SANATANA DHARMA - (7) - " RE-BIRTH" (CHAPTER III --34 to 43 )

 CHAPTER III. 

RE-BIRTH.

       THE evolution spoken of in the last chapter is carried on by the Jiva passing from body to body, the bodies improving as his powers unfold; this is called re-birth, re-incarnation, or transmigration. The word re-incarnation means literally taking flesh again, coming again into a physical body. The word transmigration means passing from one place to another passing into a new body.Either word can be used equally well. 

       Let us see what is the process described by these words. The Jiva, we have seen, is a portion of Brahman, "a portion of myself, a Jiva," says Shri Krshna. He contains the powers of Brahman, is Brahman. "Thou art That," the Shruti teaches. But yet there is a difference in Space and Time, as the seed is different from the tree.

       The tree produces a seed, giving it its own nature; it drops the seed on the ground, and the seed slowly grows, putting out its hidden powers, until it becomes a tree like its parent; it can become nothing else, because its nature is the same as that of the parent. And so with the Jiva; like a seed he is dropped into matter by Ishvara, he slowly grows, putting out his hidden powers, until he becomes Ishvara; he can become nothing else, because his nature is the same as that of his Parent, Ishvara.

ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता।

अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत्‌॥ श्वेयेताश्वतरोप १/९  

      Ishvara is said to be wise and powerful, Jiva to be unwise and powerless;*ज्ञाज्ञौ (ज्ञः ईश्वरः अज्ञः जीवः) सर्वज्ञ ईश्वर और अल्पज्ञ जीव दोनों अजन्मा हैं। (* Shvetashvatarop-1/ 9.) but the Jiva grows into wisdom and power, and that growth is what is called Evolution.  We have seen that the Jiva begins in the mineral kingdom his long pilgrimage through the physical world. At that stage he is unconscious of the outer world. His attention is called to it, its existence is forced on him, by violent shocks and blows from outside ; earthquakes, volcanoes, land-slips, the rolling of the furious surf, these and many other violent agencies arouse the Jiva's attention to the fact that he is not alone, that there is some-thing outside him.

     If the student reads the accounts of the very early periods of the earth's history, he will be struck by the number of big catastrophies ; all these were necessary to awaken the Jivas.After a very very long time, the Jivas were sufficiently awake to be fit for softer and more flexible bodies than minerals, and they went on into plants, while others, coming out later from Ishvara, took their places in the mineral kingdom.

        The Jivas in the plants now became more conscious of the outer world, feeling the warm sun, and the gentle breezes, and the life-giving rain. As they grew older and more sensitive, they passed into the longer-lived plants, such as shrubs and trees, and in these more of their inner powers unfolded, till they were ready to go on into the animal kingdom, while the younger ones came on into the vegetable kingdom, and others still younger into the minerals.\

      And now in the animal kingdom the Jivas got on much faster, and by hunting for food, and fighting and outwitting each other, the senses and the simple mental powers were brought out and strengthened ; until at last the animal forms were no longer good enough for them, and they needed the human in order that their evolution should not stop.

       The student may ask :- What makes the forms evolve to suit the Jiva ? The Jiva's own efforts. He wants to look oat through the wall of matter that encloses him ; he tries to see, and his out-wardgoing energy works on the wall, and slowly, very very slowly, evolves an eye ; and so with all the senses and all the organs. The senses are pierced from within outwards, we are taught. The Jiva shapes them all to suit himself, so that he can use his powers in the outer world, and the Devas help him by giving him materials that are suited to the organ he wants to build. 

       When he is trying to see, Agni gives him some of his own fiery matter, which vibrates when touched by rays of light. When he wants to taste, Varuna gives him some of his own watery matter, which makes tasting possible. And so on. In this way he makes his bodies, and when he has shaped one as much as he can, and it is of no further use to him, he throws it away and makes another.  He evolves faster and faster as he goes on, because his powers, as they work more freely, can bring about results much more quickly than in the earlier stages. This is the general process of evolution, and the succession has been told about as though it were unbroken, so that the student may grasp the main idea. 

      But, in nature, while the general stream is onwards, there are many little twists and turnings and runnings up into bye-ways. A Jiva may slip backwards for a time, stay a while in a stage that he has long left behind him. There is something he has not quite learned, some power he has not quite evolved, and he falls by this into a lower stage again as a boy at school, if he were idle, might be put back into a lower class. A Jiva which has reached the human stage may be attached to an animal, or to a plant, or, if he be very tamasic, even to a stone, till he has learned to use the human form better. Then he is like a man in prison, shut out from human society, and unable to use his human powers, for want of freedom.

     But the Jiva is not to be tied for ever to the wheel of births and deaths. The ropes that tie him to this wheel are his desires. So long as he desires objects that belong to this earth, he must come back to this earth in order to possess and enjoy these objects. But when he ceases to desire these objects, then the ropes are broken, and he is free. He need not be born any more; he has reached liberation. He is then called a Mukta, a free Jiva.

        Often Muktas remain in this world to help its progress, so that other Jivas may get free sooner than they otherwise would. We read about such Muktas in the Vedas and Puranas and the Itihasa; sometimes they are great Rishis or Kings, and sometimes they are quite simple people. But whatever they may be in outside appearance, they are pure and unselfish and calm, and live only to help others. They are content to labour for the good of the world, and they know that they are one with Ishvara.

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देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।

"As the dweller in the body experienceth, in the body, childhood, youth and old age, so passeth he on to another body. The steadfast one grieveth not thereat."

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।2.18।।

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।

न जायते म्रियते वा कदाचि

न्नायं भूत्वा भविता वा न भूयः।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे।।2.20।।

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।2.21।।

वासांसि जीर्णानि यथा विहाय

नवानि गृह्णाति नरोऽपराणि।

तथा शरीराणि विहाय जीर्णा

न्यन्यानि संयाति नवानि देही।।2.22।।

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।

"These bodies of the embodied One who is eternal, indestructible find boundless, are known as finite. Therefore fight, O Bharat .

"He who regardeth this as a slayer, and he who thinketh he is slain, both of them are ignorant.He slayeth not, nor is he slain. "He is not born, nor doth he die: nor, having been, ceaseth he any more to be; unborn, perpetual, eternal and ancient, he is not slain when the body is slaughtered.

"Who knoweth him indestructible, perpetual, unborn, undiminishing, how can that man slay, Partha, or cause to be slain ? "As a man, casting off worn-out garments, taketh new ones, so the dweller in the body, cast- ing off worn-out bodies, entereth into others that are new. "This dweller in the body of every one is ever invulnerable, Bharata. Therefore thou shouldst not grieve for any creature."

तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुते । एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरं रूपं कुरुते । पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वान्येषां वा भूतानाम् ॥ बृह. ४,४.४ ॥

"As a goldsmith, having taken a piece of gold, maketh another form, new and more beautiful, so verily the Atma, having cast off this body and having put away Avidya, maketh another new and more beautiful form . " 

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा।।5.10।।

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये।।5.11।।

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।

अयुक्तः कामकारेण फले सक्तो निबध्यते।।5.12।।

"He who acteth placing all actions in Brahman, abandoning attachment, is unaffected by sin, as a lotus leaf by the waters.

"Yogis, having abandoned attachment, perform action onlv by the body, by the mind, by the reason, and even by the senses, for the purification of the self.

 "The harmonised man, having abandoned the fruit of action, attaineth to the eternal peace; the non-harmonised, impelled by desire, attached to fruit, are bound."

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।5.18।।

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः।।5.19।।

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः।।5.20।।

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।5.21।।

"Sages look equally on a Brahinana adorned with learning and humility, a cow, an elephant, and even a dog and an outcaste.

"Even here on earth they have conquered the universe whose mind remains balanced. Brahman is incorruptible and balanced; therefore they are established in Brahman.

"One should neither rejoice in obtaining what is pleasant, nor sorrow in obtaining what is unpleasant; with Reason firm, un perplexed, the Brahman-knower (is) established in Brahman.

"He whose self is unattached to external contacts, and findeth joy in the Self, having the self harmonised with Brahman by yoga, enjoyeth happiness exempt from decay."

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति।।5.24।।

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।।5.25।।

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्।।5.26।।

"He who is happy within, who rejoiceth within and who is illuminated within, that yogi, becoming Brahman, goeth to the Nirvana of Brahman.

"Rishis their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings, obtain the Nirvana of Brah- man.

"The Nirvana of Brahman lies near to those who know themselves, who are disjoined from desire and passion, subdued ascetics, of controlled mind."

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SANATANA DHARMA - (6) - " The Many." (CHAPTER II -page2I-33)

 CHAPTER II

 The Many.

             WHEN Ishvara shines out on Prakriti and makes it fall into shapes, the first Forms that appear are those of the त्रिमूर्तिः Trimurtih , the three Aspects of Ishvara, manifested to cause a ब्रह्माण्डं  Brahmandam, literally an Egg of Brahma, a universe, or orderly system of worlds.

        The aspect of Ishvara in which He creates the worlds is named Brahma! ; ब्रह्मा  is the Creator. The aspect of Ishvara in which He preserves, takes care of, and maintains the worlds is named Vishnu; विष्णु is the Preserver. The aspect of Ishvara in which He dissolves the worlds, when they are worn out and of no further use, is named Shiva, or Mahadeva ; महेश is the Dissolver of the worlds. These are the first manifestations of Ishvara, His Supreme Forms, His three Aspects, or Faces. The One, the Saguna Brahman, or the Supreme Ishvara, appears as Three.

         Brahma, the Creator, shapes matter into seven तत्त्वानि Tattvani, Elements, as they have been called.* Different Names are given to the first two ; we may use the names महततत्व Mahat-Buddhi, Pure Reason, and अहंकार Ahamkara, Egoism, the principle of separation, breaking up matter into tiny particles, called atoms. (*The western Chemist uses the word in the different sense, but the old meaning is the one we are concerned with .)

         Then come the remaining five Tattvas : आकाश Akasha, Ether ; वायु Vayu, Air ; अग्नि Agni, Fire ; जल  Apa, Water ; पृथ्वी Prithivi, Earth. This is called the creation of the *भूतादि  Bhutadi, Elements, and out of these all things are partly made. 

           There is more of Tamo-guna than of Rajo-guna and of Sattva-guna showing itself in these elements, and so the things composed chiefly of them are dull and inert ; the inner life, the जीव  Jiva, cannot show its powers, for the coat of matter is so thick and heavy.

       Next after the Elements, the ten Indriyas are created ; these were at first only ideas in the mind of Brahma, and later were clothed in the Elements ; they are the five centres of the senses ज्ञानेन्द्रियाँ : smell, taste, sight, touch, hearing, the organs of which are the nose, tongue, eyes, skin and ears ; and the five centres of action कर्मेन्द्रियाँ , the organs of which are hands, feet, and those of speech, generation and excretion. There is more of Rajo-guna than of Tamo-guna and of Sattva-guna shewing itself in these Indriyas, so they are very active, and the inner life, the Jiva, can show more of its powers in them. 

       After the Indriyas, Brahma ब्रह्मा created in His mind the Devas  who are connected with the senses, and also मनः  Manah, the mind, which is sometimes called the sixth Indriya, when the first five are spoken of, and the eleventh, when the ten are taken : because it draws into itself and arranges and thinks over all the sensations collected by the indriyas from the outer world. There is more of Sattva-guna than of Tamo-guna and of Rajo-guna showing itself in these Deities and Manah.

         The student must remember that these gunas are never separated, but one guna may be more dominant than another in any particular being. When Tamo-guna dominates, the being is called tamasik ; when Rajo-guna dominates, the being is called rajasik ; when Sattva-guna dominates, the being is called sattvik.All things may be divided under these three heads of sattvik, rajasik, and tamasik.*(* See भगवद गीता , अध्याय xiv, xvii and xviii.)

      Brahma next created in His mind the hosts of Devas, who carry out, administer the laws of Ishvara, and see to the proper management of all the worlds. Ishvara is the King, the One Lord, and the Devas are His ministers, like the ministers and officials of an earthly king. The students must never confuse the Devas with the supreme Ishvara, with ब्राह्मण Brahman. They are His higher officials for the Brahmanda ब्रह्मानन्द , as we men are His lower officials for this one particular world.

        The Devas, sometimes called सुरा Suras, see that each man gets what he has earned by his karma.* (* Karma is explained in Chapter IV.) They give success and failure in worldly things, according to what a man deserves ; they help men in many ways, when men try to serve them, and much of the bad weather and sickness and famine and other national troubles come from men entirely neglecting the duties they owe to the Devas.

        The Devas are a vast multitude, divided under their five Rulers, Indra, Yayu, Agni, Varuna and Kubera. Indra has to do with the ether ; Vayu with the air ; Agni with the fire : Varuna with the water ; Kubera with the earth. The Devas under each have different names, as we see in the Puranas and the Itihasa. The student may have read, for instance, how Bhima fought with the Yakshas, who were the servants of Kubera. In these Devas the Rajo-guna dominates ; Manu says that their " nature is action."

       The Asuras, the enemies of the Devas, embody the resistance, or inertia, of Matter, and in them Tamo-guna is predominant.Brahma then created in His mind minerals, plants, animals and men, thus completing the picture of the worlds wherein the unfolding of the powers of the Jiva what is now called Evolution was to take place. In Sanskrit this world-evolution, or world-process, is called संसारः Samsarah, and it is compared to a wheel, constantly turning, on which all Jivas are bound.

         Thus Brahma completed His share of the great task of a universe, but the forms needed, to be clothed in physical matter, to be made active beings ; this was the work of Vishnu, the All-pervader, the Maintainer and Preserver of the worlds. He breathed His Life into all these forms, and, as a Purana says, became प्राणा Prana in all forms and gave them consciousness. Then all the ब्रह्माण्ड Brahmanda became full of life and consciousness." 

        But even this was not enough, when man came upon the scene. Two Aspects of Ishvara had given Their Life, but the third Aspect remained, the One who dissolves forms and thus liberates the Jivas, calling them to union and bliss. The life of Mahadeva must be poured out to complete the triple Jiva of man, that he might be the perfect reflexion of the triple Ishvara. This was done, and the human Jiva began his long evolution, having already passed through, evolved through, the mineral, vegetable and animal kingdoms in previous kalpas.

          A very beautiful description of the evolution through A plants and animals to men, until " in man आत्मा Atma is manifest," and " by the mortal he desires the immortal," may be read by elder students in the Aitareyaranyaka* and will be found in the Advanced Text-Book.

      The special manifestations of Vishnu, called Avataras, must not be forgotten. The word means One who descends, from tri passing over, the prefix "ava" giving the significance of descending. It is applied to Divine manifestations of a peculiar kind, in which the Deity incarnates in some form to bring about some special result. When things are going badly with the world, and special help is needed to keep the world on the road of right evolution, then Vishnu comes down in some appropriate form, and puts things right.

     Ten of His Avataras are regarded as more important than the others, and are often spoken of as "the Ten"  Avataras.: -

         1. मत्स्य Matsya, the fish. Vaivasvata Manu once saw a little fish gasping for water , and put it into a bowl ; it grew and He placed it in larger pot ;  then again in a larger, and then in a tank, a pondr a river, the sea, and ever the Fish grew and filled its receptacle. Then the Manu knew that this Fish was connected with His own life-work, and when the time came for Him to save the seeds of life from a great flood, He entered a ship with the Rishis and the necessary life- seeds, the great Fish appeared, and drew the vessel to the world where lay the Manu's Work. With the coming of the Fish began the great evolution of animal life in the world.

        

            2. कूर्म  Kurma, the Tortoise. As the tortoise, Vishnu, supported the whirling mountain, which churned the great sea of matter, that it might give forth the necessary forms. The Tortoise is the type of the next great step in evolution.

           

          3. वराह Varaha, the Boar. The earth was sunk below the waters, and Vishnu raised it up, giving, in the Boar, the type of the great mammalian kingdom which was to flourish on the dry land. Modern Science recognises these three great stages of evolution, each marked in Hinduism by an Avatara.

        4. नरसिंह अवतार Narasimha, the Man-Lion. This was the Avatara that came to free the earth from the tyranny of the Daityas. Into this race a child, Prahlada, was born, who from earliest childhood was devoted to Vishnu, despite the threats and the cruelties of his Diatya father. Over and over again the father tried to slay the son, but ever Vishnu intervened to save him ; at last He burst from a pillar in the form of a Man- Lion, and slew the Daitya King. 

        5. वामन अवतार Vamana, the Dwarf. At last He came as man, to aid the evolution of the human race, and gained from Bali the right to all He could cover, in three steps ; one step covered the earth, and thus He won for man the field of his evolution.

       6. परशुराम  Parashurama, Rama of the Axe. This Avatara came to punish such of the Kshttriyas as were oppressing the people, and to teach bad rulers the danger of using power to tyrannise, instead of to help.

        7. श्रीराम Rama, usually called Ranaachandra, the eon of Dasharatha. He, with His three brothers, came as the ideal Kshattriya, the model King, and He serves as an example of a perfect human life. An obedient and loving son, a tender husband, an affectionate brother, a gallant warrior, a wise ruler, a diligent protector of His people, He is emphatically The Perfect Man. His splendid story is told in Valmiki's Rdmayanam, and the lovely version of Tulsi Das is known in every northern Indian home.

        8. श्री कृष्ण  Krishna, the manifestation of Divine Love and Wisdom, worshipped by myriads with intense devotion. As the marvellous child of Vraja and Vrindavana, as the friend of Arjuna, as the speaker of the भगवद गीता, as the wise counsellor of the Pandavas, as the adored of Bhishma what Indian boy does not know His story? He is the central Figure of the Mahabhartam and His Life is traced in several Puranas.

       9. भगवान बुद्ध Buddha, the gentle prince who gave up throne and luxury to become a travelling mendicant, Teacher of the Truth. He is known as Shakyamuni, as Gautama, as Siddhartha, and is the founder of a mighty faith, followed by millions of the human race. In him Vishnu teaches vast multitudes of non -Aryan peoples.

      10. कल्कि अवतार Kalki the Avatara who shall close the Kali Yuga, and whose coming is yet in the future. When He comes, the Satya Yuga, will return to earth, a new cycle will begin. The development and perfection of the human type is indicated by these Avataras.

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पश्यामि देवांस्तव देव देहे

सर्वांस्तथा भूतविशेषसङ्घान्।

ब्रह्माणमीशं कमलासनस्थ

मृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

रुद्रादित्या वसवो ये च साध्या

विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च।

गन्धर्वयक्षासुरसिद्धसङ्घा

वीक्षन्ते त्वां विस्मिताश्चैव सर्वे।।11.22।।

     Within Thy Form, God, the Gods I see , All grades of being with distinctive marks ; Brahma the Lord, upon His lotus-throne, The Rishis all, and Serpents, the Divine.

अर्जुन बोले -- हे देव ! मैं आपके शरीर में सम्पूर्ण देवताओं को, प्राणियों के विशेष-विशेष समुदायों को कमलासन पर बैठे हुए ब्रह्माजी को, शङ्करजी को, सम्पूर्ण ऋषियों को और सम्पूर्ण दिव्य सर्पों को देख रहा हूँ।

    A Rudras, Vasus, Sadhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Siddhas, Asuras, In wondering multitudes beholding Thee.''

रुद्रगण, आदित्य, वसु और साध्यगण, विश्वेदेव तथा दो अश्विनीकुमार, मरुद्गण और उष्मपा, गन्धर्व, यक्ष, असुर और सिद्धों के समुदाय हैं, वे सभी चकित होकर आपको देख रहे हैं।

God has many names -

ॐ इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्य: स सुपर्णो गरुत्मान्। 

                     एकं सद् विप्रा बहुधा वदंत्यग्नि यमं मातरिश्वानमाहु: || ऋग्वेद १/१६४/४६ || 

[अन्वय: –इन्द्रं मित्रं वरुणम् अग्निम् आहु: | अथ उ स: दिव्य: सुपर्ण: गरुत्मान् |एकं सत् विप्रा: बहुधा वदन्ति, अग्निं यमं मातरिश्वानम् आहु: ||]

अन्वयार्थ:- जिस सत्ता की ओर साधारण लोगों का ध्यान नहीं है, उस सत्ता को  ही/विप्रा: = अपने को विशेषरूप से  ज्ञान से परिपूर्ण करने वाले (वि+प्रा) लोग/ एकं सत् = उस अद्वितीय (पूर्ण स्वतंत्र) सत्ता को ही/बहुधा =भिन्न-भिन्न नामों से/वदन्ति =कहते हैं/इन्द्रं= उस सत्ता को ही ‘परमैश्वर्यशाली’/मित्रं = सबके प्रति स्नेहमय/वरुणम् = श्रेष्ठ/अग्निम् = सबसे उग्र स्थान में स्थित (अग्रणी)/आहु:= कहते हैं |/ अथ उ = और निश्चय से/ स:=वे प्रभु ही, वह सत्ता ही/ दिव्य:= सब ज्योतिर्मय पदार्थों में दीप्त होनेवाले  हैं/ पर्ण:=पालनादि उत्तम कर्म करने वाले हैं/ गरुत्मान् = ब्रह्माण्ड शकट का महान् भार उठाने वाले हैं/  उस अद्वितीय सत्ता को ही/अग्निं = आगे ले चलने वाला/यमं = सर्वनियन्ता , सब का नियमन करने वाला/ मातरिश्वानम् = अंतरिक्ष में सर्वत्र व्याप्त (मातरि अन्तरिक्षे श्वयति) / आहु: = कहते हैं |

इस मंत्र का देवता “सूर्य” है, अर्थात् जो सब जगत् का उत्पादक है, प्रेरक है एवं स्वयं सदा प्रकाशमान हुआ-हुआ अन्य सबको प्रकाशित करने वाला है उसको इन्द्र, वरुण,अग्नि कहते हैं | वह दिव्य, सुपर्ण और गरुत्मान् कहलाता है | ज्ञानीजन उस एक, अद्वितीय विद्यमान तत्त्व को बहुत प्रकार से कहते हैं,  बहु विध नामों से स्मरण करते हैं | वे उसको अग्नि,यम और मातरिश्वा भी कहते हैं |

ज्ञानी विद्वान् उस  अद्वितीय सर्वजगत् के उत्पादक,  प्रेरक एवं प्रकाशक सत्य तत्त्व –ब्रह्म तत्त्व को  अनेक गुणों के कारण अनेक नामों से स्मरण करते हैं | जैसे परमैश्वर्य वाला होने से वह इंद्र है, जगत सम्राट , ह्रदय सम्राट है |

वह सबसे स्नेह करने वाला , सबको पापों से पृथक कर हित  से लगाने वाला होने से मित्र , सबसे प्रीति करने योग्य है | वह सर्व श्रेष्ठ होने से और  सबके लिए वरण करने योग्य होने से वरुण है | प्रकाशस्वरुप,ज्ञानस्वरूप, सबका अग्रणी – आगे ले जाने वाला होने से अग्नि है |

तेजोमय होने से दिव्य है | सुन्दर अर्थात् उत्तम रूप  से पालन करने और पूर्ण  करने वाला होने से वह सुपर्ण  है | गुरु-महान आत्मा अर्थात् परमात्मा होने से गरुत्मान है | ज्ञानवान होने से, अग्रणी होने से वह अग्नि है | सबका नियन्ता होने से वह यम है |  वह अंतरिक्ष में विचरने वाली वायु के समान सर्वव्यापक एवं सर्वधार  होने से मातरिश्वा है |  ऐसे ही और भी परमेश्वर के अनेक नाम हैं जिनसे उपासक उसका स्मरण कर अपने जीवन को ऊपर उठाते और आगे बढ़ाते रहते हैं |

"Indra, Mitra, Varuna, Agni, they call himr and He is the radiant golden-feathered Garutman, Of Him who is one, Sages speak as manifold, they call Him Agni , Yama , Matrishva . 

आत्मैव देवताः सर्वाः सर्वं आत्मन्यवस्थितम् । 

आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम्। मनुस्मृति १२/११९ 

"All the Gods (are) even the Self : all rests on the Self. "

आत्मा अर्थात् परमेश्वर ही सब व्यवहार के पूर्वोक्त देवताओं को रचनेंवाला, और जिसमें सब जगत स्थित है, वही सब मनुष्यों का उपास्य -देव  तथा सब जीवों को पाप-पुण्य के फलों का देने वाला  है ।

एतं एके वदन्त्यग्निं मनुं अन्ये प्रजापतिम् । 

इन्द्रं एके परे प्राणं अपरे ब्रह्म शाश्वतम्।। मनुस्मृति १२/ १२३

"Some call Him Agni, others Manu, (others) Prajapati, some Indra. others Life -Breath, others the eternal Brahman."

इस परमात्मा (12/122) को कोई ’अग्नि’, कोई प्रजापति परमात्मा को ’मनु’ कोई ’इन्द्र’, कोई ’प्राण’, दूसरे कोई शाश्वत ’ब्रह्म’ कहते हैं । ’स्वप्रकाश होने से अग्नि’, विज्ञानस्वरूप होने से ’मनु’  , सबका पालन करने और परमैश्वर्यवान होने से इन्द्र, सबका जीवनभूत होने से प्राण और निरन्तर व्यापक होने से परमेश्वर का नाम ब्रह्म है। 

तदेतत्‌ सत्यं यथा सुदीप्तात्‌ पावकाद् विस्फुलिङ्गाः 

सहस्रशः प्रभवन्ते सरूपाः।

तथाक्षराद् विविधाः सोम्य भावाः 

प्रजायन्ते तत्र चैवापि यन्ति ॥ मुण्डकोपनिष -२/१/१ 

"As from a blazing fire sparks, all similar to each other, spring forth in thousands so from the Indestructible, beloved, various types of being are born, and they also return thither

हे सौम्य! यह है 'वह' पदार्थों का 'सत्यतत्त्व' जिस प्रकार सुदीप्त अग्नि से सहस्रों स्फुर्लिंग उत्पन्न होते हैं तथा वे सभी अग्नि के समान रूप वाले होते हैं, उसी प्रकार अक्षर-तत्त्व से अनेकानेक भावों का (सम्भूतियों का) उद्भव होता है तथा उसी में वे सब चले जाते हैं।

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च।

खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ मुण्डकोपनिषद २/१/३ 

इसी 'परमात्म-तत्त्व' से प्राण, मन तथा समस्त इन्द्रियों का जन्म होता है; तथा आकाश, वायु, अग्नि, जल तथा सभी को धारण करने वाली पृथ्वी का भी जन्म होता है।

तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशवो वयांसि।

प्राणापानौ व्रीहियवौ तपश्च श्रद्ध सत्यं ब्रह्मचर्यं विधिश्च ॥ मुंडकपनिषद २/१/७ 

"From That are born Breath, Mind, and all the Senses, Ether, Air, Fire, Water, and Earth, the support of all. "From that in various ways are born, the Gods,Sadhyas, Men, Beast, Birds.

तथा 'उसी' से अनेकानेक देवगण उत्पन्न हुए हैं, उसी से साधुगण, मनुष्य तथा पशु-पक्षी उत्पन्न हुए हैं, प्राण तथा अपान वायु, धान तथा जौ (अन्न), तप, श्रद्धा, सत्य, ब्रह्मचर्य तथा विधि-विधानों का प्रादुर्भाव 'उसी' से हुआ है।

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च।।14.17।

"From Sattva wisdom is born, and also greed from Rajah ; negligence and delusion are of Tamah, and also unwisdom.

सत्त्वगुण से ज्ञान उत्पन्न होता है। रजोगुण से लोभ तथा तमोगुण से प्रमाद, मोह और अज्ञान उत्पन्न होता है।।

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।

जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः।।14.18।।

"They rise upwards who are settled in Sattva ; the Rajasic dwell in the midmost place. The Tamasic go downwards, enveloped in the vilest qualities."

सत्त्वगुण में स्थित पुरुष उच्च (लोकों को) जाते हैं; राजस पुरुष मध्य (मनुष्य लोक) में रहते हैं और तमोगुण की अत्यन्त हीन प्रवृत्तियों में स्थित तामस लोग अधोगति को प्राप्त होते हैं।।

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।

ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत।।14.9।।

"Sattva attacheth to bliss, Rajah to action, O Bharata. Tamah, verily, having shrouded wisdom, attacheth on the contrary, to heedlessness.

हे भरतवंशोद्भव अर्जुन ! सत्त्वगुण सुखमें और रजोगुण कर्ममें लगाकर मनुष्यपर विजय करता है तथा तमोगुण ज्ञानको ढककर एवं प्रमादमें भी लगाकर मनुष्यपर विजंय करता है।

रजस्तमश्चाभिभूय सत्त्वं भवति भारत।

रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा।।14.10।।

(Now) Sattva prevaileth, having overpowered Rajah and Tamah, Bharata ; (now) Rajah (having overpowered) Tamas and Sattva, (now) Tamas, (having overpowered) Rajah and Sattva.

हे भारत ! कभी रज और तम को अभिभूत (दबा) करके सत्त्वगुण की वृद्धि होती है, कभी रज और सत्त्व को दबाकर तमोगुण की वृद्धि होती है, तो कभी तम और सत्त्व को अभिभूत कर रजोगुण की वृद्धि होती है।।

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।

ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत।।14.11।।

"When the wisdom-light streameth forth from all the gates of the body, then it may be known that Sattva is increasing.

जब इस मनुष्यशरीरमें सब द्वारों-(इन्द्रियों और अन्तःकरण-) में प्रकाश (स्वच्छता) और ज्ञान (विवेक) प्रकट हो जाता है, तब जानना चाहिये कि सत्त्वगुण बढ़ा हुआ है।

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।

रजस्येतानि जायन्ते विवृद्धे भरतर्षभ।।14.12।।

"Greed, outgoing energy, undertaking of actions, restlessness, desire these are born of the increase of Rajah, best of the Bharatas.

हे भरतवंशमें श्रेष्ठ अर्जुन ! रजोगुणके बढ़नेपर लोभ, प्रवृत्ति, कर्मोंका आरम्भ, अशान्ति और स्पृहा -- ये वृत्तियाँ पैदा होती हैं।

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।

तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन।।14.13।।

"Darkness, stagnation and heedlessness, and also delusion these are born of the increase of Tamah, joy of the Kurus."

हे कुरुनन्दन ! तमोगुणके बढ़नेपर अप्रकाश, अप्रवृत्ति, प्रमाद और मोह -- ये वृत्तियाँ भी पैदा होती हैं।

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।

अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।

धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।

"When dharma decays, when adharma is exalted then I Myself come forth;For the protection of the good, for the destruction of evil-doers, for firmly establishing dharma, I am born from age to age."

हे भरतवंशी अर्जुन! जब-जब धर्मकी हानि और अधर्मकी वृद्धि होती है, तब-तब ही मैं अपने-आपको साकाररूपसे प्रकट करता हूँ। साधुओं-(भक्तों-) की रक्षा करनेके लिये, पापकर्म करनेवालोंका विनाश करनेके लिये और धर्मकी भलीभाँति स्थापना करनेके लिये मैं युग-युगमें प्रकट हुआ करता हूँ।

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SANATANA DHARMA - (5) - " The One Existence." (CHAPTER- I)

CHAPTER I

The One Existence.

      THERE is one Infinite Eternal, Changeless Existence, the All.  From That all comes forth ; to That all returns. "One only, without a second."* That includes within Itself all that ever has been, is, and can be. 

      As a wave rises in the ocean, a universe rises in the All. As the wave sinks again into the ocean, a universe sinks again into the All, As the ocean is water, and the wave a form or manifestation of the water, so is there one Existence, and the universe is a form, or manifestation, of the Existence. 

   " All this verily (is) Brahman." ** This is the primary truth of Religion. Men have given to the All many different names. The nantie in the Sanatana Dharma is Brahman. English-speaking people use the name God, adding, to make the meaning clear, God, in His own Nature."

 [**Ckhandogyop, 6/2/1, libid 3/14/1 , "This'" is the technical name for a universe.] 

       Sometimes the Hindu speaks of the All as Nirguna Brahman, the Brahman without attributes, or the unconditioned Brahman. This is to distinguish the unmanifested state of Brahman, the All, from the manifested state, in which Brahman is called the Saguna Brahman, the Brahman with attributes, or the conditioned Brahman the Supreme Ishvara with His universe.

   These are called: "the two states of Brahman " ** the subject is very difficult, and it is enough for a boy to understand that the Saguna Brahman is Brahman revealed not "a second," but Brahman shining forth as The One, the Great Lord of Being, Thought and Bliss. He is the self-existent One, the Root and Cause of all beings. 

   He is also some times called Purusottama, the Supreme Spirit,The Self. With Himself as Spirit He reveals the other side of the All, which is named Mula- prakriti, the Root of Matter. Prakriti, Matter, is that which takes form, and so can give bodies of all sorts and shapes and kinds ; all that we can touch, taste, smell, see, and hear, is Matter, and a great deal more besides, which our five senses are not yet developed enough to perceive." (Brihdaranyak upnishad -2/3/1) 

     The solids, liquids and gases of the chemist are made of Matter; all the things round us, stones, trees, animals, men, are made of Matter. But the whole of them is not Matter ; inaudible, invisible, unsmellable, untastable, intangible, the Spirit is in each, an अंशः  (Amsha) , a portion, of Ishvara. We call the Matter part a शरीरम (Shariram) , body ; or a कोषः (koshah) sheath ; or an उपाधि (Upadhi), vehicle ; that which embodies, clothes, or carries the Spirit.  

Thus Ishvara is in everything, and it is He who gives life to all things. He is आत्मा  Atma, the Self, the Immortal, the Inner Ruler, dwelling in all objects, and there is nothing that can exist apart from Him. अंशः (Anamshah) of Him in a body of matter is called a Jiva, or a जीवात्मा, a separated Self. 

   There are some very important differences between Spirit and Matter,[*Spelt also कोषः  koshah.] as well as the differences just spoken of : that the senses, when completely developed, can perceive Matter, while they cannot perceive Spirit, and that Matter takes form while Spirit is formless. It is the Spirit that is life, and that thinks, and feels, and observes, that is the " I " in each of us. And the Spirit is one and the same in everybody and in everything. 

     But Matter cannot think, or feel, or observe ; it is जड़ं (Jadam) without consciousness. And it has also the tendency to be constantly dividing itself into many forms and to become many. So that Spirit and Matter are said to be the opposites one of the other ; Spirit is called the knower, the one that knows, while Matter is called the object of knowledge, that which is known. 

      Students should try to understand these differences, and must never confuse Spirit and Matter ; they are opposites, the first "pair of opposites," out of which a universe is built up. 

     Just as Spirit has three qualities, सत चित आनन्दम -- Sat Chit Anandam  Being, Thought- Power and Bliss, so has Matter three qualities तमः , रजः , सत्वं (Tamah, Rajah, Sattvam) -Inertia, Mobility, Rhythm. Inertia gives resistance and stability to Matter ; Mobility keeps Matter active, moving about ; Rhythm makes the movements regular. You may say : " A stone does not move of itself." But science tells you that every particle in that stone particles too small for you to see is moving rapidly and regularly to and fro, is vibrating, to use the scientific term.

     The शक्तिः ( Shaktih), or the Divine Power of Ishvara, which makes Matter begin to take form, is called माया (Maya) , and sometimes दैविप्रकृतिः (Daivi-prakrtih), the Divine Prakrti.Shri Krshna speaks of " My Divine Prakrti " as " My other Prakrti, the higher, the life-element, by which the universe is upheld."*

     The student may think of the great pair of opposites, Ishvara and Mulaprakrti, standing, as it were, face to face and the Divine Power of Ishvara shining out on Mulaprakrti and making the qualities, called गुणाः  (gunah) , act on each other, sol that many forms begin to appear. This Divine power is Maya, and so Ishvara is called the Lord of Maya .  

      Even young students must try to remember these names, and what they mean, for they cannot otherwise understand the teaching of the (भगवद गीता ) Bhdgavad Glta  which every Hindu boy must try to understand. It may be well to say that the word Prakrti is generally used instead of Mulaprakrti, the prefix Mula, Root, being usually left out. * (Bhagavad Gita, vii 5.)

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।

अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते।।13.13।।

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.14।।

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।

असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.15।

बहिरन्तश्च भूतानामचरं चरमेव च।

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।13.16।।

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।13.18।।

"I will declare that which ought to be known, that which being known is immortality  is enjoyed the beginningless supreme Brahman, called neither Being nor Not-Being.

"Everywhere That has hands and feet, every-where eyes, heads and mouths ; all hearing, He dwelleth in the world, enveloping all ; "

" Shining with all sense-faculties, without any eense ; unattached, supporting everything ; and free from qualities, enjoying qualities.

"Without and within all beings, immovable and also movable ; by a reason of his subtlety indistinguisable at hand far away is THAT.

" Not divided amid beings and yet seated distributively. That is to be known as to be supporter of beings ; He devours and He generates. That, the Light of all lights, is said to be beyond darkness ; wisdom, the object of wisdom, by wisdom to be reached, seated in the hearts of all. "

" आसीदिदं तमोभूतं अप्रज्ञातं अलक्षणम् ।

 अप्रतर्क्यं अविज्ञेयं प्रसुप्तं इव सर्वतः |

 "ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।

                   महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः|| मनुस्मृति १/५

This was in the form of Darkness, unknown  without marks [or homogeneous], unattainable by reasoning, unknowable, wholly, as it were, in sleep. " Then the self-Existent, the Lord, unmanifest, (but) making manifest. This the great elements and the rest appeared with mighty power, Dispeller of Darkness.

(इदम्) यह सब जगत् (तमोभूतम्) सृष्टि के पहले प्रलय में अन्धकार से आवृत्त – आच्छादित था ।  (सर्वतः) सब ओर (प्रसुप्तम् इव) सोया हुआ – सा पड़ा था ।………………. उस समय (अविज्ञेयम्) न किसी के जानने (अप्रतक्र्यम्) न तर्क में लाने और (अलक्षणम् अप्रज्ञातम्) न प्रसिद्ध चिन्हों से युक्त इन्द्रियों से जानने योग्य था और न होगा । किन्तु वर्तमान में जाना जाता है और प्रसिद्ध चिन्हों से युक्त जानने के योग्य होता और यथावत् उपलब्ध है ।

ततः स्वयंभूर्भगवानव्यक्तो व्यञ्जयन्निदम् ।

 महाभूतादि वृत्तौजाः प्रादुरासीत्तमोनुदः|| मनुस्मृति १/६

" He who can be grasped by that which is beyond the senses, subtle unmanifested , ancient, containing all beings inconceivable even,  He Himself shone forth ." 

ततः तब स्वयम्भूः अपने कार्यों को करने में स्वंय समर्थ, किसी दूसरे की सहायता की अपेक्षा न रखने वाला (अव्यक्तः) स्थूल रूप में प्रकट न होने वाला (तमोनुदः) ‘तम’ रूप प्रकृति का प्रेरक – प्रकटावस्था की ओर उन्मुख करने वाला (महाभूतादि वृत्तौजाः) अग्नि, वायु आदि महाभूतों को आदि शब्द से महत् अहंकार आदि को भी (१।१४-१५) उत्पन्न करने की महान! शक्तिवाला (भगवान्) परमात्मा (इदम्) इस समस्त संसार को (व्यंज्जयन्) प्रकटावस्था में लाते हुए ही (प्रादुरासीत्) प्रकट हुआ । 

योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः ।

 सर्वभूतमयोऽचिन्त्यः स एव स्वयं उद्बभौ । 

मनुस्मृति १/७ {जो मुक्त जीव इन्द्रियों से अलग, सूक्ष्म और सदा निश्चिन्त और सब सृष्टि के प्राण हैं, वे स्वयं ही साकल्पिक शरीरों में प्रविष्ट हुए। {यह प्रक्षिप्त श्लोक है और मनु स्मृति का भाग नहीं है .????????? http://aryamantavya.in/manusmriti/?adhyay=1&mantra=7/} 

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।

अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।

" I, O ' Gudakesha, am the Self, seated in the heart of all beings ; I am the beginning, the middle, and also the end of all beings.10 /20

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।

क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।15.16।।

 " There are two Purushas in this world, the destructible and the indestructible ; the destructible is all beings, the unchanging is called the indestructible.

" The highest Purusha is verily another, declared as the Supreme Self ; He who pervading all, sustaineth the three worlds, the indestructible Ishvara.

"  Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed Prushottama. "

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।

" A portion of: Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses, of which the mind is the sixth, veiled in matter. 

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।

विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।13.28।।

यदा भूतपृथग्भावमेकस्थमनुपश्यति।

तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।13.31।।

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।13.34।।

" Seated equally in all beings, the suprieme lshvara, unperishing within the perishing ; he who thus seeih, he seeth. 

 " When he preceiveth the diversified exsistence of beings as rooted in One and spreading forth from It, then he reacheth Brahman.

"As the one sun illuminate the whole earth so the Lord of the field, illuminate the whole field, O Bharata."

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।

अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।।

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।

जीवभूतां महाबाहो ययेदं धार्यते जगत्।।7.5।।

"Earth, Water, Fire, Air, Other, Mind and Reason also and Egoism these are the eight- fold divisions of my Prakrti. This the inferior.

" Know my other Prakrti, the higher, the life-element, mighty-armed, by which the universe is upheld." 

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।

निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।14.5।।

"Sattva, Rajas, Tamas, these are the Gunas, born of Prakriti ; they bind fast in the body, great-armed one, the indestructible dweller in the body."

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SANATANA DHARMA - (4) - "BASIC HINDU RELIGIOUS IDEAS."

 SANATANA DHARMA.

PART I. 

BASIC HINDU RELIGIOUS IDEAS. 

ॐ  मंगलम दिशतु मे विनायको ,

    मंगलम दिशतु नः  सरस्वती ।

       मंगलम दिशतु नः  समुद्रजा,

          मंगलम दिशतु नो महेश्वरी।। 

INTRODUCTION.

SANATAN DHARMA means the Eternal Religion, the Ancient Law, and it is based on the Vedas, sacred books given to men many long ages ago.

      This Religion has also been called the Aryan Religion, because it is the Religion that was given to the first nation of the Aryan race ; Arya means noble, and the name was given to a great race, much finer in character and appearance than the races which went before it in the world's history.

        The first families of these people settled in the northern part of the land now called India, and that part in which they first settled was named Aryavarta, because these Aryans lived in it. "(The land) from the eastern ocean to the western ocean, between the two mountains (Himavan and Vindhya), the wise call Aryavarta."

           In later days the Religion was called the Hindu Religion, and this is the name by which it is now usually known. It is the oldest of living Religions, and no other Religion has produced so many great men great teachers, great writers, great sages, great saints, great kings, great warriors, great statesmen, great benefactors, great patriots. The more you know of it, the more you will honour and love it, and the more thankful you will be that you were born into it. But unless you grow up worthy of it, this great and holy Religion will do you no good.

       The Basis of Sanatana Dharma.

      The Ancient Religion is based on one strong foundation on which are erected the walls of its structure.The foundation is called - " श्रुतिः "  (Shrutih) "that which has been heard ;" the walls are called "स्मृतिः " (Smrtih), "that which has been remembered/' The Shruti has been given through very wise men, who heard it and received it from Devas ; these sacred teachings were not written down till comparatively modern times, but were learnt by heart, and constantly repeated.

           The teacher sang them to his pupils, and the pupils sang them after him, a few words at a time,over and over again, till they knew them thoroughly. Boys still learn the Shruti in the same way as their forefathers learnt it in very ancient days, and you may hear them chanting it in any Vaidika Pathashala at the present time.

        The Shruti consists of the " चतुर्वेदाः " Chaturvedah, the Four Vedas. Veda means knowledge, that which is known ; and the knowledge which is the foundation of Religion is given to man in the Four Vedas. They are named : "ऋग्वेदः  " (Rigvedah) ; " सामवेदः" (Samavedah) ; " यजुर्वेदः " (Yajurvedah) ; and "अथर्ववेदः " (Atharvavedah.)

Each Veda is divided into three parts :

1. मन्त्रः (Mantrah) ; or संहिता (samhitii), collection.

2. ब्राह्मणम (Brahmanam.)

3. उपनिषद (Upanishat.)

      The Mantra portion consists of Mantras, or sentences in which the order of sounds has a particular power, produces certain effects. These are in the form of hymns to the Devas whose relations to men we shall study presently and when they are properly chanted by properly instructed persons, certain results follow. These are used in religious ceremonies, and the value of the ceremony depends chiefly upon their proper repetition.

         The Brahmana portion of the Vedas consists of directions about ritual and explains how to perform the ceremonies in which were used the Mantras given in the first part ; and further, stories connected with them. 

         The Upanishat portion consists of deep philosophical teachings on the nature of Brahman, on the supreme and the separated Self, on man and the universe, on bondage and liberation. It is the foundation of all philosophy, and when you are men, you may study it and delight in it. Only highly educated men can study it; it is too difficult for others.

          There was a fourth part of the Veda in the ancient days, sometimes called the "उपवेदः " (Upavedah) or "तन्त्रम " [ Tantram] ; this consisted of science, and of practical instructions based on the science ; but very little of the true ancient Tantra remains, as the Rishis took them away as unsuitable for times in which people were less spiritual. Some Tantrika forms of ritual are, however, used in worship, along with, or instead of, the current Vaidika forms. The books now extant under the name of Tantras are generally not regarded as part of the Veda. 

     That which is found in the Shruti is of supreme authority and is accepted by every faithful follower of the Sanatana Dharma as final. All the sects, all the philosophical systems, appeal to the Shruti as the final authority, determining every dispute.

         The Smriti or Dharma Sastra, is founded on, and stands next in authority to, the Shruti, and consists of four great works, written by Sages, the chief contents of which are laws and regulations for the carrying on of individual, family, social and national life. Hindu Society is founded on, and governed by, these laws. They are :

1. मनुस्मृतिः " अथवा मानव-धर्म शास्त्र - " The Institutes of Manu" ,  Manu Smrtih or Mdnava Dharma Shastram. 

2. याज्ञवल्यक्य  स्मृतिः (Yagyvalkya Smritih ) 

3. शंख लिखित स्मृतिः (Shankha Likhita Smrtih.)

4. पराशर स्मृतिः ( Parashara Smrtih.)

       The first of these is the chief compendium of Aryan law, Manu being the great Law-giver of the race. Hindu chronology divides the history of a world into seven great periods or cycles of time, each of which is begun and is ended by a Manu, and is therefore called a Manvantara, Manu-antara, "between (two) Manus." 

    " Six other Manus, very great-minded and of great splendour, belonging to the race of this Manu, the descendant of Svayambhu, have each produced beings."  As there are two Manus for each Man-vantara, that shows that we are in the fourth Manvantara, under the rule of the seventh Manu, who is, the next shloka tells us, the son of Vivasvat. Some of his laws are handed down in the Manu Smrtih.  

      The Yagyavalkya Smrtih follows the same general line as the Manu Smrtih and is next in importance to it. The other two are not now much studied or referred to, except in some parts of Southern India. 

     While the Shruti and the Smriti are the foundation and the walls of the Sanatana Dharma, there are two other important supports like buttresses ; the पुराणानि, Pumnani, Puranas, and the इति -हा -स : Itihasah, History. 

     The Puranas consist of histories and stories and allegories, composed for the use of the less learned part of the nation, especially for those who could not study the Vedas. They are very interesting to read, and are full of information of all kinds. Some of the allegories are difficult to understand, and require the help of a teacher. 

The Itihasa of Bharatvarsha comprises two great poems :

1. The रामायणम  Ramayanam, the history of Shri Ramachandra, the son of King Dasharatha, and of His wife Sita, and of His brothers, a most interesting and delightful story, as you all know.

2. The महाभारतं  Mahabharatam, the history of the Kurus, a royal family of Northern India, which split into two parties, the Kurus and the Pandavas, between whom a great war broke out. It contains an immense number of beautiful stories, noble moral teachings, and useful lessons of all kinds.

      These two books, the Ramayna and the Mahabharata, tell us most of what we know about ancient India, about her people and customs, and her ways of living, and her arts, and her manufactures. If you read these, you will learn how great India once was, and you will also learn how you must behave to make her great once more.*

[* 'Summaries of these have been given as lectures at the C. H. College, by Annie Besant, and are published as The Story of the Great War, and the story of Shri Ramachandra. ] 

The Science and Philosophy of Sanatana Dharma.

     While the Shruti and the Smriti, the Purnas and the Itihasa make the edifice of Hindu Religion, we find that the Religion itself has given rise to a splendid literature of Science and Philosophy.

         The Science was divided into the षडंगानी  Shadangani, the Six Angas, literally Limbs ; and these six Limbs, or Branches, comprised what would now be called secular knowledge. In the old days reli- gious and secular knowledge were not divided.

       They included Grammar, Philology, Astrology, Poetry, together with sixty-four sciences and arts, and the method by which study should be carried on, so that any one who mastered the six angas was a man of varied and deep learning.

     The Philosophy also had six divisions, the षड् -दर्शनानी Shaddarshanani, the Six Darshanas, or ways of seeing things, usually called the Six Systems. They all have one object : the putting an end to pain by enabling the separated human selves to reunite with the supreme Self ; and they all have one method the development of ज्ञानं  Jnanam, Wisdom. The ways employed are different, to suit the different mental constitutions of men, so that they are like six different roads, all leading to one town. 

      As to what is contained in the Six Systems of philosophy, it will be enough for boys to know this ; The न्याय Nyaya and the वैशिषिक Vaisheshika arrange all the things of the world into a certain number of kinds ; then point out that a man knows all things by means of his senses, or by inference and analogy, or by testimony of other (wise and experienced) men ; and then they explain how God has made all this material world out of atoms and molecules ; finally they show how the highest and most useful knowledge is the knowledge of God, who is also the inmost Spirit of man, and how this knowledge is obtained in various ways.

The सांख्य Sankhya explains in more detail and in new ways the nature of पुरुषः  Purushah, Spirit, and of प्रकृतिः  Prakritih, Matter, and relation of each to the other.

       The Yoga says that as there are now generally known five senses and five organs of action, so there are other subtler senses and organs; and explains more fully how they may be developed by men who are seeking to know God, who is their own true inmost Spirit.

      The मीमांसा Mimansa explains what karma is, i. e., action, both religious and worldly, and what are its consequences, causes and effects, and how it binds man to this world or to another.

     The Vedanta finally tells fully what is the exact and true nature of God, or Atma, and shows that Jiva of man is in essence the same as this inmost God, and explains how man may five so that karma shall not bind him; and finally, by understanding what the Maya Shakti of God is, by which all this world comes forth and appears and disappears, how he may (after practice of Yoga) merge himself into and become one with God and so gain Moksha.

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SANATANA DHARMA - (3) - " CONTENTS. "

  CONTENTS.

PART I. 

BASIC HINDU RELIGIOUS IDEAS.

Introduction ... ... ... ... ... 1

Chapter I. The One Existence ... ... ... 10

Chapter II. The Many ... ... ... 19

Chapter III. Re-birth ... ... ... 32

Chapter IV. Karma . ,. ... 42

Chapter V. Sacrifice ... ... ... 53

Chapter VI. The Worlds Visible and Invisible ....... 63  

 PART II. 

GENERAL HINDU RELIGIOUS CUSTOMS AND RITES.

Chapter I. The Samaskaras ... ... ... 73

Chapter II. Shraddha ... ... ... 79

Chapter III. Shaucham ... ... ... 83

Chapter IV. The five Daily Sacrifices ... ... 90

Chapter V. Worship ... ... ... ... 95

Chapter VI. The Four Ashramas ... ... ... 101

Chapter VII. The Four Castes ... ... ...111 

PART III.

 ETHICAL TEACHINGS.

 Chapter I. Ethical Science, what it is ... ... 121

 Chapter II. The Foundation of Ethics as given by Religion ......126

Chapter III. Right and Wrong ... ... ... 130

Chapter IV. The Standard of Ethics ... - 138

Chapter V. Virtues and their foundation ... ... 141

 Chapter VI.  Bliss and Emotions ... ... ... 153

Chapter VII. Self-regarding Virtues.- ... 159

Chapter VIII. Virtues and Vices in relation to Superiors ... 175 

Chapter IX. Virtues and Vices in relation to Equals ... 195 

Chapter X. Virtues and Vices in relation to Inferiors ... 227

Chapter XI. The Reaction of Virtues and Vices on each other ...  ... 247

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SANATANA DHARMA - (2) - " FOREWORD " 'Satyamev Jayate' inscribed 'Ashoka Pillar'

 SANATANA DHARMA - (2) 

FOREWORD

THE Board of Trustees of the Central Hindu College has laid down the following principles on which religious and moral teaching is to be given in all institutions under its control. 

        The object of the Central Hindu College being to combine Hindu religious and ethical training with the western education suited to the needs of the time, it is necessary that this religious and ethical training shall be of a wide, liberal and unsectarian character, while at the same time it shall be definitely and distinctively Hindu.

             It  must be inclusive enough to unite the most divergent forms of Hindu thought, but exclusive enough to leave outside it, forms of thought which are non-Hindu. It must avoid all doctrines which are the subject of controversy between schools recognised as orthodox ; it must not enter into any of the social and political questions of the day ; but it must lay a solid foundation of religion and ethics on which the student may build, in his Manhood (*1) , the more specialised principles suited to his intellectual and emotional temperament. 

            It must be directed to the building up of a character pious, dutiful, strong, self-reliant, upright, righteous, gentle and well-balanced a character which will be that of a good man and a good citizen; the fundamental principles of religion, governing the general view of life and of life's obligations, are alone sufficient to form such a character. That which unites Hindus in a Common Faith (*2)  must be clearly and simply taught ; and all 'that' which divides them must be ignored. 

           Lastly, care must be taken to cultivate a wide spirit of tolerance, which not only respects the differences of thought and practice among Hindus, but which also respects the differences of religion among non- Hindus, regarding all faiths with reverence, as all roads whereby men approach the same Supreme.

        Therefore : 

 1. The religious and ethical instruction (*3 ) must be such as all Hindus can accept. 

2. It must include the special teachings (* 4) which mark out 'Hinduism'  from other religions. 

3. It must not include the distinctive views of any special school or sect. 

               This elementary Text-Book, written in accordance with this scheme, is intended for the use of Hindu boys in the middle and upper sections of the High Schools of India, and is designed to give them a general but correct idea of their National Religion (राष्ट्र-धर्म ) , such as may be filled in by fuller study in College and in later life, but will not need to be changed in any essential respect.

         It contains the fundamental ideas and doctrines which are generally received as orthodox, but does not enter into the details as to which sectarian divisions have arisen. It is believed that while a sectarian parent or teacher will probably make additions to it, he will not find in it anything which he will wish positively to repudiate.

          While the book may be placed in the hands of the boys for their own study, it is intended to be simplified by the oral explanations of the teacher, and each chapter serves as an outline on which one or more lessons may be based.

     The shlokas given at the end of the chapters should be committed to memory by the boys.They will thus acquire a useful store of sacred authorities on their religion.

       The name of this series, 'Sanatan Dharma'  was chosen after full discussion, as best representing the idea of the fundamental truths presented. It has become somewhat of a sectarian name in some part* of India, but it is here taken only as meaning the eternal religion. 

         That this book may prove useful in laying a firm foundation of right thinking in the minds of Hindu youths, and may help in shaping them into pious, moral, loyal and useful citizens of their Motherland and of the Empire, is the prayer (*5) with which its compilers send it forth to the world.

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For discussion in 'Vivekananda Yuva Pathak Chakra' : 

 [ (*1) Youth Training Program for the  "Six Day Character-Building and Man-making" annual Youth Training Camp organized by " Akhil Bharat  Vivekananda Yuva Maha Mandal". In other words, Youth Training Camp in exile (गुरुगृह- वास)  for six days, in  company of Acharya like  Navni da  "C-IN-C"(Jivan-Mukt  teacher / Leader or GURU ) to achieve  Manhood from state of Animality , and to Divinity (100% selflessness) from Manhood through Character-Building Youth Training Program! " अखिल भारत विवेकानन्द युवा महामण्डल" द्वारा  आयोजित  "छः दिवसीय वार्षिक चरित्र-निर्माण और मनुष्य-निर्माणकारी युवा प्रशिक्षण शिविर" का प्रशिक्षण कार्यक्रम। दूसरे शब्दों में युवा प्रशिक्षण शिविर के " C-IN- C " नवनीदा जैसे आचार्य (जीवनमुक्त शिक्षक /नेता या गुरु) के संग छः दिनों तक निर्जनवास अर्थात गुरुगृह वास करते हुए चरित्र-निर्माण के प्रशिक्षण द्वारा पशुत्व से मनुष्यत्व, और मनुष्यत्व से देवत्व (100 % निःस्वार्थपरता ) के उन्मेष का प्रशिक्षण कार्यक्रम !]

[ (*2)  ' Shri Ram and Shri Krishna were the ancestors of all Indians ' --- This is the Common Faith of all Hindus (Hindustani or Indians ) that keeps Hindus united, strengthens the national unity of India! but Quarrel for whether Man can change his method of worship, but cannot change his ancestors should be avoided . ' राम और कृष्ण हम सभी भारत वासियों के पूर्वज थे ' समस्त हिन्दुओं (हिन्दुस्तानियों या भारतियों ) की वह सामान्य आस्था है जो हिंदुओं को एकजुट रखता है , और भारत की राष्ट्रीय एकता को सुदृढ़ बनाता है ! " मनुष्य अपनी पूजा-पद्धति को बदल सकता है , किन्तु अपने पूर्वजों को  बदल  सकता है या नहीं ?" इस बहस से हमें दूर रहना चाहिए ! इसलिए दादा कहते थे 'अविरोध ' !] 

[ (*3) There should be  Common ethical Instruction for all Hindus (Indians) to respect Swadesh Mantra written by Swami Vivekananda and  Rigveda's  Sangyan Suktam . Because Hindus (= Indians) who despite converting believe that "Shri Ram and Shri Krishna were their ancestors." and who can proudly recite the Rigveda's cognition sukta (Sangh-Mantra of the Mahamandal) and Swadesh-Mantra composed by Swami Vivekananda and,  proudly proclaim that , "I am an Indian and every Indian is my brother!"  " संघमन्त्र और स्वदेश-मंत्र के प्रति सामान्य आस्था" के लिये ' सामान्य नैतिक निर्देश' (नारा )---"मिलजुल कर एकसाथ रहेंगे और बढ़ेगी एकता , उद्देश्य हमारा देश की सेवा -विवेकानन्द हमारे नेता !" आदि होना चाहिए। क्योंकि वैसे सभी व्यक्ति हिन्दू (= भारतीय) हैं  जो धर्मान्तरित होने के बाद भी यह विश्वास करते हैं कि, " श्री राम और श्रीकृष्ण उनके ही पूर्वज थे" और जो गर्व से ऋग्वेद के संज्ञान सूक्तं (महामण्डल का "संघ-मंत्र"  और स्वामी विवेकानन्द द्वारा रचित "स्वदेश-मंत्र " का पाठ कर सके और गर्व से यह कह सके कि, "  मैं भारतवासी हूँ और प्रत्येक भारत वासी मेरा भाई है ! " ]

[(* 4) The Special youth training course should be conducted in accordance with the "Guru-disciple Vedanta teacher-training tradition" of ancient Indian culture, and for this, 'Ramayanam' and 'Mahabharatham' as the history of India, and Special training should be given to the principles of The Gita and Upnishad like ' Sarve Bhavantu Sukhinah' and 'Unity in Diversity' (Ekam Sat vipra bahudha vadanti')  युवा प्रशिक्षण पाठ्यक्रम को प्राचीन भारतीय संस्कृति के  " गुरु-शिष्य वेदान्त शिक्षक -प्रशिक्षण परम्परा "  के अनुरूप (गुरुगृह-वास या निर्जनवास के अनुरूप) संचालित करना चाहिए , एवं वहाँ  'रामायणम' और 'महाभारतम' को भारत का इतिहास के रूप में , तथा ' सर्वे भवन्तु सुखिनः ' और 'विविधता में एकता ' (एकं सत) जैसे सिद्धान्तों का विशेष प्रशिक्षण दिया जाना  चाहिए। ]   

[(* 5)  The organizers or the Executive Committee of Mahamandal presents to the youths  of India the Prayer of the Mahamandal Training Program (Confederation-Mantra ' or Sangha Mantra ) and ' Swadesh Mantra " written by Swami Vivekananda , With the desire of inspiring youths  life for becoming loyal and patriotic citizens , devoted to his Motherland and Empire , Now a symbol of Indian rule - 'Satyamev Jayate' engraved 'Ashoka Pillar.' (*5) महामण्डल की प्रार्थना (संघ - मन्त्र ) और स्वामी विवेकानन्द द्वारा रचित ' स्वदेश -मंत्र ' को अपनी मातृभूमि और साम्राज्य - अर्थात भारतीय शासन का प्रतीक चिन्ह - 'सत्यमेव जयते' उत्कीर्ण  'अशोक स्तंभ'  के प्रति निष्ठावान और देशभक्त नागरिकों के रूप में अपना जीवन-गठन की प्रेरणा देने वाली प्रार्थना बन जाये , महामण्डल प्रशिक्षण कार्यक्रम की आयोजक मण्डली (कार्यकारिणी समिति) इसी मनोकामना के साथ  इसे भारत के युवाओं  के समक्ष प्रस्तुत करते हैं।  ]   

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' SANATANA DHARMA '- 1 " Introduction "

  SANATANA DHARMA 

AN ELEMENTARY TEXT-BOOK

OF 

HINDU RELIGION AND ETHICS .

(PUBLISHED BY THE BOARD OF TRUSTEES)

[ CENTRAL HINDU COLLEGE, BANARAS . ] 

1916

            Introduction :  This is a rare book on " Sanatana Dharma". This book was published in 1916 by Banaras Hindu University , not available now. All the copies got destroyed. One copy was available in the library of California University, which has been digitised by Microsoft. 

It is beautiful introduction to Hinduism, without any school affiliations. It is especially suited to youth. You may go though at leisure. It has 275 main pages and share it further with your known younger generation kids.

Banaras Hindu University is a public university at Varanasi, Uttar Pradesh. Madan Mohan Malviya started the institute along with Annie Besant in the year 1916. 

        The two well-known mantras of Mundakopanishad and Kathopanishad have been quoted on the first page of this book.

1. " सत्यमेव जयते नानृतम "

2. " उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत"

          THE RIGHT OF TRANSLATION AND REPRODUCTION IS  RESERVED . May be used for non-commercial , personal, research, or educational purposes or any fair use. May not be indexed in a commercial service .

[ PRINTED BY PANDEYA GULAB SHANKAR AT 'THE TARA PRINTING WORKS', BENARAS.] 

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