HINDU SPIRITUALISM

INTRODUCTION

Hinduism is essentially a way of life that enables individuals and societies to lead
purposeful lives. It recognizes the multiplicity among individuals and provides
functional guidelines for personality development to all. The emphasis is on getting
connected with God, the all pervading Life-force that fills and energizes the whole
universe, and which is the source of eternal happiness and wisdom, through
refinement of individuals according to their intrinsic traits. Hinduism is thus a
dynamic system of faith that promotes, among its followers, such qualities as
harmony, poise, receptivity, positiveness and courage. To a Hindu, God is not just a
powerful person directing the destinies of people in a whimsical manner.

Yet, at the grass root level, a typical Hindu is a perplexed dreamer; a worshipper of a
number of personal Gods, like Ram. Krishna, Ganesha Siva etc. Chasing prosperity,
happiness and peace, he is constantly engaged in pujas and bhajans to praise and
propitiate an array of mighty Gods/Goddesses possessing supernatural powers to grant
favours to those who submit to them. He is always in fear of God and all his thoughts
and actions spring from that fear. In the face of adversity, he cracks and tends to seek
divine help in the most pathetic manner, ready to seek refuge in any temple, Asram or
Sant, and perform any sacrificial ritual! For such people, religion is a cave to hide in
confusion, fear and superstition.

To add to the confusion and agony, there are self appointed Babas and Matas who act
like living gods or goddesses, and succeed in giving to the credulous masses a
personal touch to the concept of God. Without any moral inhibition, they act their part
skillfully, give “darshans” and confer blessings upon their devotees, who, poor souls,
get mesmerized and become enslaved to them for ever. For these hapless slaves, the
gateway to spiritual enquiry and enlightenment is permanently closed.

This is a synopsis of the theories expounded in the Bhagavad Gita, Sankaracharya’s

Vivekachudamani and Atmabodham, and not a prescription for spiritual
enlightenment. Enlightenment is what comes to a committed Seeker at the end of his
search, and is too abstract a state for ordinary mortals like me to comprehend and
write about.

It is hoped that this write up will serve as a source of basic information to uninformed
Hindus, particularly youngsters, who are, indeed, confused and even frustrated.
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GENESIS OF SPIRITUALISM

Human beings are gifted with the power of logical reasoning and experimentation. We
are programmed to think constantly and to enquire into the mysteries surrounding our
lives. What is life all about? Where do we come from? Where do we go eventually? Is
there a Universal Law operating behind the apparent phenomena of birth, growth,
decline and death? Is the human mind the creation of matter or is it the reverse? Is
there a soul? Is there a God? Is there anything unchanging and indestructible in this
constantly changing universe? Are we simply helpless victims in a natural system
which is absolutely capricious; or is there a powerful intelligence camouflaged by all
these perceivable phenomena? How can we attain lasting peace and happiness? Is
there a state of perfection that we can reach, to be able to tame our mind and surpass
the limitations imposed by our organs of perception?

Hindu Philosophy is a Spiritual Science which has emerged from the dedicated
research carried out by committed seekers of Truth. Their findings are based on
transcendental experience, and are recorded in the Upanishads and Bhagavad
Gita. Sree Sankaracharya has provided convincing interpretations to Upanishads
and Bhagavad Gita, on the basis of his theory of Adwaita (Adwaita means
monism or non-dualism; the theory that the Seeker and the Sought are One).

HINDU SCRIPTURES:

The Vedas, Upanishads and Bhagavad Gita constitute the Hindu Scripture. The name
“Veda” means wisdom. The Vedas containing sacred wisdom are the oldest. They
were compiled by the Spiritual Seekers among the Aryans who conquered North-West
India around 1500 BC. They combine the best of the Aryan values and the religion of
the Dravidians whom they conquered. This large collection of sacred literature, which
evolved over five hundred years between 1000 and 500 BC, is divided into five
groups: Rigveda, Yajurveda, Samaveda, Atharvaveda, and the Upanishads.

The Upanishads, which were compiled around 900 BC, form the last section of the
Vedas, called the Vedanta. The term Vedanta is a compound of Veda + Anta.
Interpreted literally, Vedanta means the End of the Vedas or the final conclusion of the
Vedas. More symbolically, Vedanta means the ultimate knowledge, after knowing
which, there is nothing further to be known.

Upanishads consist of more than one hundred treatises written in both prose and verse.
They deal with a wide range of subjects and form a wonderful collection of writings
ever written in human history. The term Upanishad refers to the method of teaching
adopted in those days: the pupil sitting opposite (upa-ni-shad) the teacher.
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Bhagavad Gita means the Song of the Lord. It consists of the essence of the
Upanishads. The Great Sage Vyasa scripted it as a dialogue between Arjuna and Lord
Krishna in the epic Mahabharata. The setting was the battle field of Kurukshetra.
When Arjuna realized, that he had to fight and kill his own family members to win the
war, he developed symptoms of escapism. Overcome by grief and confusion, he took
refuge in Lord Krishna and sought his guidance. Lord Krishna dispelled Arjuna’s
ignorance through a lengthy dialogue and asks him to fight the war as a part of his
duty, totally surrendering to his inner Self, without personal motives and with
equanimity.

PURANAS

The Puranas (Puranic texts or literature) are narratives relating to ancient Hindu kings,
sages, heroes, and the god-incarnations. The term Purana literally means “something
that is old”. There are eighteen major Puranas, eighteen minor ones, and a host of
related ones appearing from 300 to 1200 AD. The material within the Puranas is
treated widely as “tradition”, as it supposedly originated in pre-Vedic times.
Apparently, the original stories, legends, and myths were considerably altered in the
course of transmission by the Brahmins to highlight the themes important to them.

Two of the great Hindu epics, Ramayana and Mahabharata, are also known as
Puranas.

WHERE IS GOD?

God, as conceived in the ancient scriptures of Hinduism is called “Brahman”. It is

envisioned as the Universal Soul, the Supreme Being, and the Absolute Truth. The
question is not where God is, but where God is not!

Brahman means the Supreme Reality, the undifferentiated, dynamic, Ultimate

Principle which underlies the phenomenal world. Brahman is beyond definition, and is
more an abstract reality than an involved God, to be meditated upon and realized, and
not worshiped.

The Kena Upanishad (Kena means “By Whom”), one of the important Upanishads,
gives a highly inspiring description of God as follows:

“That which is not expressed by speech,

but that by which speech is expressed:
know that to be God, not what people here worship.
That which is not thought by the mind,
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but that by which the mind thinks:

know that to be God, not what people here worship.
That which is not seen by the eye,
but that by which the eye sees:
know that to be God, not what people here worship.
That which is not heard by the ear,
but that by which the ear hears:
know that to be God, not what people here worship.
That which is not breathed by the breath,
but that by which the breath breathes:
know that to be God, not what people here worship…”
“…Discipline, restraint, and work are its foundation.
The Vedas are all its limbs. Truth is its home.
Whoever knows this, overcoming sin,
is firmly established in infinite bliss;
yes, firmly established.”

Mundaka Upanishad describes God thus:

™ “This is the Truth: As from a blazing fire, sparks essentially akin to it fly forth
by the thousand, so also, my good friend, do various beings come forth from
the imperishable Brahman and unto Him again return.

™ That immortal Brahman alone is before, that Brahman is behind, that

Brahman is to the right and left. Brahman alone pervades everything above
and below; this universe is that Supreme Brahman alone.”

™ This Atman, resplendent and pure, whom the sinless sanyasins behold residing
within the body, is attained by continuous practice of truthfulness, austerity,
right knowledge and continence

™ That Brahman shines forth, vast, self—luminous, inconceivable, subtler than

the subtle. He is far beyond what is far and yet here very near at hand. Verily,
He is seen here, dwelling in the cave of the heart of conscious beings.

THE ADVAITA PHILOSOPHY

Sree Shankaracharya, who was born in the year 788 A.D. introduced the concept of
Adwaita or Monism. He declared that there is only one Reality. Whatever is, is
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Brahman. All difference and plurality are illusory. Brahman is the One without a
Second. This is how he put it:

“BRAHMASATYAM, JAGANMITHYA, JIVO BRAHMAIVA NA PARAH”

Only Brahman is Real. The apparent world is unreal. The Individual Soul is nothing
but the Brahman.

God, therefore, is not a finite entity or individual with a form and bound by space and
time. Brahman is infinite, complete, changeless, and omnipresent. There is not a place
where Brahman is not. The world as is perceived by the human mind is unreal,
manifested by the power of Maya (delusion/ignorance). To realize the Brahman is our
goal. We are all one with that Brahman, that Reality. Ignorance deludes us into
believing that we are individuals with distinct identities. If we can get rid of this Maya,
then we come to feel the reality.

Brahman is formless. Form is only a tool we use to visualize God till we experience
the oneness of our inner self with that impersonal and un-manifested entity, which is
Omnipresent, Imperishable, Indefinable, Inconceivable, Changeless, Immovable and
Eternal. We need a form to meditate upon because we tend to identify ourselves with
our limited outward personalities. Our thoughts and imaginations are conditioned by
finite objects, shapes and systems. For this reason it is very hard for us to visualize and
worship a formless God.

Brahman, when associated with distinct individuals, is also called Atma. Brahman and
Atma are essentially one, though the physical systems through which the Atma
functions appear as many. Only those who have, thorough disciplined life, purified
themselves of sinful instincts, and who are serene, without cravings, and are intense
seekers of Truth can, through intense meditation, experience the oneness of the Atma
with the Brahman.

Brahman is imperceivable through the sense organs, mind, and intellect, and is
perceivable only as a sublime experience by those who have transcended the
limitations imposed by the body-mind-intellect system. It is beyond the
comprehension of ordinary mortals who, under the spell of Maya are incessantly
chasing sensual pleasures, without stopping even for a moment to pause and
introspect.

It is indeed very hard for us to visualize that essentially we are all one with Brahman.
In order to help us visualize the nature of Atma/Brahman, Sree Sankara gives the
following imageries:
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™ Like bubbles in the ocean, the world and all objects emerge, evolve, and
dissolve in the Supreme Brahman, which is the cause (the material, the means,
and the maker) and the foundation of all.

™ The Supreme Brahman is eternal, all-pervading and a blend of Reality and

Wisdom. All the manifested objects in this world are superimposed upon it by
our imagination; just as various ornaments are, on gold.

™ I am without attributes (qualities), actionless, eternal, peaceful, untainted,

without feelings, without form, pure and permanently liberated.

™ Like the ubiquitous space, I permeate all the objects within and without, and
am imperishable, always steady, pure, unattached uncontaminated, and
immovable.

™ I am that Supreme Brahmam, which is eternal, pure, free, the only One, and
everlasting. I am the Endless Bliss, Truth, and Wisdom.

™ To the Seeker who has attained enlightenment, this whole universe is

essentially the Atma; there is nothing but the Atma. He sees Atma in every
object, like clay in every kind of pot.

™ All objects are blended in it. All activities depend on it. Thus Brahman
permeates everything, like butter in milk.

™ Understand that Brahman is that which is neither microscopic nor huge,

neither short nor long, is without origin and change, and is without form,
qualities, colour and name.

™ Brahman is that, the splendour of which illumines objects like the Sun, that
which is not illumined by such luminous objects, and that by which everything
here is illumined.

™ Pervading everything inside and outside, and illuminating the whole universe,
Brahman blazes like a red hot iron ball.

PHILOSOPHY OF KARMA AND REINCARNATION

Hinduism postulates that every individual soul goes through cycles of births and
deaths in accordance with the Law of Karma, the inexorable Law of Cause and Effect.
Liberation from this cycle takes place only through spiritual enlightenment.
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The word Karma means “deed”. Karma covers an individual's physical and mental
actions which determine the consequences of the person's present life and subsequent
lives through rebirth. Karma is based on the phenomena of cause and effect which
denotes both action and reaction that extend through many lives. The Law of Karma
states that every mental, emotional and physical act, no matter how insignificant, is
projected out into the psychic mind substance and eventually returns to the individual
with equal impact.

The law of Karma explains the apparent imbalances seen in the distribution of
happiness and sorrow among people. There is a tendency to cry during times of
personal crisis, "Why has God done this to me?" or "What did I do to deserve this?"
But God has no role here. As you sow so you reap. We create our own experiences
through our thoughts and actions. Karma, thus, is our best spiritual teacher. We
spiritually learn and grow as our actions return to us to be endured.

THE THEORY OF MAYA (IGNORANCE)

A man, walks at night in total darkness. He feels being bitten by some creature and
sees something like a snake on the ground. He thinks that he is bitten by a snake and
feels the poison permeating his body. Thinking that his life is over, he cries for help.
Someone comes with a flashlight and looks for the snake, which turns out to be just a
piece of rope!

This analogy illustrates the concept of superimposition propounded by Vedanta. The

man deluded by the darkness around him, superimposed a snake upon the rope.
Something sharp pricked his feet, and the sight of the rope created the imaginary
presence of the snake and the effect of snakebite.

The question is whether the snake was real or unreal. Subjectively, the snake was very
real to the man. However, objectively, the presence of the snake was illusory and a
creation of his mind. Likewise, this world has its own subjective reality, but when the
knowledge of Brahman dawns, this relative reality subsides and only the absolute
reality of Brahman remains.

In the case of the man, the snake existed only at the time of the incident (the present),
while the rope existed in the past (before the incident), the present, as well as in the
future (after the incident). Likewise, the world exists only in the present moment,
while Brahman existed before the creation of the world, exists in the present, and will
still exist forever after the dissolution of the universe.

The snake-in-rope analogy sums up the Maya or Avidya or Ignorance that limits our
perceptions in life. On account of that we see the infinite Self as finite, as divided, as
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confined by space and time. The theory that the Atma that empowers every living
organism is one, and that it is one with the Universal Brahman just does not register,
because our ability to visualize such a Universal Self is severely limited by our
ignorance. As a result, we accept the seeming multiplicity of the various forms of life,
and suffer the pains and pleasures that our misdirected lives inflict on us.

Being under the spell of ignorance, we take our worldly involvements much too
seriously. We consider our attachments to be permanent, and develop strong feelings
of likes and dislikes. We are attached to our family, our job, our community, our
village, our state, our country, (even our God!) etc., rather too personally and
sensitively. In the emotionally charged lives that we live, all these possessions appear
real and everlasting, though our experiences are only as real as those in a dream. At
the moment of experience, they appear too real to be ignored. But every dream loses
its impression of reality as soon as the dreamer wakes up. In a similar manner, the
dream world that we build up around us with intense passion, will indeed, appear
unreal when the ultimate awakening takes place.

Sankaracharya gives the following descriptions to visualize Ignorance:

™ Ignorance clouds our perceptions and as a result the Atma appears finite and
diverse. When ignorance is destroyed, the infinite Atma shines and reveals
itself, like the sun revealing itself when the dark clouds shrouding it pass away.

™ Our world of experiences filled with likes, dislikes etc., is unreal like a dream.
It appears real at the moment of occurrence. As soon as the awareness of the
Self sets in its unreality becomes apparent.

™ As long as one does not attain realization of the Brahman, which is the
substratum of everything, the whole world, as it is perceived through the
senses, appears real and splendid, just as a sea shell appears as silver,.

™ Just as the limitless space around us (Akasa) appears to be divided into

distinct compartments by the erection of divisions, and eventually becomes one
upon the removal of the dividers, so too, the all Pervading Self appears diverse
when perceived through the physical systems around us, and becomes one
upon the elimination of the divisions.

™ Through its association with its outer envelopments like the body etc., the Atma
appears to possess their respective qualities, just like pure glass appearing to
acquire the colour of a cloth with which it is in contact.
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™ To non-discriminating persons, the functioning of the sense organs appears to

be the functioning of the Atma, just as the movement of the clouds in the sky is
perceived as the movement of the moon.

™ People lacking in the power of discrimination attribute the qualities and

functions of the body and senses to the pure Atma just as they attribute blue
colour to the colourless sky.

™ Through ignorance, the responsibility for the actions originating from the
mind is fixed upon the Atma, just as the ripples seen on the surface of water
are perceived as the vibrations of the reflected image of the moon.

™ Attachment, desire, pleasure, pain etc., are felt as long as the mind is active. In
deep sleep, when the mind is inactive and only the Atma is active, such
impulses are never felt. Hence they (desire, pleasure etc.) belong only to the
mind and not to the Atma.

™ Just as a post appears as ghost in darkness, the Brahma appears to be the jiva
(individual soul) on account of delusion. When the real nature of the Self is
known, the delusion goes.

IMPORTANCE OF SELF REALIZATION

As stated above, we are all under the spell of ignorance about our true nature. We take
our worldly pursuits along with our duties, responsibilities, rights, pains, pleasures and
so on, rather too seriously. Even our relationship with God is perceived as one
between a benefactor and the needy, in a strictly materialistic sense. We go to temples
and worship God mostly with the objective of seeking favours for leading a
comfortable life. At no point of time it strikes us that the life we cherish so much is
impermanent and that one day we have to return to our moorings and start another life
attached to a different family, with the attendant pains and pleasures. That is the spell
of ignorance, which puts us in a dream-like situation. The moment we wake up from
the dream we are enlightened. That awakening calls for scientific treatment, and the
medicine is nothing but the rediscovery of the Self.

The realization of the Self through enlightenment is the only means of liberation from
the tyranny of the cycles of pleasures and pains constituting the worldly life.

THE GOAL OF LIFE

So what is the goal one should set in life? Does Hinduism suggest that we should look
at life as a projection of Maya and take to a life of inactivity and irresponsibility?
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Spiritual expedition is for a responsible individual who has reached a certain state of
discrimination about the real and the unreal. It is neither an idle ramble without a firm
conviction of purpose nor a pretext for escaping the responsibilities of life, while
remaining deeply addicted to the pleasures of worldly objects.

Doubtlessly one has to take care of the worldly responsibilities into which one is born
or one is thrown by circumstances. In the socio-economic sphere, individuals and
communities must work towards prosperity, happiness and peace. The basic work
culture must enable individuals to have a healthy approach to their actions so as to
benefit the society.

Yet it is equally important for an individual to develop a vision in life and acquire a
value system founded on spiritual enlightenment, to be able to live a purposeful life
and to build up morally strong, vibrant, productive and responsible communities and
nations. In the end one has to reckon with the stark realities of life and pursue spiritual
enlightenment, perseveringly and seriously.

Let us take the case of a man employed in an organization as a Manager. His

responsibilities as a Manager will demand a high degree of identification with the
organization. He has to be passionately involved in the affairs of the organization, to
be efficient and effective in his role. Such a person experiences cycles of happiness
and sorrow, jubilation and frustration, compassion and anger, continuously. Yet, he
knows that all those feelings must not be allowed to affect his family life adversely
and that eventually he has to return home to his folks. He knows that his role in the
organization is only an offshoot of his commitment to his family and is therefore
subservient to the latter. In short, whatever he does in the organization, he cannot
afford to lose sight of his greater commitment to his family. In a successful individual,
the equation between his commitments to his organization and the family are well
defined and differentiated.

In the same way, much as we remain committed to our families, and chase worldly
achievements passionately, we must remember, all the time, that we do not belong
here. There comes a time when we have to let go. Hence we must preserve within us
the spiritual urge to gain enlightenment. Without showing disregard to our worldly
responsibilities, and without losing our ability to enjoy worldly life, we should be able
to pursue spiritual progress too.

DIFFERENT PATHS

On account of the diversity among people, there ought to be different paths to Self
Realization to suit the intellectual and emotional character of each individual.
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Hinduism recognizes this diversity and has prescribed the following four types of
Paths to Enlightenment.

Jnanayoga: For people who are hard core intellectuals, with no emotional nonsense
about them. They question the rationality of every statement and accept
any theory only after logical reasoning. They are research minded
scientists, who are essentially good, committed, and serious. They are
disinterested in worldly pursuits and pleasures and are intense seekers
of truth.

Bhaktiyoga: For people who are emotionally intense and trusting; but intellectually
indifferent. They are essentially good, pure, simple, selfless, kind,
compassionate and forgiving. They are well wishers of all. Above all
they are disinterested in materialistic pursuits and pleasures and are
selfless devotees of Personal Gods.

Karmayoga: For those who are average in intellectualism and Bhakti. They are fully
involved in materialistic pursuits and are engaged in action all the time.
Ninety nine percent of human beings fall under this category. They take
their various roles in life far too seriously and suffer cycles of pleasures
and pains.

Hathayoga: For those who are intellectually and mentally below average. They may
be lazy, and even irresponsible. Hatha Yoga is a yogic path, consisting
of moral disciplines, and physical exercises (e.g., Asanas, Pranayama
and meditation). Hatha Yoga is a preparatory course of physical
purification that elevates a person intellectually and emotionally and
makes him fit for spiritual pursuits.

THE PATH OF KARMA (KARMAYOGA)

Hindu philosophy does not advocate ascetic life for every one. It recognizes the fact
that the refinement of an individual is through heat treatment in the furnace of active
life. In accordance with the Law of Karma, every one comes with a heavy load of
Karma-induced impressions called “vasanas” which determine the instincts of that
person. Vasanas create desires which drive individuals to perform selfish actions and
such actions in turn produce more vasanas. This cycle is repeated leading to cycles of
lives, with accompanying enjoyments and sufferings. Destruction of the vasanas is
essential for every one to qualify for a spiritual mission. The action plan for the
destruction of vasanas is Karma Yoga.
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Karma Yoga means getting connected through actions; moving towards God through
performance of worldly responsibilities, skillfully, efficiently and effectively, but with
a sense of total surrender to God and a firm faith in the Universal Law of Karma; the
Law of cause and effect. Think Positively, Believe in the Power of Action and do not
feel anxious about results. The essence of Karmayoga is summarized in the following
stanza in the Bhagavad Gita.

“You have no choice but to perform your duties, yet have no control over the results.
The fruits of your work should not be your basic motive. You should never be inactive
too.”

Through faithful practice of Karmayoga one plays a significant role in society, while
enjoying peace and happiness. One also develops a spiritual inclination over the years,
and then one is ready to retire from active life to pursue one’s spiritual goal. This is
how the social system is supposed to work.

Interesting Quotations on Karmayoga from Bhagavad Gita

™ Verily, none can ever remain, even for a moment, without performing action;
for everyone is made to act helplessly by natural instincts.

™ He who, refrains from performing his duties (in the name of renunciation), yet,
is deeply interested in sensual pleasures, he, of deluded understanding is a
hypocrite.

™ But, he who is actively engaged in actions, yet in full control of his senses, is a
true Karmayogi, and he excels.

™ Do you perform your duty; for action is superior to (misconceived) inaction.

Even the maintenance of the body would not be possible for you by inaction.

™ Whatever a great man does, the others emulate. Whatever he sets as the
standard, the world follows.

THE PATH OF BHAKTI (BHAKTIYOGA)

As stated earlier, Bhaktiyoga or the Path of Bhakti is prescribed for people who cannot
grasp the philosophical import of the Upanishads and Gita, on account of intellectual
indifference. Such people may be essentially kind-hearted, honest, pure and intensely
devoted to a personal God.
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Bhaktiyoga means getting connected through devotion. Bhakti represents devotion at

its peak; a resolute commitment to, a steady focus on, and a complete identification
with the devoted; the concept of God.

There are two categories of Bhaktas: those who worship personal Gods like Ram,
Krishna etc. and those who meditate upon the impersonal Brahman. Both types of
Bhaktas eventually reach the same goal, provided their Bhakti is selfless and aimed at
enlightenment.

True Bhakti is the continuous meditation upon one’s true nature, which is the
Universal Brahman. One may start as a worshipper of a personal God; but over the
years, through intense devotion, and following a simple life style, showing
compassion and forgiveness to all, one achieves a certain elevation in one’s thought
processes, and eventually starts perceiving the impersonal and universal nature of one
Brahman.

The following excerpts from Bhagavad Gita prescribe the qualities of a true devotee:

™ Those who worship me with supreme faith and devotion, fixing their minds on
me constantly, being very steadfast in their devotion are, in my view, the best
type of devotees or seekers (Yogis).

™ Those who worship Me dedicating all actions in Me, regarding Me as the

Supreme Goal, meditating on Me with single minded devotion will be
eventually redeemed by Me from this Ocean Of Sansar, (the endless cycles of
life and death.)

™ A true devotee hates nobody, is friendly and compassionate to all beings, is

without any attachment (feeling of 'mine' ness) and egoism (vanity), is even
minded in pleasure and pain, is forgiving, is ever content, is a
perseverant seeker (Yogi), is possessed of firm conviction, and has his mind
and intellect dedicated to God. Such a devotee is dear to me.

™ He treats friends and foes, honour and dishonour, pleasure and pain, and
praise and censure, all alike. He is a steady minded silent worshipper. He is
without worldly possessions and is content with anything. Such a devotee is
dear to me.

THE PATH OF KNOWLEDGE (JNANAYOGA)

Jnanayoga means getting connected through Jnana or wisdom. Wisdom comes from
concentrated intellectual processing of the philosophical deductions contained in the
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scriptures. When wisdom dawns, the spell of igonarance, which is the cause of all
worldly worries, ends. Experience of the Reality through wisdom is possible only by
means of rationalized reflection upon the suggestions received from a Spiritual Master
or Guru.

The pursuit of jnana, however, demands a certain amount of preparation from an

individual. For that matter, the process of learning in any subject calls for some
minimum prescribed qualifications. Learning has to be assisted by a process of
reasoning, which usually depends on the inner resources and attitude of the learner.
The objective here is enlightenment, and not logical entertainment. One cannot
approach the subject of Self Realisation, except with the required degree of
commitment. That commitment comes only after an individual has achieved some
degree of spiritual orientation, and faith.

An individual who reads philosophy with the sole objective of either enjoying or
disputing the basic logic behind the philosophy, can never reach the state of
enlightenment conceived therein. One has to surpass the limitations of materialistic
logic to be able to grasp the essence of Vedanta.

In order to get a true picture of the problems in a particular field, one has to get out of
that field and observe it from another plane of reference. An individual involved
deeply and passionately in Sansar (the world of materialistic enjoyments), cannot
perceive the grim prospects of a completely materialistic life, till he has developed the
qualities of discrimination and non-attachment.

A Seeker is ready to receive instructions from a Spritual Master, only when he has
achieved a full appreciation of the magnitude of the dangers involved in worldly
existence without a spiritual goal. He must have already developed a correct
perception of Sansar.

Let us compare this with the study of science. When we learn the structure of atom,
we put implicit faith in the studies already conducted by the physicists on the subject
and do not at any stage feel doubtful. We go on the assumption that there is a proof for
the assumptions placed before us, and that it is a matter of time before we come face
to face with it. In the study of a Self Realization too, one must adopt a similar attitude.

Those who pursue the Path of Knowledge should possess the following qualities:
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Viveka Discrimination between the Real and the Unreal. A firm conviction
that Brahman alone is Real and that the phenomenal world (perceived
through the senses) is unreal
Vairagyam A state of desirelessness for transitory materialistic pleasures enjoyed
through the sense organs, developed from a deep understanding of
the transient nature of the world.
Shama A peaceful state of mind when it rests completely on the final goal,
after attaining detachment from the world of sense objects, through a
process of critical observation and judgement.
Dama Ability to control the sense organs; to steer them away from their
respective objects of pleasure.
Uparati A state when the thoughts are not influenced by external factors.
Titiksha Forbearance. The ability to endure all sorrows without seeking
revenge or redress, and without anxiety and lament.
Shraddha The ability to understand the import of the scriptures and the words
of the Guru, by which alone one gets enlightenment.
Samadhanam A state of poise when the intellect is engaged all the time in the
contemplation of the ever pure Brahman, the Supreme Reality.
Mumukshuthwam An intense yearning for liberation from the mistaken sense of
attachment to one’s body, ego etc, through awareness of one’s real
nature. Ego is the false personality superimposed on the Self, by the
body-mind-intellect system of an individual. A mumukshu fervently
aspires to rediscover his true identity by breaking free from the body-
mind-intellect system

According to Sankaracharya success in a spiritual exploration depends on one’s sense

of responsibility. An ardent Seeker of Truth must perceive the nature of his problems
and the solutions clearly. The problems originate from ignorance, the complex
bondages caused by it leading to a mistaken identity, and the consequent misdirected
pursuits in life. The solution lies in recognizing the folly and then acting upon it in a
systematic manner, so as to break the bondage and then directly experience the bliss of
liberation. The emphasis is on taking personal responsibility for the genesis of the
disease, and also for bringing about a recovery. No one but the seeker is responsible
for his disillusionments and no one but he can get him out of it.
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The following observations made by Sankaracharya are worth noting:

™ Let people quote scriptures, perform yajnas to propitiate gods, perform riruals
or worship gods. But even in hundered life cycles of Brahma, none can
experience liberation, without realizing the oneness of the Self and the
Universal Self.

™ Experience of the Reality is possible only through rational reflection upon the
suggestions received from the wise and the enlightened, and not by holy baths,
giving gifts (to Brahmins) or hundreds of pranayamas.

™ A father has his sons and others to free him from his financial debts, but he has
none but himself to free him from the bondage of Ignorance

™ Afflictions such as that caused by a load on the head can be alleviated by

others, but none but one’s own self can end the pain caused by hunger and the
like.

™ The patient who takes suitable medicine and follows proper diet alone is seen
to recover completely. No one recovers through treatment undergone by
others.

™ The true nature of things must be seen personally, through the eye of clear
consciousness, and not through the report of learned men. The beauty of moon
must be perceived with one’s own eyes. Can one get the same experience from
descriptions given by others?

™ Who but one’s own self can get out of the bondage caused by the shackles of
Ignorance, Desire, Action and the like, even in a hundred crore of kalpa
cycles?

™ Selfless actions help purify the mind, but do not lead to enlightenment.
Enlightenment is possible only through streamlined contemplation and
discriminative analysis, never by millions of actions

Jnanayoga is for the highly evolved. Jnanayogis form the top of the pyramid, and carry
out severe tapas, to realize the Truth. Not everyone can reach the state of
discrimination and renunciation required of such intense Seekers. Like the top
scientists in any field they are highly motivated and prepared to pay the price.
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CASTE SYSTEM IN HINDUISM

As is widely misunderstood, Hinduism does not support a caste system based on birth.
The much misinterpreted verse in Bhagavad Gita relating to the caste system reads as
follows:

™ The four Varnas or divisions of human society, based on Guna and Karma,
have been created by Me.

It is clear that the categorization of people have been suggested on the basis of their
“gunas” (qualities) and Karma, and not on the basis of birth. There are three gunas,
which determine the intrinsic character of a person as follows:

1. Sattwa: Represents purity, goodness etc.

2. Rajas: Represents passion, attachment etc.
3. Tamas: Represents indolence, ignorance etc.

Those who possess sattwa guna, are good and pure. They are able to exercise great
control on their thoughts and actions, and are fit to pursue spiritual enlightenment.
Because they are seekers of Brahman, they are called Brahmins.

There are people in whom rajas is predominant and sattwa is subservient. Such people
have the courage and valour required to fight battles. They are kshatriyas.

People in whom rajas is predominant and tamas is subservient are fit for undertaking
agriculture, trade etc. They are Vaishyas.

Lastly, those in whom tamas is predominant and rajas subdued, are fit only for
providing service. They are sudras.

Unfortunately, over the years, the whole concept got misrepresented by vested
interests and Brahminism got firmly established. Such things happen even today. The
son of a chief minister gets accepted as a chief minister not on merit, but on the basis
of his birth.

By the following statement in his Atmabodham, Sankaracharya removes all doubts on

the divine sanction attributed to the caste system in Hinduism:
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The pure Atma, (Self) appears to take different identities only because conditions such
as caste, colour, position etc., are superimposed upon it by the physical systems
through which we interact with it. This is much like imparting colour, taste etc., to
pure water by the addition of various ingredients.

Let there be no doubt about it: a caste system based on birth, has no divine sanction, as
is claimed by the so called Brahmins, whose only claim to Brahminhood is their birth
certificate and the ceremonial thread worn by them. In short, the caste system as it is
practiced today is an aberration.

SCIENCE AND SPIRITUALISM

Spiritualism deals with the attainment of a sublime state of consciousness and is

carried out by individuals after transcending the limitations of the body-mind-intellect
system. In contrast, Science deals with the study of the material world and is carried
out by individuals, while remaining within the sphere of influence of the body-mind-
intellect system. It is therefore impossible for science to prove or disprove the theories
of Spiritualism.

For example, the Molecular Theory states that matter consists of small molecules in
motion. This explains heat. The Atomic Theory states that matter consists of atoms
made up of protons, neutrons and electrons. This explains chemistry and electricity.
The new sub-atomic theories deal with even smaller particles, and they try to explain
everything. The search will go on, unraveling more and more mysteries, but a
scientist, while exploring the domain of matter, can never confirm or deny the
existence a Supreme Brahman or the state of higher consciousness referred to by the
yogis.

PRACTICAL GUIDELINES

1. Understand the relative reality of the world and the absolute reality of the
Supreme Brahman. Recognize the “snake-in-rope” delusion that forms a veil
between the individual soul and the Brahman and work towards enlightenment.
Yet be able to connect with the material world in a practical manner and
perform one’s duties.

2. Understand that God is imperceptible through the gross instruments of

perception, the mind and the intellect. God is a state of enlightenment to be
experienced, by silencing the sense organs, the mind and intellect.

3. Do not trust the mind, which is the principal tool of Maya. The God that one
perceives through the mind is also a deception by the Maya. The realization of
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God is experienced only when we reach a certain state of equanimity. Till then
we are puppets controlled by our minds.

4. Do not trust the Babas and Matas who keep people flocked at their feet by
pampering to their emotions and giving them illusory relief. Understand that
the happiness experienced by the mind through association with the Babas, is
transitory and misleading. That keeps one permanently in darkness and kills
the spirit of enquiry, so essential for spiritual growth.

5. A true Guru is one who tells the truth and who provides the right prescription
for enlightenment. He is like a doctor who carries out proper diagnosis and
prescribes treatments regardless of whether the medicines are bitter or sweet.

6. Understand that no one but you can redeem you from the powers of Maya that
toss you between happiness and sorrow incessantly. No Baba or Mata can
bring you relief by their glance, touch or embrace. They may be philanthropists
running charitable institutions, but as spiritual leaders, they are misleading
people by their ceremonial darshans and discourses which are, in most cases,
meaningless gibberish.

7. Learn about Hinduism from the Upanishads, Bhagavad Gita, Books of

Sankaracharya, and scholarly works of Swamy Vivekananda, Chinmayananda
etc. Do not accept dogmas based on interpretations of puranas, folklore and
tradition.

CONSLUSION

Hinduism is essentially a way of life. It contains practical suggestions for individuals

to live purposeful lives and to contribute to the prosperity, happiness and peace of
society. It is not an excuse to run away from responsibilities and to seek shelter in
temples and asrams. A true Hindu must be able to see unity in diversity and be able to
grow spiritually while getting connected with God. We are born into a system with
lots of responsibilities. Accept the responsibilities wholeheartedly, and follow the path
of Karma yoga to work towards material progress as well as spiritual enlightenment.

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