SANATANA DHARMA - (16) - " The Four Ashramas. " [ Part (2) ---CHAPTER VI :- page - (106 to 115 )]

CHAPTER VI.

The Four Ashramas. 

             NATIONS have characteristics, just as have individuals, and among the characteristics of the Hindu nation in old days were order and balance. The Sanatana Dharma stamped these characteristics on the people, and thus shaped a very dignified type of man, evenly developed and well balanced. So much are these the characteristics of the true follower of the Sanatana Dharma, that Shri Krishna said : "Equilibrium is called-Yoga."*[समत्वं योग उच्यते।।2.48।।] 

       The large view of life taken in the Vedas is the root of these characteristics. All things exist for the sake of the Atma, the Self, and by his/(or Her?) will. They exist merely to give him the experiences he desires to pass through. He wills to unfold his powers in the lower worlds, and to become the self- conscious Ruler of the outer realms of denser matter, as he is ever the Inner Ruler, Immortal. He is not in haste, being Eternal, and knows it best to take each experience in order, and thus to unfold symmetrically and harmoniously. 

      This order is imposed by Ishvara, the Supreme Self, on the lower kingdoms of our world ; the seed, the root, the stem, the leaves, the flower, the fruit succeed each other in due order, and each has its place and its beauty in its season ; so also He imposes the stages of human life infancy, childhood, youth, maturity, old age ; this sequence man can- not escape from nor change ; but the unfolding Jivatma in man, clouded by the matter he has not yet mastered, pushes irregularly in various directions, led by Manah [मनः]  dominated by Kama [काम ], grasping at the things of one stage while yet in another, and so hindering his due evolution in each. The child would be a youth, the youth a man ; the old man grasps backward at the joys of youth ; thus life is robbed of its serenity and thereby of half its usefulness.

          In order to counteract this mistaken eagerness and lack of balanced order, the great Rishis marked out for the eldest-born family of the Aryan race the definite stages in the life of the individual from birth to death, and the definite stages in the life of the Jivatma in his long evolution through myriads of births and deaths. In each case these stages are four ; in the life between one birth and one death they are called Ashramas, resting-places dwellings : in the life passing through countless, births and deaths they are called Varnas, colours, or castes.

           We are concerned here with the Ashramas. As said, these stages are four: Brahmacharya, the stage of studentship ; Garhasthya, the stage of house-holdership; Vanaprastha, the stage of forest-dwelling, i. e., seclusion ; Sannyasa, the stage of total re- nunciation, i. e., asceticism.*

ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा ।

एते गृहस्थप्रभवाश्चत्वारः पृथगाश्रमाः ॥ 

मनुस्मृति ६.८७॥ 

           In none of these stages must the man grasp at the special duties of the other three: the student must not be a householder, a recluse, or an ascetic ; the householder must not be a celibate, a recluse, or an ascetic ; the recluse must not seek again the joys of the household ; nor must the ascetic long after the quiet attachments of the recluse. Each stage has its own duties and its own pleasures. Discharged and enjoyed each in its own stage, they lead to the orderly unfolding of the Jivatma ; when the Ashramas are disregarded, his evolution is delayed. 

        Now in modern days the Ashramas cannot be exactly lived according to the details of the ancient rules, the conditions having changed so much ; but if we get a clear idea of the fundamental duties of each, we shall still be able to shape the life to an orderly course of development.

           The life of the student begins with the Upanayana ceremony, his "second birth," and from that time forward certain virtues must be striven for by the boy. He must be hardy and simple in his habits ; these virtues make his body strong and healthy ; he acquires them by rising early, bathing, eating moderately of plain food, taking plenty of exercise, not allowing himself to lounge luxuriously and idly. Contrast a boy who lives in this way with one who lies late in bed, who over-eats himself on sweetmeats and rich dishes, who takes little exercise, and spends much of his time lying on soft pillows. The one is alert, strong, hard-muscled, vigorous, active, and will be a strong healthy man: the other is heavy, flabby, fat, lazy or too thin and weak, and will soon be diseased and suffering.

         The student must also strive for the virtues of industry, obedience, humility and serviceableness ; youth is the preparation-time of life, and industrious study to acquire knowledge is absolutely necessary for useful manhood ; obedience is using the experience of his elders to guide his conduct, and saves him many a trouble in early life, and only he who knows how to obey is fit to rule hereafter ; humility lifts him quickly, as all are willing to share what they have with the humble ; and serviceableness in the narrow circle of the family and the school builds up the nature that will serve humanity.

        The student must be chaste in thought and act, a celibate in mind and body. He must guard his thoughts, for the boy who does not think impurity will not act impurity. He should not think of sex, nor yield to day-dreaining. Only the pure in thought and in body can pass unstained into happy household life. The very name of the student is the Brahmacharl, which has come now to mean almost exclusively the celibate. Premature age, weakness, disease, race-decay, spring from student-marriage, against the ancient law.

        The household stage is entered at marriager when the youth has completed his school and college career, and is ready to take up the duties and responsibilities of household life. Of all the Ashramas this is the most important, for it supports all the others.* 

यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः । 

सर्वे जीवन्ति जन्तवःतथा गृहस्थमाश्रित्य  वर्तन्ते सर्व आश्रमाः ॥ मनुस्मृति ३.७७॥

         The welfare alike of the family and of the nation depends on the house-holder, and their happiness and prosperity are in his hands. A good husband, a good father, a good master, a good citizen, is the noblest of men. The home is the school of unselfishness, compassion, tenderness, temperance, purity, helpfulness, prudence, industry, right judgment, charity. The qualities that make the good householder, when shown to his own circle in house and State, are the qualities that make the Sage and the Saint when shown to all. 

      The degradation of the ideal of the householder has made modern life petty and sordid, and the half entrance into it and the confusion of its duties with those of the student, caused by the modern evil of student-marriage has deprived the entry into it of its ancient solemnity and dignity. The plucking and eating of unripe fruit deprives the eater of its sweetness. Certain well-born but thoughtless Brahmana youths abandoning their homes before due time, went into the forests to lead a life of asceticism. 

       Indra pitied them, and, assuming the form of a golden bird, taught them: "Follow the household-life ! It is the field for the cultivation of virtues. It is sacred. Worship of the Devas, study, repayment of the debt to the pitris by the rearing of a family and helping on new lives as we have been reared and helped these are the austerest of penances. Bear the heavy burthen of the duties of the household ! They that run away from their work fall into sin. To eat the remnant of the food left after helping the needy is to eat the true remnant of sacrifice.*

[*https://sanskritdocuments.org/doc_z_misc_sociology_astrology/manu.html

उच्छीर्षके श्रियै कुर्याद्भद्रकाल्यै च पादतः ।

ब्रह्मवास्तोष्पतिभ्यां तु वास्तुमध्ये बलिं हरेत् ॥ मनु  ३.८९॥

विश्वेभ्यश्चैव देवेभ्यो बलिमाकाश उत्क्षिपेत् ।

दिवाचरेभ्यो भूतेभ्यो नक्तञ्चारिभ्य एव च ॥ मनु ३.९०॥]

        When the householder sees his sons able to boar the full burden of his duties, when the signs of age appear, and his children's children are round him, the time has come for him and his wife to surrender the headship of the home, and to retire from active life and worldly labour. A quiet and somewhat secluded life, given to study, to self- sacrifice for the good of others, to the counselling of the younger, such should be the third Ashrama in our modern days.

           Finally in old age a man may rightly enter the fourth Ashrama, that of the ascetic, passing his last days in meditation and worship, till he enters willingly the life beyond death, to reap the fruits of a well spent earthly life, hereafter to return for further evolution.

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ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा ।

एते गृहस्थप्रभवाश्चत्वारः पृथगाश्रमाः ॥ मनु ६.८७॥

 " The student, the householder, the forest-dweller, the ascetic these, the four separate orders,spring from the householder. "

"ब्रह्मचर्य, गृहस्थ, वानप्रस्थ तथा संन्यास ये चारों अलग – अलग आश्रम गृहस्थाश्रम से ही उत्पन्न हुए हैं ।

वेदानधीत्य वेदौ वा वेदं वाऽपि यथाक्रमम् ।

अविप्लुतब्रह्मचर्यो गृहस्थाश्रममावसेत् ॥ मनु ३.२॥

गृहस्थस्तु यथा पश्येद्वलीपलितमात्मनः ।

अपत्यस्यैव चापत्यं तदाऽरण्यं समाश्रयेत् ॥ मनु ६.२॥

वनेषु च विहृत्यैवं तृतीयं भागमायुषः ।

चतुर्थमायुषो भागं त्यक्वा सङ्गान् परिव्रजेत् ॥ मनु ६.३३॥

" Having studied the Vedas even one Veda, in due order, without violating celibacy, let him enter the household-order.

" When the householder sees wrinkles ( on his skin ), whiteness ( in his hair), and the progeny of his progeny, then let him retire to the forest. 

" Having passed the third portion of his life in the forest, let him abandon all attachments and wander ( as an ascetic ) the fourth portion of his life. "

अनधीत्य द्विजो वेदाननुत्पाद्य तथा सुतान् । 

तथा प्रजां अनिष्ट्वा चैव यज्ञैश्च मोक्षमिच्छन् व्रजत्यधः ॥ मनु  ६.३७॥

"A twice-born man who seeketh Moksha without having studied the Vedas, without having produced offspring, and without having offered sacrifices, goeth downwards. " 

अनारोग्यमनायुष्यमस्वर्ग्यं चातिभोजनम् ।

अपुण्यं लोकविद्विष्टं तस्मात्तत्परिवर्जयेत् ॥ 

मनु २.५७॥

"Over-eating is against health, long life, ( the attainment of) heaven and merit, and is disapproved by the world; therefore let it be avoided."

नोदितो गुरुणा नित्यमप्रचोदित एव वा ।

कुर्यादध्ययने यत्नमाचार्यस्य हितेषु च ॥ मनु २.१९१॥

वर्जयेन् मधु मांसं च गन्धं माल्यं रसान् स्त्रियः ।

शुक्तानि यानि सर्वाणि प्राणिनां चैव हिंसनम् ॥ २.१७७॥

अभ्यङ्गमञ्जनं चाक्ष्णोरुपानच्छत्रधारणम् ।

कामं क्रोधं च लोभं च नर्तनं गीतवादनम् ॥ २.१७८॥

द्यूतं च जनवादं च परिवादं तथाऽनृतम् ।

स्त्रीणां च प्रेक्षणालम्भमुपघातं परस्य च ॥ २.१७९॥ 

आलम्भाऽवघातं एकः शयीत सर्वत्र न रेतः स्कन्दयेत्क्व चित् ।

कामाधि स्कन्दयन् रेतो हिनस्ति व्रतमात्मनः ॥ २.१८०॥

"Directed or not directed by his teacher, let the student ever engage in study, and in doing services to his preceptor.

 " Let the student refrain from wine, meat, perfumes, garlands, tasty and savoury dishes, women, acids, and injury to sentient creatures;

"From lust, anger and greed, dancing, singing, and playing on musical instruments, from dice-playing, gossip, slander and from untruth:

" Let the student always sleep alone, and let him not waste his seed; he who from lust wasteth his seed, destroyeth his vow." 

यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः । 

सर्वे जीवन्ति जन्तवः तथा गृहस्थमाश्रित्य  वर्तन्ते सर्व आश्रमाः ॥ ३.७७॥

सर्वेषामपि चैतेषां वेदस्मृतिविधानतः । वेदश्रुतिविधानतः 

गृहस्थ उच्यते श्रेष्ठः स त्रीनेतान् बिभर्ति हि ॥ मनु ६.८९॥

यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम् ।

तथैवाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम् ॥ मनु  ६.९०॥

"As all creatures live supported by the air, so the other orders exist supported by the house-holder. 

" Of all these (Ashramas), by the declaration of the Veda-scripture, the householder is the highest; he verily supporteth the other three. 

" As all streams and rivers flow to rest in the ocean, so all the Ashramas flow to rest in the householder.

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।

स संन्यासी च योगी च न निरग्निर्न चाक्रियः।।6.1।।

" He that performed such action as in duty, independently of the fruit of action, he is a Sannyasi , he is a Yogi , not he that is without fire and without rites . 

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SANATANA DHARMA - (15) - " Worship " [ Part (2) ---CHAPTER V :- page - (100 to 105 )]

 CHAPTER V.

Worship.

       THE performance of the five daily sacrifices by man as an inter-dependent part of a universe, does not, however, completely satisfy the longings of the truly religious man. He longs to come into conscious relations with the Lord of the Universe, with Ishvara, with the great Life of which his own is a part. This need of man finds its satisfaction in worship. 

        When Vyasa, master of the final truth of Para-Brahma and ever working for the good of all beings, after he had written even the Mahabharatam and the Brahma-sutras for the instruction of men, still found not peace of mind, Narada counselled him to sing the praise of Ishvara ; and this he did in the Vishnu-Bhagavata, winning thereby the peace he did not gain before.*(विष्णु भागवत १/४ )

     Worship is the expression of love to the Supreme, of reverence towards Him, of aspiration to reach Him in conscious communion, of longing to be united with him, to feel the unity of the individual self with the supreme self . It may take  the form of praise of His Perfection, of prayer rooted in a sense of imperfection, of appeal to His Love, of recognition of His Power, of meditation on His Nature, of intense longing for His Unveiling and many another, according to the temperament and the stage of evolution of the worshipper. 

       But whether in the peasant or in the philosopher, it is the expression of the longing after Brahman ; the expression differs with the emotional and intellectual evolution, but the root-longing is the same. The All, the Unconditioned, is never an Object of worship. Attributes are needed for worship, on which the mind can be fixed, by which the emotions can be stirred. 

     The Saguna Brahman, Ishvara, is the Object of worship, whom all prayers and praises reach, to whom all contemplation is directed. He may be adored as Shiva or Vishnu, as Mahadeva or Narayana, as Durga or Lakshmi, as Ganesha, Indra, Agni, Sarasvatf, or as an Avatara Sri Rama, or Sri Krishna, or Buddha ; but under whatever name and form, it is Ishvara who is worshipped.

        This explains a matter that often puzzles boys, why sometimes Shiva, sometimes Vishnu, is spoken of as the Supreme Being, why one Purana exalts One and another exalts Another ?  All these are Forms ; and Ishvara is One. The worshipper is worshipping ishvara, and is thinking of Ishvara, under the Form which he loves best. He is not worshipping the Form, but the Lord in the Form as a wife loves her husband, not the clothes he wears, though even those may be dear for the sake of the wearer. The worshipper worships the Love the Beauty, the Power of Ishvara, as revealed in some one of His Divine Forms. We can only grasp a little, being small, but we grasp in our worship parts of the one Lord.

        This is why the quarrels of different religions, and of different sects in the same religion, are so foolish and so ignorant. All are worshipping the same Ishvara, and the differences are only differences of names, due to differences in the worshippers, not in the Object of worship.

      Puja is the general simple form of worship. A picture or image is used, mantras are recited, flowers are offered, water is  poured out, and in these outer forms the inner love finds expression, and then rises beyond the forms to the Object thus served. The Form selected as representing the Object is sometimes the family Deva or Devi, and sometimes is the lshtadeva, the Form chosen by the worshipper himself, or by his Guru for him.

     Upasana is a term that includes many forms of worship, including meditation, and the daily Sandhya, which should be performed by all followers of the Sanatana Dharma. There are two forms of Sandhya, the Vaidika and the Tantrika, and a boy should perform the Sandhya according to his caste and family customs. He learns it from a properly qualified instructor, and should then practise it daily. Meditation, in its definite stages, belongs to manhood rather than to boyhood.

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नैष्कर्म्यमप्यच्युतभाववर्जितं

     न शोभते ज्ञानमलं निरञ्जनम् ।

कुतः पुनः शश्वदभद्रमीश्वरे

     न चार्पितं कर्म यदप्यकारणम् ॥ 

         (श्रीमद्भागवतपुराण १/ ५/ १२)  

"Even the highest and most stainless knowledge, even perfect unselfishness in actions, shine not if uninspired by devotion to the Imperishable. How then shall acts (bring peace) which (aim at fruit and) are not pure, or even those that are performed without desire, if they are not offered up to Ishvara ?

  "वह निर्मल ज्ञान (चार महावाक्य ) भी, जो मोक्ष की प्राप्ति का साक्षात् साधन है, यदि भगवान् की भक्ति से रहित हो तो उसकी उतनी शोभा नहीं होती। फिर जो साधन और सिद्धि दोनों ही दशाओं में सदा ही अमंगलरूप है, वह काम्य कर्म और जो भगवान् को अर्पण नहीं किया गया है, ऐसा अहैतुक (निष्काम) कर्म भी कैसे सुशोभित हो सकता है ।।12।।

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।।12.3।।

जो अपनी इन्द्रियों को वश में करके अचिन्त्य, सब जगह परिपूर्ण, अनिर्देश्य, कूटस्थ, अचल, ध्रुव, अक्षर और अव्यक्त की उपासना करते हैं, वे प्राणिमात्र के हित में रत और सब जगह समबुद्धिवाले मनुष्य मुझे ही प्राप्त होते हैं।

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।

ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।।12.4।।

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।

अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।।12.5।।

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।

अनन्येनैव योगेन मां ध्यायन्त उपासते।।12.6।।

तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।

भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्।।12.7।।

"They who worship the Indestructible, the Inaffable, the Unmanifested ever working for the welfare of all creatures, these all come to me.

" The difficulty of those whose minds are set on the Unmanifested is greater; for the path of the Unmanifested is hard for the embodied to reach, 

" Those verily who, renouncing all actions in Me and intent on Me, worship, meditating on Me with whole-hearted Yoga,

" Those I speedily lift up from the ocean of death and existence, Partha, their minds being fixed on me."

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।

तमेव शरणं गच्छ सर्वभावेन भारत।

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।18.62।।

" The Lord dwelleth in the hearts of all beings Arjuna, causing all beings to revolve by His illusive power, as though mounted on a wheel. 

"Flee unto Him for shelter with all thy being, Bharata; by His grace thou shalt obtain susuprem peace and the everlasting dwelling place. "

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।

" However men approach Me, even so do I welcome them, for the path men take from every side is mine, Partha."

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।

तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।

"Any devotee who seeketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man."

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SANATANA DHARMA - (14) - "The Five Daily Sacrifices" [ Part (2) ---CHAPTER IV :- page 95 to 99 )]

 CHAPTER IV.

The Five Daily Sacrifices.

         WE have seen that there exists a law of Yajna, of Sacrifice, and that man's glory is to voluntarily work with it. We have now to see how the Sanatana Dharma trained its followers to this end. We may pass over, for the present, the numerous sacrifices of various kinds laid down in the sacred books, and concern ourselves only with the "Great sacrifices " to be offered every day. These are: 

The Sacrifice to Rishi or Vedas.

The Sacrifice to Devas.

The Sacrifice to Pitriis.  

The Sacrifice to Men.

The Sacrifice to Bhutas.

        Each of these has an outer form and inner meaning, and the latter leads the sacrificer on to the full life of sacrifice. Let us try to understand both.

        The outer sacrifice to the Rishis, or Vedas, is study and teaching. Every day a man should* study some sacred book, and thus gradually acquire the knowledge without which he cannot rightly understand himself, his position and his duties.

           And he should ever be ready to share this knowledge with those more ignorant than himself : hence Manu, in describing this sacrifice, calls it teaching*.[Manusmt:3.70] A boy should daily offer this sacrifice, reading and carefully thinking over some shlokas from the Bhdgavad-Glta, the Anugita, Hamsa Gita or other sacred work. The carefulness and closeness of the thought is more important than the amount read. The inner meaning is that all study should be a sacrifice, learning in order that we may teach.

             The outer sacrifice to the Devas is the Homa, the recognition of all we owe to the kindly ministry and protection of this active Intelligences working in nature, and the repayment of it by giving for their service a share of our possessions. The inner meaning is the realisation of our relations with the super-physical worlds, and of the inter-dependence of the worlds. We must learn to be in harmony with nature, in accord with all that lives.

          The outer sacrifice to the Pitris is the Tarpan or offering of water, to the older generations of our family, to our ancestors. The inner meaning is the recognition of the great debt we owe to the past, to the generations who occupied the earth before us, and who toiled and laboured that they might hand it on, improved, and enriched, to us, their posterity. No man is truly human who does not recognise what he owes to the past, his debt to the ancestors.

        The outer sacrifice to Men is hospitality : every day a true Aryan should feed some one poorer than himself. The inner meaning is the duty of serving and helping humanity, of feeding the hungry, clothing the naked, sheltering the homeless, comforting the sad. Those who are rich are the stewards of the poor.

       The outer sacrifice to Bhutas, to creatures, is the putting of a little food on the ground, before beginning the meal, for the invisible lower entities around us, and the placing of the remains of the meal in a suitable place for vagrant men and animals. The inner meaning is the duty of caring for those who are beneath us in the human and in the lower kingdoms, the recognition of our debt to them for their services to us, and the practice of kindness and consideration towards them.

        Thus the five great daily sacrifices teach man his relations, with all around him, with his superiors, his equals, and his inferiors. They establish the harmonious relations on which the happiness and prosperity of families and of nations depend. They turn the wheel of life in accord with the will of Ishvara, and so help on the evolution of the worlds. They teach each individual that he is not an isolated unit, but a part of a great whole, a cell in a vast body : and that his happiness and progress, therefore, can only be secure if they subserve the general happiness, and conduce to the general progress.

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अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् । 

होमो दैवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम्। मनु ३.७० 

"Teaching is the Brahma-sacrifice, Tarpana is the Pitri-sacrifice, Homa (the offering into the fire) is the Deva-sacrifice, Bali (food) is the Bhuta- sacrifice, hospitality to guests the. Manushya-sacrifice."

पंच्चमहायज्ञों के नाम :  शिक्षा देना या पढ़ाना ‘ब्रह्मयज्ञ’ कहलाता है और माता – पिता आदि की सेवा – शुश्रूषा तथा भोजन आदि से तृप्ति करना ‘पितृयज्ञ’ है प्रातः सांय हवन करना ‘देवयज्ञ’ है कीटों, पक्षियों, कुत्तों और कुष्ठी व्यक्तियों तथा भूत्यों आदि आश्रितों को देने के लिए भोजन का भाग बचाकर देना ‘भूतयज्ञ’ या ‘बलिवैश्वदेवयज्ञ’ कहलाता है अतिथियों को भोजन देना और सेवा द्वारा सत्कार करना ‘नृयज्ञ’ अथवा ‘अतिथियज्ञ’ कहाता है ।

स्वाध्याये नित्ययुक्तः स्याद्दान्तो मैत्रः समाहितः । दाता नित्यं अनादाता सर्वभूतानुकम्पकः। मनु ६. ८ 

"Let a man ever engage in Veda-study, and in the rites of the Devas ; engaged in the rites of the Devas he supporteth the movable and immovable kingdoms."

 ‘‘वहां निर्जन में (युवा प्रशिक्षण शिविर में ) वेदादि शास्त्रों को पढ़ने – पढ़ाने में नित्ययुक्त मन, सब से  मित्र भाव और इन्द्रियों का दमनशील अर्थात यदि स्व – स्त्री भी समीप हो तथापि उससे सेवा के सिवाय विषय सेवन अर्थात् प्रसंग कभी न करे,  सावधान, नित्य देने वाला हो और किसी से कुछ भी न लेवे, सब प्राणीमात्र पर अनुकंपा – कृपा रखने वाला  होवे ।’’ 

ऋषयः पितरो देवा भूतान्यतिथयस्तथा । आशासते कुटुम्बिभ्यस्तेभ्यः कार्यं विजानता। मनु  /३/८० 

 "The Rishis, the Pitris, the Devas, the Bhutas, and guests expect (help) from the householders. 

ऋषि – मुनि लोग, माता पिता, अग्नि आदि देवता, भृत्य तथा कुष्ठी आदि और अतिथिलोग गृहस्थों से ही आशा रखते हैं अर्थात् सहायता की अपेक्षा रखते हैं अपने गृहस्थ सम्बन्धी कत्र्तव्यों को समझने वाले व्यक्ति को चाहिए कि वह इनके लिए सहायता कार्य करे ।

स्वाध्यायेनार्चयेत र्षीन्होमैर्देवान्यथाविधि । पितॄञ् श्राद्धैश्च नॄनन्नैर्भूतानि बलिकर्मणा। मनु ३/८१ 

"Let him worship, according to the rule, the Rishis with Veda-study, the Devas with Homa, the Pitris with Shraddha, men with food, and the Bhutas with Bali."

स्वाध्याय से ऋषिपूजन यथाविधि होम से देवपूजन श्राद्धों से पितृपूजन अन्नों से मनुष्यपूजन और वैश्वदेव से प्राणी मात्र का सत्कार करना चाहिए । सेवा-सत्कार करना ही पूजा है। क्यों कि ‘अतिथिपूजनम्’ ‘होमैर्देवानर्चयेत्’ – अतिथियों का पूजन नाम सत्कार करना, तथा देव परमेश्वर और मन्त्र इन्हीं का सत्कार, इसका नाम है पूजा, अन्य का नहीं ।’’

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SANATANA DHARMA - (13) - "SHAUCHAM " [ Part (2) ---CHAPTER III;-page 87 to 94 )]

CHAPTER III 

SHAUCHAM

        SHAUCHAM, or Shaucha, consists o the rules laid down for keeping bodily purity, and thus ensuring physical health and strength. Disease is a sign that some law of nature has been disregarded, and the Rishis knowing that the laws of nature are the laws of God, the expression of His being, and that the Jiva is a portion of God enveloped in matter have treated obedience to the laws of nature as a religious duty.

          The visible body, with its invisible double, the Pranamayakosha, being made of physical materials, it is necessary to use physical means to make them pure, and to keep them pure, and we need to understand them in order to do this. The visible body, the Annamayakosha, is composed of particles drawn from the food we eat, the liquids we drink, the air we breathe, and from a constant rain of minute particles, too tiny for us to see, that falls upon us continually from the people and the things around us. This last statement may sound a little strange, but it is true. 

     Our bodies are not made of dead matter, for there is no such thing as dead matter.*[* See p. 67. for what is meant by lifeless matter. A body, as a whole, is said to be "dead'* when the Jiva has left it, although the particles of it arc alive. As this "dead body" decays, the living particles are set free.] Matter is made of tiny living things called atoms, and of other tiny living things that are collections of atoms. A grain of dust is a collection of myriads upon myriads of tiny living creatures, and there are grades upon grades of these minute lives, till we come to what are called microbes, that can be seen with the help of microscopes. 

      Now these microbes and the other smaller lives are all floating about in the air, and our bodies and all things are made up of these. Stones, plants, animals, human beings and all the manufactured things round us, houses, furniture, clothes are constantly giving off clouds of these particles. Everything near us, and still more everything we touch, gives us some of its particles and we give it some of ours. If we are to be healthy, we must only take into our bodies pure particles and drive away impure ones. The rules of Shaucha are intended to show us how to do this. 

        The food we eat must be pure. Now all things are becoming more alive, or are getting nearer death ; are being built up, or are being destroyed. Pure food is becoming more alive, has life in it which is unfolding : its next natural stage is one of "higher integration," that is, of greater complexity. Fresh leaves and fruits, grains and roots, are full of life which is unfolding ; we take that life into our bodies, and it builds them up. These things become impure if they are stale, for the life is then departing, they are on the way to death.

        All flesh is more or less impure, because its indwelling life has been driven from it, and it is ready to decay ; its next natural stage is one of "disintegration," that is, of breaking up into simpler forms ; the body built by it is more liable to disease than the body built of plant-products, wounds heal less quickly, and fevers run higher.

        Of liquids, pure water is necessary to health, and infusions of herbs in it, such as tea, coffee and cocoa, taken in moderation, are harmless and often useful. Milk is at once food and drink of the purest kind. Every form of drink into which alcohol enters is impure, and most harmful to the body. It is fermented liquor, that is liquor in which decomposition has begun, and it injures the tissues of the body, and is a distinct poison to the brain. Especially it is mischievous in a hot climate bringing about premature decay  and early death. So also are drinks impure into which enter such stupefying drugs as Indian hemp the popular but health destroying bhung.

       Pure air is as necessary to health as pure food and drink. As we breathe, we send out a gas, called carbon dioxide, which is stupefying, and if we shut ourselves into a confined space, all the air in it becomes laden with this, and unfit to breathe. Further the breath carries out with it waste particles from the interior of the body, and unless the fresh air blows these away, they are breathed in again into our lungs and those of others, and are poisonous in their effects. We must not only build up our bodies out of clean materials, but we must keep the surface of ,the body clean by frequent washing and bathing. The whole body must be bathed, at least once everyday, and well rubbed in bathing, so that all loose particles may be washed away, and the skin kept clean and fresh. Any part of the body that becomes soiled, feet, hands, etc., should be washed and washing before and after food must never be omitted. To eat with unwashed hands is to run the risk of soiling the food with dust and other injurious particles, and the washing after food is obviously imperative. The garments next the body should also be washed daily .

      The Hindu, ever accustomed to look at the outer world as the symbol of the inner, has joined to his outer ablutions the idea of inner purification. As he washes the outer body, he repeats mantras for the purifying of the inner bodies, and thus weaves his religion into the commonest incidents of daily life. 

       Students will now see why the Rishis were so particular about cleanliness. A person with a dirty body, or with dirty clothes, fills the air round him with impure particles, and poisons the people round him. We must be clean, not only for our own sakes, but for the sake of those around us. A dirty person, dirty clothes, dirty houses, are centres of poison, public dangers.

      The purity of the Pranamayakosha depends on the magnetic currents in it. It is quickly affected by the magnetic properties of surrounding objects, and we have therefore to be careful on this point also. Thus some plant-products and plants, while harmless to the Annamayakosha, are very injurious to the Pranamayakosha, such as onions and garlic. Their magnetism is worse than that of flesh. This kosha is also most seriously affected by alcoholic emanations, and by the Pranamaya-koshas of others.

       What is still more important is that it is affected by its own Manomayakosha and, through it, by those of others. Hence the dangers of bad company. Now the purity of the Manomayakosha depends on the purity of its owner's thoughts and desires, and herein lies the most fertile source of impurity in the Annamaya and Pranamayakoshas. These two physical koshas cannot be pure and healthy if the thoughts and desires are impure. A man may observe the rules of Shaucha to the last point of strictness, but if he be proud, passionate, harsh, vain, suspicious, he is pouring impurity into these koshas faster than any rules can wash it out. In the eyes of the Rishis and the Devas such a one is ever ashuchi.

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दूरादावसथान्मूत्रं दूरात्पादावसेचनम् ।

उच्छिष्टान्ननिषेकं च दूरादेव समाचरेत् ।

 मनुस्मृति ।4/151

" Far from his dwelling let him remove excrement, far the water used for washing his feet, far the leavings of food, and bath water."

दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् । 

सत्यपूतां वदेद्वाचं मनःपूतं समाचरेत् ।

मनुस्मृति /६/ ४६ 

‘‘चलते समय आगे – आगे देखके पग धरे, सदा वस्त्र से छानकर जल पीवे, सबसे सत्य वाणी बोले अर्थात् सत्योपदेश ही किया करे, जो कुछ व्यवहार करे वह सब मन की पवित्रता से आचरण करे ।’’

आचम्य प्रयतो नित्यं उभे संध्ये समाहितः । 

              शुचौ देशे जपञ् जप्यं उपासीत यथाविधि । 

मनुस्मृति २/१९७ 

." Being purified by sipping water, he shall always daily worship in the two twilights with a collected mind, in a pure place, performing Japa according to rule.

" ब्रह्मचारी नित्यम् प्रतिदिन उभे संध्ये प्रातः और सांय दोनों संध्या – कालों में शुचै देशे शुद्ध स्थान में (संध्योपासन के पूर्व शुद्ध जल का आचमन किया करे )आचम्य आचमन करके प्रयतः प्रयत्न – पूर्वक समाहितः एकाग्र होकर जप्यं जपन् उपासीत गायत्री का जप करते हुए उपासना करे ।

उपस्पृश्य द्विजो नित्यं अन्नं अद्यात्समाहितः । 

भुक्त्वा चोपस्पृशेत्सम्यगद्भिः खानि च संस्पृशेत्।। मनुस्मृति २/२८ 

" Having washed, the twice-born should eat food always with a collected mind; having eaten, let him rinse well and sprinkle the sense-organs with water."

" द्विज नित्यम् प्रतिदिन उपस्पृश्य आचमन करके समाहितः एकाग्र मन से अन्नं अद्यात् भोजन खाये च और भुक्त्वा खाकर सम्यक् अच्छी प्रकार उपस्पृशेत् कुल्ला करे च तथा अद्भिः खानि संस्पृशेत् जल से नाक, कान ‘‘नेत्र आदि इन्द्रियों का स्पर्श करे ।’’

" Wisdom, austerity, fire, food, earth, mind, water, plastering, wind, rites, the sun and time are the purifiers of bodies."

अद्भिर्गात्राणि शुध्यन्ति मनः सत्येन शुध्यति । 

विद्यातपोभ्यां भूतात्मा बुद्धिर्ज्ञानेन शुध्यति। 

मनुस्मृति /५/१०९ 

" The body is purified by water, the mind by truth, the soul by knowledge and austerity, the reason by wisdom."

‘‘किन्तु जल से ऊपर के अंग पवित्र होते हैं आत्मा और मन नहीं, मन तो सत्य मानने, सत्य बोलने और सत्य करने से शुद्ध और जीवात्मा विद्या, योगाभ्यास और धर्माचरण ही से पवित्र तथा बुद्धि ज्ञान से ही शुद्ध होती है, जल मृत्तिकादि से नहीं’’

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।

"Verily there is no purifier in this world like wisdom."

तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।। Gita 4.38।।

अपि चेत्सुदुराचारो भजते मामनन्यभाक्।

साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः।।9.30।।

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।

कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति।।9.31।।

" Even if the most sinful worship Me with undivided heart, he too must be accounted righteous, for he hath rightly resolved ; "

" Speedily he becometh dutiful and goeth to everlasting peace. Know thou, Kaunteya, that my devotee perisheth never."

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SANATANA DHARMA - (12) - " SHRADDHA " [ Part (2) -CHAPTER II.--page 83 to 86 )]

CHAPTER II. 

 SHRADDHA 

श्राद्ध-कर्म  

    SHRADDHA is the name of the ceremonies performed to help the Jiva, who has put off hie visible body in death, by those who re- main in this world. The Jiva that has put off his visible body is called a Preta, and the part of the Shraddha performed to help him at this stage is called the Preta-kriya. 

      The visible body, the Annamayakosha, is carried to the burning-ground that it may be dissolved into its constituents as quickly as possible ; the ashes are gathered together on the third day, and are thrown into running water, preferably into a sacred stream. When the Annamayakosha is destroyed, the Pranamaya-kosha rapidly disperses, and this dispersal is quickened by some of the mantras used at the cremation.

        Burning is the best way of destroying a dead body, and this destruction is important both for the departed Jiva and for those left behind ; so long as it remains undissolved, the Pranamayakosha hangs round it, in consequence of the magnetic attraction between them, and the Jiva is thus linked to the earth, which is bad for him ; on the other hand, a slowly decaying body in the ground, as in burial, sends out poisonous gases, and this is bad for those remaining behind. 

        The Shraddhas performed after the burning help in a re-arrangement of the materials of the Manomayakosha, partly by the magnetic influences of the objects used, and partly by the vibrations set up by the mantras. After a certain time, the Sapindikarana ceremony is performed, which helps the Jiva to pass from Pretaloka, to Pitriloka, and he is then enrolled among the Pitris, or the ancestors living in the subtler regions of Bhuvarloka.

          Seven generations, one in Bhurloka and six in Bhuvarloka, can affect each other. When the Jiva passes on into Svarga, he has no further need of the help furnished by Shraddha.

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देशे काले च पात्रे च श्रद्धया विधिना च यत् ।

पितृनुद्दिश्य विप्रेभ्यो दत्तं श्राद्धमुदाहृतम् ।। – ब्रह्मपुराण

 "Gifts to deserving Brahmanas for the sake of benefit to the Pitris, in the proper times and places and with faith, are known as Shraddha."

अर्थ: देश, काल तथा पात्र (उचित स्थान)के अनुसार, पितरों को उद्देशित कर ब्राह्मणों को श्रद्धा एवं विधियुक्त जो (अन्नादि) दिया जाता है, उसे श्राद्ध कहते हैं ।

कुर्यादहरहः श्राद्धं अन्नाद्येनोदकेन वा । 

पयोमूलफलैर्वापि पितृभ्यः प्रीतिं आवहन् ।

"Shraddha should be offered to the Pitris, day by day, with corn and water, or even roots and fruits and water, bringing them satisfaction."

गृहस्थ व्यक्ति अन्न आदि भोज्य पदार्थों से और जल तथा दूध से, कन्दमूल, फल आदि से माता – पिता आदि बुजुर्गों से अत्यन्त प्रेम करते हुए प्रतिदिन श्राद्ध – श्रद्धा से किये जाने वाले सेवा – सुश्रूषा, भोजन देना आदि कर्तव्य करे ।

पञ्चभ्य एव मात्राभ्यः प्रेत्य दुष्कृतिनां नृणाम् । 

शरीरं यातनार्थीयं अन्यदुत्पद्यते ध्रुवम्।। मनुस्मृति/१२/१६ 

तेनानुभूय ता यामीः शरीरेणेह यातनाः । 

तास्वेव भूतमात्रासु प्रलीयन्ते विभागशः।। मनुस्मृति /१२/१७ 

यद्याचरति धर्मं स प्रायशोऽधर्मं अल्पशः । 

                    तैरेव चावृतो भूतैः स्वर्गे सुखं उपाश्नुते ।। मनुस्मृति १२.२० । ।

"Out of the five elements a (subtler but) firm body is born (as seeth) for sinful Jivas (after death), that they may suffer punishment therein.

"After the suffering of the punishments awarded by Yama, in that body (the body) dissolves again into the elements.

"If (the J iva) has done more Dharma and little Adharma, he goes on to Svarga and enjoys happiness there enclosed in (another body composed of) the same elements."

चितामोक्षप्रभृति च प्रेतत्वमुपजायते।   

"After the cremation is completed (the Jiva) becomes a Preta."

वर्ष यावत्खगश्रेष्ठ मार्गे गच्छति मानवः । 

ततः पितृगणैः सार्धं पितृलोकं स गच्छति ॥

दत्तैः षोडशभिः श्राद्धैः पितृभिः सह मोदते ।

 पितुः पुत्रेण कर्तव्या पिण्डदानोदकक्रियाः ।

बृहत्पराशरमृतिः, ७/ ४९

"The Jiva remains on the path (r. e., the Pretaloka) for a year, best of birds ; then he passes on into the Pityi-loka (and dwells) with the Pitris. 

"By the offering of the sixteen Shraddhas he is helped to dwell in joy with the Pitris. Therefore should the son ever perform the Sapindikarana rites for the father."

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SANATANA DHARMA - (11) - " The Samskaras." [ Part (2) -CHAPTER I.--page 77 to 82 )]

 SANATANA DHARMA.

PART II. 

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[ GENERAL HINDU RELIGIOUS CUSTOMS AND RITES. ] 

CHAPTER I. 

The Samskaras.

       EVERY religion prescribes a number of ceremonies, or rites, to be performed by its followers. The use of the ceremonies, speaking generally, is: 

(1) to help the Jiva to conquer and purify his sheaths; 

(2) to bring to his aid superior Intelligences, such as the Devas and the Rishis;

(3) to improve the atmosphere around him and so make it easier for him to steady and concentrate his mind.

           To this end are used material objects, gestures, postures and sounds, all carefully arranged to bring about the results aimed at. The objects used are chosen for their good magnetism, and in many cases such as particular flowers offered to a particular Peva because they share the magnetism of the Object of meditation or of worship, and thus make a link between that Object and the worshipper. Thus a " mala", a rosary, of tulasi beads is used in the worship of Shri Krishna ; one of rudraksha in the worship of Mahadeva.

           Gestures and postures, for the most part, affect the Pranas the sub-divisions of the life-breath that circulate in the body ; some prevent the magnetism of the body from escaping into the surrounding atmosphere, and force its currents to move in a way suitable for calm and quiet thought.

          Sounds are used for all the three purposes mentioned above. They give riso to vibrations, and as these vibrations are regular and even, they make the vibrations of the Siikshmasharira which is very sensitive and easily affected regular and even also. When these vibrations of the Siikshmasharira are made regular, the Jiva is much helped in steadiness of thought and devotion. Sounds of a suitable kind attract the attention of the Rishis and Devas to the person uttering the sounds, and they help him. Further, suitable sounds drive away hostile Intelligences and bad magnetic influences, and so improve the sur- roundings of the speaker.

            Sounds thus used are called Mantras. A mantra is a succession of sounds, a definite sequence, the sounds being arranged in a certain order : if the sounds are changed the vibrations are changed, and the results will be changed. That is why a mantra cannot be translated. A translated mantra is like a sentence in which all the letters of the words are jumbled up, and so convey no meaning .

          There is another thing to remember about mantra ; if the man who utters a mantra is not trying to lead a good life, the vibrations of the mantra will do him harm, not good. For, as they work on his Sukshmasharira, they bring to bear on it a force antagonistic to evil desires and evil thoughts, and shake it very violently and may even wound and tear it, as his evil resolves make it vibrate in one way and the vibrations of the mantra force it into another. If his resolves are good then they work with the mantra and cause no conflict ; however weak they may be, they aid and do not hinder.

         Mantras need not be spoken aloud, and their silent repetition is, indeed, more powerful than audible recitation. They affect the subtler kinds of matter more than the denser. Among the ceremonies in the life of a Hindu are some important ones that mark the chief stages of his life ; in old days these were numerous, ten standing out as the chief, but of these ten, only some are now practiced. 

        Seven of the Samskaras relate to infantile life and early childhood. Of these seven, the sixth, Annaprasanam, the first feeding with solid food, is universally observed ; and the seventh, Chudakaranam the tonsure, and with it the piercing of the ears is performed almost universally. 

            Then comes the important eighth Samskara, the Upanayana, the leading of the boy to the Guru who gives him the sacred thread, and teaches him the Gayatri, this initiation making him a Dvija, twice-born. The Upanayana is the beginning of the student stage of life, during which Brahmacharya, entire celibacy, is enjoined, and the duty of the lad is to study diligently. This stage is closed by the formal return home, the Samavartanam, after which he is ready to enter the second stage of life, that of the householder, the Grihastha ; the tenth Samskara, Vivaha, marriage, marking his entry into manhood and its responsibilities.

        In modern India these wholesome rules have fallen into disuse, though the Upanayana and Vivaha Samskuras are maintained as ceremonies. Marriage is incongruously thrust into the midst of the student life, and the duties of manhood and boyhood are mixed up to the injury of both. May the ancient rule be speedily revived.

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एकः शब्दः सम्यक् ज्ञातः सुप्रयुक्तः स्वर्गे लोके. कामधुक् भवति। 

        यह एक उद्घोषणा (महावाक्य ) है ! महर्षि पतंजलि ने महाभाष्य में कहा है, ‘एकः शब्दः सम्यग्‌ ज्ञातः सुप्रयुक्तः स्वर्गे लोके च कामधुग्‌ भवति।’ अर्थात्‌ एक भी शब्द यदि सम्यक्‌ रीति से ज्ञात हो तथा सुप्रयुक्त हो तो वह इस लोक में और स्वर्ग में मनोरथ पूर्ण करने वाला होता है।शब्द नामक ज्योति सारे संसार को प्रकाशित करती है। जैसा शब्द हमारे भीतर गूंजता है, हम वैसे ही हो जाते हैं। जिसे परमात्मा की तलाश होती है उसके मन में परमात्मा के शब्द गूंजते हैं। जिसे भौतिक और दैहिक सुख की तलाश रहती है उसके मन में भौतिक इच्छाओं की गूंज रहती है। गुरुनानक देव जी ने कहा है, "शब्दे धरती, शब्द आकास, शब्द-शब्द भया परगास। सगली सृस्ट शब्द के पाछे,नानक शब्द घटे घट आछे। शुद्ध उच्चारण का महत्व : आचार्य पाणिनी  ने एक श्लोक में उच्चारण शुद्धता का महत्व कुछ इस प्रकार बताया हैः

मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तदर्थमाह ।

 स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोऽपराधात् ।।

"The mantra defective in Svara (inflection) or Varna (letter or colour) is uttered falsely and declareth not the true meaning. That lightning-word slayeth the performer himself as (the word) 'Indra-Shatru' for fault of Svara (slew Viittra, the performer of the sacrifice, and the enemy of Indra, instead of slaying Indra, the enemy of Vrittra, as intented. 

अर्थात् - स्वर (accent) अथवा वर्ण से अशुद्ध उच्चरित हीन मन्त्र उस अर्थ को नहीं कहता (जिसके लिए उच्चारण किया जाता है) । वह वाग् रूपी वज्र यजमान को नष्ट करता है, जैसे स्वर के अपराध से इन्द्रशत्रु ने किया । 

      { अशुद्ध उच्चारित मंत्र साधक को लाभ के स्थान पर हानि पहुँचा सकता है। त्वष्टा नाम के असुर ने अपने पुत्र वृत्रासुर की वृद्धि के लिए एक यज्ञ किया था, जिसमें “इन्द्रशत्रुर्वर्धस्व” (अर्थात् इन्द्रशत्रु की वृद्धि हो) मन्त्र में इन्द्रशत्रु पद का उच्चारण “इन्द्रः शत्रुर्वर्धस्व” पद के रूप में कर दिया गया, जिससे इन्द्र वृत्रासुर का शत्रु (मारनेवाला), यह अर्थ प्रकट हो गया । फलतः इन्द्र द्वारा वृत्रासुर मारा गया। एक और उदाहरण हमें मिलता है कुम्भकरण का। जिसने ब्रह्मा से वरदान में "इंद्र आसन" मांगते समय गलती से इंन्द्रासन की जगह "निंद्रासन" का गलत उच्चारण कर वरदान को अभिषाप में बदल लिया था। मनुर्भव : अर्थात् मनुष्य बन ! महर्षि यास्क ने मनुष्य का लक्षण लिखते हुए अपने निरुक्तशास्त्र में कहा है- मत्त्वा कर्माणि सीव्यति, मनुष्यमानेन सृष्टाः। मनस्यतिः पुनर्मनस्वीभावे। मनोरपत्यं वा।। (3.37) जो विचार कर कर्म करे, उसे मनुष्य कहा जाता है। कर्म करने से पूर्व जो अच्छे प्रकार से विचार करे कि मेरे इस कर्म का फल क्या होगा? किस-किस पर इस कर्म का प्रभाव पड़ेगा? मेरे इस कर्म से किस का भला और किस का बुरा होगा? साथ  ही यह भी सोचना चाहिए कि बुरे कर्म का बुरा फल होगा और अच्छे कर्म का फल अच्छा होगा। अच्छे और बुरे कर्म ही जीवन में सुख-दुःख का कारण होते हैं, जो जीव को अवश्यमेव भोगने पड़ते हैं।} 

वैदिकैः कर्मभिः पुण्यैर्निषेकादिर्द्विजन्मनाम्।

कार्यं शरीरसंस्कारः पावनः प्रेत्य चेह च ॥

(मनुस्मृति 2-26)

"With sacred Vaidika rites should be performed the Samskaras of the body, namely, Nisheka and the rest, of the twice-born, which purify here and hereafter."

             सब मनुष्यों को उचित है कि वैदिकैः, पुण्यैः, कर्मभिः (वेदोक्त, पुण्यरूप कर्मों से), द्विजन्मनाम् (ब्राह्मण, क्षत्रिय, वैश्य, शूद्र अपने सन्तानों का) निषेकादिः शरीरसंस्कारः कार्यः (निषेकादि=गर्भाधान आदि संस्कार करें जो), इह च प्रेत्य पावनः (इस जन्म वा परजन्म में पवित्र करने वाला है)। [‘‘वह सन्तान बड़ा भाग्यवान् है, जिनके माता-पिता विद्वान् और धार्मिक हों’’] 

चरक ऋषि ने संस्कार का लक्षण लिखते हुए कहा है-‘‘संस्कारो हि गुणान्तराधानमुच्यते’’ अर्थात् पहले से विद्यमान दुर्गुणों को हटाकर उनकी जगह सद्गुणों का आधान-धारण कराने को ‘संस्कार’ कहते हैं। वेद के अनुसार ही तो वैदिक संस्कृति (वेद से विवेकानन्द तक की संस्कृति ) ने " मनुष्य -निर्माण और चरित्र-निर्माणकारी शिक्षा " की योजना के प्रचार प्रसार के लिए 1967 में अखिल भारत विवेकानन्द युवा महामण्डल को अवतरित होना पड़ा है ! इस योजना को सफल बनाने के लिए ही " चरित्र-निर्माण की पद्धति ", " चरित्र के गुण ",  "जीवनगठन " आदि संस्कारों की पद्धति को "महामण्डल पुस्तिका " और " विवेक-जीवन ' , विवेक -अंजन ' मासिक पत्रिका , पाठचक्र , वार्षिक युवा प्रशिक्षण शिविर ' आदि के रूप में प्रचलित किया है ।

चित्रकर्म यथानेकैरङ्गैरुन्मील्यते शनैः ।

ब्राह्मण्यं अपि तद्वद्धि संस्कारैर्मन्त्रपुर्वकैः ।।

 पराशर स्मृति  ८.१९ ।

"As the outline of a picture is lighted up slowly with (the filling in of) many colours, even so is ब्रह्मण्य with scriptural sanskar .  

 जिस प्रकार  किसी चित्र में विविध रंगो के योग से धीरे–धीरे निखार लाया जाता है, उसी प्रकार विधिपूर्वक संस्कारों के सम्पादन से ब्रह्मण्यता प्राप्त  होती है | 

गर्भाधानं पुंसवनं सीमंतो जातकर्म च। 

नामक्रियानिष्क्रमणेअन्नाशनं वपनक्रिया:।।

कर्णवेधो व्रतादेशो वेदारंभक्रियाविधि:। 

केशांत स्नानमुद्वाहो विवाहाग्निपरिग्रह:।।

त्रेताग्निसंग्रहश्चेति संस्कारा: षोडश स्मृता:। 

(व्यासस्मृति 1/13-15)

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SANATANA DHARMA - (10) - "The Worlds Visible and Invisible. " (CHAPTER VI.--page 66 to 74 )

 CHAPTER VI.

The Worlds Visible and Invisible.

" दुनिया से जाने वाले जाकर , चले जाते हैं कहाँ ?" 

       WE all know one world, the world around us, which we can see, and hear, and touch, and taste, and smell. Science tells us of many parts of this world, which our senses are not keen enough to perceive, things too small for our eyes to see, too subtle to affect any of our senses. These parts of our world, which we cannot perceive but-about which science tells us, are still physical, although invisible to us; they are parts of our world. 

           Physical matter includes solids, liquids, gases, and ethers, all made up of atoms of the same kind. But we have heard of other worlds, which are invisible and are not a part of this world, the worlds into which people go when they pass away from this earth by death. 

         We read of the Triloka, the three worlds, and every one should know some-thing about these, for in these three worlds the Jiva is bound to the wheel of births and deaths, and in these his evolution proceeds. These three worlds are made at the beginning of immense period called a Day of Brahma, and perish at its ending.           Four other great lokas, or worlds, complete the Brahmloka , but they last on through the life of Brahma. We need not deal with them here. 

         There are also some sub-divisions within the great lokas, to which the same name of loka is given, such as, Pretaloka and Pitriloka in Bhuvarloka, and Indra-loka and Suryaloka in Svargaloka. The three great lokas with which we are concerned, the Triloki, are: Bhurloka, the physical world, or the earth; Bhuvarloka, the world of "be-coming" intermediate between the earth and Svarga; Svargaloka, the heaven world. Of these three, Bhurloka is partly visible and partly invisible to us; Bhuvarloka and Svargaloka are invisible. In Bhurloka the Prithvi Tattva is the basis of all forms: it exists in seven modifications solid, liquid, gaseous, radiant, etheric, superetheric and atomic. These later four are spoken as आकाश ? "the ethers." In Bhuvarloka seven similar modifications exist, but the basis is the Apas Tattva. In Svarga-loka there are also seven similar modifications, but the basis is the Agni Tattva.

            The Jiva has three sheaths corresponding to these worlds the Annamayakosha, the Prftna-mayaskosha, the Manomayakosha. The Anna-mayakosha, or food- sheath so called because it is- built up out of the food we eat corresponds with the visible part of the earth and is composed of solids, liquids and gases. The Pranamayakosha or Prana-sheath, corresponds with the invisible part of our earth and is composed of ethers. Prana is the life-energy, and includes all the forces that science calls magnetic and electrical, but is much more than these. Both these sheaths are connected with Bhurloka. The Manomayakosha, mind-sheath, has two parts ; the denser part, in which the passions have their seat, is connected with Bhuvarloka ; the finer part, in which play the emotions and thought, is connected with Svargaloka. Other names are used for these sheaths, according to the object for which the classification is made, but the student need not become confused by these, for as he advances, he will find that his increased knowledge makes them quite intelligible. We will only notice three names very commonly used.

          The sthulasharira, or solid body, is the same as the Annamayakosha, made of solids, liquids and gases. The Sukshmasharira, or subtle body, includes the Pranamayakosha and the Manomaya-kosha; in addition to these, it includes another kosha, the Vijnanamayakosha, the knowledge-sheath, which connects the Jiva with maharloka, a loka beyond the Triloka in which his pilgrimage is carried on, one which is not destroyed, though it is rendered uninhabitable, at the close of the Day of Brahma. This part of the Siikshmasharira, the knowledge- sheath, is relatively permanent, and lasts through the series of births and deaths.

              ***A table may make these two classifications, and their relation to the lokas, clear:

स्थूल शरीर =अन्नमय कोष = भूर्लोक 

सूक्ष्मशरीर = प्राणमय कोष = भूर्लोक 

सूक्ष्म शरीर = मनोमय कोष = स्वर्गलोक 

{ these perish at or after death and are renewed at rebirth. मृत्यु के समय  या बाद में ये नष्ट हो जाते हैं और पुनर्जन्म पर इसका नवीनीकरण किया जाता है। }   

सूक्ष्म कारण शरीर = विज्ञानमय कोष =महर्लोक / {these does not perish at or after death , so is not renewed at rebirth . ये मृत्यु के बाद या उसके बाद नष्ट नहीं होते हैं, इसलिए पुनर्जन्म पर इसका नवीनीकरण नहीं किया जाता है।} 

     The स्थूल शरीर contains the organ of action called कर्मेन्द्रिय , but the true कर्मेन्द्रिय , the nerve-center which direct and control the organs are in sukshm-shrira .Thus joy or grief , or any strong emotion affects the nerve-centers and through them the organs ; the hand twitch , the feet tap , speech is impeded , in irritation and so on .इस प्रकार आनंद या दु: ख, या कोई मजबूत भावना तंत्रिका-केंद्रों और उनके माध्यम से अंगों को प्रभावित करती है; हाथ की चिकोटी, पैरों का हिलाना , वाणी में हकलाना और जलन होती है। } The ज्ञानेन्द्रिय  have also their centres in the Sukshmasharira, while their organs eyes, ears, tongue, nose and skin are in the Sthulasharira.

        Now let us see what happens at death. First, the Sukshmasharira is separated from the Sthula-sharira, the Jiva drawing it away by means of the Pranamayakosha. This leaves the Sthulasharira a mass of "lifeless " matter ; that is, of matter from which the life that held it together is withdrawn ; there is plenty of life left in the cells of the body, and they begin to break away from each other, but the ruling life is gone. The Jiva re- mains in his Sukshmasharira. Very quickly he shakes off his Pranamayakosha. and has then the denser part of the Manomayakosha as his outer most garment. He is then called a Preta, and is an inhabitant of Pretaloka. 

             If he has been a very good man on earth, he dreams away happily while in this condition ; but if he has been a bad man, he suffers while a Preta, craving for the earthly pleasures which he is no longer able to obtain. After a shorter or longer time according to the strength of these cravings and the consequent length of time needed for their exhaustion the densest part of the Manomayakosha falls away, and he goes as a Pitri into Pitriloka.

        Having spent there sufficient time to purify the Manomaya-kosha from all elements unfit for Svarga, the Jiva in the purified Manomayakosha goes on into Svarga, and enjoys there the fruit he has stored up. When this is exhausted, the time has come for his return to earth, and the purified Manomaya-kosha dissolves away, leaving the Jiva in the Vijnanamayakosha. He quickly puts forth his power to form new vehicles, and creates a new Manomayakosha for his coming life in the lower worlds. The Devas build for him a Pranamayako-sha and an Annamaya-kosha, according to his karma, and he is again born into Bhurloka.

        These are the recurring stages of the Jiva's pilgrimage : life in the visible world, death, life in the invisible worlds, re-birth. This is repeated time after time, time after time. At last, the Jiva grows weary of these three worlds, and longs for higher, subtler experiences and more expanded life; he turns away from all these worlds can offer him, and finds delight in meditation, in worship, in the compassionate helping of the weaker; he no longer uses his vehicles to gain pleasure for himself, but only to do service to others, and, so used, they can no longer imprison him . 

       He (The 'C-IN-C' नवनीदा )  dwells in the higher lokas, guiding his lower vehicles as his instruments in the lower worlds, and becomes a co-worker with Ishvara , either retaining his vehicles for service or throwing them away and entering into Brahman.

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" अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति।"  

(बृहदारण्यकोपनिषद -१/५/ १६ )

" Now verily there are three worlds the world of men, the world of the Pitris, the world of the Devas." and the world of the gods through meditation. The world of the gods is the best of the worlds. Therefore they praise meditation.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।

अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।

"For certain is death for the born, and certain is birth for the dead ; therefore over the inevitable thou shouldst not grieve. 

" Beings are unmanifest in their origin, manifest in their midmost state, Bhiirata, unmanifest in their dissolution : what room then for lamentation. 

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।

रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः।।8.17।।

अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।

रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके।।8.18।।

" The people who know the Day of Brahma, a thousand Yugas in duration, and the Night, a thousand Yugas in ending, they know day and night.

" From the unmanifested all the manifested stream forth at the coming of Day ; at the coming of Night they dissolve, even in that called the un-manifested."

त्रैविद्या मां सोमपाः पूतपापा

यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।

ते पुण्यमासाद्य सुरेन्द्रलोक

मश्नन्ति दिव्यान्दिवि देवभोगान्।।9.20।।

ते तं भुक्त्वा स्वर्गलोकं विशालं

क्षीणे पुण्ये मर्त्यलोकं विशन्ति।

एव त्रयीधर्ममनुप्रपन्ना

गतागतं कामकामा लभन्ते।।9.21।।

" The knowers of the three (Veda to Vivekananda), the Soma drinkers, the purified from sin, worshipping Me with sacrifice, pray of Me the way to Svarga; they ascending to the holy word of the Deva Indra, enjoy in heaven the divine feasts of the Devas.

" Having enjoyed the spacious Svarga-world, their holiness withered, they come back to this  world of death. Following the virtues enjoined by the three (Yedas), desiring desires, they undergo this passage to and fro."

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।

" At the end of many births the man full of wisdom cometh unto me :' Vasudeva is all,' saith he, the Mahatma, very difficult to find."

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