha Prakrti position. Have 2 petals. Beeja Akshara or
Mantra (seed letter) Hreem.
Sahasrara (just below the skull). Para Brahma place. Have
1000 petals. Beeja Akshara or Mantra (seed letter) Aum.

Space: There are three types of Spaces:

Maha Akasa or Pancha Bhuta Akasa: Outer Space i.e.,
which covers Earth, Planets and the Stars etc. It is
Vaisvanara (waking state).
Citta Akasa or Dahara Akasa: Mental Space i.e.,
Dreams and the Imagination world. It is Taijasa (dream
state).
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 Cida Akasa or Para Akasa: Knowledge Space i.e., one
experiences this state when Kundalini power awakens and
travelling towards Sahasrara in Sushumna Channel.
Space beyond the above three Akasas (Spaces): When
Kundalini Shakti reaches Sahasrara it is Turiya state and
rejoices with Atma Jnan (Self awareness) which is beyond
description and beyond physical experience.

Caution: Swami Vivekananda, master of Kundalini Yoga

said This must be learned from competent Guru. There
must be perfect chastity in thought, word and deed.
Otherwise it may lead to insanity.

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 Mantra
Mantra (Man means repeating secretly in mind and Tra
means protection from the evils of the world) means something
by repeating/reflecting on which a person is protected from the
dangers of the bondage of Maha Maya (this world). Mantras
contain power packed letter, word or a verse, a system of
syllables made with particular frequencies of vibrations.
According to expanding and contracting theory, the Universe is
rhythmic more or less like a pulsating heart. Hindu Dharma calls
this great rhythm of the Universe by the name Spandana. Mantra
is a method to connect and accomplish to synchronize our
rhythm and vibrations to the rhythm and vibrations of a
particular Divine power. With God's grace, Maharishis (God
realized Souls) have incorporated or embedded or deposited
their meditation powers in the seed letters (then those seed
letters have divine power) and taught to their disciples as
Mantras. A Mantra has to be taught and given (revealed) by a
realized Guru, learned, received by a competent disciple
(student) and meditate it inside (secretly) repeatedly to gain its
immense power. If the same letters are read from the books and
practiced they are just letters and not Mantras. If there is any
slightest error in the pronunciation, rhythm and sound
vibrations of Vedic Mantra, it can have adverse effects than any
benefit.

Beeja Akshara and Beeja Mantra

Beeja means seed or root. Akshara means letter which is

eternal. Beeja Mantra can be one letter, few letters or word. In
Sanskrit there are 50 letters (from to 16 letters; from to
25 letters and from to 9 letters (total 50 letters). In

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Akshamala (generally used for just counting during meditation)
50 small beads (all should be either Rudraksha or Tulasi beads
or precious stone. These should not be mixed). Then there is a
big bead which represents . Each one represents one of the
above letter and its corresponding Divine power. When
meditating while that bead is touched then that corresponding
Divine Beejakshara or Mantra should be meditated.

Among all Beejaksharas Aum represents Isvara is

supreme. Some of the Beejaksharas are Aum Iam Hreem
Sreem represents Sree Vidhya; Hreem represents Lalitambika
(Bhuvanesvari or Tripura Sundari or Maha Maya); Dum
represents Durga Devi; Kreem represents Maha Kali; Sreem
represents Maha Lakshmi Devi; Iam represents Maha
Sarasvati Devi; Hom or Hum represents Mahesvara; Klim
represents Sree Krishna; Gam represents Sree Ganesha; Ham
represents Aakaash (Space); Yam represents Vayu (Air);
Ram represents Agni (Fire); Vam represents Jala (Water);
Lam represents Bhoomi (Earth) etc.

- OM (Aum)
AUM (OM) means that, which protects, purifies
(takes to higher state) and sustenance. Aum or Pranava are Para
Brahmas name. Udgeeta means to sing according to Sama Veda.
Aum flows from the cavity of Para Brahmas heart. Omi Tyeta
Dakshara Midagam Sarvam means Aum letter itself is
everything (Mandukyopa Nishat 1). Aum has been extensively
explained in Mandukyopa Nishat (Page Nos. 88 to 90);
Chandogyopa Nishat (Page Nos. 93 to 95) and Taittiriyopa Nishat
(1 : 8 : 1). It is the first sound (big bang) that came on Creation.
It is the symbol of Para Brahma, Isvara and also Hindu Dharma.
It is the seed of the Veda (Bhagavata Mahatmya (extract from
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Padma Purana) Discourse 3 : 34; Bhagavad Gita 9 : 17). It is the
ultimate essence of Vedas (True Knowledge). It represents Three
in One:

Three Murties (Para Brahma in three forms) i.e., Paramapita

Brahma (God for Creation of this Brahmanda), Lord Vishnu
(God for Preservation) and Lord Shiva (God for Destruction).
Three Vedas i.e., Rk Veda, Sama Veda and Yajur Veda.
Three Gunas i.e., Sattva (serenity), Rajas (activity) and
Tamas (destruction).
Avasta (State): Awakening (consciousness), dreaming (sub-
consciousness) and deep sleep (unconsciousness). Also
Kaarana (Maha Maya, ignorance), Kaaraka (Para Brahma,
Jnana) and Kaarya (Jeevatma, Creation).
Existence: Past, present, future put together and that which
is beyond time.
Three Lokas (worlds): Patala (below the Earth), Earth and
Heaven (above the Earth).
Three Stages: Causal, Subtle and Gross.
Three Universal processes i.e., Coming, Being and Going.

Gayatri Maha Mantra

Gayatri Maha Mantra has been revealed by Maharishi

Visvamitra, who is the Mantra Drasta (to whom Mantra reveals
itself). Gayatri is the mother of Veda (Bhagavata Mahatmya
(extract from Padma Purana) Discourse 3 : 34). It is a prayer
from Rk Veda. Gayatri has three names i.e., Gayatri (presiding
deity of Senses), Sarasvati (presiding deity of Speech i.e., Vaak)
and Savitri (presiding deity of Prana i.e., life force and Truth).
These three represent purity of thought, word and deed. Prime
source of this Creation is Shakti (energy) which is the power of
God. Everything comes from the same source and merges back
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into the same source. That Shakti (energy) is Gayatri. It is
addressed to Shakti of Suryanarayana (Sun) (i.e., Para Brahma
(God) can be seen in the form of Sun), which is an imminent and
transcendental Divinity. Suryanarayana is the source of Jeeva
Shakti (life energy) for all living beings. Gayatri Maha Mantra,
with its proper pronunciation, rhythm and sound vibrations has
the infinite potentiality, vibrant formula and immense power. It
purifies the subtle Karmas, helps in Spiritual awakening and Self
- realization. It is the supreme method for gaining the Spiritual
enlightenment. It activates Kundalini Shakti at all the six major
Cakras and connects them to six great Spiritual realms of
Existence. Gayatri (or Savitri), the sacred verse reads as under
(Rig Veda 3 : 57 : 10) (refer Brhadaranyakopa Nishat 5 or 7 : 14 :
1 to 4):
Aum Bhu Bhuvah Suvah: Means - A is the ultimate
essence of Bhu; U is the ultimate essence of Bhuvah
and M is the ultimate essence of Suvah.
Bhu (essence of Rk Veda) means Earth.
Bhuvah (essence of Yajur Veda) means Space.
Suvah (essence of Sama Veda) means Heaven.

There are 8 syllables in each line and a total of 24 syllables.

Tat Savitur Varenyam,

Bhargo Devasya Dhimahi,
Dhiyo Yo Nah Pracodayat.

Many eminent people derived and translated the

meaning of Gayatri Maha Mantra. Some of them are as under:
We meditate on the adorable glory of the radiant Sun; may
He inspire our intelligence.
OM, we meditate upon the Spiritual effulgence of THAT
adorable supreme Divine reality, the source of the Physical,
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 Astral and the Heavenly spheres of existence. May THAT
Supreme Being enlighten our intellect (so that we may
realize the supreme Truth).
I invoke the Earthly plane, the Astral plane, the Celestial
plane, the plane of human Spiritual Knowledge, the plane of
Spiritual austerities and the plane of ultimate Truth. Oh, the
great Spiritual light, which is the brilliance of all Divinity, we
meditate upon You. Please illumine our minds.
OM, the absolute reality and its planes, on THAT finest
Spiritual light, we meditate, as remover of all obstacles that,
it may inspire and enlighten us.
OM, we meditate on the effulgence of that adorable Divine
Being, who is the source and protector of three Worlds i.e.,
The Earthly plane (Bhur Loka), the subtle Ethereal plane
(Bhuvar Loka) and The Heavenly plane (Swarga Loka). May
that supreme Divine Being stimulate our intelligence in
order that we may realize the supreme Truth.
May we meditate on the effulgent light of Him, who is
worshipful and who has given birth to all the Worlds. May
He direct the rays of our intelligence towards the path of
God.
May the almighty God, illuminate our intellect to lead us
along the right path.
Oh God ! Thou art the giver of life,
Remover of pain and sorrow,
The Bestower of happiness,
Oh, Creator of the Universe,
May we receive Thy supreme sin destroying light,
May Thou guide our intellect in the right direction.
Inner or hidden meaning of Gayatri Maha Mantra
First verse is the essence of corporeal or physical three
worlds i.e., Earth Space and Swarga Loka (Divinity). Second
verse is the essence of subtle (Sukshma) Jnana (Knowledge)
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 i.e., Rk, Yajur Sama Vedas. Third verse is the essence of three
essential life forces (Shakti) i.e., Prana Apaana and Vyaana
airs in our body. Then the fourth verse is the essence Turiya
(eternal bliss) established in Satya (Truth), which has no
word, is represented by Suryanarayana (Sun).

Pancha - Dasi (means Fifteen) Maha Mantra (Sree Lalita

Maata) (Tripuropa Nishat 3)
Pancha - Dasi Maha Mantra leads to transcend the
dualities. This Mantra cannot be truly translated, being the most
secret and a very powerful Mantra. However, this Mantra can be
divided into three parts of five seed letters each and the broad
meaning is as under:
Vaak Bhava Kutami (Source of Speech): 1. Ka (Kamah) (to
shine) Lord Shiva as Creator Para Brahma. 2. Ye (Yoni) (to
study, pure consciousness) Goddess Maha Sarasvati Devi
(Goddess of Jnana Knowledge). 3. Ee (Kama Kalhaa)
Pervades desire to create the Cosmos, Universe. Goddess
Maha Lakshmi Devi bestows wealth and prosperity. 4. La
(Vajra Paanhi) (Stithi) God Indra (represents Victory). 5.
Hreem (Guhaa) Creation merger of Shiva and Shakti thus
enjoying the dance and music of Creation.
Kama Raja Kutami (King of Desire which protects and
gives all desired material and Spiritual power): 6. Ha (Ha)
(to injure passion) Sustainer of life and cause of
vanquishing the enemy. 7. Sa (Saa) (to enjoy or procreate)
Feeling of ecstasy and depression alternating in cycles,
language of gestures, wealth and aid to enjoyment. 8. Ka
(Maata Risvaa) (Kama desire) Agitations of heart and
mind due to thinking about the world. 9. Ha (Abhram)
Hamsa i.e., Swan. Discriminating between love, power, lust,
fear and life sustaining breath refers to achievement of
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 valour, wealth and desires etc. 10. La (Indrah) God of
pleasure, enjoyment and controller of all other Deities
(power).
Shakti Kutami (Peak or ultimate Power): 11. Hreem
(Guhaa) Shiva and Shakti in union protecting and nourishing
the world. 12. Sa (Sa) (Para) Transcendent Goddess who
manifests as this Universes the source of Cosmos and this
world. 13. Ka (Ka) (Desire) Brings forth this Universe out of
Shiva with the help of Para Shakti. 14. La (Laa) (Hara)
Shivas, existence without awareness is like a corpse without
any movement. 15. Hreem (Maha Maya) (to remain) Shiva
Shakti fulfillment of desires of desires, divine union and
liberation from desires.

Note: If seed letter Sreem (Goddess Maha Lakshmi Devi) is

added after the above 15 seed letters then it becomes Sho -
Dasi (16 letters) Maha Mantra. Whatever may be the form
they all lead to the same Ultimate Reality.

Panchakshari (means five syllables) Maha Mantra

Namah Shivaya. If OM (AUM) is prefixed to this it
becomes six syllables Maha Mantra. There are many spiritual
meanings referring to Pancha Kosa, Pancha Bhutas etc. Shiva
means that one which causes auspiciousness. But simple general
meaning of this Mantra is I offer my prostrations (salutations)
to the most auspicious Shiva who eliminates all
inauspiciousness.

Ashtakshari (means eight syllables) Maha Mantra

AUM (OM) Namo Narayanaya. There are many spiritual
meanings. Naara means water, Jeevas and Ayana means way,
pervades, flows, resting place. Simple general meaning of this
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Mantra is I offer my prostrations (salutations) to the most
auspicious Narayana who pervaded entire Universe, who flows
in all living beings, who is the resting place to all living beings.

Maha Mrtyumjaya or Rudra or Trayambaka Mantra

Mrtyumjaya means conquering death. This Mantra is in Rk

Veda and Shiva Purana which reads as under:

AUM, Tryambakam yajamahe

-- means: OM, We worship all knowledgeable, all
knowing Isvara (Lord Shiva who has three eyes)
Sugandhim pushti varadanam
-- means: Who spreads sweet fragrance of knowledge,
which nourishes, grows and provides life to all beings
Urvarukam iva bandhana
-- means: May He liberate us from decease, attachment
and death for the sake of immortality
Mrtyor mrksheeya mamrtat
-- means: Be pleased and bless us to be liberated into Your
deathless state.

Santi Mantras
Asato ma Sad gaMaha Maya
-- means: Lead me from unreal to real
Tamaso ma Jyotir gaMaha Maya
-- means: Lead me from darkness to light
Mrtyor ma Amrtam gaMaha Maya
-- means: Lead me from death to immortality
Aum Santi, Santi, Santi
-- means: Protect me from Trividha Taapas (three
sufferings or griefs - Aadi Adhyatmika means physical;
Aadi Bhoutika means from other living beings; Aadi

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Daivika means Divine i.e., floods, earthquakes etc) with Peace,
Peace and Peace

(Brhadaranyakopa Nishat 1 or 3 : 3 : 28)

Aum, Purnam adah, Purnam idam

-- means: That (Para Brahma) is Full, this (Soul) is full,
Purnat Purnam udacyate
-- means: From the Full, full is created,
Purnasya Purnam adaya
-- means: If the full is taken out from the Full,
Purnam eva avasisyate
-- means: The Full itself remains.
Aum Santi, Santi, Santi --
-- means: Protect me with Peace, Peace and Peace.

(Sukla Yajur Veda Santi Mantra)

Note: In this Sloka (verse) God and the Soul are compared to
Complete, whole, full of, perfect or totality. Full, being without
the beginning and an end, so also God and the Soul, being
eternal, are without a beginning and an end (Invocation of Isa
Upanishad).

Aum, Sa ha nav avatu, saha nau bhunaktu

-- means: May He Protect us, be pleased with us both
Saha viryam kara vavahai:
-- means: May we work together with vigour
Tejasvi nav adhitam astu:
-- means: May our study make us illumined
Ma Vidvisavahai
-- means: May we not envy among ourselves
Aum Santi, Santi, Santi --
-- means: Provide us Peace, Peace and Peace

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 (Krishna Yajur Veda Santi Mantra. Also invocation of Kathopa
Nishat and Taittiriyopa Nishat)

Stotrams or Prayers

Stotram means prayer to Goddess/God, who is in different

forms, by their various forms/names/attributes, which are power
packed Mantras (letters/words) so that they are pleased and bless
the devotee. The following are important Stotrams:

Lalita Sahasra Nama Stotram: Goddess Lalita Devi is Divine

Mother and Gods feminine power. Goddess Lalita Devi is Cit-
Shakti (Maha-Maha Maya) (Supreme personal Power of Para
Brahma) with which Creation started. When Sree Lalita Devi
was seated on the throne, to worship her innumerable
Paramapita Brahmas, Sarasvati Devis, Lakshmi Narayanas,
Shiva Parvaties, many Shakties in different forms, countless
Demi-gods, many human societies, Bhagavan Veda Vyasa,
Sanakaadulu, Siddhis assembled. Then Sarasvati Devi Vasinis
i.e., 8 Vaag Devis, who have composed Sree Lalita Devi
Sahasra Nama Valli (Prayer with Mantras of 1000
Forms/Names/Attributes of Sree Lalita Devi), applauded Sree
Lalita Devi. Sree Lalita Devi felt happy and ordered to recite
these regularly. These are organized as a hymn in the form of
Stotram. This Stotram was revealed to Maharishi Agasya by
Bhagavan Hayagriva (an incarnation of Lord Vishnu) which is
Brahmanda Purana, Uttara Khanda.
Shiva Sahasra Nama Stotram: Lord Shiva Sahasra
Nama Stotram has two versions. They are as under:

Shiva Sahasra Nama Stotram was taught by Lord Krishna to

Sage Markandeya which is in Linga Purana.

Shiva Sahasra Nama Stotram is in Anusasana Parva of

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 Mahabharata. After Mahabharata war Yudhisthira after
hearing Vishnu Sahasra Nama Stotram from Bhisma,
requests Bhisma also to teach him Shiva Sahasra Nama
Stotram also. But Bhisma expresses his inability to the same
and requests Lord Krishna to teach it to Yudhisthira. Then
Lord Krishna teaches Shiva Sahasra Nama Stotram to
Yudhisthira.

Vishnu Sahasra Nama Stotram: Lord Vishnu Sahasra Nama

Stotram is in Anusasana Parva of Mahabharata. Vishnu
Sahasra Nama Stotram was first composed by Sanaka (one of
the Manasa Putra i.e., mind born sons of Paramapita
Brahma). Later it was transmitted to Bhisma. After
Mahabharata war when Yudhisthira approaches Bhisma to
impart his knowledge to him, Bhisma first chanted Vishnu
Sahasra Nama Stotram.

Shivaaya Vishnu Roopaaya, Shivaroopaaya Vishnave

Shivasya Hrudayam Vishnu, Vishnoscha Hrudayam Shivah
(Means Shiva is in the form of Vishnu, Vishnu is in the form of
Shiva. Vishnu is in the heart of Shiva, Shiva is in the heart of
Vishnu. Further means both Shiva and Vishnu are same
(Nirakara Para Brahma), but took different forms for different
functions).

(Rudrahrudayopa Nishat 2; Padma Purana)

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 Tantra

Tantra means weave denoting continuity. Tantras are

associated during medieval period having been written between
500 and 1,800 C.E (Common Era). These are parallel set of
disciplines to Veda/Mantra discipline. Tantrism is marked by
rejection of the Vedic notions and points that the precepts of the
Vedas are too difficult for the present period and an easier cult
or doctrine has been revealed to them. There are 92 Tantras (64
Bhairava Tantras, 18 Rudra Tantras, and 10 Shiva Tantras).
Tantric texts are classified as Shaiva Agamas, Vaishnava
Pancaratna Samhitas and Shakti (Divine Mother) Tantras. In the
process of evolution, Maha Maya conceals reality and separates
into opposites i.e., consciousness and unconsciousness, pleasant
and unpleasant etc. Evolution or the Out-going Current is only
one half of the functioning of Maha Maya. Involution or the
Return Current takes the Jeeva back towards the source or root
of the reality, revealing the Infinite. Tantra is understood to
teach the method of changing the Out-going Current into the
Return Current, transforming the fetters created by Maha Maya
into that which Releases or Liberates. The following Tantric
Poojas, to please and gain Kshudra Shaktis (Divine Power for
destructive purposes), became popular during medieval period
(which were conducted at midnight at burial ground).

Akarshana Tantra Pooja: To attract other people.

Vikarshana Tantra Pooja: To reject other people.

Bhuta, Preta and Pisacha Tantra Pooja: To remove negative

forces.

Marana Tantra Pooja: To kill other persons.

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 Vaseekarana Tantra Pooja: To subjugate other people
by occult power.

God is looked upon as both male and female principle

called Lord Shiva and Goddess Shakti. Lord Shiva can be
compared to potential energy and Goddess Shakti, who is
creative power of Lord Shiva, is kinetic energy (when potential
energy becomes active it becomes kinetic energy). When Lord
Shiva becomes active, He is called Goddess Shakti. When Goddess
Shakti becomes inactive she is called Lord Shiva. According to
Tantras the creative principle of the world is union of Goddess
Shakti (Divine Mother) with Lord Shiva. Goddess Shakti is not
indistinct from Lord Shiva, the Absolute of the Upanishads, but is
the power of the Absolute. Their relationship is inseparable, like
Sun and Sunrays power. Goddess Shakti has many other names;
one of them is Goddess Parvati. The texts in the Tantras are
generally in the form of dialogues between Lord Shiva and
Goddess Parvati. When Lord Shiva is giving Spiritual teachings
and Goddess Parvati is listener they are called Agamas. When
Goddess Parvati plays the role of teacher and Lord Shiva listener,
the texts are called Nigamas. Tantra Spiritual discipline is
suitable for people from the highest to the lowest cultural levels.
Some of the popular Tantra texts are (a) Mahanirvana; (b)
Kularnava; (c) Kulsara; (d) Prapanchasara (d) Rudra Yamala; (e)
Vishnu Yamala; (f) Brahma Yamala (g) Tantra Raja

The essence of all Tantra discipline is contained in

Swatantra Tantra. When images of deities are installed in
temples, geometric drawings (Mandalas) representing Deities,
the Cosmos are drawn on the floor for the people to meditate
and perform rituals. By Tantric discipline one comes to know
the nature of Para Brahma (Sat Chit - Ananda) i.e., Absolute

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Existence, Consciousness and Bliss. Then one is freed from
desires, lives detached life from objects of senses, breaks the
chain of Karmas and finally freed from the repeated cycle of
birth, death and rebirth, no longer returns to this world and
rejoices in the ocean of Immortal Bliss.

Mahanirvana Tantra

Who ever whole heartedly recites Aum (OM) TAT SAT

and starts any action, that will give desired results or fruits (14 :
154 and 155). There are two paths i.e., Pravrtti Marg for family
man (house - holder) and Nivrtti Marg for renouncing monks.

Pravrtti Marg
One should always speak Truth.
One should perform his own duties without desiring any
fruits and surrender the fruits of your actions to God.
One should earn his/her livelihood through honest means
(To struggle to become rich through honest means).
Life is meant for the service of God, poor and helpless.
One must look after his/her parents, Guru and guests as
tangible representatives of God.
One must look after his wife well (not to scold, hurt and
show anger) and maintain with complete fidelity. Should
please her with love, faithfulness, sweet words, gifts, cloths
and money.
Should not use foul language and brag about oneself i.e.,
fame, wealth, power, position or poverty.
One should maintain with pure heart and clean body. Not
pay excessive attention to food, clothes and appearance.
One should be enthusiastic, active and brave and fight for
the Dharma or right.

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 One must lovingly bring up their children, educate and
marry them.
One should take care of their brothers, sisters, relatives (if
poor) and servants.
One should carefully judge and select good friends.
One should do social service and plant trees.

(Note: Please refer Page Nos. 46, 47 and also 60 to 62)

Kularnava Tantra

Human birth, the highest step in the ladder to liberation, is

difficult to obtain. Pity on him who gets this birth and yet
does not save himself.
One who bears the body; it is not possible for him to give up
all his activities. He, who abandons the fruits of his actions,
truly renounces.
There is no mantra higher than the meditation, no God
higher than the Self and no worship higher than the pursuit
of Inner-Self.
Ananda (Bliss) is the form of Para Brahma and that Ananda
is installed in this body.
The body is temple, Jeevatma (Soul) is God and Sadashiva is
Para Brahma.

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 Moksha (Liberation)

Samsaara (Mayic and Material world) means repeated

passing of Soul through different states of gross, subtle and
causal (repeated cycle of birth, death and rebirth) in other
words Jeevatma turned away from God, attracted and attached
to every other thing i.e., World. Jeevatma due to its Avidya
(ignorance, which is the casual body), attracted towards Maha
Maya (world) accepted on its own to the bondage of Maha Maya.
Between God and Jeevatma Maha Maya is an obstacle or
blockade. Foremost requirement of the Soul for Liberation from
Samsaara is to break the bondage and cross over the barrier of
Maha Maya. No one, on their own, can cross this obstacle of
Maha Maya. Moksha, Mukti, Salvation or Liberation of Soul from
Samsaara can be obtained only through God realization and
Gods Grace. Jeevatma with its Buddhi (intellect), Manas (mind)
and Indriyas (senses), by hearing and reading, which are
products Maha Maya, cannot understand God without His Grace
(Kathopa Nishat 1 : 2 : 23; Mundakopa Nishat 3 : 2 : 3; Bhagavata
10 : 14 : 38). He, who attains Jnana (True Knowledge) and
surrenders to God with devotion, on whom Para Brahma
showers His grace and frees him from the bondage of Maha
Maya (Bhagavata 2 : 7 : 42). The greatest quality of God always
lives in the heart of all Jeevatmas (living beings) (Svetasvataropa
Nishat 4 : 17). God is very kind, gracious and lives in all living
beings waiting for Jeevatma to realize Him so that He can bless
him with Infinite Eternal Divine Bliss. When a devotee has
infallible love and devotion towards God, totally dedicated and
surrenders to Him, only then that Soul, with the Grace of God,
crosses the barrier of the bondage of Maha Maya and then with
Divine senses understand, perceive, conceive and becomes God
realized (Svetasvataropa Nishat 1 : 10; 6 : 23; Bhagavad Gita 7 :
14). Without Bhakti (devotion) and Gods grace no one can

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become Brahma Jnani and Divine Bliss (Brahma Sutras 23 : 41).
He, who has Vijnana (supreme Knowledge) as charioteer and
reins of controlling mind, reaches ultimate destination the
supreme abode of all pervading Para Brahma (Kathopa Nishat 1
: 3 : 9). Atma Jnani (Self realized person) is freed from duality of
name and form and merges in Nirakara (formless) Para Brahma
(Mundakopa Nishat 3 : 2 : 8). When the Soul attains union with
Para Brahma, it loses its identity and merges in Para Brahma
(Mundakopa Nishat 3 : 2 : 8). Manu Svayambhuva (first Manu of
this Kalpa) told his grandson Bhakta Dhruv (greatest devotee)
that It is through forbearance (towards our elders); compassion
(towards our inferiors); friendliness (towards our equals) and
even-mindedness towards all living beings that the Lord is
thoroughly pleased (with us). On being thoroughly pleased by
Lord, a man is rid of three modes of Prakrti (Gunas and their
evolutes i.e., the subtle body) and becomes one with the all blissful
Para Brahma (Bhagavata 4 : 11 : 13 and 14).

Qualification for Moksha (Liberation)

He, who realizes omniscient, source for the Universe, self-

illumined and worships and meditates Him without any
desires is freed from Samsaara or the cycle of birth, death
and rebirth (Mundakopa Nishat 3 : 2 : 1).
He, whose all desires (along with their subtle form) are
totally destroyed and eliminated from their mind attain
Para Brahma (Kathopa Nishat 2 : 3 : 14).
He, who whole heartedly worships and adores the personal
form of God and Spiritual (Divine) Guru (teacher), through
whom he receives the Divine Knowledge, Vision and Love of
God (Svetasvataropa Nishat 6 : 23).
Human body/birth is a rare boon to embodied Soul
(Bhagavata 11 : 2 : 29 & 30). He, who has devotion, observes
Dharma easily attains Liberation.
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 He, who is calm, controls Indriyas (senses), Uparati
(renunciates or indifference to the material objects), Titikshi
(endures all kinds of affliction i.e., forbearance in the pairs
of opposites i.e., pleasure or pain, happiness or sorrow, heat
or cold, gain or loss etc. attains Liberation (Varahopa Nishat
2 : 1; Brhadaranyakopa Nishat 4 or 6 : 4 : 23).
In Bhagavad Gita, Lord Krishna explained the way to attain
Moksha -- The greatest secret is that if any Soul (Jeevatma)
desires to come to Me and be with Me forever, the easiest
path is that he/she should fix his/her mind on Me, be
devoted to Me, worship Me, prostrate before Me, love Me,
remember Me all the time and dedicate his/her life for Me.
Then surely he/she will come to Me. It is My promise
(Bhagavad Gita 18 : 64 and 65).

Types of Moksha (Liberation):

There are many schools of thoughts describing Moksha. They

are as follows:

Jeevan Mukti according to Advaita Philosophy

As per Advaita Philosophy one can attain Moksha from
Samsaara even when alive (Jeevan Mukti). Moksha is in the
form of Jnana (True Knowledge). He (a) Who is not confined,
concerned and influenced with the body/world; (b) Who
liberates himself from all bondages; (c) Who attains Prajna
(Jnana) and (d) Who rejoices in Self (Atma) or established in
Eternal Bliss (Ananda) attains Jeevan Mukti (Moksha). One has
to go through various religious, ethical and moral practices
and worship (Upasana) God. This purifies the mind. Thus he
does not earn Agami Karma Phalas. After that he acquires
Atma-Jnan (Knowledge of his/her inner Divine Self) through
Sad Guru. Then intense meditation by Sravana (Hearing),
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 Manana (Dispelling doubts) and Nidhidhyasana
(Contemplation) destroys Avidya (ignorance) that covered
the Knowledge of reality and attains Jnana (True Knowledge).
In the fire of Jnana his/her Sancita Karma Phalas are burnt to
ashes. Then he/she realizes his/her Self (Atma) itself is Para
Brahma (Supreme God) and rejoices within himself/herself.
Then he/she attains Jeevan Mukti. To him/her the body, like
rest of the world, appears illusory. The illusory body exists as
long as his/her Prarabdha Karma Phalas last. When his/her
Prarabdha Karma Phalas exhaust, he/she leaves the illusory
body and merges in Para Brahma.

Moksha According to Sankhya School of Philosophy

The Soul or Atma is Purusa. Purusa is pure consciousness.

The mind body complex is an evolved form of unconscious
primordial matter i.e., Prakrti (Maha Maya). Prakrti,
inherently unconscious, functions borrowing consciousness
from Purusa. The bondage of Purusa with Maha Maya is
caused due to Avidya or Aviveka or ignorance and its
evolved products are mind and body. While in bondage
Purusa suffers mental and physical pain because of its false
identification with mind body complex. Purusa has to
acquire Knowledge (Viveka Jnana). In this Philosophy
Moksha (also called Kaivalya) means complete cessation of
suffering and pain. It is Viveka Jnana which causes
disconnection of Purusa from Prakrti and connecting to God,
there by Purusa attains Moksha.

Moksha According to Dvaita School of Philosophy

Dvaita philosophy believes that a person attains Moksha
after death. A person who goes through religious, ethical
and moral discipline followed by right Knowledge, action,

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 devotion and meditation lead to Moksha. There are five
gradations or levels of Moksha (which are finite and for a
limited period), which a true devotee does not accept in
exchange for Gods service. (Bhagavata 3 : 29 : 13 and 14).
They are as under:

Salokya (residence in His Divine realm): It is the lowest

level of Moksha. Atma goes to Ista Loka (desired world)
and enjoys His presence blissfully.
Sarsti (Atma enjoys His powers except Creation,
Preservation and Destruction of the Universe): It is next
higher level of Moksha.
Samipya or Saanidhya (living in His presence): It is the
next higher level of Moksha. Atma enjoys bliss of His
extreme proximity.
Sarupya (possessing a form similar to His): It is next
higher level of Moksha. Atma acquires the form of
personal God and enjoys His Intense Bliss.
Sayujya (absorption into Him): Sayujya or Kaivalya is
the next higher level of Moksha. Atma blissfully absorbed
in Para Brahma (Mundakopa Nishat 3 : 1 : 3).
Bhakti Yoga: It has been described that Bhakti Yoga is
the highest (final) goal, for transcending the realm of
three Gunas (modes of Maha Maya or Prakrti) the
devotee thereby becomes qualified for My (Gods) state
and attains Premanand (Bliss). My devotees accept not
(the above five forms final beatitude), in exchange for My
service.

Moksha According to Visistadvata School of Philosophy

This Philosophy does not believe in Jeevan Mukti. As per
this Philosophy, a person can attain Moksha only after death.
Karma Yoga and Jnana Yoga are the only aids to Bhakti

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 Yoga. One can attain Moksha only through Bhakti Yoga with
Gods Grace (Brahma Sutra 2 : 3 : 41). A person who attains
Moksha lives blissfully in Vaikuntha in a Spiritual body in the
presence of God.

Krama Mukti

A person who has intensely meditated upon Saguna

Para Brahma (Personal form of God) using sacred Mantra
Aum (OM) goes to Brahma Loka after death. There he/she
attains the Knowledge of Para Brahma through Paramapita
Brahma (Hiranyagarbha). At the end of Kalpa, during
Prakrtika Pralaya his/her Atma becomes one or merges
with Para Brahma.

Moksha from Holy Places and Rivers

Puranas and Epics extol the sanctity of many holy places

and rivers. To live at or to undertake pilgrimage to those
places and bathe in those rivers is enough to destroy ones
Karma Phalas and assist in the attainment of Moksha.

Moksha from any form

God liberates the Soul and gives Moksha, if the mind is

fixed on God even one does Karma (actions) with any form
i.e., devotion, love, affection, passion, anger, fear, enmity and
hatred (Bhagavata 7 : 1 : 25, 29 & 39 to 4; 10 : 29 : 13 to 16).

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 Conclusion

Idol Worship
Hindus use Fire (dispeller of darkness, symbol of purity,
giver of warmth) as symbol of God. Hindus consider Jyoti or
Deeepam (light, lamp) as a sign of purity, Jnan (Knowledge) and
Para Brahma. Hindus worship the Supreme Being in temples in
the form of Vigraha (idol) rendered as incarnation, embodiment
or form. During the consecration ritual called Prana Pratishta
(establishment of life) as per Agama Sastras an idol ceases to be
a gross matter and becomes an actual presence or incarnation of
Divinity on earth. The Divine Spirit is believed to remain in the
idol as long as the devotee wishes. The temples and shrines are
dedicated to many Deities, but consider only one as the supreme
or may consider all Gods and Goddesses as equal, but worship
the one who is their favourite. Most Hindus view all Divinities to
be the manifestations of a single Godhead (Bhagavad Gita 7 : 6
to 12 and 9 : 15 to 19). Hindus believe that God is one and He
has many names and forms as per Rk Veda. Ekam Sad Vipra
Bahut Vadanti means He is one but wise call Him by many
names. Hindu Dharma with unique characteristics of broad
mindedness, patience, tolerance and acceptance consider
anyone (any religion, caste, creed) who worships Para Brahma
(God) in any form or name He is one and the only one.

Note: Salagrama (smooth stone) is considered as natural

form of Lord Vishnu.

Religion (Faith and Belief)

Over the years, usage of Sanskrit language had
diminished and usage of different regional languages has
increased, thus understanding of Vedas, Upanishads, Puranas
and Epics which are in Sanskrit language diminished. Though
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they have been translated by modern writers in various regional
languages, the depth of expression of original Sanskrit version is
lacking, lack of understanding of in-depth Spiritual
interpretations of Sanskrit versions of Vedas and Upanishads, in
addition the modern writers add their own individual views, the
traditions and customs prevailing at that times are further
added, thus there have been lots of changes to the original
versions. This is leading to lots of doubts and surmises among
the people, which are further leading to lack of faith and fear
instead of increasing faith and devotion. If no Paapa Karmas
(sins) are committed no God will get annoyed or punish. If
Paapa Karmas (sins) are committed no God will save and
protect. If one does not earn Punya (by doing good actions) or
the one does not deserve, no God will give any good results or
satisfy ones desires. If one has earned Punya and deserves, no
God will obstruct or deny ones dues. With absolute faith and
devotion if one whole heartedly surrenders to God, God is bound
to bless His devotee and shower His Grace on him. No God can
be bribed or purchased.

It is not that regional language version is different with

the message of the Vedas and Upanishads. It is a belief that holy
people, who composed in the regional languages, gathered the
Truths from incomprehensible Vedas and Upanishads and made
them accessible to everyone. Hindus started identifying
themselves with reference to their caste (in Hindu Scriptures
Varna has been classified but no caste has been mentioned),
community, region and regional language and thus created
internal divisions. Local traditions, culture, customs, languages
and pattern of rituals are given more important role than the
Spiritual aspect of Hindu Dharma. Some institutions in the
pretext of preaching Hindu Dharma (which is commonly being
referred as Hindu Religion) are commercializing for earning
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either money or fame thus cheating the innocent people (many
such incidents are being reported in the media in recent times).
Holy texts of all religions provide with Spiritual paths to
Liberation from the repeated cycle of birth, death and rebirth.
More meaningful terms in Hindu context are Dharma and
Moksha. Dharma is to sustain Truth, Righteousness, Duty, Law
and Justice in this world. Moksha is Liberation of the Soul from
the cycle of birth, death and rebirth and attain a state of Bliss
(Ananda). Present day Hindu life and rituals do not directly lead
to such transformation, but enhance quality of life on the earth.
While few people have always learned and kept alive Sanskrit
Vedic traditions, others may only know few Sanskrit hymns and
heard some stories from Puranas and Epics (as they are not able
to read or understand in-depth Spiritual interpretations of
Sanskrit versions of Vedas and Upanishads) and gradually shifted
to devotional Bhajans, Samkirtanas and songs written in their
regional languages by various Hindu Saints.

There are many Hindus Saints, who wrote devotional

verses, poems, songs in local regional languages and offered
hope, inspired and consoled the masses. Some of them are as
under:

Jagadguru Aadi Sankaracharya (788 820 C.E): Advaita

Philosophy.
Jagadguru Ramanujacharya (1040 1137 C.E): Visistadvata
Philosophy.
Jagadguru Madhavacharya (1218 1317 C.E): Dvaita
Philosophy.
Sri Kabir Das (1440 1518 C.E): Blend of Hindu Dharma and
Islam.
Sri Surdas (1483 1563 C.E): Lord Krishna devotee.
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 Sri Chaitanya Mahaprabhu (1485 1533 C.E): Lord Krishna
devotee.
Sri Tulasi Das (1543 1623 C.E): Lord Rama devotee.
Smt. Mira Bai (1547 1614 C.E): Lord Krishna devotee.
Sri Bhakta Tukaram (1598 - 1650 C.E): Lord Krishna
devotee.
Sri Narayana Teerdhulu (1650 1745 C.E.): Lord Krishna
devotee.
Sri Tyagaraja (1757 1847 C.E): Lord Rama devotee.
Sri Raja Ram Mohan Roy (1772 1833 C.E): Reformer and
founder of Brahmo Samaj.
Swami Dayananda Sarasvati (1824 1883 C.E): Reformer
and founder of Arya Samaj.
Sri Ramakrishna Paramahansa (1836 1886 C.E):
Witnessed Divine Light.
Helena Petrovna Blavatsky, Col Henry Steel Olcott and
William Q. Judge (1875): Founders of Theosophical Society
(Universal Brother - hood, Religion, Philosophy and Nature).
Swami Vivekananda (1863 1902 C.E): Founder of
Ramakrishna Math and Mission.
Sri Shiridi Sai Baba ( - 1918 C.E): Blend of Hindu Dharma
and Islam.
Bhagavan Ramana Maharishi (1879 1950): Silent teacher
(Guru) of Pure non-dual Essence.
Sri A.C. Bhaktivedanta Swami Prabhupada (1896 1977
C.E): In 1966 established International Society for Krishna
Consciousness (ISKCON) in New York.
Maharishi Mahesh Yogi (1911 2008 C.E): Founder of
Transcendental Meditation movement.
Jagadguru Sri Kripalu Maharaj Ji (1922 - ): Known as
Bhaktiyogarasavatara (Dissension of Divine Love and Bliss).
Established Jagadguru Kripalu Parishat. Devotee of Radha
Krishna.
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 Sri Satya Sai Baba (1926 2011 C.E): Charismatic Religious
Leader.
Brahma Kumaries (1950 - C.E): Meditation, Raja Yoga and
Spiritual Institution.

Ye tat phalas sarvam Sri Paramesvara arpana mastu:

I surrender all this fruit to Para Brahma

(God)

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 Appendix A
(Refers to Introduction, Page No. 6)

Indian History

1. 197,12,21,115 (Human years ago as in 2013): Present

Kalpa, known as Sveta Varaha Kalpa, started (1St day of the
51st year of Paramapita Brahma). Paramapita Brahma
started Creation.
2. First Manvantara, is known as Svayambhuva Manvantara
(30,672 Crore human years): Period of Manu Svayambhuva
and his wife Satarupa. Manu Svayambhuva assisted Lord
Brahma in the process of Creation during this period. He
had two sons (Priyavrata and Uttanapada) and three
daughters. Bhakta Prahrada (son of demon Hiranya Kasipu)
was in the family succession of his first son Priyavrata.
Bhakta Dhruv (who became Pole Star, with the Grace of Lord
Vishnu) was the son of Uttanapada and his wife Sunita.
Earth rotates along the axis of the centre point of Earth and
Pole star, means Bhakta Dhruv is the guiding personality for
human beings.
3. Manu Svayambhuva ruled the entire Earth during the
Svayambhuva Manvantara. Svayambhuvas son Priyavrata
had ten sons and two daughters. Last three of his sons
Medha, Agnibhahu and Mitrulu became Yogis and did not
become Kings. Priyavrata divided his kingdom (then entire
Earth) into seven parts (Dweepams) and gave one Dweepam
each to his remaining seven sons. Eldest son Agnidra was
made the King of Jambu Dweepam. (Medhatidhi - Plaksha
Dweepam; Vapushman Salmili Dweepam; Jyotishman Kusa
Dweepam; Dyutiman Crowncha Dweepam; Bhawya Saka
Dweepam; Savana Pushkara Dweepam). Agnidras eldest
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 son was Nabhi. Nabhis son was Rushabha. Rushabhas son
was Bharata. Rushabha gave Hima (Dakshin Varsha means
Southern part of Jambu Dweepam i.e., Great Indian
Peninsula) to his son Bharata. Since Bharata ruled the
present Indian peninsula, it is named as Bharata Varsha
(ancient India) which is the land of Karma (action) and
Dharma (Virtue) (Bhagavata 11 : 2 : 15, 16).
4. Second Manvantara is known as Swarocisa Manvantara: The
period of Manu Swarocisa started 166,27,73,115 human
years ago.
5. Third Manvantara is known as Uttama Manvantara: The
period of Manu Uttama started 135,43,25,115 human years
ago.
6. Fourth Manvantara is known as Tamasa Manvantara: The
period of Manu Tamasa started 104,58,77,115 human years
ago.
7. Fifth Manvantara is known as Raivata Manvantara: The
period of Manu Raivata started 73,74,29,115 human years
ago.
8. Sixth Manvantara is known as Caksusa Manvantara: The
period of Manu Caksusa started 42,89,81,115 human years
ago.
9. Seventh (present) Manvantara is known as Vaivaswata
Manvantara: The period of Manu Vaivaswata (son of
Vivaswan) started 12,05,33,115 human years ago. Manu
Vaivaswata had ten sons and one daughter. Surya (Sun)
Vansha (family) started from his elder son Ikswaku and
Chandra (Moon) Vansha (family) started from his daughter
Ela.
10. Parashurama (incarnation (Avatar), of Lord Vishnu): To
annihilate the then Kings, who used to obstruct the Rishis to
pursue their Spiritual progress, during Kali Yuga period of
19th Maha Yuga of the Vaivaswata Manvantara i.e., between
174
 3,88,85,115 to 3,84,53,115 human years ago.
11. Lord Rama (incarnation (Avatar), of Lord Vishnu): During
Treta Yuga period of 24th Maha Yuga of the Vaivaswata
Manvantara i.e., between 1,94,45,115 to 1,81,49,115 human
years ago. Lord Vishnu incarnation of Sree Rama was to kill
Demon King Ravana and to re-establish Dharma. He
remained on the Earth planet for about 11,000 years.
12. 27 Maha Yugas of the Vaivaswata Manvantara: The period of
27 Maha Yugas of the Vaivaswata Manvantara i.e.,
11,66,40,000 have already lapsed.
13. 28th Maha Yuga (present Maha Yuga) of the Vaivaswata
Manvantara (present Manvantara): The period of present
28th Maha Yuga started 38,93,115 human years ago.
14. Lord Krishna (incarnation (Avatar), of Lord Vishnu):
During Dwapara Yuga period of the 28th Maha Yuga of the
Vaivaswata Manvantara i.e., 3228 3102 B.C.E. He remained
in human form on the Earth planet for 125 years and 7
months.
15. Mahabharata War: It lasted for 18 days in 3139 B.C.E.
16. Ascension of Lord Krishna and start of Kali Yuga (present
Yuga) of the present 28th Maha Yuga: Kali Yuga (present
Yuga) started in 3102 B.C.E (i.e., 5,115 years ago as in 2013)
(Bhagavata 12 : 2 : 29 and 33).
17. First three Yugas of the present 28th Maha Yuga (i.e., Krta or
Satya, Treta and Dwapara Yugas i.e., 38,88,000 human years
and 5,115 human years of Kali Yuga (38,88,000 + 5115 =
38,93,115) have already lapsed. As in 2013 the balance
period of Kali Yuga is 4,26,885 human years.
18. Indus Valley Civilization (Harappa Culture): 3300 1300
B.C.E.
(a) Early Harappan Period: 3300 2600 B.C.E.
(b) Mature Harappan Period: 2600 1900 B.C.E.
(c) Late Harappan Period: 1900 1300 B.C.E.
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19. Magadha Dynasties: 3128 1994 B.C.E.
(a) Brihadratha Dynasty (24 Kings): 3128 2118 B.C.E.
(b) Pradyota Dynasty (5 Kings): 2122 1994 B.C.E.
20. The 16 Maha Jana Padaas or Avanti: 700 300 B.C.E.: They
are Anga, Kosala, Kasi, Megadha, Videha, Malla, Chedi, Vatsa,
Kuru, Panchala, Machcha, Surasena, Assaka, Avanti,
Gandhara and Kamboja.
21. Gautama Buddha: Founder of Buddhism 563 483 B.C.E.
22. Nanda Dynasty (10 Kings): 424 321 B.C.E.
23. Shishunaga Dynasty (3 Kings): 413 345 B.C.E.
24. Alexander invasion of India: 327 325 B.C.E.
25. Mauryan Empire (9 Kings): 322 185 B.C.E. Important and
most popular Rulers are as under:
(a) Chandra Gupta Maurya: 322 298 B.C.E.
(b) Bindusara: 298 to 272 B.C.E.
(c) Ashokavardhan Maurya (Ashoka The great): 273 232
B.C.E.
26. Chola (Tamil) Dynasty (29 Kings): 300 B.C.E. 1279 C.E.
27. Pandyan (Tamil) Dynasty (46 Kings): 300 B.C.E.1345 C.E.
28. Satavahana (Andhra) Empire (30 Kings): 230 B.C.E. 220
C.E. Satakarni (son of Gautami), also was known as
Shalivahana, was 23rd ruler of Satavahana Empire during 78
C.E. 102 C.E. He established Shalivahana Era or Saka
Calendar in 78 C.E.
29. Shunga Empire (10 Kings): 185 B.C.E. 75 B.C.E.
30. Vikramaditya Emperor of Ujjain: 102 B.C.E. - 15 C.E.
31. Kanva Dynasty (4 Kings): 75 B.C.E. 26 B.C.E.
32. Kushan Empire (15 Kings): 30 C.E. 375 C.E.
33. Gupta Empire (17 Kings): 320 C.E. 600 C.E.
34. Rajput Princely States: 6th Century 20th Century C.E.
35. Pala Empire (18 Kings): 750 C.E. 1174 C.E.
36. Hoysala (Kannadiga) Empire (12 Kings): 1026 1343 C.E.
37. Kakatiya Dynasty (9 Kings): 1083 1323 C.E.
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38. Islamic Sultanates: 1192 1757 C.E (565 Years).
(a) Delhi Sultanates (27 Sultans) 1206 1526 C.E.
(b) Mughal Empire (23 Sultans) 1526 1757 C.E.
(c) Deccan Sultanates (45 Sultans) 1527 1686 C.E.
39. Vijayanagara Empire (28 Kings): 1336 1646 C.E.
40. Colonial Era: East India Company arrived to India in 1619
C.E. and established its regime in Bengal in 1757. In 1857
British rule was established all over India and ruled up to 15
Aug 1947 for a total period of 190 years.
41. Independent India: 1947 C.E onwards.
42. Balance period of the present Kali Yuga of the
present(28th) Maha Yuga: The remaining period of the
present Kali Yuga of the present (28th) Maha Yuga is
4,26,890 human years (as in 2008).
Note: In Puranas there are many more details of important
rulers and Divine personalities from Surya (Sun) Vansha
(family) between Ikswaku and Lord Rama like
Harischandra and Bhagirathi etc. In Chandra (Moon)
Vansha (family) important personalities are Maharishi
Bharadwaja, King Hasti (who established Hastinapura
Kuru Kingdom) and King Dushyanta (of Mahabharata) etc.
Other than Bharata Varsha (ancient India), no other
country (or even any other place) on the earth planet has
such an ancient history and such an eternal religion as
Sanatana Dharma (Hindu Dharma ).

177
 H Hindu Scriptures
Appendix B (Refers to Page No.10)

Vedas Smritis Darshanas Tantras

(Oral citation (To be remembered) (Philosophies) Bhairava (64)
which is heard) Vedanta Sutras Rudra (18)
Shiva (10)
RK Veda Dharma Sutras (18) Puranas (18) Epics
Yajur Veda (Law Books) (Agni, Bhagavata, (Itihasas) Mahanirvana
Sama Veda Manu-Smriti Brahma, Brahmanda, Mahakaavyas Kularnava
Atharva Parasara-Smriti Garuda, Linga, Ramayana Kulsara
Veda Markandeya (includes Mahabharata Prapanchasara
Devi Mahatyam), (Bhagavad Rudra Yamala
Narada, Padma, Gita) Vishnu Yamala
Skanda, Vayu, Vishnu, Brahma Yamala
Samhitas Brahmanas Aranyakas etc.) Tantra Raja, etc.
Sankhya
(Hymns) (Explanations) (Interpretations) Upa Puranas (18)
Yoga
(Aadi Purana, Etc.
Vaisheshika
Bhaskara, Durvasa,
Nyaya
Kapila, Naradiya,
Upa Nishats (108) (Vedanta) Poorva
Narasimha, Parasara,
Mimamsa
Shiva - Dharma,
(Isavasya, Keno, Katha, Prasna, Uttara Mimamsa
Vamana, Varuna, etc.)
Mundaka, Mandukya, Taittiriya, - Advaita
Ousha Puranas (18)
Aitareya, Chandogya, (
(Aditya, Bhargava, Devi
- Visistadvaita Page No. 178
Brhadaranyaka, Svetasvatara etc.) - Dvaita
Bhagavatam,
Sanatkumara, Vasista
etc.)
 Proc Process of Creation Appendix C

(Refers to Page No. 31)

Cit - Shakti (Power of intelligence)

Paramaatma
Kala (Imperishable Time)

Destiny of Souls Maha Maya

Atma

Mahat (Principle of Cosmic Intelligence)

Avidya (due to ignorance Soul identifies itself with Maha Maya) Page No. 179
Ahamkara (Cosmic Ego) (Self sense)
(Continued in next Page)
 (Continued from Previous Page)

Sattvika Ego Rajasika Ego Tamasika Ego

Ahamkara (Ego)
Prana Indriyas Subtle Elements Gross Elements
Citta (Heart)
Buddhi (Intellect) (Vital Air) Sound Ether
Manas (Mind)
Touch Air
Colour Fire
Sense Perceptions Organs of Actions Taste Water
Smell Earth
Auditory Vocal Apparatus
Tactile Hands
Sight Legs
Taste Genitals
Olfactory Anus

180
 Appendix D
(Refers to Sankhya Philosophy, Page No. 31)

Process of Pancikarana

181
 Appendix E
Cosmic Day and Cosmic Night (Refers to Maha Yuga, Page No.35)

COSMIC NIGHT
(Period of one Kalpa - 432 Crore Human years)

Pralaya
(Destruction)
(Chaos)
Sristi (Creation)
PARAMAPITA BRAHMA
Starts Pralaya (Destruction) Starts
Dawn (Life span-100 Cosmic Years)
(31,104 Crore Human Years) Dusk
(Now 1st day of 51st Year is
running)

Creation Laya Creation

(Page No. 182)

COSMIC DAY (Continued in next Page)

(Period of one Kalpa 432 Crore Human Years)
(Present Kalpa Sveta Varaha Kalpa)
 COSMIC DAY (Continued from previous Page)
(Period of one Kalpa 432 Crore Human Years)
(Present Kalpa Sveta Varaha Kalpa)

M SANDHYA KALA (15th) S

Krta or Satya Yuga A A
(17,28,000 Human years) N INDRA SAVARNI (14th) N
V D
Y Treta Yuga Maha Yugas (71) A SANDHYA KALA (8th) H
U (12,96,000 Human years) (Present Maha Yuga N Y
G is 28th) T VAIVASWATA (7th) A
A A (Present Manvantara) K
Dwapara Yuga (43,20,000 Human
S (8,64,000 Human years) R A
SANDHYA KALA (2nd)
years) A L
(4) S A
Svayambhuva (1st)
Kali Yuga S
(14) 30.672 Crore Human Years
(4,32,000 Human A
Present Yuga is Kali Yuga (15)
years) (Started on 17 Feb 3102 B.C.E.) SANDHYA KALA (1st)
A

183
 Appendix F

(Refers to Dharma, Page No. 48)

Levels of Dharma

184
 Appendix G
(Refer to Arishad Vargas. Page No. 49)

Arishad Vargas

The affects of Arishad Vargas (Enemies in subtle form in

the body) are as follows:

Maha Maya or Prakrti (Illusion)

Ahamkara (Ego)
(Due to ignorance Jeevatma identifies itself with the body)

Aham Vrtti (Jeevatma (Soul) thinks itself as body)

Objects Samskaras or Vasanas

Through Jnanendriyas (Sense
Perceptions) (5) and
Karmendriyas (Organs of Actions)
(5) establishes attachment with
the World
Subtle or unmanifested form
of desires of previous lives
stored in subtle form in
subconscious section of the
Mind

Samkalpam (Thought)

Kama (Desire)
(Sprha (Feeling) Ichha (Wish) Trupti (Contentment)
Trishna or Aasha (Want to possess more) Duraasha (Greed)

When fulfilled Sukham When not fulfilled Dukham

(Happiness) When intensifies (Unhappiness) When intensifies
arises arises

Continued

185
Raga (Attraction) Dwesha (Hatred)
(When intensifies arises) (When intensifies arises)

Lobha (Greed) Krodha (Anger)

(When intensifies arises) (When intensifies arises)

Moha (Passion) Mada (Ego)

(When intensifies arises) (When intensifies arises)

Macharya (Attachment) Buddhi Naas (Loss of reason)

Dwandas (Pairs of opposites)

Through

Jnana Yoga
(Ignorance is dispelled, Aham Vrtti is dissolved, Ahamkara burns
into ashes in the fire of the True Knowledge)

Atma observes Drusya (objects) as Drasta (Looks as Witness)

does not have any attachment with those objects. Feels beyond
the pairs of opposites (mentioned above). Atma rejoices with in
itself.

186
 Appendix H
(Refer Gruhasta Ashram Page No. 60)

Divine Aspect of Marriage

Everything in the Universe is in its place because of

balance. A harmonious balance between the two complementary
forces is an integral part of Creation and Nature. Para Brahmas
(Cosmic Consciousness) two manifested forces, the half female
of Goddess Parvati and half male of Lord Shiva as
Ardhanarisvara (known as Aadi Dampatulu means the foremost
couple for the Creation of this Universe) represent the union of
Goddess Parvati as Prakrti, the potential energy or power of God,
and Lord Shiva as Purusa (Atma or Self).
Both Prakrti (represents female) and Purusa (represents
male) are two different entities of Creation and they come
together (means marriage) to form a perfect and harmonious
balance between the two complementary forces for Creation.
There is no Creation in the absence of any one of these two
forces. The institution of marriage between a female and a male
is a sacred and divine relationship between these two
complementary forces for the fulfillment of three (Dharma,
Artha and Kama) of the four Purusarthas (ends of human
pursuit) (refer Page No. 76) except the fourth one i.e., Moksha,
which is the individual Atmas or Selfs (either females or males)
ultimate goal, has to be pursued individually. This is the reason
that during the marriage, the couple take a vow in witness of all
relatives, friends and also Agni (God of fire who is present at
everywhere and at all times) by reciting a Mantra which reads as
Dharmecha, Arthecha, Kamecha Na-aticharitavya -----
Na-aticharami (means we both together will pursue
Dharma means Religious merit as laid down in Scriptures,
Artha means acquire wealth through honest means and share
187
or enjoy the same equally and Kama - means satisfy our desires
of senses through right means) i.e., only the first three
Purusarthas (Dharma, Artha and Kama) are recited by the
couple. Note: The fourth Purusartha (i.e., Moksha) is not
included in the Mantra. At Muhurta Kala (exact time of the
marriage) while the priest is reciting Mantra, the Bride and the
Bridegroom are supposed to sit facing each other, both place
mixture of Jagri (gud) and Jeera on each others head (at the
place of Brahma Randhra i.e., opening at the top of the skull).
They are supposed to see into each others Ajna Chakra
(between the eye brows) and Groom accepts Brides hand (Pani-
graham). Then each ones Kundalini Shakti (highest level of
energy) goes through their eyes to others Ajna Chakra, then to
their Sahasrara, then through their Brahma Randhra goes to
others Brahma Randhra, then to their Sahasrara and finally to
their Ajna Chakra, thus complete the circuit. This circuit (due to
the power of Muhurta Kala and Mantra) keeps their marriage
bond at Ajna Chakra for the rest of their life time and become
inseparable like mixture of Jagri and Jeera (like Ardhanarisvara)
This is the concept of marriage in Vedic Philosophy. Vivaah
(marriage) means a special vehicle for the journey of life. The
marriage of female and the male is intended to create a
harmonious balance, very similar to that of the Ardhanarisvara.
They come together to form a union, becoming an inseparable
part in each others lives, subsuming their individual identities
(Ego falsely indentifying the Soul with the physical body) for a
holistic and divine relationship that is based on mutual give and
take. Both the partners take care of each others needs for the
rest of their lives with mutual love, devotion, dignity and
respect.
Note: Presently this holy Hindu marriage concept is opposite
of what has been prescribed in the Scriptures, and being
given more importance to commercial deal (money dowry),
188
 or intense sexual desire.

The relationship (attachment) might extend further to

include children, the rest of the family (parents, brothers and
sisters etc.) and other relations. Wife is considered as Shakti
(power or force) in a husbands life. How better a marital
relationship between a wife and husband would depend upon
the evolution of that relationship higher the purpose the
more meaningful would be the relationship or union of a wife
and husband. The bonds are established between a wife and
husband at the level of Chakras (energy centers) (Refer
Kundalini Yoga Page Nos. 144 to 146 and 199). There are certain
characteristics pertaining to each Cakra, and the relationship or
union between the couple would happen at that level of that
particular Cakra with those characteristics. They are as follows:

Muladhara Cakra: This is the lowest level of the

relationship which is based on satisfying the grosser needs
of life like sharing of wealth and belongings which are
selfish, basic worldly or earthly desires (Purusarthas Artha
and Kama).
Svadhishthana Cakra: This is the next higher level of
relationship which is based on satisfying sexual desires at
the level of physical creation (procreation) (Purusartha
Kama).
Manipuraka Cakra: This is the next higher level of
relationship which is based on sharing of power Social.
Economic or Political etc. (Purusarthas Artha and Kama).
Anahata Cakra: Rare is the next higher level. Relationship
at this Chakra is based on Unconditional, Unselfish and
Pure Love without any attachments like emotions,
conditions, situations and stages of life etc. The love that
sets in frees from negative feelings because one is happy in
the happiness of the other person (Purusartha Dharma).
189
 Visuddhi Cakra: Even rarer is the next higher level of
relationship which is based on higher level of creativity
when the couples (means both) have raised beyond their
own individual selfish needs and can think of beyond
themselves (Purusartha Dharma).
Ajna Cakra: This is the highest energy centre in a human
body, the seat of Ardhanarisvara. If a couple (means both)
can reach to this level the relation between them at this
level would be so subtle, divine and similar to that of
Goddess Parvati (Prakrti or Shakti energy or power of
God) and Lord Shiva (Purusa) and complete in every aspect
and become one (means one cannot be separated from the
other and also cannot live without the other). This is the
reason in Hindu society a respectable old couple is
compared to Parvati Paramesvara (i.e., Goddess Parvati
and Lord Shiva) (Note: In the current flow of
circumstances it might be very difficult to find such a
relationship). (Purusartha Dharma).
Sahasrara: The journey from Ajna Cakra upwards
towards Sahasrara (on reaching where a Soul attains
Moksha means becomes one with Cosmic Consciousness
Para Brahma or God) has to be pursued individually.
Hence the fourth Purusartha - Moksha is not included in
the Mantra (vow taken by the couple) during their
marriage ceremony.

190
 Appendix J

(Refers to Karma Yoga Page No. 134)

Cycle of Birth Death - Rebirth

There are three types of bodies in all living beings. They are as
under:

Sthula Sareera (Physical or Gross Body):

Represents: A (in AUM), Paramapita Brahma (God of

Creation).
Guna: Rajo Guna (Represents activity).
Atma: Jeevatma (Soul).
Place: In Eyes.
State: Jagruti (Awaken State).
Kosa (Sheath): AnnaMaha Maya Kosa (Sheath of food or
Physical sheath).
Development: Development in the womb during pregnancy
is as under (Gharbhopa Nishat 13 to 20, 26, 30, 43 and 44;
and Garuda Purana Chapter 6):
1st Month: Fertilized egg in the womb hardens and Head is
formed.
2nd Month: Shoulders, Hands, Legs, Feet and other limbs
take shape.
3rd Month: Nails, Hair, Skin, Genitals and Anus develop.
4th Month: Development is as under:
Stomach and back develop.
Sapta Dhatus (Seven essential ingredients for the body)
Asti (Bones), Majja (Marrow in bones), Maams (Flesh),
Medha (Fat), Rudhira (Blood), Suklamu (Seman) and
Tvak (Skin) develop.
191
 Subtle Elements: Sense of Sound for Ears; Sense of Colour
for Eyes; Sense of Touch for Skin; Sense of Taste for
Mouth and Sense of Smell for Nose develop.
5 Month: Backbone develops and Hunger and Thirst are
th

felt.
6th Month: Nose, Eyes, Ears and mouth develop. Embryo is
covered by Mavi (amnion).
7th Month: To enjoy its Prarabdha Karma Phalas, Jeevatma
(Soul) enters the body through Brahma Randhra (i.e.,
opening at the top of the skull). Note: The body has neither
been made by the baby (Soul) nor selected the body). Gains
Consciousness, Wisdom and Knowledge of previous lives.
Baby starts movements in the faeces and urine in the
womb. (Note: Immediately after delivery loses Knowledge
and Kaarana Sareera (Causal Body - ignorance) envelops.
8th onwards: All body parts and all qualities develop fully
and baby moves.

Sukshma (Linga) Sareera (Subtle Body):

Represents: U (in AUM), Lord Vishnu (God of Sustenance and

protection).
Guna: Sattva Guna (Represents Knowledge).
Atma: Antaratma (Inner Consciousness).
Place: In Throat.
State: Swapna (Dream State).
Kosa (Sheath): (a) PranaMaha Maya Kosa (Vital Sheath), (b)
ManoMaha Maya Kosa (Mental Sheath) and (c) VijnanaMaha
Maya Kosa (Intellectual Sheath).
Development: Sukshma Sareera (Subtle Body), which is
always along with the Soul, enters the body of the baby (in
the womb) during 7th month of pregnancy. Sukshma Sareera
enables a link between the Jeevatma (Soul) and the matter
(Body). The following further development takes place:
192
 Antahkarana (Subtle Senses): (a) Ahamkara (Ego) at
Heart, (b) Citta (Reasoning) at Navel, (c) Buddhi (Intellect)
in the Eyes and (d) Manas (Mind) in the Throat.
Prana Indriyas (Five Vital Airs perceptions): (a) Prana:
Air for inhale and exhale through nostrils. Place - In the
Lungs, (b) Apaana: Air which has its downward course.
Place - at Anus, (c) Samaana: Air which is essential for
digestion. Place at Navel, (d) Udaana: Air which has an
upward course. Place at Throat and (e) Vyaana: Air
which circulates in every direction and diffuses through
the body. Place throughout the body.
Jnana Indriyas (Sense Perceptions): (a) Auditory - in
Ears, (b) Tactile - in the Skin, (c) Sight - in the Eyes, (d)
Taste - in Tongue and (e) Olfactory - in Nose.
Karma Indriyas (Action Perceptions): (a) Vaak - Vocal
apparatus in throat, (b) Paani in Hands, (c) Paada - in
Legs, (d) Upasta - in Genitals and (e) Paayu - at Anus.

Kaarana Sareera (Causal Body):

Represents: M (in AUM), Lord Shiva (God of Destruction).

Guna: Tamo Guna (Avidya or Ignorance).
Atma: Paramatma (Supreme God).
Place: In Heart.
State: Sushupti (Deep sleep).
Kosa (Sheath): AnandaMaha Maya Kosa (Sheath of bliss or
happiness).
Development: Enters the body during the first inhale of air
immediately after delivery (Birth). Maha Maya (Illusion),
like a magician, covers the Satya (Truth or Reality or True
Knowledge) and makes one to believe Asatya (False or
unreality or illusion) as Satya (Truth or Reality). Under its
(Maha Mayas) spell, due to Avidya (ignorance), false notion
of I ness or Mine - ness develop. Due to the attraction
193
 towards Maha Maya (Illusion), Jeevatma (Soul) loses its
wisdom and knowledge and reduce to a state of falsely or
incorrectly identifying itself with Maha Maya and its bye
products (i.e., this body and the world) and feels This is my
body. This is my house/money. He/she is my relative etc.
and thus Jeevatma (Soul) voluntarily accepts for the
embodiment of Maha Maya. It is called Vasana (desire to
satisfy Antahkarana by possessing and Jnana Indriyas by
seeing, hearing, tasting, touching and smelling). It causes
both gross and subtle bodies to co - exist.

Birth, Death and Re-birth

Sthula Sareera (physical body), Sukshma Sareera (Subtle
Body) and Karana Sareera (Causal Body) are made of Maha
Maya. Sthula Sareera and Sukshma Sareera, both products of
Maha Maya, make the psycho - physical organization. When this
organism functions as a whole it is known as birth and when this
organism ceases to function as a whole it is known as death
(Bhagavad Gita 15 : 7 and 8; Brhadaranyakopa Nishat 4 or 6 : 4 :
1 and 2). As long as Jeevatma (Soul) has Ajnana (ignorance)
Sukshma Sareera and Kaarana Sareera are always along with the
Soul, till the Soul gains Jnana (True Knowledge), is rid off
Kaarana Sareera, and freed from the bondage of Maha Maya. At
the time of last death Sukshma Sareera (Subtle Body) and
Karana Sareera (Causal Body) along with Jeevatma together
leave the Sthula Sareera (Physical Body), during the last exhale
of air through Nose or through Eyes or Ears or Mouth or Anus
and goes to Pitru Loka and awaits there as Manes for the right
time, right place and the right circumstances (for an
unspecified period) for the fructification of its (i.e., Jeevatma or
Soul) next batch of Prarabdha Karma Phalas (Kaushitaki
Brahmopa Nishat 3 : 4).
194
 When it is right time, right place and right circumstances
for the fructification of its next batch of Prarabdha Karma
Phalas, God (Karma Phala Pradata i.e., giver of the fruits of
actions) places Jeevatma (Soul) in the next Sthula Sareera
(Physical Body), to enjoy its next batch of Prarabdha Karma
Phalas as per Eternal Cosmic Law, which is known as next birth
or rebirth and the above cycle continues (Brhadaranyakopa
Nishat 4 or 6 : 4 : 6; Bhagavad Gita 9: 8). By virtue of Jeevatmas
(Souls) Swayam Prakash i.e., Jeevatmas independent power to
glow or act by itself, activates the body in which it enters) on
Buddhi (Intellectual Sheath) and with that activation Buddhi acts
by itself as knower or doer. Buddhi in turn activates Manas
(Mind), Jnanendriyas (sense perceptions), Karmendriyas (organs
of actions) and Prana (vital airs) which further activates the
entire body. Because of Kaarana Sareera (casual body i.e.,
ignorance), mind thinks that it (mind) is activating the body. But
this reflection on Buddhi cannot function independently without
its source i.e., Jeevatma (Soul). Atma (Self), i.e., Jeevatma (Soul)
less Sukshma Sareera and Kaarana Sareera, is I or Me (i.e., Atma
or Self), who is beyond the above three bodies or five-fold
sheath, witnesses or experiences neither as thinker nor as a
doer. Paramatma (God) is mine (source) of Jeevatma (Soul)
which is Satya (Truth or Reality).

When Jeevatma leaves the body, we call it death, only

Sthula Sareera (Physical Body), which is also a product of Maha
Maya, remains here which is called dead body which is disposed
off.

When Jeevatma (Soul) dispels its Avidya (ignorance) of its

false or incorrect identification with body (Mayic) then
automatically Satya (Truth or Reality or True Knowledge)
reveals to Jeevatma (Soul) like Sun rays reach Earth when

195
clouds are cleared. Then Jeevatma (Soul) disconnects with
Kaarana Sareera (Causal Body) and Sukshma Sareera (Subtle
Body), then Atma (Self), which is Same as or Reflection of
or Ansh (part of) of Paramatma truly and correctly identifies
itself with Paramatma (God), which is its source, and merges in
Paramatma (God) and thus Atma (Self), with Gods Grace, gets
Moksha (Liberation) from Samsaara i.e., repeated cycle of Birth
Death - Rebirth. (References: Bhagavata 3 : 31 : 1 to 24 and
Garuda Purana Chapter 6)

196
 Appendix K

(Refers to Yoga, Page No. 143)

Raja Yoga

Ashta Maha Siddhis Eight Super Human Powers

(Bhagavata 2 : 2 : 22)

1. Anima: Ability to make the body as minute as an atom.

2. Mahima: Ability to make the body huge.

3. Garima: Ability to make the body very heavy.

4. Laghima: Ability to make the body very light, can fly in the air.

5. Prapti: Ability to possess anything.

6. Prakamya: Ability of free and irresistible will.

7. Esvata: Ability of supreme domination.

8. Vasita: Ability of subjugating others by occult power

Additional Super Human Powers are as under:

1. Kamavasayita: Ability of win over or suppressing (in

controlling) all desires.

2. Kecari Vidya: Knowledge of ability to fly.

3. Mrtyumjaya Vidya: Knowledge of ability to conquer

death.

4. Patala Siddhi: Ability to acquire hidden treasures.

197
5. Kaaya Siddhi: Ability to enter into another body.

6. Trikala Jnana: Knowledge of past, present and future.

7. Ichha Mrtyu: Power to die at will.

8. Antardhana: Ability to become invisible.

9. Kshuptipasa Nivrtti: Ability to go beyond hunger and thirst.

10. Sarva Bhutanuta Jnana: Knowledge to understand all living

beings languages.

198
 Appendix L

(Refers to Yoga, Page No. 144)

Kundalini Yoga

The Cakras (Cosmic Centres)

Ajna Cakra
(Between the eye
brows)
Sahasrara 2 petals, controls mind
(At the top
most point of
the skull) Visuddhi Cakra
One thousand (At the medulla
petals: Here oblongata in the throat)
yogi attains 16 petals, controls
cosmic hearing
consciousness
Anahata Cakra
Ida (At the level of the
Channel heart)
12 petals, controls
(Left nostril)
touch

Sushumna Solar Plexus

Channel (Between the heart and
(Inside the navel)
backbone- Activates the body
Spinal Cord)
Manipuraka Cakra
Pingala (At the level of the navel)
Channel 10 petals, controls sight
(Right nostril)

Svadhishthana
Cakra
(At the base of the
genital)
6 petals, controls taste

Muladhara Cakra
(At the lower end of
the spinal cord)
4 petals, controls
smell
199
 Essentials of Hindu Dharma

Sanatana Dharma (Hindu Dharma)

1. Sanatana Dharma (Hindu Dharma) eternally exists in God,
protected by Him and revealed by Him at the time of
Creation.
2. Vedas are Revealed Eternal Divine Truths (True Knowledge).
3. Hindu Dharma and Hindu culture have eternal values and
ancient heritage for humanity is Universal Religion.
4. Love, peace, prosperity, dignity, happiness and humanity are
universal religion.
5. The world of Spiritual Knowledge begins where the Material
Knowledge (which is limited by the boundaries of human
intellect and reason) ends.
6. Hindu Scriptures contain Divine Science.
7. Hindu Scriptures are in Sanskrit language and Sanskrit is a
Divine language.
8. Aum (OM) is Para Brahma (Supreme God), mother of the
Vedas and start of Creation.
9. History of Bharata Varsha (ancient India) dates back to
about 197 Crore human years (start of present Kalpa i.e.,
Sveta Varaha Kalpa).
10. Our ancestors have incorporated Jnana (Knowledge) in
Hindu festivals and in Hindu day to day way of life.
11. About 5,000 years ago Bhagavan Veda Vyasa reproduced
Vedas, Upanishads, Puranas, Mahabharata and Srimad
Bhagavad Gita.

Para Brahma (Supreme God)

12. Para Brahma has been described in two forms (a) Nirakara
(formless), Nirguna (without attributes), Avyakta
(imperceptible) Para Brahma (b) Sakara (with form), Saguna
200
 (with attributes) and Vyakta (perceptible) Para Brahma.
13. Para Brahma (Supreme God) is Sat Chit - Ananda
(embodiment of Truth Knowledge Bliss).
14. Para Brahma (Supreme God) is Divine with infinite absolute
Divine virtues.
15. There are three eternal entities God, Souls and Maha Maya
(material world).
16. God is governor of both Souls and Maha Maya.
17. God with only one Samkalpa (thought, intention) created
innumerable Universes.
18. God lives within the Souls.
19. God is omnipresent. One should see God in everyone,
everything and everywhere.
20. One should regard all living beings as Gods own
manifestation. God is nearer than the nearest (for those who
realize) and farther than the farthest (for those who are
attracted and attached to Maha Maya (material world).
21. One need not ask anything from God. He knows what to give,
how much to give and when to give.
22. God is beyond human perception and description. With
Gods grace He can only be perceived through God realized
Guru.

Ananda (Divine Bliss)

23. There are two types of happiness Ananda (Bliss) (a)
Brahmananda (Infinite Eternal Divine Bliss through God
realization) when one is detached from worldly happiness
and (b) Maha Mayananda (Worldly happiness (Mayic) -
limited and temporary happiness, by attachment to this
world, which ultimately ends in sorrow.
24. Everyone at every moment does action either to get
happiness or to end unhappiness.
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25. If one does not feel unhappy it does not mean that he/she is
happy. But if one is happy it definitely means that he/she is
not unhappy.
26. All beings are different, but everyone and at every moment
wants only the same thing i.e., Happiness.
27. Happiness (God) is inside every being, but everyone seeks
happiness from outside i.e., Maha Maya (material world).
28. To get happiness (Ananda Divine Bliss) human beings had
spent innumerable lives, but did not get eternal, true and
infinite happiness, because they looked towards material
world for temporary and limited happiness all along.
29. To attain Infinite Eternal Divine Bliss detach from material
world (Mayic) and attach to God.
28. Human beings live in Gods Ananda (this world). But still
they do not have Ananda (Bliss) due to their Avidya
(ignorance).

Atma (Self) or Jeevatma (Soul)

29. Soul or Jeevatma (Atma or Self) is same as or reflection or
part (ansh) of God.
30. Soul is the central point of the Universe.
31. The consciousness that animates Buddhi (intellect), Manas
(mind) and body complex is the Self.
32. Everyone knows their body, a product of Maha Maya. But
many dont know about I or Me (i.e., Atma) or Mine (i.e.,
God) which activate their body.
33. Soul is part of God (Bliss) and everyone knowingly or
unknowingly always seeks Bliss (God) as it is natural
phenomena for a part to seek its source.
34. Every Soul at every moment is Spiritual and seeks
happiness, love and peace (these are virtues and attributes
of God as per Vedas).
35. Souls, due to Avidya (ignorance), lose sight of their identity
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 (as a reflection or part of God or same as God) and associate
themselves on their own (accept bondage) with Maha Maya
(body, material world) attracted by its charm.
36. Souls, attracted by and associated with Maha Maya, have
turned
outward from God. One should turn about towards God.
37. When one realizes God, Maha Maya (material world)
disappears like Sun light dispels darkness.
38. Whoever wants God, He is closer to the closest (within
Atma). Whoever wants worldly happiness only, He (God) is
farther than the farthest (in Para Loka).
39. Everyone (Souls) are attached and love their body (which
has evolved from Maha Maya and the Souls are embodied to
it) which ultimate gives only sorrows. Everyone neglect to
attach and love God, who lives within the Souls, and ever
ready and gracious to liberate the Soul from the bondage of
Maha Maya and bless with Infinite Eternal Divine Bliss.
40. When Soul breaks the barrier of Maha Maya, becomes free
from the bondage of Maha Maya and attains God realization.
41. Soul, being same as or reflection or part of God and Divine by
nature, can never be satisfied with material happiness.
42. God gave Shakti (power) to Soul to perform actions.
Decision as to what to do is left to the Soul. So Soul gets the
fruits (results) for its decisions and actions.
43. Soul is bound (gets results) by its own actions except when
they are performed for the sake of God (sacrifice).

Maha Maya (Cosmic Power)

44. Maha Maya (Prakrti, Cosmic power, Material world) is
eternal power of God and He has absolute control over Maha
Maya.
45. With only one Samkalpa (thought) Maha Maya evolved into
innumerable Universes.
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46. Sattva Guna (pious), Rajo Guna (passion), Tamo Guna
(ignorance, violence) are the modes (evolutes) of Maha
Maya.
47. Jeevatma, attracted by the charms of Maha Maya (world),
voluntarily accepted the bondage of Maha Maya and turned
away from God, who is its source.
48. Maha Maya is the barrier between God and the Souls.
49. Maha Maya, like a mirage, makes one believe Truth
(God) as Untrue and Untrue (world) as Truth.
50. Every individual has a mixture of Sattva Guna, Rajo Guna and
Tamo Guna qualities.
51. Indriyas (5 sense perceptions and 5 organs of actions); mind
and intellect are evolutes of Maha Maya. It is easy to get
attracted and attached to Maha Maya (worldly/material
happiness) to satisfy senses and the mind (desires).
52. Desire is the root cause for attachment to Maha Maya
(material world) and the world of sorrows.
53. Information about the world is obtained through Indriyas
and Manas (mind) and due to Avidya (ignorance) desires
originate in mind to enjoy the world to satisfy sense organs.
54. When desire is fulfilled happiness, pleasure, comfort, ego,
affection, attachment, covetousness, greed, pride, arrogance
grows.
55. When desire is not fulfilled unhappiness, unpleasantness,
sorrow, pain, anger, hate, ego and attachment grow. One
loses discrimination when anger, ego, greed and attachment
intensify.
56. Material association is the cause of desire, lust, anger,
confusion, forgetfulness, loss of intelligence and total
calamity.
57. Dana (sacrifice or donation), not for fame or name, is the
method to subdue Arishad Vargas (desire, anger, ego, greed
and attachment).
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58. All material world (Maha Maya) or matter is Gods own
creation and given by Him to everyone. Any amount of
material offering to God has no meaning. If anyone wants
to or can offer or give anything to God, he has nothing else
but his own Atma (Self). One should offer their own Self
(Atma), which is the only thing one truly owns or possesses,
by absolutely surrendering to Him. (Note: No one has made
their own body. No one has selected their body. Jeevatma, to
enjoy the fruits of its Prarabdha Karma Phalas, entered the
body already created in the womb. It is Gods Creation and
His Divine sport through the union of parents).
59. There are five forms of Avidya (ignorance) caused by Maha
Maya (a) Tamas (ignorance about ones own Self), (b) Moha
(Self identification with the body etc.), (c) Mahamoha
(craving for bodily enjoyment), (d) Tamisra (anger) and (e)
Andhatamisra (looking upon death as ones own end).
60. Avidya (ignorance) is the cause of birth-death-rebirth. One
should gain true Knowledge (about God) (Brahma Jnana)
who is Ananda (Bliss).
61. Ego (Identification of Soul with body) is bye product of Maha
Maya. He, who can subdue and overcome Ego, can gain Atma
Jnan (Self realization), get rid of bondage from Maha Maya
and attain Moksha.

Manas (Mind)

62. Manas (Mind), which is a bye product of Maha Maya.

63. Manas is the root for Arishad Vargas (desire, anger, greed,
passion ego and attachment) which are the causes for all
evils.
64. Mind always wavers, unsteady, uncontrollable, unbelievable
and undependable. Mind is a good servant, but a bad master.
It is very difficult to control the mind.

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 In Bhagavad Gita Sree Krishna explained that If you cannot
steadily fix the mind on Me, then seek to attain Me through
the Yoga of repeated practice (12 : 9). If you are unable
even to the pursuit of such practice, be intent to work for
Me. You shall attain perfection even by performing actions
for My sake (12 : 10). If you are unable even to do this, then,
subduing your mind and intellect etc, relinquish the fruits of
all your actions (12 : 11). Knowledge is better than practice,
meditation on God is superior to Knowledge, and
renunciation of the fruits of actions is even superior to
meditation; for peace immediately follows from
renunciation (12 : 12). Those devotees, who partake in a
disinterested way of this nectar of pious wisdom set forth
above, endowed with faith and solely devoted to Me, they
are extremely dear to Me (12 : 20). Fix your mind on Me, be
devoted to Me, worship Me, prostrate yourself before Me,
you shall come to Me. I promise you (18 : 65).
65. Jnana Yoga (self control and meditation through Knowledge)
and Bhakti Yoga (devotion) are the means to control mind.
66. He, who controls mind, becomes Saint.
67. One, who wins over (subdues, controls forever) the Ego,
Mind and Senses, attains God realization.
68. He, who attaches mind on God and does his/her duties
without expecting any results (fruits) does not earn Karma
Phalas (fruits of actions).
69. One should put aside false pride, hypocrisy, and other vices
and cultivate highest virtues such as love, compassion,
humility, truthfulness, nonviolence, self-control, sacrifice
forgiveness, faith and cleanliness.
70. Empty the mind of false ego, Self delusion and desires that
makes the space for God to establish.
71. Pillars of Virtues (a) Vidya (purity acquired through

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 knowledge of God), (b) Dana (charity prompted by
compassion), (c) Tapas (austerity), (d) Satya (truthfulness).

Yoga (Meditation)
72. By Yoga (meditation connecting link to God) mind gets
purified and takes to the path of God.
73. One should manifest his/her Divine power, hidden in his/her
Soul, through Karma, Jnana and Bhakti Yogas.
74. All actions are performed by the modes (Gunas) of Maha
Maya (Prakrti). But due to Ahamkara (Ego, Jeevatma falsely
identifying with the body) Jeevatma thinks I am the doer
(Bhagavad Gita 3 : 27).
75. Karma Yoga (Yoga of right action) means performing
worldly duties with senses and body, while mind is attached
and devoted to God.
76. Mind is bound by his own actions except when they are
performed for the sake of sacrifice. Perform your duty
efficiently, free from attachment (without expecting any
fruits), for the sake of sacrifice alone (Bhagavad Gita (3 : 9).
77. The four orders (Verna) of the society (Brahmana, Ksatriya,
Vaisya and Sudra) were created by Me classifying them
according to the modes (Gunas) of Prakrti (Maha Maya)
predominant in each and apportioning corresponding duties
to them (though the author of this Creation, Me, to be a non-
doer (Bhagavad Gita 4 : 13; 18 : 41 to 44).
78. On the other hand, those whose mind is fixed on Me,
depending exclusively on Me, surrendering all actions to Me,
worship Me (God with attributes i.e., Saguna Brahma),
constantly meditating on Me with single minded devotion, I
speedily deliver them from the ocean of birth, death and
rebirth (12 : 6, 7).
79. He, who performs necessary actions for maintenance of

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 his body, having no desire, with his mind and body fully
subdued, giving up all attachments and possessions (is
Karma Yogi), incurs no sin (4 : 21).
80. He, who is content in mind with whatever ever comes to him
(without desiring for it), who transcends and indifferent to
the dualities (i.e., pleasure or pain; gain or loss; success or
failure) and who is free from envy and jealousy, is not bound
by his actions (4 : 22).
81. All actions of a person, who is devoid of attachment, whose
thought is established in Knowledge of the Self, are
destroyed (4 : 23).
82. Karma Yoga (Yoga of right action) leads to Jnana Yoga (Yoga
of Knowledge), Jnana Yoga leads to Bhakti Yoga (Yoga of
Devotion) and Bhakti Yoga leads to Moksha (Liberation
from repeated cycle of birth, death and rebirth).
83. God is in the form of Jnana (Knowledge).
84. Jnana, dispels Ajnana (ignorance) which is the cause for
Samsaara (birth, death and rebirth), leads to God realization.
85. Jnana and Bhakti are the two sides of the same coin.
86. Jnani and Bhakta view everything in this world as Gods
manifestation and sees God in everything.
87. When Spiritual eye opens, then material or physical eye
closes.
88. Bhakti means devotee offers every act to the Supreme Lord
and feeling extreme distress in forgetting Him.
89. He, whoever whole heartedly surrenders to God, God always
protects him and graces him.
90. If God is not understood in this human life, it is irrevocable
loss. Hence wise men see and seek God in all beings and
become immortal on departing this world.
91. Pure love of God manifests at the most subtle consciousness,
devoid of material qualities and material desires, increasing
at every moment.
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92. There are no distinctions among pure devotees in terms of
social class, education, bodily beauty, family status, wealth,
occupation, status, power and so on.
93. Lord Krishna said that My heart having been (completely)
taken passion of My pious devotees, I am really subject to the
control of such devotees like one who is not self -
dependent and I am the (only) beloved of My devotees
(Bhagavata 9 : 4 : 63).
94. Further Neither Paramapita Brahma (My own son) nor
Lord Shiva (who is My own Self) nor again Lord Balarama
(My own elder brother) nor Goddess Sree (My better half)
nor My own (Divine) personality is so dear to Me as (a
devotee like) you (Bhagavata 11 : 14 : 15).
95. I even dog the footsteps of him who is free from (all)
expectations, is given to contemplation (on Me), composed,
free from animosity and sees unity everywhere, in order
that I may be cleansed (absolved from the stigma of not
being able to repay my debt to him) by the dust of his feet
(that is sure to fall on My person in that case) (Bhagavata
11 : 14 : 16).
96. Bhakti (devotion) eradicates the elements of Rajo Guna
(passion) and Tamo Guna (ignorance and violence).
97. One should love God repeat only God, not repeat not the
world, which has evolved from Maha Maya (illusion).
98. Devotees heart is restless until it finds rest in God.
99. Without Bhakti (devotion) there is no Mukti (Moksha) which
is the ultimate goal of Jeevatma (Soul).
100. Gods Grace can be obtained only by totally surrendering
to Him. God is ever ready to Grace when one totally
surrenders to Him.

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Mantras
101. Aum Iam Hreem Sreem Sree Matreya Namah.
102. Aum Namah Shivaya.
103. Aum Namo Bhagavate Vaasudevaaya.
104. Aum Namo Narayanaaya
105. Aum Shivaaya Vishnu Roopaaya, Shiva Roopaaya
Vishnave; Shivasya Hrudayam Vishnu, Vishnoscha
Hrudayam Shivah.
106. Sree Rama Rama Rameti, Rame Raame Mano Rame;
Sahasra Naama Tattulyam, Rama Naama Varaanane:.
107. Hare Rama Hare Rama, Rama Rama Hare Hare; Hare
Krishna Hare Krishna Krishna Krishna Hare Hare.
108. Ye tat phalam sarvam Sree Paramesvara Arpana
Mastu:

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 Glossary

1. Adviata: Philosophy of non dualism (Page Nos. 123, 124).

2. Agami Karma Phalas: Actions for which fruits (results) are
being acquired in this life (Page No. 129).
3. Aim of Creation: (Page Nos. 26, 27).
4. Ardhangini: Wife is half of her husbands body (Page No. 61).
5. Arishad Vargas: Enemies in subtle form in the body (Page
Nos. 48 to 50, 185, 186).
6. Ashtakshari (Eight Syllables) Maha Mantra: (Page Nos. 153,
154).
7. Atma: Self, Soul, Jeevatma. Same as or reflection of or ansh
(part) of God (Page Nos. 20 to 24).
8. Aum: OM is sacred syllable that which protects (Page Nos. 88
to 90, and 148 to 149).
9. Avidya or Pancha Klesas: Nescience, ignorance, source of pain
or suffering (Page No. 51).
10. Beeja Akshara and Beeja Mantra: Power in seed form (Page
Nos. 147, 148).
11. Bhagavan Veda Vyasa: (Page Nos. 9, 10).
12. Bhakti (Devotion) Yoga: (Page Nos. 138, 139).
13. Dharma: Righteousness (Page Nos. Preface, 6, 43 to 48).
14. Doctrine of Karma: (Page Nos. 127 to 131).
15. Dvaita: Dualistic Philosophy (Page Nos. 125, 126).
16. Gayatri Maha Mantra: Prayer from Rk Veda. Mother of the
Vedas (Page Nos. 149 to 152).
17. Girls: (Page No. 58).
18. Gruhasta Ashram (Family Holder): (Page Nos. 60 to 62).
19. Gunas: Qualities evolved from Maha Maya (Page Nos. 17 to
19).
20. Guru: Expeller of darkness i.e., ignorance (Page No. 57).
21. Hindu Festivals: (Page Nos. 70 to 73).
22. Hindu Food: (Page Nos. 63 to 66).
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23. Hindu Rituals: (Page No. 68).
24. Hindu Scriptures: (Page Nos. 10 and 178).
25. Ignorance: (Page No. 51).
26. Jeevan Mukti: Moksha or Liberation during this Life (Page
Nos. 164, 165).
27. Jnana (Knowledge) Yoga: (Page Nos. 134 to 137).
28. Joint Family System: (Page No. 63).
29. Kaarana Sareera (Causal Body): (Page Nos. 193, 194).
30. Kama (Desire): (Page No. 50).
31. Karma (Action) Yoga: (Page Nos. 132 to 134).
32. Kundalini Yoga: (Page Nos. 144 to 146 and 199).
33. Lalita Sahasra Nama Stotram: (Page No. 156).
34. Maha Maya (Prakrti): Cosmic power of God (Page Nos. 16 to
19).
35. Maha Mrtyumjaya Mantra: Prayer for conquering death
(Page No. 154).
36. Maha Vaakyas: Great sentences in the Vedas (Page Nos. 78 to
80)
37. Maha Yuga: A set of four Yugas consisting a period of
43,20,000 human years (Page Nos. 35 to 37).
38. Ousha Puranas: (Page No. 102).
39. Pancha-Dasi (fifteen syllables) Maha Mantra: (Page Nos. 152,
153).
40. Pancha Kosas: Five sheaths of the body (Page Nos. 50, 51).
41. Panchakshari (five syllables) Maha Mantra: (Page No. 153).
42. Pancha Runas: Five debts of human beings (Page No. 66).
43. Pancikarana: Process of evolution of gross elements from
subtle elements (Page Nos. 31, 32 and 181).
44. Para Brahma (God): One and the only One (Page Nos. 1 to 3,
11 to 15).
45. Parasara Smriti: Code of Conduct applicable during Kali Yuga
(Present Era) (Page Nos. 99, 100).
46. Pillars of Dharma: Pillars of Virtue (Page No. 44).
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47. Prajapathies: Fathers of human race (Page No. 41).
48. Prana: Vital air (breathe) (Page Nos. 141, 142).
49. Pranayama: Control of breath (Page Nos. 141 to 143).
50. Prarabdha Karma Phalas: Actions for which fruits i.e., results
started yielding during this life (Page No. 130).
51. Purusarthas: Ends of human pursuit (Page No. 76).
52. Raja Yoga: (Page Nos. 143, 197 and 198).
53. Rajo Guna: Passion (quality of Maha Maya) (Page No. 18).
54. Saha-dharma-charini: Partner for Spiritual progress (61).
55. Samskaras: (Page Nos. 67, 68).
56. Sanatana Dharma: Eternal Truth (Preface Page One).
57. Sancita Karma Phalas: Actions for which fruits (results) have
not yet yielded and stored in subtle form with the Soul (Page
Nos. 129, 130).
58. Santi Mantras: (Page Nos. 154 to 156).
59. Sapta Maharishis: Seven great Sages (Page No. 41).
60. Sattva Guna: Pious (quality of Maha Maya) (Page No. 17).
61. Shiva Sahasra Nama Stotram: (Page Nos. 156, 157).
62. Shodasa (means sixteen steps) Upachara Pooja: (Page Nos.
69, 70).
63. Sraddha: Death anniversary (Page No. 68).
64. Sthula Sareera: Physical Body (Page Nos. 191, 192).
65. Sukshma Sareera: Subtle Body (Page Nos. 192, 193).
66. Tamo Guna: Laziness, ignorance (quality of Maha Maya)
(Page No. 18).
67. Upa Puranas: (Page No. 102).
68. Upa Vedas: Subsidiary knowledge (Vedas) (Page No. 81).
69. Varna: Order of the society (Caste system) (Page Nos. 53 to
56).
70. Vedangas: Technical subjects related to Vedas (Page Nos. 80,
81).
71. Visistadvaita: Philosophy that combines oneness of God with
attributes (Page Nos. 124, 125).
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72. Vishnu Sahasra Nama Stotram: (Page No. 157).
73. Vyaktigata (individual) Dharma: (page No. 45).
74. Vyragya Mukha Sadhana Chatustayam (Four Inward Spiritual
Means): (Page Nos. 136, 137).
75. Woman as per Hindu Dharma: (Page Nos. 58 to 60).

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