I dedicate this book

to my father
(late) Veluri Someswara Rao
and to my mother
(late) Veluri Subbamma
 ESSENCE OF HINDUISM

COMPILED BY

COLONEL V.A.SASTRY (Retd)

Address:
H.No. 4-190/2A, Bhaskara Rao Nagar,

Sainikpuri (P.O.)

Secunderabad – 500 094 (A.P.)

Tele: 27116277 (Res)

94406 57704 (Mobile)

E-mail: colvas44@hotmail.com
First Edition
2009

Copy Rights: Reserved

Printed At:
 An Appeal
It is a well known fact that most of the Hindus are
either ignorant or have vague perception and confused
about their own religion. I intend to provide the basic
information on Hinduism, to the persons interested, at my
own cost and reach maximum people. The cost of printing
this book is Rs.40-00 each. Any person who is not interested
to purchase and own this book is requested to read and
pass on this book to another person who is interested on the
subject. You are also requested to intimate your advice,
suggestions and comments for further improvement. Any
voluntary contribution will be accepted, with humility, with a
promise that amount will be utilized for getting additional
copies printed for further distribution to wider section.

Col. V.A. Sastry (Retd)

 Aum (OM) TAT SAT
Meaning

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

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

 TAT : TAT means THAT, referring to distance and

invisibility, means the Supreme Person (God)
(Bhagavad Gita 15: 17), an object of faith and belief.
All actions should be performed, in order to please
God, without expecting any reward whatsoever. Such
actions as His (God‘s) own and for His sake only
becomes Godly i.e., those actions lead to God –
Realization.

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

sense of Existence Absolute and Saintliness. It refers
to (a) Reality, (b) Goodness, (c) Praiseworthy, (d)
Noble disposition, (e) Steadfastness and Steadiness
and (f) Reverence and Faith.

(Bhagavad Gita 17: 23 to 28, Mahanirvana Tantra 14:

154 and 155)
 Preface
Every part of Hinduism, right from the Vedas all the
way up to Tantras, is dealt with in this book. I collected and
compiled the information from various books and tried my
best to present in a most simple and concise form for the
common people, to enable them to gain the basic knowledge
about Hinduism. The most important aspect of Hinduism is
OM
to be Truthful to yourself; control your desires, be devoted
and totally surrender yourself to Brahman (means God).
Most of the Hindus are in false perception that Hinduism
means becoming Sannyasi (recluse), doing ritualistic
worship of God, visiting temples and holy places etc. Most of
the Hindus were misguided and totally ignorant about their
religion and proper way of their religious practices and
blindly follow others without knowing meaning thereof. Many
Hindus perceive Hinduism as dogmatic without knowing the
Truth from Vedas, Upanishads, Puranas, Epics and Srimad
Bhagavad Gita. Many Hindus do not accept ignorance of
their own religion and try to blame on other things, like the
Hindu Scriptures are in Sanskrit language, which they do not
know, (though many translated versions are available in
most of the Indian and foreign languages), Brahmins
(Priestly caste) did not tell them and kept it for themselves or
their grandparents/parents did not tell them etc., in spite of
the fact that they never made any attempt or effort to know
about their own religion. The intentions are not to blame or
criticize or comment on any individual, but to present the
reality. I had come across similar reactions and feelings,
during my discussions with different cross section of Hindus,
which awakened my inner Self to undertake this publication.
 All human beings want to live in peace and be happy.
People perform actions for the sake of happiness. But they
neither attain happiness nor succeed in ending their sorrow
thereby (Srimad Bhagavata Mahapurana, in short Bhagavata
3: 5: 2). They are driven by two powerful motivations---
firstly—Desire (never ending) which leads to acquisition and
---secondly—Enjoyment (sensual pleasures) which are
temporary and limited. They spend their entire life to fulfill
these motivations and forget their final goal i.e. Infinite
Eternal Divine Bliss. Hinduism appeals to give up (or control)
these motivations, provide means to overcome these
weaknesses to reconstitute the personality for higher values
of life for attainment of the final goal i.e. Infinite Eternal
Divine Bliss.

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

was repeatedly invaded by Greeks, Dutch, Portuguese,
French, Muslims and British. From 13 th century during the
rule of Islamic Sultanates and later during British Colonial
Era, rulers of that period spread their religions through
coercion and incentives. Some Western countries termed
Hindu Scriptures as mythology (i.e. false notions, fictitious),
with their vested interests, which is not correct. During 18 th
and 19th centuries East India Company and later British
rulers, with a hidden agenda (tactics of divide and rule India
which has majority of Hindu population), tried to distort the
Hindu religion and culture and misled/created divisions
among Hindus, who have firm religious believes, (between
the two major races of Hindus i.e., Aryans and Dravidians,
between different castes of Hindus and between different
religions i.e., Hindus, Muslims and Christians etc.), published
and distributed huge quantities of literature about Hinduism
incorporating their own fictitious theories of origin, growth
and philosophies. These publications affected the minds of
Hindus (since original Hindu Scriptures were rare to obtain in
those days) and started believing those fictitious theories.
Some Hindu writers and organizations also started writing on
those lines and this has further confused many Hindus. For
Hinduism there is no single institution, organization or a
congregation with a hierarchy for spreading and conversion
like many other religions. Though there are many
organizations preaching Hinduism, all are independent from
each other and propagate Hinduism in their own individual
way. Most of these organizations commercialized their
activities to attract funds and thus the very theme of
Spirituality in Hinduism is found missing. Over a period of
time divisions have developed in Hinduism because of
fanatic work of the zealot followers. Over 90 % portion of
Hindu Scriptures stress on the Spiritual aspect of human
beings. The present day followers of Hinduism lost sight of
the Spiritual aspect of their Scriptures and give more
importance on social aspects such as traditions, customs,
rituals, festivals and the so called caste system (which has
been completely misconstrued). Later with the influence of
Western culture and materialistic values, Hinduism took
further toll. Present generation is in a confused state about
Hinduism, its values, culture, rituals, traditions, social
customs and household practices. Even some political
parties take advantage of these confused Hindus and exploit
through religious and caste divisions to their own ends.
Though Hinduism, being Sanatana Dharma (means eternal
religion for humanity), has the potential to sustain such an
onslaught, but going to oblivious state from generation to
generation (because of the affects of Kali Yuga).
 The aim of this book is to provide the essence of
Hinduism in simple language for common people to
understand and in a concise form as present generation
cannot spare much time for this subject due to their day – to
- day busy schedule. Some of the rituals, customs and
practices (for example - caste system, which were
requirements of those days for a balanced, organized and
systematic society) may not be applicable, relevant or
practicable to the present day life and those could be
modified and suitably replaced and be Truthful to yourself.
Hinduism does not claim that it has its own propriety or
Truth. It advocates that all paths lead to the same Supreme
Being. Hinduism being Revealed Eternal Divine Truth cannot
be understood or dealt with by human beings without proper
teaching from a competent Guru (means teacher who had
perceived God) and also without the blessing and Grace of
God Himself.

OM Shanthi, Shanthi, Shanthi.

Namaste

(meaning - namah means I am not (to subdue the ―I‖

(i.e. personal ego), ste means you are (I respect and
bow to the God within you).
 Index
Page No.

1. Introduction 1
2. Brahman (God) 11
3. Creation 26
4. Dharma 46
5. Hindu way of life 53
6. Vedas 60
7. Upanishads 67
8. Smritis 80
9. Darshana Shastras 101
10. Yoga 107
11. Mantra 125
12. Tantra 131
13. Moksa (Liberation) 135
14. Conclusion 143
15. Appendices:
(a) Indian History…………………....Appendix ‗A‘147
(b) Hindu Scriptures………………...Appendix ‗B‘152
(c) Process of Creation……………..Appendix ‗C‘153
(d) Process of Panchikarana……....Appendix ‗D‘ 155
(e) Cosmic Day and Cosmic Night..Appendix ‗E‘156
(f) Levels of Dharma………………..Appendix ‗F‘158
(g) Raja Yoga………………………..Appendix ‗G‘159
(h) Kundalini Yoga…………………..Appendix ‗H‘161
16. Essentials of Hinduism 162
17. Glossary 170
 Introduction
Religion
Religion is a faith, opinion or belief. It is an inquiry into
the Truth and its ideal is the Knowledge. All religions aim at
moral, social and ethical order of the society through
Philosophical and Spiritual aspects. Human beings are
always inquisitive of birth, life on the earth and fearful of
death. The questions of who am I?, From where did I
come?, What are my responsibilities?, What am I supposed
to do?, What is the meaning of my life?, Where will I go
(after death)?, including creation, birth, life on earth, death
and after death always puzzled human beings. All religions
aim to find answers to these aspects and phases and all
paths lead to the same goal.

God (Brahman)
Hinduism deals in detail about the Creator (commonly
known as God), Creation of the Universe, the physical body,
Soul (Self, Atma), life on the earth, death and after death.
Since we are created by God our aim should be to utilize this
life, through spiritual approach, to accomplish and reach our
source i.e. God (which is known as Liberation, Beatitude,
Salvation, Moksa, Mukti). Hinduism explains God (Supreme
Person, Brahman, Paramatma and also called Bhagavan) as
the only One, Eternal, Infinite, Absolute and Bliss etc. God is
beyond our time, space and causation (transcendental
state). He is beyond human imagination (being Mayic) and
human description (being limited). When human beings think

1
of infinite God (Brahman) with finite mind we unknowingly,
project human personality and characteristics. Jagadguru (a
title – meaning Spiritual teacher for the world) Adi
Sankaracharya described God (Brahman) as Sat – Chit –
Ananda. Sat means Existence (Truth, Eternal), Chit means
Consciousness (Knowledge) and Ananda means Bliss. God
(Brahman) is beyond sex i.e. can be male or female. Vedas
use neuter pronoun Tat (THAT) means either He or She.
Taittiriya Upanishad describes God (Brahman) as Truth,
Knowledge and Infinity. Since God is beyond description,
describing God is by stating what It is not. Describing God
means confining infinite within the finite. In the Upanishads
the word Neti – Neti (means -- not this, not this) is the
method in which God has been explained because God is
beyond description (Bhagavata 2: 6: 36).

God and Science

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

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

Hinduism
In Hinduism Sages, Rishis (means Maha Purusa,
Mahatma or Great Soul), who had revelation of Brahman
(God), explained the Divine science systematically in Hindu
Scriptures (Vedas, Upanishads, Puranas, Itihasas and
Darshanas), the complexities of Creator i.e., Brahman (God),
creation, life on the earth, death, after death, rebirth and
provided means to reach life‘s ultimate goal i.e. Moksa
(means Liberation) through God realization. As such
Scriptures are not at fault if we do not make sincere efforts to
gain knowledge contained in them. Most of the founding
fathers of other religions are neither educated nor literates,
but they had revelation and propagated their religion which
appealed the common people. Sage Valmiki, author of Epic
– Ramayana, was a savage in early part of his life but later
got enlightenment through meditation. So no one should
think that they cannot understand Hindu Scriptures and
hence they need not attempt to know their religion.

Hinduism is the way of life of Hindus and the oldest

known religion in the world. Religion and Spirituality are two
separate aspects. Most of the religions advocate the

3
customs, traditions and the social way of life on the earth.
Blind following of religious practices, even though one may
not believe in some of them, takes him/her away from
Spiritual aspect and God. But if one believes in Spirituality, it
closely connects to God which is better way to realize Him.
Spirituality is a faith and belief that some super natural
power has created this universe and maintaining it. Atheists,
who do not believe in God, believe in the physical world for
the happiness it provides for the physical body. It means
they look for happiness. But the happiness gained from the
physical world for the physical body is temporary and limited.
Hindu Scriptures describe God as Ananda (Eternal Bliss),
Love, Peace and Happiness which is unlimited, eternal and
Divine. Every Jeev, Atma or Soul at every moment perform
actions with the aim of attaining Ananda (Bliss), Love,
Peace and Happiness (Taittiriya Upanishad – 3: 6),
(Bhagavata 3: 5: 2). It means that every Soul (any living
being), at every moment knowingly or unknowingly, is
Spiritual (believe in God). If someone has a strong belief on
the advanced science and technology, this so called
advanced science and technology have no conclusive
answers for – say blood, aging, life, death, soul, nature,
space, planetary system, universe and finally God. It means
the present stage of science, technology and knowledge is
still in the primitive stage of human knowledge compared to
the Divine science and technology involved in the above
mentioned aspects. But in Hindu Scriptures one can find a
systematic explanation and conclusive answers to all the
above aspects. This is the evidence that Hindu Scriptures
i.e. Vedas, Upanishads, Puranas, Itihasas, are the direct
descents from Brahman (God), which are manifested in

4
Hindu Scriptures through eternal Rishis, Sages and Saints
(Maha Purusa, Mahatma or Great Souls). Hindu Scriptures
are in Sanskrit language, which itself is a Divine language,
came from Lord Shiva (as per the first verse of Introduction
in Panini Grammar). It is in its total perfect form since it
landed on the Earth and there is no change since then with
its 52 alphabets. Its vocabulary is so complex, vast and its
grammar can create any number of words. Divine
revelations, which are complex, require a Divine language to
explain and so is Sanskrit. Human beings (Souls) are
eternally under the bondage of Maya (Cosmic power) and
under its influence, are ignorant of the Divine matters and
are beyond the reach of human mind (Bhagavad Gita 15: 7).
Hindu Scriptures, being Divine revelations, reveal the form,
personality, nature, qualities, greatness and graciousness of
God. Knowledge contained in Hindu Scriptures is beyond the
limits of human intelligence. Vedic Sanskrit, which is known
as Deva nagara lipi, means the language and literature used
by Devas (means Demi Gods) living in the Heaven (that
means one can communicate with them in this language),
and hence it is Divine language. Such huge literature and
Spiritual knowledge contained in Hindu Scriptures,
considering its preciseness, extensiveness and depth,
cannot be produced by any human being without the Grace
of God. Those Rishis (Sages), who had the Grace of God,
had revealed the complete Hindu Scriptures (i.e. Vedas,
Upanishads, Puranas, Epics and Itihasas) for human beings
to enable a Soul to attain its ultimate goal i.e. God realization
(means Moksa) or Liberation (means Soul liberates from the
bondage of Maya i.e. Cosmic power) and enjoys Infinite
Eternal Divine Bliss. It can be also be deduced that such

5
huge literature with perfection, precision, extensiveness and
depth cannot be produced by any single individual in one‘s
lifetime. Any literature produced by more than one individual
certainly differs in their thoughts, theme, approach and
method. But none of the thoughts, themes, approaches and
methods contained in Hindu Scriptures contradicts one
another. It is thus obvious, certain and beyond any iota of
doubt that Hindu Scriptures are Divine revelations and
eternal.

References:

1. Rg Veda………………………..10: 90: 9.
2. Yajur Veda……………………..31:7.
3. Atharva Veda…………. ………19: 6: 13.
4. Brhadaranyaka Upanishad…...2: 4: 10.
5. Bhagavata……………………...3: 12: 37 to 39.

Indian History
The history of Bharata Varsha (ancient India i.e.,
complete land portion on Earth at that period), which
stretches from the present day Iran in the West up to
Indonesia in the East and the history of Hinduism (Sanatana
Dharma means eternal religion) has been explained
systematically and in chronological order in Hindu Scriptures
from the start of present Kalpa (i.e. Shveta Varaha Kalpa)
(Refer Appendix ‗A‘ - Page No. 147). Hinduism is also known
as Sanatana Dharma. Sanatana means eternally exists in
God and revealed by Him. Dharma means such actions and
such Spiritual and religious practices that finally result in all
good for the Soul. It also means such thoughts, actions and

6
practices that promote physical and mental happiness in the
world and also ensure attainment of the final goal of the life
i.e. God realization. Bharata Varsha (ancient India) is in such
a location on the Earth planet, which is not much effected by
natural calamities and disasters (except localized floods,
earth quakes and change of contours), like the ice age and
icy storms and blizzards that happened for many other
countries and parts of the Earth. Because of these calamities
the history of the other countries and parts of the world does
not go back to about 30,000 years B.C.E (Before Common
Era). Brahman (God), who has created this Universe and
subsequently on the evolution of human race on the Earth,
sends His eternal Rishis (Sages), at regular intervals, who
reproduce and maintain the Scriptural Knowledge with their
Divine power, for the benefit of mankind. Even these days, in
spite of advanced materialistic development and technology,
there are no physical and material means that could hold,
preserve and reproduce the information and knowledge of
the history in its original form without any damage or change
for such a prolonged period of time. To hold, retain, protect
and to reproduce such a great Divine Knowledge of the
Hindu Scriptures the Divine personalities are needed. So
Lord Brahma (Creator of our planetary system), with the
Grace of Brahman (God), periodically sends such Divine
personalities known as Rishis and Sages (Saints) to
undertake such tasks. These Divine personalities are the
eternal associates of Brahman (God), who are sent on the
Earth planet, to protect and maintain the Divine Knowledge
for the benefit of the Souls, in this world, to build their faith in
God and proceed on the path to God realization or
Liberation. Those Rishis (Sages), again with the Grace of

7
God, composed and produced many sacred poems,
collectively known as Vedas. Vedas, in Sanskrit, means
Knowledge and they are Revealed Eternal Divine Truths.
These poems use many mnemonic devices to ensure its
effectiveness. As they are taught by word of mouth and
learned by hearing (not by writing and reading) those Truths
(which are eternal) came to be known as Shruti (means
sounds produced by mouth). Rishis and Sages, who had
directly experienced God, had seen those Truths with their
Divine and purified mind. Hindu Scriptures contain answers
to Brahman (God) (Creator), Creation, Universe and Life
(before birth, life on earth and after death). Rg Veda
mentions about cosmic order known as Rta. Creation and
destruction is cyclic as well as rhythmic. Everything in this
Universe is pulsating and moves according to a Divine
pattern, which is reflected in the rhythmic and cyclic
movements of Nature. All matter, including human beings,
has rhythmic movements within and our quest should be to
create proper rhythm and harmony within ourselves. Mantra,
a system of syllables made with particular frequencies of
vibrations, is used to create or change one‘s vibrating
frequencies to a better state. According to expanding and
contracting theory, the Universe is rhythmic more or less like
a pulsating heart. Hinduism calls this great rhythm of the
Universe by the name Spandana. Hinduism teaches to
accomplish to synchronize our rhythm and vibrations (our
thoughts and actions including inactions) to that of the
Universe. ―I” (Self or Soul or Atma) is the centre point of the
Universe. As per Hinduism, every being in the Universe is a
focal point. Every being in the Universe is a Sukshma - Jagat
means minutest world (microcosm). The Universe and

8
human body are made of identical materials and as such all
answers are within. If one can understand the factors and
forces within, then one will be able to understand all factors
and forces in the Universe and Nature. Human beings
actions can affect the Nature and that affected Nature in turn
can affects the well being of the human beings. The great
scientists of those days, called Rishis (Sages), who had
perfected themselves by meditation, with the Grace of God,
are said to have heard in their hearts Eternal Divine Truths
and those Truths were taught to their disciples telepathically
as there were no material to write or to record them at that
period. All Shruti literature existed all though eternity in the
form of sounds. Therefore the sounds of the words of the
Vedas and Upanishads are very important to ensure its
effectiveness. About 5,000 years ago (before 3102 B.C.E. –
the year in which Kali Yuga started) Sage Krishna
Dwaipayana (later known as Veda Vyasa – Veda means
Knowledge and Vyasa means compiler) reproduced and
systematized the Mantras and Vedas. Sage Veda Vyasa
dictated and Lord Ganesha (son of Lord Shiva) recorded
them, because this was a huge task and it needs a Divine
mind to record them correctly.

Sage Veda Vyasa

In Dwapara Yuga Sage Veda Vyasa, who is a part
manifestation of Sri Hari (Lord Vishnu), was born of Sage
Parashara and his wife Satyavathi. Sage Veda Vyasa is also
known as Satyavathi - Suta, Vadrayana, Krishna
Dwaipayana and Vyasa. He was born as a grown - up
person and immediately after birth, he set out for meditation.
The Sage, who had unfailing eye and could read the past as

9
well as the future, saw how by the flux of time, there ensued
in every age (Yuga) an overlapping of duties, as a result of
which the potency of the material objects had diminished
and people had grown irreverent, weak, dull - witted and
short – lived. The Sage began to investigate by means of his
Divine in - sight as to wherein lay the welfare of human
beings. Perceiving the Vedic sacrifices (i.e.Yajnas) are the
purifiers of people; he divided the one Veda (revealed by
Brahman) into four for the continuance of the sacrifices. He
thus separated the Vedas as four under the names Rg Veda,
Yajur Veda, Sama Veda and Atharva Veda. First he
dictated the Vedas including all 1,180 Upanishads, Upa -
Vedas, and Vedangas. Then he dictated 17 Puranas, after
those 18 Upa – Puranas, then the Mahabharata (including
Srimad Bhagavad Gita) and the Ramayana, which was
originally written by Sage Valmiki about 1,80,00,000 years
i.e. 18 million years ago. At the end he dictated Srimad
Bhagavata Mahapurana which is known as Maha Purana
(means Supreme History). Details of Hindu Scriptures are at
Appendix ‗B‘ (Page No. 152). The Eternal Divine Knowledge
contained in the above Hindu Scriptures was in the abode of
Brahman (God) and protected by Him. Brahman after
Creation gave this Knowledge to Lord Brahma (God for
Creation of this Brahmanda, means one planetary system in
which one Lord Brahma functions the duties of Creation in
that planetary system) (Note - There are innumerable
Brahmandas). Lord Brahma produced them to the Rishis
and Sages at the start of the Creation of this Brahmanda.
Those Rishis and Sages reproduced them for the people on
this Earth planet. Sage Veda Vyasa reproduced all of them
just before 3102 B.C.E (Before Common Era).

10
 Brahman (God)
Brahman (God) means The One without a second. He
is Reality, One and the Only. Brahman (God) also means
Ananda (Infinite Eternal Divine Bliss) and capable of making
others also attain Eternal Bliss. He is absolutely great and
can make a Soul, after God realization, great like Him.
Brahman also means The Absolute Divinity. Brahman is also
known as Bhagavan or Paramatma or Isvara. In Rg Veda, as
per Nasadiya Mantra (Creation Hymn) Brahman has been
described as an abstract principle – THAT - pure
consciousness, pure spirit, changeless (beyond time, space
and causation) and unknown by ordinary mind. Brahman
cannot be seen or perceived by senses (i.e. eyes, ears,
nose, mouth and skin as they can see or perceive only
material sense objects). Brahman cannot also be understood
by the human mind and intellect because they are Mayic,
i.e., evolved from Maya (Cosmic Power i.e., the material
world, delusion). To see, hear, perceive and understand
Brahman (God) one requires Divine faculties (eyes, ears and
mind etc.) which can be given only by Brahman (God)
(Bhagavata 2: 6: 36, Bhagavad Gita 11: 8). Brahman is also
known as Bhagavan. The word ―Bhaga‖ denotes – power,
virtue (Dharma), fame, affluence, wisdom and dispassion –
each in its fullest measure. If the Soul, which is under the
bondage of Maya, with the Grace of Brahman (God) and
with His Divine power, can break the bondage of Maya then
only the Soul can know Him and attain the Infinite Eternal
Divine Bliss. From that One and the Only, this Universe of
many evolved. God is infinitely big and bigger than the
biggest. Nothing is even equal to Him (Bhagavad Gita 11: 43

11
 Bhagavata 2: 4: 14; Svetasvatara Upanishad 6: 8). He is
capable of absorbing within Himself the entire Universe,
including Maya and all the Souls, after total dissolution. God
is also infinitely small and smaller than the smallest
(Svetasvatara Upanishad 3: 20). He lives within all the Souls
(Bhagavad Gita 15: 15) which are smallest subtle entities
(Sukshma) in the Universe. God gives energy to the Souls to
do their duties (work or actions i.e. Karma) through the
physical body, which is Mayic. But the decision as to what to
do (good or bad) is left to the Soul and therefore the Soul
gets the results (fruits) for its actions (Brhadaranyaka
Upanishad 4: 4: 5; Bhagavata 11: 3: 20). In the Upanishads
the word Neti – Neti (means not this – not this) is the method
in which Brahman is explained because He is beyond
human description. To know Brahman (God) one must
experience one‘s oneness with God through God realization.
Jagadguru Adi Shankaracharya described Brahman as Sat –
Chit – Ananda (Sat means Truth (Existence), Chit means
Consciousness and Ananda means Bliss). As per his
Advaita Philosophy Brahman alone is real and eternal,
where as this Universe is unreal (means in transit or ever
changing) and temporary. The Universe is evolved from
God, exists in God and merges in God (Taittiriya Upanishad
3: 1: 1). God, is the one Self-effulgent Lord, the Self of all
embodied Souls. He, who appears as the subject and the
object, perceive Him as manifested in multitudinous forms
through Maya (Prakrti) (Bhagavata 1: 13: 47). Everything
and every Soul in this Universe long (live) for Brahman
(God) (Ananda or Bliss). But many don‘t get Brahman (God)
(Ananda or Bliss) due to their ignorance, being under the
bondage of Maya (means under delusion and false

12
perception and association with this material world (Prakrti
means Nature). Whatever may one say that they are happy
is temporary and limited. That happiness is not the real
happiness, not permanent and not infinite. God has two
aspects (a) Nirakara or Nirguna or Impersonal form of God
and (b) Sakara or Saguna or Personal form of God
(Brhadaranyaka Upanishad 2: 3: 1).

Nirakara or Nirguna Brahman (Impersonal form of

God)
Nirakara means formless or shapeless. Nirguna
means without qualities. Brahman means the Absolute
Divinity. Nirakara or Nirguna or Nirvishesha (without
attributes) Brahman (Impersonal form of God) is an abstract
principle – THAT (i.e. pure consciousness, pure spirit,
changeless and unknown by ordinary minds). Nirakara
aspect of God is formless and action less. So It does not
Create the Universe and Grace the Souls. Nirakara
Brahman, being an existence of absolutely subtle and
dormant state of virtues (Avyakta Shakti means
expressionless power) does not even manifest blissfulness.
Nirakara Brahman is beyond sex i.e. can be He or She.
Vedas use neuter pronoun Tat (THAT) for Nirakara
Brahman. With His mere thought He becomes Sakara,
Saguna Brahman means Personal form of God (Brahma
Sutra 4: 4: 12). Whoever does devotion (Bhakti) to Nirakara
Brahman is called Jnani (means knowledgeable). There is
very little description and mention of Nirakara or Nirguna or
Nirvishesha Brahman in Hindu Scriptures.

13
Sakara or Saguna Brahman (Personal form of God)
Sakara means form or shape. Saguna means good
qualities. In the Upanishads the term Brahman mostly refers
to the personal form of God (Saguna Brahman). Nirakara
Brahman is established in Saguna Brahman. So Saguna or
Sakara Brahman or personal form of God is known as
Bhagavan who is the main form of God. He is eternal,
omnipresent, omniscient, omnipotent (Sarwa Shakti), all
blissful, all pervading, all kindness, all gracious and all loving
Divine personality. His main forms are Lord Vishnu, Lord
Shiva, Goddess Durga, Lord Rama and Lord Krishna etc.
Obeisance to that Supreme Person of infinite glory, who in
order to carry on His Leela (Divine sport) of Creating,
Preserving and Destroying of the Universe (in the form of
Lord Brahma, Lord Vishnu and Lord Shiva respectively) has
assumed the three Shaktis (powers) in the shape of Sattva
(harmony), Rajas (activity) and Tamas (darkness)
(Bhagavata 2: 4: 12). Lord Vishnu (Sri Hari) has infinite
glory, all pervading, irresistible power, and Supreme Divine
nature, unequalled and unsurpassed known as Brahman
(Absolute, Self-born). By His own Maya (deluding potency,
creative energy) manifests Himself in different forms. He is
Veda (Truth). He is Dharma (righteousness). His virtues are
truthfulness, purity, compassion, forbearance, liberality,
contentment, guilelessness, composure of mind, subjugation
of the senses, austerity, evenness of temper, endurance,
quietism, sacred knowledge, self-realization, dispassion,
(absence of thirst for sensuous enjoyment) lordship (power
to rule), heroism, majesty, strength, right judgment,
independence (absolute freedom), dexterity, loveliness of

14
form, fortitude, gentleness of disposition, exceptional
intelligence, modesty, amiability, quietness of mind,
acuteness of the senses and bodily vigour, sobriety,
steadiness, reverence, absence of egotism, embodiment of
Supreme Bliss, all spirit, consciousness and many other
excellent virtues (Bhagavata 1: 16: 26 to 29). He puts an
end to the threefold agony i.e. (a) that having its origin in
body and mind, (b) that inflicted by other creatures and (c)
that having its source in the natural calamities. Whoever
does devotion (Bhakti) to personal form of God is called
Bhakta (devotee). Personal form of God with His Divine
magical power (Maya – which He controls) assumes various
forms, created this Universe with good and evil. By His mere
will, He manifests Himself as the manifold Universe. With His
thought He becomes Nirguna Brahman. So both Nirguna
and Saguna Brahman is one and the same (Brhadaranyaka
Upanishad 2: 3: 1) and (Brahma Sutra 4: 4: 12).

Isvara (Universal Soul)

Isvara (Universal Soul) has three basic aspects. They are
Creation, Preservation and Destruction (Taittiriya Upanishad
3: 1: 1). He is also the originator and upholder of Eternal
Cosmic Order (in Sanskrit – Rta) means regularity and
orderliness of the Universe. He is endowed with six eternal
and Divine attributes, all in their fullest measure (Bhagavata
2: 9: 16) They are:

 Lordship.
 Righteousness.
 Renown.
 Prosperity.

15
  Wisdom.
 Dispassion.
Maya (Cosmic Power or Delusion)
Maya (Cosmic Power) means which conceals reality
and projects unreal as real. It is eternal power of God
(Svetasvatara Upanishad 4: 10). It is eternal, infinite and
lifeless (action less i.e. Maya cannot act on its own) power of
Brahman. Maya cannot be destroyed. God has absolute
control over Maya. Maya is in between God and the Soul.
Maya is under the control of God and the Souls (attracted by
the charms of Prakrti, due to their ignorance, by their own
will associated with Maya) are under the bondage of Maya.
But the Souls can be eternally liberated from the bondage of
Maya. Maya is also called Prakrti or Nature and God is the
wielder of Maya. Material world is the bye product of Maya.
Due to Maya we witness duality in this world i.e. good or
bad, right or wrong etc. The world we see and feel with this
materialistic body (which is also Mayic) is not the real world.
True world is beyond Maya and beyond description. Maya
creates inner weakness in living beings to indulge in material
things (again Mayic) and makes us to forget our true Self
(Soul). According to Jagadguru Adi Shankaracharya,
Brahman alone is real and everything else is Maya. Maya
disappears when a person realizes True Knowledge. Why
should imperfect (Maya) come out of perfect (God)? If
Brahman transcends all personality feelings, how did He
make a Creation with consciousness? Why the Absolute and
Infinite should descend into finite? Mundaka Upanishad (1:
1: 7) explains that as hair and nails (which have no life) are
grown from the body (which has life), similarly Maya (which
is lifeless power of God) also comes from God. Both the
Bhagavata and Bhagavad Gita address these questions in
16
an indirect manner. Both talk about the instrumentality of
Creation. As per Bhagavata it is the Leela (Divine sport) for
God to create things. Bhagavad Gita, on the other hand,
states that it is part of Nature to create and procreate. In the
Vedanta Sutra (1: 4: 26 and 27) the word Leela (Divine
sport) is used to explain Creation as the desire-less
expression of God. In the absence of Maya creation and
procreation stops and the world ceases since this material
Universe is indeed Maya. During Creation Universe comes
from God and during dissolution Universe merges in God.
Primordial matter (Prakrti) is the womb of all creatures; in
which God place the seed of all life. The birth of all beings
follows from the combination of matter and the Spirit (Soul)
(Bhagavad Gita 14: 3).

Maya has three qualities. They are called Gunas.

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

 Sattva Guna: It is light or buoyant and bright or

illuminating. It has the nature of pleasure or joy and
17
 ability to reveal or makes things known. It binds by
creating attachment for happiness and knowledge
(Bhagavad Gita 14: 6). If we see happiness,
contentment, satisfaction, joy or bliss and purity in
mind, it is due to Sattva Guna which has Divine
nature that leads to Spiritual growth and progress. It is
mode of goodness and symbolized as white.
(Scientific explanation – has great amount of energy
with little matter).
 Rajo Guna: It causes passion, activity, movement
and restlessness, avarice, hankering, anger, egoism,
vanity and wish to dominate over others. It has the
nature of pain and suffering. It causes bondage and
binds the Soul through attachment to action
(Bhagavad Gita 14: 7). It is mode of passion and
symbolized as red. (Scientific explanation – It is in
between Sattva and Tamo Gunas in relation to energy
and mass).
 Tamo Guna: It is inertia, passivity, sluggishness,
heaviness and negativity. It resists, renders mind
incapable and causes confusion, mental depression,
bewilderment and ignorance. It induces drowsiness
and sleep. It causes senseless violence. It binds the
Soul through inattention, indolence and sleep
(Bhagavad Gita 14: 8). It is mode of ignorance and
symbolized as black. (Scientific explanation – has
less amount of energy and big matter).

These Gunas have one common characteristic.

They are in constant conflict with each other and each one
try to subdue the other in order to become predominant.

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

God – Vision
One with Sattva Guna acquires Divine nature which is
conducive to Spiritual growth. The qualities of Sattva Guna
are as follows -- purity in mind, control over his sense
organs, fond of Spiritual growth, strait-forwardness, mental
and physical endurance, truthfulness, non-violence, absence
of anger, renunciation of sensual pleasures, kindness to
creatures, gentleness, modesty, freedom from malice, non-

19
covetousness, lack of restlessness, vigour, forgiveness,
fortitude and knowledge about his inherent Divine Self.
Sattva Guna leads a person to God. Lord Krishna tells
Arjuna that when a Soul goes beyond these three Gunas
attains Immortality (Bhagavad Gita 14: 20), in other words go
beyond matter and manifest your Divine Spirit.
Atma or Jeev or Purusa or Self (Soul)
Atma or Jeev or Self or Purusa (Soul) means Divinity.
Soul is eternal, unborn, immortal, infinitesimal, conscious
and divine entity (Svetasvatara Upanishad – 1:9; 4: 5),
(Bhagavad Gita 2: 20 and 24; 13: 19; 15: 7). Soul in its pure
form is substantially the same as God. There are
innumerable numbers of Souls. Soul is not male, not female,
not neuter; whatever body it takes to itself, by that it is held
(Svetasvatara Upanishad 5: 10). Soul has no relationship
with another Soul. Souls are a special part (Visista Ansh) of
God (Divine Power) called Jeev Shakti (Soul power) which is
affiliated to Chit Shakti (consciousness power) of God
(Bhagavad Gita 15: 7). Aham Brahmasmi means ―I‖ (Soul or
Self or Atma or Jeev or Purusa) am Brahman (God)
(Brhadaranyaka Upanishad – 1: 4: 10). Tat Tvam Asi means
you are THAT, which means Soul, (in its pure form i.e. freed
from the bondage of Maya), is same as Brahman (God)
(Chandogya Upanishad – 6: 8: 7). Souls are Sukshma
means smaller than the smallest in size and subtle
(Svetasvatara Upanishad 3: 20). Souls, being part (ansh) of
God, have got Chetana Shakti (power to perform actions)
i.e., Tatasta Shakti (given by God) means in-between Para
Shakti and Maya Shakti of God. Souls have permanent
relationship with God and God lives within the Souls (Katha
Upanishad 2: 2: 13). Souls are always active and cannot

20
remain inactive even for a moment and compelled to act by
the modes of Prakrti (Bhagavad Gita 3: 5). The Souls have
no relationship with Maya, but fell prey to the charms of
Prakrti, accepted of their (Souls) own free will, the
unmanifest Divine Prakrti (Maya), which finally resulted to
their (Souls) bondage of Maya due to their (Souls) Sanchita
Karmas (destiny of the Souls). Mind, alone, is responsible for
the bondage and emancipation of the Soul. Attached to the
objects of senses, it leads to bondage (Bhagavata 3: 25: 15).
Because of the bondage of Maya, Souls lose their
consciousness; lose sight of their identity (as being part of
God) and associate themselves in the Mayic realm and are
eternally blemished with the association of Maya (Eternal
Cosmic power) (Padma Purana 11: 2: 37). Due to this
bondage Souls get attached to the three modes of Prakrti
(Gunas) deluded by egotism feel as doer. Due to this sense
of doer - ship, brought about by the association with Prakrti,
they helplessly are thrown into the wombs of good or evil –
has to undergo births, deaths and rebirths (Bhagavata 3: 27:
3). By the will of God, Maya (Prakrti) evolves itself in the
form of this material world. The Soul (Atma or Jeev means
Life), because of its power to act, within a body activates the
body (Maya or material world) which we call the body has
Life. When the Soul (Atma or Jeev) leaves the body, the
body becomes inactive or inert (no Chetana or action) which
we call the body has no Life (Atma or Jeev) (dead) (Taittiriya
Upanishad – 3: 3). The Soul and the body can be compared
to electric power and the bulb respectively. The body,
without a Soul (Atma or Jeev), is nothing but Maya or
material world. The Soul that is bound by Karmas (actions
– good or bad) is known as Self (Atma) and it has to take

21
innumerable births to enjoy or suffer the fruits of its actions
(Karmas), till it exhausts its Karmas and breaks loose the
bondage of Maya. Thus a person has to realize this truth,
remove his ignorance and his false (Mayic) association with
Maya and try to attain the True knowledge of the fact that it
does not belong to Mayic (material) world and it (Soul) is part
(ansh) of God. If one develops affinity and devotion to the
Supreme Person (God) that brings Liberation (free from the
bondage of Maya) to the Soul. Brahman (God) and the Jeev
(Soul) have similar (visista) qualities in certain aspects and
also different (vibhinna) qualities in many other aspects. The
following are some similar qualities of God and Soul:

 Both are unborn and eternal. (Bhagavad Gita 10: 3; 3:

20 and 24).

 Both have Chetana (means power to perform

actions). Brahman has Para Shakti and Soul has
Brahman’s (God‘s) Tatasta Shakti (means in -
between Para Shakti and Maya Shakti).

 Both do not change and come under the same

category. (Svetasvatara Upanishad – 1: 6).

 Always both are together and reside at one place

(heart) (Bhagavad Gita – 15: 15, Svetasvatara
Upanishad 4:17).
Though Soul is part (ansh) of God it does not have same
amount of qualities of God. The Soul differs in many other
qualities of God. The following are few such qualities.

22
 God Soul
 Wielder, ruler or above Under the bondage of Maya
Maya (Material World) (it does not belong to Maya)
 Creator of the Universe Dwells within the Universe
(Material world)
 Cause of everything Relative to cause (Prerit)
(Prerak)
 Omnipresent Limited to the material body
it enters
 Omnipotent Limited power
 Omniscient Covered by ignorance due
to Maya
 Infinite Finite
 Absolute Incomplete
 Absolutely great and Lacks this quality
makes a Soul (after
God realization) great
like Him

 Capable of Creation, Incapable of this action

Protection and destruct-
ion of the Universe
 Has unlimited love, These qualities are limited
kindness and all
Gracious
 Sat – Chit – Ananda Lacks this quality
(Truth, Consciousness
and Eternal Bliss)
 Can be compared to Can be compared to
Sun Sun rays

23
 References:

Bhagavad Gita 15: 15; Svetasvatara Upanishad 4:

16; Mundaka Upanishad 1: 1: 9; Brhadaranyaka
Upanishad 5: 1: 1; Taittiriya Upanishad 3: 1;
Brahma Sutra (By Sage Veda Vyasa) 1: 1: 18 and
22; 1: 2: 8 and 21; 1: 3: 4 and 06; 2: 1: 1 and 22; 3:
2: 27 and 3: 4: 08.

Note: These are only few. There are innumerable

Virtues in Saguna Brahman that no one can

count.

Individual Soul, though beyond the three Gunas,

thinks itself as consisting of the three Gunas and suffers the
evil consequences brought about by this identification
(Bhagavata 1: 7: 5). A Soul through its Spiritual Knowledge
has to realize the Truth that it is under the bondage of Maya
(Cosmic or material power) and dispel its ignorance that it
(Soul) is its body, (which is Mayic), do not belong to this
Mayic (material) world and only belongs to the Divine God
(Brahman). Identify the God that lives in all the Souls (the
indwelling Self or Atma) or God – head (subtle or Sukshma
element of God or power of God). Soul (Self) is one without
change, pure (untainted by Maya) self - effulgent, beyond
the three Gunas (modes of Prakrti), the substratum of Divine
attributes, all pervading, unveiled, the witness (of all), having
no other Soul and distinct from the body (Bhagavata 4: 20:
7). The man who understands the Self, existing in this body,
as described above is never tainted by the modes of Prakrti
(Bhagavata 4: 20: 8). He who knows the immutable Self as

24
if it were unconcerned, though presiding over the body, the
senses of perception, the organs of actions and the mind,
attains blessedness.

Devas (Celestial Gods)

Certain beings, which did meritorious work, are
promoted and they acquire special powers and bodies which
emit light (Div means light or shine) and they are called
Devas (Celestial or Demi - Gods). These Celestial Gods
have not yet crossed the barrier of Maya and are subjected
to the modes of Prakrti (Gunas).

25
 Creation
In Hinduism, as per Puranas, Manu Smriti and various
Schools of Hindu Philosophies (Darshanas), there are many
theories for Creation (Sristi). Creation (Sristi) and Dissolution
(Maha Pralaya) of the Universe is cyclic. There is no
beginning and end to this cycle. It is eternal and goes on
perpetually. During Dissolution (Maha Pralaya) the creative
energies and the forces remain in an absolutely subtle and
dormant state (it is called Avyakta) within God. During
Creation (Sristi) they evolve in the form of the Universe
(Vyakta). For God Creation and Dissolution is only a Divine
Sport (called Leela).

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

26
are under the bondage of Maya, along with their Sanchita
Karmas rests in an absolute subtle dormant state in
Brahman (God). The aim of Creation is to give a chance to
all the Souls to become human beings, do only absolute
good actions (Karmas) and totally surrender to God, there by
realize God and attain Liberation (Absolute Bliss).

Entities involved in the Creation

There are three eternal entities that are involved in
the Creation. They are as under:

 Brahman (God): One and the only One. He is Divine

and has infinite absolute virtues.
 Atma (Souls): Souls are, ansh (part) of God, also
eternal, unlimited in number, infinitesimal and life form
having a subtle mind of their own along with collective
Karmas in a subtle, semi - dormant force which reside
in the mind of every Soul.
 Maya (Cosmic power): It is eternal, lifeless energy or
power of God with three powerful qualities (Gunas).
They are – (a) Sattva Guna (pious, positive, and
pretty), (b) Tamo Guna (evil, negative and ugly), and
(c) Rajo Guna (selfish, neutral and normal). These
qualities exist in a mixed proportion in every part of
Creation. It is a very strong force that starts the
manifestation of the Mayic attributes which finally
becomes the Universe and keep Universe moving
forward until Dissolution (Maha Pralaya).
 Forces Running the Universe: The egg-shaped
Universe, has a breadth of 5 Million (50,00,000)

27
Yojanas (or 40 Million miles), covered outside by seven
sheaths (viz., Earth, Water, Fire, Air, Ether, the Ego and the
Mahat - tattva) each of which is ten times larger than the one
it surrounds, constituted as it is as under (Bhagavata 3: 11:
39 to 41):

 Eight casual Principles: Primordial Matter, the

Mahat - tattva, the Ego and five subtle elements viz.,
principle of Sound, Touch, Colour, Taste and Smell.
 Sixteen Evolutes: The Mind (consisting of Reason
and Understanding) whose thoughts and reflections
give rise to desire, five Sense Perceptions (Auditory,
Tactile, Sight, Taste, Olfactory), Five Organs of
Actions (Vocal Apparatus, Hands, Feet, Genitals,
Defecation (bowl) and Five Gross Elements ( Ether,
Air, Fire, Water and Earth) none of which evolve
further.

There are two forces that keep the Universe to move

forward:

 Karmas (Actions): The accumulative and collective

force of the accumulated Karmas of all the unlimited
Souls, as described above.
 Kal (Time): Brahman (God) alone is beyond time. All
the rest which emerged from Brahman (Lord) will
change its shape and form in time, including the
Universe. Time is a potency of Lord. Time, which in
itself is undifferentiated and has no beginning or end,
appears in the form of metamorphosis of worldly
phenomena. The time we calculate is the parameter

28
 that gives us the understanding of the period and
helps us to record the events of past, present and
future. But the Kal (force of Time) is an eternal
energy, like Maya, that exists side by side with Maya
and pushes the Universe to move forward. The
measure of Time which (in the form of Sun) flits
across the smallest particle of matter (Paramanu) the
shortest, while that which extends over the whole life -
span of the Universe is the longest measure of Time.
Two Paramanus make one Anu (an atom). Three
Anus constitute a Trasarenu (the minutest particle of
matter or mote). The measure of Time which (in the
form of Sun) travels across a composite of three
Trasarenu is known as Truti (Bhagavata 3: 11: 4 to 9
and Vishnu Purana Book 1 Chapter 3). Further
calculation of Time is as under:
 100 Trutis ……....one Vedha
 3 Vedhas ………one Lava
 3 Lavas ……….one Nimesa (twinkle of an
eye)
 3 Nimesas ……….one Ksana (also called
a moment)
 5 Ksanas ……….one Kastha
 15 Kasthas ……….one Laghu
 15 Laghus ……….one Nadhika
 2 Nadhikas ……….one Muhurta (48 minutes)
 30 Muhurtas ……...one day and night (24
hours (counts from Sun rise
to Sun set)

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

Brahma Muhurta and supposed to be the most auspicious

29
time of a day. During this period, it is believed, that all
celestial beings take rest and there is little activity in the
ethereal world. It is considered that this is the best period for
meditation and Spiritual activities. It is also believed that any
problem can be solved if one tries during this period. Time is
precious and valuable. Time once lapsed will never come
back. Time is also a healer.

Creation as per Bhagavata

Before Creation this Universe existed in no other form
than the Lord, His powers lay dormant although His
conscious was wide awake. Souls (along with their Karmas
i.e. force of accumulated actions), Maya (Primordial Matter)
and Kal (Time) rests in Brahman (God) in an absolute subtle
form and dormant state during Maha Pralaya Dissolution
period). They are activated by the will of Brahman (God). It is
this energy (Cit-Shakti i.e., power of intelligence, Time
(potency of Lord), destiny of all the Souls acted upon Maya
(Primordial Matter) that disturbed the equilibrium of the three
Gunas (constituting this Maya). Lord placed therein as
Purusa (Soul), who is His own fragment. From the
unmanifest Maya (Primordial Matter), impelled by the Time,
was evolved the Mahat-tattva (the principle of Cosmic
intelligent). Mahat-tattva, as it underwent transformation,
was evolved the principle of Ahankara (the Ego). Ahankara
(ego) is of three kinds – (a) Vaikarika (Sattvika) Ego: When
underwent transformation evolved the Mind (ego and
reasoning) – whose thoughts and reflections give rise to
desires, (b) Taijasa (Rajasika) Ego: When underwent
transformation evolved Buddhi (understanding), 5 Sense
Perceptions (Speech, Touch, Sight, Taste and Smell) and

30
5 Organs of Actions (Vocal Apparatus, Hands, Feet, Genitals
and Defecation) and (c) Tamasika Ego: This ego underwent
transformation, sprang up (Subtle and Gross elements).
They are, the principle of Sound evolved Ether and auditory
sense (which catches sound). From Ether sprang up the
principle of touch and evolved Air as well as tactile sense
(which perceives touch). From Air evolved principle of colour
then Fire as well as sense of sight (enable to perceive
colour). From Fire proceeded the principle of taste, thence
Water as well as the sense of Taste. From Water proceeded
the principle of smell, thence Earth as well as olfactory
sense (perceiving odour) (Bhagavata 3: 10: 14 to 17 and 3:
26: 1 to 50). The above evolution can further be explained as
follows. After certain subtle phases of evolution, endless
empty Space was the first subtle manifestation of Maya
(Cosmic power). In the infinite Space, unlimited space
pockets of various sizes were formed and they become the
base of unlimited sub – universes. The next phase of
evolution of Maya was Vayu (Air) which created circular
movements in the Space, as if the entire Space was in a
circular motion from its central point. In this motion sub
particles in the Space evenly merged. The next phase of
Mayic manifestation was Agni (Fire). Then the particles in
the Space annihilated to form hydrogen atoms. In the next
phase gravity began to predominate which resulted in the
formation of the basic structure of innumerable galaxies and
their clusters. Due to the already existing motion in the
Space the galaxies look like moving away from each other.
The speed and orbit of movement of these galaxies vary
from each other, but they are perfectly controlled and
synchronized, which itself reflects the Divine activity in the

31
Universe. When the galaxies begin to stabilize and assume
their normal shape, Brahman (God) creates great number of
Divine Celestial Spaces in the galaxies and produces one
Lord Brahma (God for Creation) in each Celestial Space,
who controls the Creation of Sun and its planetary system.
Thus there is one Lord Brahma, for each Celestial Space.
Lord Brahma creates Celestial abodes of gods and
goddesses. Celestial abodes are invisible, for human beings,
as they are in different space dimensions. One planetary
system with its Celestial abodes is called one Brahmanda.
Brahmanda means the material and the celestial creation of
one single Lord Brahma. There are three types of
dimensions (material, celestial and Divine) and two kinds of
spaces (material and celestial) in this Brahmanda. Material
and celestial Creations are the two (material and celestial)
dimensions of the material power of Maya. The Divine
dimension is equally omnipresent in both (material and
celestial) dimensions, but it is not visible to Mayic beings
(both material and celestial beings). Material creation
consists of the planetary system (Earth, Sun, Moon and
planetary system etc) in the material space. In the celestial
space, which is next to material space, there is celestial
Creation. The top most celestial abode i.e. Brahma Loka
belongs to Lord Brahma (God for Creation). The abodes of
Lord Vishnu, Lord Shiva and Goddess Durga represent a
branch of Vaikunta abode in the celestial abode. Other
celestial gods like Indra (King of the celestial abode and also
God of rain, thunder and lightning), Vayu (God of air), Agni
(God of fire), Varuna (God of water), Kubera (God of wealth),
Brihaspati (God of wisdom) and Prajapati (President of the
God‘s kingdom) etc. represent the celestial creation. The

32
material reasoning and conditions are based upon the
limitations of material time and space. This is the reason that
happenings, which are beyond the Mayic sphere, cannot be
intellectualized. There are innumerable numbers of
Brahmandas along with one Lord Brahma each for each
Brahmanda in one galaxy. After the formation of Earth
planet, the ozone layer was formed, oceans began to exist.
Vegetation is the first form of life that appeared on the Earth
planet, as the soil itself contains the subtle form of the seeds
of all kinds of vegetation. Lord Brahma transfers the Souls
into these seeds and the vegetation grows. Afterwards they
create their own seeds. When the Nature further evolves the
bodies of insects, fishes, birds, animals and human beings
are formed and Lord Brahma transfers the Souls into them.
Since the Souls are eternal and they must have been living
in some form or the other in the last stage of the previous
cycle of Creation and just before Maha Pralaya (Dissolution)
Lord Brahma transfers all the Souls exactly according to
their previous status i.e. grass become grass, fish becomes
fish, elephant becomes elephant and human being becomes
human being and so on (Brahma Sutra 2: 1: 34 and 35).
Lord Brahma produces the first pair of all living beings on the
Earth planet and afterwards they multiply themselves. There
are a total of 84,00,000 varieties of living beings on the Earth
planet. This Knowledge (systematic theory and detailed
chronological order of Creation) was already incorporated in
Bhagavata by Sage Veda Vyasa with His Divine Knowledge
over 5,000 years ago. In spite of advanced scientific and
technological expertise none of the existing theories of
scientists, cosmologists and historians could find conclusive
answers to their own theories on Creation. The Creation

33
aspect is further explained in Puranas, Manu – Smriti and
various Darshanas (Philosophies).

As per Puranas
The broad theme as explained in Puranas is as
follows. In the beginning Brahman pervaded the entire
Universe. When it was time for Creation, Brahman
manifested Himself as three Supreme Gods i.e. Lord
Brahma (God for Creation), Lord Vishnu (God for
Preservation) and Lord Shiva (God for Destruction).Then
water was created and out of the water many headed
serpent arose which is known as Seshnag. Lord Vishnu took
the Seshnag as his resting place. Next from the waters came
a Golden Egg. Lord Brahma (God for Creation), entered the
egg and within the egg He carried out the work of Creation
for thousands of years. Then the egg hatched into two parts.
The upper part was made the Heaven and the lower part the
Earth. The Sun emerged from the egg and took its ordained
place. Since it is first to emerge Sun is known as Aditya.
Then Lord Brahma created various forms of Life.
As per Manu-Smriti
According to Manu-Smriti the Self- existent Brahman
manifested to dispel the darkness enveloping everything. He
created the Waters and deposited a seed that became
Golden Egg (Hiranyagarbha), from which He was born as
Lord Brahma. He divided the egg in two parts to create
Heaven and Earth. Lord Brahma created ten Prajapathies
(mind born sons), believed to be the fathers of the human
race. They are Marici, Atri, Angira, Pulastya, Pulaha, Kratu,
Vasistha, Daksa, Bhrghu and Narada. The first seven are
known as seven Great Sages (Sapta Rishis) to help him in

34
Creation. Brahman divided Himself into three parts i.e. Lord
Brahma (became Creator), Lord Vishnu (became Preserver)
and Lord Shiva (became Destroyer) of the Universe.

As per Sankhya Philosophy

Sankhya is the most ancient School of Hindu
Philosophy. It recognizes three ultimate realities i.e., (a)
Brahman (God) (b) Purusa (Soul) and (c) Prakrti (Maya).
 Brahman (God): Brahman (God) is all blissful, all
pervading, all gracious and all loving Divine
personality. He is Creator, Preserver and Destroyer.
 Purusa (Soul): Purusa (Soul) is pure consciousness
or sentience, uncaused, changeless, eternal and pure
spirit (totally devoid of matter). It is totally passive and
all pervading. There are many Purusas (just like light
from many candles can occupy the same space).
 Prakrti (Maya): Prakrti (Maya) is unconsciousness,
primordial matter. Though it is uncaused, it is the
cause of everything in this Universe whether mind,
matter or energy (Purusa is not caused by Prakrti). It
is composed of three extremely subtle (Sukshma)
substances called Sattva Guna, Rajo Guna and Tamo
Guna (for detailed information refers Gunas).
 Process of Creation: Intent upon becoming many (at
the dawn of Creation), The Lord of Maya assumed at
will (pressed into His service) by His own Maya
(deluding potency), Time, Karmas (destiny of the
Jeevas i.e., Souls) and Swabhava (their innate
disposition) that had already existed in the latent form
in His being. The Supreme Person (God) placed His

35
 energy (in the form of Cit – Shakti or the power of
intelligence) in His own Maya, the equilibrium of who‘s
Gunas has been disturbed by the destiny of various
Souls, The Maya gave birth to Mahat-tattva (the
principle of cosmic intelligence) and the second is
Ahankara or ― Ego‖. There are three types of Egos—
(a) From Sattvika Ego, Mind and deities presiding
over the senses are evolved. (b) From Rajasika Ego,
the principle of Buddhi (understanding), and Indriyas
(i.e., 5 Sense Perceptions i.e., Auditory sense
(catches sound), tactile sense (perceives touch),
sense of sight (perceives colour), sense of taste
(perceives taste) and olfactory sense (perceives
odour), as well as 5 Organs of Actions (i.e., Vocal
apparatus, Hands, Feet, Genitals and Defecation
(bowl) are evolved. (c) From Tamasika Ego, 5 Subtle
elements (i.e., Sound, Touch, Colour, Taste and
Smell) and 5 Gross elements (i.e., Ether, Air, Fire,
Water and Earth) are evolved. (Refer Appendix ―C‖ –
Page No. 153). These five subtle elements mingle in
different proportions following certain rules of
permutation and combination, called as
Panchikarana, and become the manifold Universe.
 Panchikarana: The five subtle (Sukshma) elements
are called Pancha Sukshma Bhutas. These five subtle
elements mingled in five different ways to produce
five gross (Sthula) elements. They are called five
gross elements (Pancha Sthula Bhutas). They
became manifold Universe (Refer Appendix ―D‖ -
Page No. 155)

36
  ½ Subtle Ether+1/8 Subtle Air ―Gross Ether
+ 1/8 Subtle Fire+1/8 Subtle Element‖
Water+1/8 Subtle Earth
 ½ Subtle Air+1/8 Subtle Ether ―Gross Air
+1/8 Subtle Fire+1/8 Subtle Element‖
Water+1/8 Subtle Earth
 ½ Subtle Fire+1/8 Subtle Ether ―Gross Fire
+1/8 Subtle Air+1/8 Subtle Element‖
Water+1/8 Subtle Earth
 ½ Subtle Water+1/8 Subtle ―Gross Water
Ether+1/8 Subtle Air+1/8 Element‖
Subtle Fire+1/8 Subtle Earth
 ½ Subtle Earth+1/8 Subtle ―Gross Earth
Ether+1/8 Subtle Air+1/8 Element‖
Subtle Fire+1/8 Subtle Water

Maha Yuga
Four Yugas (Krta Yuga, Treta Yuga, Dwapara Yuga
and Kali Yuga) along with their Sandhya (transitional period
marking the beginning of each Yuga) and Sandhyamsa
(transitional period marking the end of each Yuga) consisting
of 12,000 Celestial years (43,20,000 human Years) make
one Maha Yuga. The period of Sandhya and Sandhyamsa is
twice as many hundred years of each Yuga. Things in the
Universe deteriorate from Yuga to Yuga. At the end of four
Yugas (i.e. one Maha Yuga) the physical world is destroyed
by rain, flood and fire which is called laya (deluge). After that
Creation takes place once again. (Vishnu Purana Book I;
Chapter 3) (Refer Appendix ―E‖ Cosmic Day and Cosmic
Night – Page No. 156).

37
 Krta Yuga or Satya Yug: Krta Yuga or Satya Yuga
has 4,800 Celestial Years (17,28,000 human years)
(4 x Kali Yuga periods). During this period, Dharma
(Virtue) exists complete in its four limbs (viz. austere
penance, internal and external purity, compassion
and truthfulness). During this period, children like all
other things, come by mere wishing. Human beings
live for about 4,000 years. People are always happy.
There are no superiors or inferiors. Hatred and
jealousy are unknown. Hunger and thirst are not felt.
The earth yield an abundant supply of juices and
mankind live happily with that. There is no need to
build houses and people live on the shores of the
oceans and in mountains. There is no concept of sin
(Pap) and store of merit (Punya).
 Treta Yuga: The period of this Yuga is 3,600
Celestial Years (12,96,000 human years) (3 x Kali
Yuga periods). During this period austere penance
falls into destitute. Only purity, compassion and
truthfulness are practiced in the name of Virtue (i.e.
Dharma standard reduces and stands on three legs).
Knowledge is the chief virtue during this period.
Procreation happens by mere touch. Human beings
live for about 3,000 years. Clouds form in the sky and
cause heavy rains. Because of the rains earth no
longer yield juices. It rains so much that trees grow
and people live on the sap of those trees. Individuals
slowly turn evil and start to fight over the possession
of those trees. The trees no longer provide sap, but
start giving fruits and human beings live on fruits.
When human beings continue to fight over the

38
 possession of the trees, trees start to wither away.
People learn to practice agriculture and animal
husbandry to live on. Heat and cold manifest and
people require building houses to protect themselves
from the heat and the cold.
 Dwapara Yuga: The period of this Yuga is 2,600
Celestial Years (8,64,000 human years) (2 x Kali
Yuga periods). During this period, however, penance
and purity both become obsolete; compassion and
truthfulness alone prevail (i.e. Dharma (Virtue)
standard further reduces and stands on two legs).
Human beings are subject to disease and misery.
Children are born out of male and female union.
Human beings live for about 2,000 years. Mankind
really starts to suffer from the time of Dwapara Yuga.
Starting of evil traits like hatred, jealousy, fraudulence
and quarrels can be traced back to this period.
Famine and drought are first felt on earth in this Yuga.
 Kali Yuga: Kali Yuga is the worst of all Yugas. The
period of this Yuga is 1,200 Celestial Years (4,32,000
human years). During this period Truthfulness alone
remains, the other three Virtues become very rare.
Unrighteousness advances and Dharma (virtue)
standard is further reduces and limps on one leg. No
one pays any attention to good and it is the evil that
prevails. During this period people are mostly short-
lived, slothful (little inclined to thread the path of God-
realization), most dull-witted, unlucky and tormented
with diseases and other evils (Bhagavata 1: 1: 10).
Human beings live up to 100 years during this period.
At the end of Dwapara Yuga, when Lord Krishna

39
 renounced the world and ascended to (His abode in)
heaven Kali Yuga is supposed to have started
(Bhagavata 12: 2: 33) on the midnight of 17 February
3,102 B.C.E. King Yudhisthira realized the advent of
Kali Yuga (which will be chaos), abdicated the throne
and coroneted Arjuna’s grandson, Parikshit, to the
throne of Hastinapura.

Laya (Destruction)
The length of one Maha Yuga (i.e. total of above four
Yugas) is 43,20,000 human years. At the end of one Maha
Yuga, Laya (Destruction) takes place when the physical
world is destroyed by rain, floods and fire. Life on earth dies.
Each destructive period is followed by the succession of
Creation. Then the period of next Maha Yuga starts again
with the life on earth.
Lord Brahma (God of Creation)
Lord Brahma (God of Creation) has a life span of 100
Cosmic years (equivalent to 31,104 Crore or 311.04 Trillion
human years). !00 Cosmic years, which is called Para, is
divided into two halves and each half is called Pararddha.
Present Lord Brahma is in his first day of His 51st Cosmic
year, i.e. second half of His 100 Cosmic years of his life,
which is called Dwiteeya Pararddha. Each Cosmic year
consists of 360 Cosmic days (i.e. day time) and 360 Cosmic
nights (i.e. night time). Lord Brahma’s one Cosmic day or
one Cosmic night is equivalent to one Kalpa each for human
beings (i.e. there are 720 Kalpas in one Cosmic year). Till
now 36,000 Kalpas (18,000 Cosmic day time (Creations)
and 18,000 Cosmic night time (Pralaya or destructions) have
already lapsed. The period of each Kalpa is equivalent to

40
432 Crore or 4.32 Billion human years. Present Kalpa is
called Shveta Varaha Kalpa, (Shveta means yellow colour,
Varaha means bore, i.e. Lord Vishnu took the form
(incarnation) of yellow colour bore in this Kalpa for the
upliftment of the Earth from the ocean to save from demon
Hiranyaksa) (Bhagavata 3: 11: 33, 34 and 36), which started
197.12 Crore or 1.9712 Billion human years ago. One Kalpa
has 14 Manvantaras. During each Manvantara a Manu
assists Lord Brahma for the Creation. Present Manvantara
(i.e., 7th out of total 14 Manvantaras) is called Vaivaswata
Manvantara (Manu Vaivaswata is son of Vivaswan)
(Bhagavata 8: 13: 1) which started 12.05 Crore or 120.5
Million human years ago. The period of each Manvantara is
equivalent to 30.672 Crore or 306.72 Million human years.
Each Manvantara is separated by an intervening period
called Sandhya Kala that makes 15 Sandhya Kalas
separating 14 Manvantaras. The period of each Sandhya
Kala is equivalent to the period of one Krta or Satya Yuga
i.e.17,28,000 human years. The period of 15 Sandhya Kalas
i.e. 15 x17,28,000 is equal to the period of 6 Maha Yugas i.e.
6 x 43,20,000 ( 2.592 Crore or 25.92 Million human years).
Each Manvantara has 71 Maha Yugas. Present Maha Yuga
is 28th Maha Yuga. The period of one Maha Yuga is
43,20,000 or 4.32 Million human years. Each Maha Yuga
has 4 Yugas. The present Yuga, called Kali Yuga, has
4,32,000 human Years, which has started at the midnight on
17/18 February 3102 B.C.E. Thus one Kalpa consists of
1000 Maha Yugas (i.e. 14 (Manvantaras) x 71(Maha Yugas)
+ 6 (i.e.,15 Sandhya Kalas, which are equivalent to 6 Maha
Yugas).

41
 At the dawn of the Cosmic day (Kalpa period starts)
Lord Brahma starts Creation of three worlds (Bhu Loka
(earth), Bhuvar Loka (the sphere immediately enclosing the
earth), and Swarga Loka (immediately enclosing Bhuvar
Loka i.e. Indra’s Heaven) as in the preceding Kalpa i.e. sub-
human creatures, human beings, manes (pitras) and Demi-
Gods are born according to their respective Karmas. By the
end of Cosmic day (end of the day time) (for human beings
Kalpa period ends) Lord Brahma stops Creation. At the start
of the Cosmic night (for human beings next Kalpa period
starts), Lord Brahma assumes an iota of Tamo Guna (the
principle of inactivity), winding up his activity (Creation)
becomes quit (by the force of the Time withdrawing all the
worlds into his belly), starts taking rest (or sleep) and
Pralaya (means ―to dissolve‖, ―melt away‖, ―liquefy‖,
―dissolution‖, ―reabsorption‖, ―destruction‖ and ―death‖) takes
place. Means the Earth planet and the Sun along with three
Celestial abodes (Bhu, Bhuvar and Swarga Lokas) means
physical world and the subtle world are absorbed in the
Casual world and the Souls takes rest in the Casual world
until the start of next Creation. It means they enter into the
transition period and during this period Lord Brahma holds,
all the beings of the material and celestial worlds in a
suspended state, within Himself. Duration of one Cosmic
night is equivalent to the period of one Kalpa. During this
period Lord Brahma takes rest (or sleep) and Pralaya or
chaos reigns supreme. When Lord Brahma wakes up in the
morning (at the dawn of the next Cosmic day) (another
period of Kalpa starts) order is restored and Lord Brahma
starts Creation again. The present age of Lord Brahma is 1st
day of His 51st year, which is 15697.394 Crore or 156.97394

42
Trillion human years. Thus these processes of Creation by
Lord Brahma during the Cosmic day and Dissolution during
Cosmic night continue till Lord Brahma reaches his 100
Cosmic years. At the end of his 100 Cosmic years (end of
Maha Kalpa i.e. the period of one Maha Kalpa (72,000
Kalpas) is 100 Cosmic years) Lord Brahma merges in
Brahman. At this time Creation unwinds and Maha Pralaya
(great deluge or complete dissolution) of Brahmanda takes
place i.e. all the three Worlds, all time, form and space (i.e.
the planetary system and its celestial abodes means the
entire Universe) (Physical, Subtle and Casual) are withdrawn
or absorbed into Brahman. Space is now reduced to 100
Cosmic years of chaos at the end of which Brahman Creates
a new life span of a new Lord Brahma and the above
process of Creation and Dissolution repeats itself and it is a
never ending process. This view of Cosmic time is given in
Puranas and Dharma Shastras. If one looks at this Creation
(Evolution) and Laya, Pralaya and Maha Pralaya
(Dissolution) from scientific point of view, it is nothing but
expanding and contracting theory of Energy.

This world is real for the time being only. It is not

ultimate real. This world has a beginning and an end in time.
Therefore, it cannot be eternal and hence it must be in
transition. Being in transition it cannot be real. The apparent
reality of the world is the essence of its ever changing
character. Had it been real, it should be changeless.
Brahman, being eternal and changeless, is the only reality
that exists. To a person who has realized Brahman, this
world is not real to him anymore.

43
Historical events of Creation
Major historical events, right from the start of
Creation, and also the events of Bharata Varsha (ancient
India) are given in Bhagavata and Puranas. Brahman
(Personal form of God) Created present Lord Brahma about
15,697.3 Crore or 156.973 Trillion human years ago or
precisely 15697,39,49,110 human years ago (as in 2008
C.E. i.e. Common Era). During the first Kalpa (i.e. first day
time of Lord Brahma), which is called Brahma Kalpa, Lord
Brahma meditated for Brahman, which is known as Brahma
Sanhita, and conceived all the Vedas, with the Grace of
Brahman. During the third Kalpa (i.e. second day time for
Lord Brahma) Lord Brahma created Brahmanda, produces
the first ten Rishis, known as Prajapathies (mind born sons
of Lord Brahma) and Celestial Gods (Devas) and Asuras
(Demons). The abode of Lord Brahma is called Satya Loka.
The abodes for Celestial Gods (Devas) are called Tapo
Loka, Jana Loka, Mahar Loka, Swarga Loka (the abode of
Indra), and Bhuvar Loka. The abodes of the demons are
Atala Loka, Vitala Loka, Sutala Loka, Talatala Loka,
Mahatala Loka, Rasatala Loka and Patala Loka, which are
below Bhu Loka (Earth planet). One Brahmanda consists of
the above 14 Lokas. All the other Lokas, except Bhu Loka,
are in a different Space dimensions and therefore cannot be
seen by normal human beings. Later on the Ozone layer is
formed on the Earth planet. Then Lord Brahma produces
Manu Swayambhuva, who assists Lord Brahma for Creation
during the first Manvantara. The Rishis (Sages) on the Earth
planet conceive, with the Grace of Brahman (through Lord

44
Brahma) the Vedas and Puranas. Gradually the nature
evolves and human civilization develops.

45
 Dharma
The word Dharma is formed from the root word
Dhryan (Dhryan Dharne). Dharma means religion. It also
means such actions and such Spiritual or religious practices
that finally result in all – good for a Soul. It also means such
thoughts, actions and practices (virtues) that promote
physical and mental happiness in this world and ensure the
attainment of the final goal of God realization. Dharma also
includes moral and ethical duties. Darayati dharm ity ahu
means whatever sustains is Dharma. The Divine Self (Atma)
is the foundation of our being and it is Self which sustains
us. Atharva Veda states that Prithivim dharmana dhritam
means the world is sustained by Dharma. The principles of
Dharma are Self-Control and Self-Sacrifice. There are two
kinds of Dharmas. Firstly Apara Dharma, means good
Karmas (actions), which is secondary or general or
preliminary discipline. It is the religious discipline and
injections of Do‘s and Don‘ts that are explained in the
Scriptures for uplifting the Sattvic (pious) qualities of human
beings in general. It means having faith in God and then
doing all the good actions to please God and not for
personal gain. They are applicable to all kinds and all
classes of people living with various ways of life. Such good
actions pacify the doer in the existing life and in the next life
they create a good destiny. Apara Dharma is preliminary or
preparatory stage for entering into the next stage of Dharma.
The next stage of Dharma is called Para Dharma or
Bhagavata Dharma. This is the main Dharma which ensures
attainment of the final goal of God realization to a Soul. God
realization happens through absolute devotion (Bhakti)

46
towards God in His personal form. It gives both peace and
happiness in this life as well as attainment of God realization
or Liberation (Infinite Eternal Divine Bliss), which is the
ultimate goal to any Soul. Devotion (Bhakti) is above all the
religious formalities, practices and rituals. It is true Love of
your Soul towards your beloved God. It can be observed by
any person, at any time, at any place, in any dress and in
any method. It is universal. Nishkama (without desire) and
Nirantara (always) do Bhakti (devotion) which is the Dharma
(duty) of the Atma (Bhagavata 1: 2: 6). Any Dharma which
does not induce Bhakti (devotion) is no Dharma (Bhagavata
1: 2: 8). Dharma with Bhakti (devotion) is the only Dharma
(Bhagavata 11: 19: 27). Thus the Dharma, which is based on
such Devotion (Bhakti) and which establishes Devotion
(Bhakti) for God as a universal religion of the world, is called
Sanatana Dharma (Eternal Religion). God is
Dharmadhishthana. It means that Sanatana (Eternal)
Dharma (Religion) is established in God and resides in God
as Divine power. It is revealed by Brahman (God) through
Lord Brahma before human civilization and reproduced by
Rishis (Sages) through Vedas, Upanishads and Puranas.

Vyaktigata (Individual) Dharma

Every individual must follow the under mentioned
principles as their moral and ethical duties:

 Dama - Control of external organs.

 Arjava - Strait forwardness.
 Ahimsa - No injury to any form of life.
 Akrodha - Absence of anger.
 Satya - Truthfulness in thought,
speech and action.
47
  Brahmacharya - Control of carnal desires and
passion.
 Santosha - Contentment and happiness.
 Thyaga - Renunciation of selfishness.
 Apaishuna - Refrain from backbiting.
 Aparigraha - Non-acceptance of
unnecessary gifts.
 Hri - Modesty.
 Mardava - Gentleness.
 Daya - Kindness and compassion.
 Shanthi - Peace of mind (by controlling it).
 Kshama - Forgiveness.
 Shoucha - Purity of body and mind.
 Adhroha - Freedom from malice.

Parivarika (Family) Dharma

Family duties involve mutual self-sacrifice and
respect. Wife is Ardhangini (half of your body) (Brhad
Aranyaka Upanishad 1: 4: 3) and Sahadharma Charini
(partner in Spiritual life). Hinduism offers two major Spiritual
paths or sets of religious duties – one for family man (house
holder) and the other for monks. The ultimate goal of human
life, according to Hinduism, is God-realization and Liberation.
Duties of family man assure this goal which falls under the
category of Pravritti Marga (Note: Also refer Gruhastha
stage of Hindu life – Page No. 55 and also 133):

 Perform your duties as per Scriptures.

 Surrender the fruits of your actions to God.
 Your life is meant for the service of God, poor and
helpless.

48
 Earn your livelihood through honest means.
 Look upon your parents as representatives of God,
please them and must not forget that you owe your
physical body to them.
 You must not take food before providing food to your
parents, wife, children and the poor.
 You must maintain complete fidelity to your wife.
 You should never use improper language in the
presence of women.
 You should not brag about your achievements,
wealth, power and position.
 You must not give excessive attention to food, clothes
and external appearance.
 You should maintain cleanliness of your body, purity
at heart and in mind.
 You should lovingly bring up your children, properly
educate and marry them.
 Be active, should not be lazy and coward.
 You should also help brothers and sisters (if poor),
needy and the poor.
 You should respect those who are good and noble.
 Always speak truth.
 You should struggle to become wealthy through
honest means.
 Engage yourself in social service for the benefit of the
people.
 Plant trees.
 Selfless actions will help you to attain the Spiritual
goal.

49
Samaja (Society) Dharma
Individuals must observe code of conduct to maintain
a well integrated society. Duties towards the society are as
under:
 Non-violence.
 Non-stealing.
 Truthfulness.
 Control of anger and lower passions.
 Charity.
 Hospitality.
 Kindness.
 Good to neighbours.
Rashtra (Nation) Dharma
Rashtra Dharma means duties towards your Nation.
Individuals must make some self-sacrifice towards their
country to sustain.
Manava (Humanity) Dharma
Every individual has a responsibility and duty towards
humanity. Be compassionate towards all living beings. One
should do service and render help for those who are under-
privileged. Self- sacrifice means self-sustenance and not
self- deprivation.
Levels of Dharma
The order of Dharma is Vyaktigata Dharma,
Parivarika Dharma, Samaja Dharma, Rashtra Dharma and
Manava Dharma (Refers Appendix ―F‖ – Page No. 158).
Ajnata Shatrus (Unknown Enemies)
In every human being these Ajnata Shatrus (unknown
enemies), caused by Maya (Rajo Guna), are embedded.

50
Ignorance, caused due to bondage of Maya, leads to three
gates to hell i.e. desire, anger and greed (Bhagavad Gita 16:
21). Besides this ego, attachment, jealousy and hatred etc.
(material ailment) constantly disturb the embodied Soul.
Numerous vices are greed, falsehood, thieving, wickedness,
proneness to sin, poverty, wile, cantankerousness and
hypocrisy. The places of vice are dice (falsehood), wine
(intoxication), women (passion) and shambles (cruelty)
(Bhagavata 1: 17: 32 and 38). Actions done under their
influence, losing discrimination, cause harm and sufferings
to own self, others and the society which results immense
damage to Dharma. One should control and subdue these
enemies and vices to progress their Spiritual growth. Ajnata
Shatrus (unknown enemies) are as under:-
 Kama - Desire.
 Krodha - Anger.
 Lobha - Greed.
 Mada - Ego.
 Mastarya - Attachment and Selfishness.
Pancha Kosas (Five bodies or Sheaths)
 Annamaya Kosa: Material or physical sheath or body.
 Pranamaya Kosa: Vital sheath – means breath for
sustenance of physical body.
 Manoma Kosa: Mental sheath.
 Vijnanamaya Kosa: Intellectual sheath (to control the
tangible world Buddhi decides).
 Anandamaya Kosa: Spiritual sheath (the attempt to
connect with the Supreme object succeeds).
(Taittiriya Upanishad 2: 5: 1)

51
Pillars of Virtue
Evolved four pillars of Virtues are as under
(Bhagavata 3: 12: 41):
 Vidya: Purity acquired through knowledge of God.
 Dana: Charity prompted by compassion.
 Tapas: Austerity.
 Satya: Truthfulness.
Avidya (Nescience)
Five forms of Avidya (nescience) are as under
(Bhagavata 3: 9: 20):
 Avidya: Fundamental ignorance.
 Asmita: Egotism.
 Raga: Attraction.
 Dwesa: Aversion.
 Abhinivesa: Fear of death.

Note: - Karma (actions) should be offered to God without

expecting any results (fruits).
(Bhagavad Gita 9: 27), (Isa Upanishad – 1).

After doing any good deed, surrender its fruits to God.

(Ye tat phalam Sri Krishna – arpana mastu :).

52
 Hindu way of Life
Hindu way of life is based on the Karma Yoga. The
Scriptures are the authority as to what is right and what is
wrong. Everyone must follow the instructions of the
Scriptures (Bhagavad Gita 16: 24). Hindu‘s main occupation
was raising cattle. During rainy and winter seasons the cattle
were kept under shelters at night. As the cattle population
increased many families used to keep their cattle in common
shelters at night and during winter due to shortage of
shelters. Then disputes arose as cattle used to get mixed up.
To solve their disputes highly noble people were appointed
as supervisors who used to resolve their disputes. In
Sanskrit shelter is called Gotra and those supervisors as
Gotradhipaties. They were Sages, Rishis, Maha Purusas,
Mahatmas and Seers. People and their descendents started
identifying themselves with their Gotradhipaties. All the
present Hindu generations are known by their Gotradhipaties
i.e. those Sages, Rishis or Seers. Example - Bharadwaja,
Srivastava etc. Gotras.

Stages of Hindu Life

 Brahmacharya (Student).
 Gruhasta (House holder or Family Man).
 Vanaprasta (Semi - Retired).
 Sannyasa (Monk or hermit or recluse).

Farewell address to Students by Guru (Spiritual

Teacher)
On completion of education the student was called
Snataka means ―bather‖ which implies that the student had

53
successfully bathed in the water of Knowledge. The Guru or
Maha Purusa or Mahatma or Great Soul or Saint is an
intermediary between the Soul and God. He is the one who
has known, seen and experienced God. In other words the
Soul who has attained God is called Guru or Maha Purusa or
Mahatma or Rishi (Great Soul or Saint). He gives the
farewell address to students on completion of education at
his ashram (residence) with the emphasis on the following
aspects:

 Conduct yourself by right action (as per Scriptures).

 Be truthful in your thought, word and deed.
 Practice austerity and your own self always come last.
 Be always poised and self - controlled.
 Do your duties with cheerful heart and unattached
mind.
 You must revere virtues and do not deviate from the
path of the good.
 Treat your Mother, Father, Guru (teacher) and Guest
as God to you.
 Your actions should always be blameless.
 Give to others (donation) (daan) in abundance with
love, reverence, joy, humility and compassion.
 When in doubt follow the practices of great souls
(Maha Purusas).

Girls
Girls also used to receive education similar to that of
boys. Later as society became more rigid, it became
customary for the girls to be educated at home and taught by
male relatives. Because of their natural instinct many girls

54
used to learn classical music from Sama Veda (Veda of
melodies) and Indian classical dance. There were many
learned women Gurus (teachers) who had the same status
and honour to that of men Gurus (teachers). Among them
were Saint Gargi Vacaknavi, the daughter of Vacaknu;
Pathyasvati (who was given the title of Vaach means The
Goddess of Learning), Sages Vishvavara, Ghosha and
Apala. In the Brhadaranyaka Upanishad one of the persons
asking grilling questions to Sage Yagyavalkya was none
other than his virtuous wife Maitreyi and female Saint Gargi.

Gruhasta (House holder or Family Man)

The stage of a house – holder or family man (Gruhasta)
starts with marriage. He lives the life of house - holder
following the dictates of the Scriptures. A house – holder,
who performs his daily duties with his mind completely
attached to Me, remains unentangled in house – hold life
and attains Divine Bliss (Bhagavata 4: 30: 19). Important
aspects for a Gruhasta are as under:

 Daily worship ritual called Agnihotra (means offering

(sacrifice) to the Fire). Fire being the purest is
considered as God.
 Study Vedas regularly.
 Earn an honest livelihood.
 Practice hospitality.
 Raise the children with love and affection. Teach
them noble qualities.
 Honour elders.
 Be charitable to the poor.

55
  Take care of your parents and other relatives living
with you.
 Treat women with honour, respect and make them
happy. In other words of Sage Manu Swayambhuva
―Where female relatives live in grief, the family will
soon perish and the family where they are happy ever
prosper.‖
 Husband and wife are expected to observe absolute
fidelity.
 It is the duty of husband and wife to create a happy
atmosphere at home. As Per Sage Manu
Swayambhuva ―Everlasting happiness will be
assured in that family where husband is
pleased with his wife and the wife with her
husband. Such family is an Ideal Home and
loving environment for the children to grow”.
 Wife is called Ardhangini means half of the body. She
is also called Sahadharma Charini means partner in
Spiritual life. Both the husband and the wife are
expected to help each other in their Spiritual growth
and their ultimate goal of God - realization.

(Note: Refer Parivarika Dharma (Duties of House

Holder - Page No. 48 and also Page No. 133).
Women as per Hinduism
Hindu society respect women. Hindu girls had the
right to marry the men of their own choice through Swayam
Vara (means self selection of the groom). It is the mother,
sister or daughter who really used to rule the family with her
love, affection, kindness, purity, chastity and selfless love.

56
Her love is superior to any other forms of worldly love. Hindu
society never tolerates any insult done to a mother or sister
or daughter. In Hinduism, the Supreme God is looked upon
as ―Divine Mother - Lalita‖ (superior to three Murthies i.e.
Lord Brahma, Lord Vishnu and Lord Shiva). Also Goddess
Saraswati (represents Knowledge), Goddess Lakshmi
(represents wealth) and Goddess Parvati (represents Shakti
or power) are the highest respected Deities for Hindus.
When a girl is born in a family, she is considered as
Goddess Lakshmi (Goddess for wealth) has taken birth in
their home. Parents used to get maximum happiness during
the growth (childhood) of their daughter and because of their
happiness they used to prosper. Hindus consider
Kanyadaan (Kanya means unmarried girl and daan means
donation, meaning giving away (donation) of the daughter in
marriage to the groom, a ritual in Hindu marriage) as the
greatest and highest sacrifice (donation) than any other
material sacrifice (daan). As the time passed and Virtues
(qualities of Sattva Guna) diminished people started
considering, due to their selfish attitude (domination of Tamo
Guna qualities), the birth of a girl as a burden (as they have
to grow the child, educate her and spend for her marriage
and finally after the marriage she goes to another family)
compared to the birth of a boy as he would earn and look
after the parents during their old age. Even the mother and
other women relatives used to have similar feelings, which is
an utter disgrace to their own gender. In certain Rajput
families they consider the birth of a girl as a disgrace (due to
their inflated ego and domination of Rajo Guna qualities).
(There is a requirement of change of attitude among Hindus
in this regard).

57
Hindu way of Life (Samskaras)
Hinduism is a blend of Vedic and Non-Vedic faiths. It
systematized several faiths into a way of life. The following
are important occasions in a Hindu family which are
celebrated with enthusiasm:
 Marriage.
 Consummation of marriage.
 Prayers for pregnant women.
 Birth of a child.
 Naming of the child.
 First solid food to the child.
 First hair cut to the child.
 Ear piercing to the child.
 Introduction of the child to studies.
 Upanayanam (Thread ceremony) (for boys only).
 Returning home after studies.

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

Pancha Rina (Five Debts)

All forms of life belong to one ecological system and
they are interdependent. God (Creator) upholds eternal
moral order. As per Manu Smriti every human being is

58
indebted to the following and without repaying these debts,
no Soul can attain Liberation:-
 Debt to God: Because of God the Universe (Sun,
Moon, Air, Water and Earth etc.) came into being.
Because of the Universe every living being is
surviving. Thus everyone is indebted to God.
 Debt to Rishis (Sages): Rishis gave knowledge as to
how one has to live in this world and attain Liberation.
So is the debt to Rishis.
 Debt to ancestors: Because of ancestors (parents)
every being has come into existence. So every being
is indebted to their ancestors.
 Debt to mankind: Human being cannot survive alone
and is dependent on another human being. Hence the
debt to mankind.
 Debt to sub-human beings: Ecological system is
maintained and balanced by sub - human beings and
hence debt to them.

59
 Vedas
Veda means Knowledge. Vedas are Revealed Eternal
Divine Truths. Vedas are known as Shrutis means oral
citation (in those days there was no writing down and
reading). Originally there was only one Veda. Sage Veda
Vyasa separated them into four. They are (a) Rg Veda (21
branches), (b) Yajur Veda (109 branches), (c) Sama Veda
(1,000 branches), and Atharva Veda (50 branches)
(Bhagavata 1: 4: 20). There are a total of 1,180 branches
having approximately 1,00,000 verses. But now a day‘s only
20,379 verses in total are available. Vedas contain highest
Eternal Divine Truths that can lead a Soul to God realization.
Vedas have three sections. They are as under:

 Mantra or Samhita: It is metric texts of hymns,

prayers, benediction, sacrificial formulas and chants.
It relates to Yajnas (sacrifices) and Vedic rituals in the
praise of Celestial Gods. All the Vedic hymns inspire
a person towards God.
 Brahmana: In Brahmana section there are 1,180
branches. The Brahmana section of each Veda is
explanatory part and describes the details of the
actual performance of the Yajnas (sacrifices),
directions, meaning, connected themes and
comments for the performance of sacrificial rituals for
various almighty forms of God. Out of 1,180 branches
only few are now available (Aitareya, Taittiriya,
Kaushitaki and Shatpath etc.).
 Aranyaka: Out of 1,180 branches of Aranyakas only
few full branches are now available. But Upanishads,

60
 the main section of the Aranyakas, are available in
quite good number i.e. about 200. Aranyaka is the
final essence and tells about God, His supremacy, to
renounce the worldly attachments and surrender to
God to attain His Grace and Eternal Divine Bliss.

(This total collection is called the Vedas)

Purusardhas (Ends of Human pursuit)

Vedas contain highest Truths that can lead a Soul to
God. The following are Purushardhas (ends of human
pursuit) (Bhagavata 1: 9: 26 to 28):
 Dharma (Religious Merit): Consists of moral and
ethical duties (Training in Self – control and Self –
sacrifice).
 Artha (Wealth): Acquisition of worldly possessions or
wealth.
 Kama (Desire): To satisfy the desire of the sense
organs.
 Moksa (Final Beatitude or Liberation): To achieve
the ultimate goal of attainment of God realization, with
His Grace, and Infinite Eternal Divine Bliss.

Rg Veda
Rg Veda means Veda of Adoration. It is Veda of
Hymns. Songs of praise consists a total of 10,600 verses
(arranged in 10 mandalas means sections) for Gods like
Indra (King of Swarga Loka i.e. Heaven), Agni (Fire) and
Varuna (Rain) etc. A hymn has three basic parts. The first
part is an exhortation, the second part is the praise of the
deity in the form of prayer and the third part is a special

61
request. Sage Paila received (was taught) Rg Veda. The
religion explained in Rg Veda can be called Brahmanism or
Vedism. It consists worshipping all the powers of Nature
such as Sun (Surya), Moon (Soma), Fire (Agni), Air (Vayu)
and Water (Varuna) etc. The most important aspect of Rg
Veda is the Cosmic order named Rta (Rta means Cosmic
and sacred order) an ultimate and harmonic structure of
reality. Later, this Cosmic order Rta, came to be known as
Dharma or Sanatana Dharma or Righteousness Forever.
Dharma became not only the Universal Law, but also the
Moral Law of Hinduism. Performance of Yajna (sacrifice)
pleases the Heavenly Gods, who then bless the sacrificer.
One of the most important Yajna (sacrifice) in Rg Veda is the
Soma Yajna (sacrifice). Soma is a narcotic beverage
prepared from an herbal plant. Among all the Gods,
mentioned in the Rg Veda, Rudra (Lord Shiva) is the most
important. The popular caste system is also referred in it.
There are also references to transmigration of Souls from
body to body. It also deals with rituals like, marriage and
cremation of the dead etc. (but not birth).

Yajur Veda
It is Veda of liturgy. It has 1,975 verses (in 40
chapters). Yajur Veda contains Knowledge of rituals and
sacrificial formulas. Sage Vaisampayana mastered Yajur
Veda. It explains the rules how to perform all rituals (priestly
hand-book) i.e. how to make an altar etc. Yajna (sacrifice) is
the most important aspect of this Veda. Yajur Veda has two
branches i.e. (a) Krishna or Black and (b) Shukla or White.
Human beings are inspired to translate good thoughts into
actions. Yajur Veda inspires human beings to walk on the

62
path of Karma (actions). That is why it is also referred as
Karma-Veda. The first incantation of Yajur Veda commands
us to perform actions, which reads as under:

―DEVO VAHA SAVITA PRAPRAYATU

SHRESHTAMAYA KARMANE! ―

(Means – O, Creator of the Universe inspire us to

perform great deeds).

Sama Veda
Sama means melody. It is Veda of Chants and
Knowledge of Melodies. Sage Jaimini learnt how to chant
Sama Veda. The Indian classical music originated from
Sama Veda. It consists of 1,875 verses in 21 chapters. This
Veda is also based on Rg Veda. The verses from Sama
Veda were sung by Saints when Soma Yajna (sacrifice) was
performed. To some extent, much of this Veda is repetition
of Rg Veda sung in melodious format. Invocations in this
Veda are addressed to Soma (Moon), Agni (Fire) and Indra
(King of the Celestial abode). Chandogya Upanishad is one
of the supplementary treatises of Sama Veda.
Atharva Veda
Atharva Veda means the Veda of Wise and the Old. It
has a large number of magic formulas. It contains 5,977
verses in 20 chapters. Sage Sumantu acquired proficiency
in Atharva Veda, known as Brahma Veda, because it was
used as a manual by the chief sacrificial priests and the
Brahmins. Atharva Veda contains many magic charms and
incantations. It has poems, glorifying the curative powers of
herbs and waters (for diseases), relating to sins and their
atonements, about errors in performing rituals and their

63
expiatory acts and regarding political and philosophical
issues etc. Much of Hindu exorcize of devils come from this
Veda.

The important message in the Vedas is Everything

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

 Aham Brahmasmi (Brhadaranyaka Upanishad – 1:

4: 10)
It means I am Brahman. I mean the Soul (not
body) is part (ansh) of Brahman (God) (means the
Soul which has the power to perform actions is part of
God‘s power). Only God-realized masters can
experience this. All of us find it difficult to fight
delusion (Maya) which says I am the body, this body
is mine.
 Tat Tvam Asi (Chandogya Upanishad – 6: 8: 7)
It means That art thou. What I am, that is
He(God); what He is, that I am. You mean the Soul is
Brahman (God). Brahman alone is real. The subtle
essence of the entire world is the Soul (Atma). As
long as the Soul is under the bondage of Maya, the
Soul cannot realize this reality.

64
  Ayam Atma Brahman (Mandukya Upanishad - 2)
It means This Self (Soul) is Brahman. The
subtle essence is the Soul (Atma) which is real. The
Soul, which is deluded by its past and present
Karmas (actions), forgets that it is the part and parcel
of Universal Soul (Paramatma) (Brahman).
Knowledge or realization of one‘s own identity with
God is Moksa (Liberation).
 Prajanam Brahman (Aitareya Upanishad – 3: 3: 32)
It means Intelligence is God. Supreme
Knowledge (seeing, hearing, smelling and
understanding God) is Brahman. When ultimate and
eternal Truth is realized, Maya (ignorance) melts in
the fire of Knowledge. Then Soul identifies with God
(Brahman).

Upa Vedas
The term Upa Veda means subsidiary Knowledge.
These Upa Vedas deal certain technical subjects. Upa
Vedas are as under:
 Artha Veda (Economics and Sociology): It is
associated with the Rg Veda.
 Dhanur Veda (Archery): It is science of war. It is
associated with the Yajur Veda.
 Gandharva Veda (Music and Sacred dance): It is
science of music. It is associated with the Sama
Veda.
 Ayur Veda (Medicine): It is medical science. It is
associated with the Atharva Veda.

65
 (Note: - Sthapathaya Veda (Architecture) and Shilpa
Shastra (Art and Crafts) are added later as
Upa Vedas according to later sources).
Vedangas
Six technical subjects related to the Vedas are known
as Vedangas means limbs of the Vedas. The Vedangas are
on the following subjects (Bhagavata 3: 3: 2):
 Vyakaran (Grammar).
 Jyotish (Astronomy).
 Chandas (Prosody).
 Nirukta (Etymology). Explains the meaning of Vedic
words.
 Shikcha (Phonetics).
 Kalpa Sutras (Rituals, Ceremonials and Sacrificial
acts).

66
 Upanishads
Upanishad means Sit down closely and devotedly.
Upa means - near, Ni means – down and Shad means - to
sit. An Upanishad is a teaching taught by the Guru for which
the disciple sits close to him so that nobody can overhear
the teachings. It is also called Vedanta means culmination of
Knowledge (acme). They contain highly philosophical
portions of the Vedas in a dialog form, revealing ultimate
Spiritual Truths, ways to realize them and help a person to
realize the illusive charm of the worldly pleasures and
attachments and teach that devotion (Bhakti) towards God is
the only way to attain Liberation and Infinite Eternal Divine
Bliss of God. They also contain mystic and Spiritual
interpretations of the Vedas and regarded as their essence,
thus they are known as Vedanta (means the end of the
Vedas). So Upanishads are called Jnana Khanda (means
the true Knowledge of the Vedas). Souls are under the
influence and bondage of Maya (Cosmic power) since
eternity. Due to the influence of Maya, every person has an
inherent weakness of leaning towards worldly pleasures and
attractions (which are temporary, limited and Mayic). So they
keep on running after the mirage of illusive hope of receiving
happiness (which is temporary) through sensual gratification
and egoistic attitude of name and fame in the world (again
temporary). Their life ends, but the search for happiness
never ends because of never ending desires. The
Upanishads reveal the form of God, who is beyond Maya
and its wielder, and explain the ways of freeing oneself from
the bondage of Maya and with the Grace of God to attain
Infinite Eternal Divine Bliss (Taittiriya Upanishad 2: 7). Out of

67
1,180 Upanishads related to the 1,180 branches of the
Vedas about 200 Upanishads are presently available. But as
per Mundaka Upanishad, 108 Upanishads contain the
philosophies of God realization. Most popular among them,
which are called principal (Mukhya) Upanishads are: (a)
Brhadaranyaka, (b) Chandogya, (c) Aitareya, (d) Taittiriya,
(e) Isa, (f) Kena, (g) Katha, (h) Mundaka, (j) Mandukya, (k)
Prasna, (l) Svetasvatara and (m) Kaushitaki.

Brhadaranyaka Upanishad
This is one of the earliest and longest Upanishad.
This Upanishad expounds the teachings of the basic identity
of the individual Self (Jeev, Atma or Soul) and the Universal
Self (Brahman), philosophical justification of the teachings
and certain modes of worship and meditation. One of the
greatest teachers of this Upanishad, Sage Yajnavalkya, said:

You cannot see the Seer of seeing,

You cannot hear the Hearer of hearing,

You cannot think Thinker of thinking,
You cannot understand the Understander of

understanding,
He is Your Self which is in all things (3 or 5: 4: 2).

(Note: First two chapters of this Upanishad

are not published. Some write 3rd chapter

as 1st. So chapter numbers may differ)
68
This Upanishad talks about the Self (perceiver and organs of
perception) as under:

When one breaths, one knows him as breath,

When one speaks, one knows him as speech,

When one tastes, one knows him as taste,

When one sees, one knows him as the eye,

When one hears, one knows him as the ear,

When one desires desires, one knows him as the

mind (3 or 5: 2: 2 to 7).

This Upanishad discusses multiple Gods and finally

states that there is only one truth and that is Atma (Soul). It
also explains God as Brahman (Paramatma) (the Absolute
Soul). It states that the Atma (the individual Soul) is only a
reflection of the Brahman. Everything in this world has a
name, form and activity. The Absolute is the manifestation of
these three aspects. One of the most popular prayers of
Hindus, which is from this Upanishad (1 or 3: 3: 28) is as
under:

Asato ma Sad gamaya - means - Lead me from unreal

to real

Tamaso ma Jyotir gamaya - means - Lead me from

darkness to light

69
Murtyor ma Amrutam gamaya – means – Lead me from

death to

immortality

OM Shanthi, Shanthi, Shanthi – means - Protect me with

Peace, Peace
and Peace.

Chandogya Upanishad
Chandogya Upanishad belongs to the Sama Veda.
This Upanishad deals with sacrifices and other forms of
worship and chants. It discusses the problems of liturgy and
doctrine such as the genesis and significance of Aum (OM).

 One should meditate and chant the syllable Aum

(OM), the Udgitha (1: 1: 1).

 The essence of these beings (life) is Earth. The

essence of the Earth is Water. The essence of the
Water is plants. The essence of plants is human
beings. The essence of human beings is Speech. The
essence of Speech is Rg (Hymn). The essence of Rg
is the Saman (Chant). The essence of Saman (Chant)
is Udgitha. This is the quintessence of the essence,
the Supreme, the highest - Udgitha (1: 1: 2).

 Both the life (breath) and the Sun are Udgitha (1: 3:
2).

 What is Udgitha is Aum (OM). What is Aum (OM) is

Udgitha. The Udgitha is the yonder Sun and Aum

70
 (OM), for the Sun is continually sounding Aum (OM)
(1: 5: 1).

 Ether (Space), is said to be origin, support and of the

entire world (1: 9: 1). This is the Udgitha – the highest
and the best. He, who meditates on Udgitha, the
highest and the best becomes the highest and the
best and obtains the highest and the best of the
worlds (1: 9: 2). (Also refer Page No. 125).

 There are three branches of duty – (a) Austerity: All

forms of pursuit of Self – control and sacrifice, (b)
Pursuit of sacred wisdom and (c) Absolute control
over the body. All these attain to the worlds of the
Virtuous (2: 23: 1).

In this Upanishad, Brahman (God) and Self or Atma

or Jeev (Soul) have been explained as under:

 Brahman and Atma are united like salt dissolves in

water. Tat Tvam Asi (What I am, that is He; What He
is, that am I) (6: 8: 7).

 Everything is Brahman. Brahman, who dwells within

the heart of this body (Soul or Self), is to be sought
after, inquired about and realized (8: 1: 1 and 2).

 It is as large as the Universe outside; even so large is

the Universe within the lotus of heart. Within It are
Heaven, Earth, Fire, Air, Sun, Moon, Lightening and
Stars. What is in the macrocosm is in this microcosm
(8: 1: 3).
 It is the true city of Brahman, untouched by age,

71
 death, free from sin, old age, death, sorrow, hunger
and thirst (8: 1: 4 and 5)
 He who has found out and understands that Self
obtains all the worlds and all desires (8: 7: 1).
 Prajapati (President of god‘s kingdom) explains to
Indra (King of celestial abode) the highest Truth of the
Self (Atma Jnan).
 This body is mortal (gripped by death). But
within this dwells the immortal Self (8: 12: 1).
 This Self, when associated with the
consciousness in the body (causes desires), is
subjected to pleasure and pain. So long as this
association continues freedom from pleasure
and pain cannot be found. Rising above
physical consciousness and when this
association ceases, knowing that the Self is
distinct from the senses and mind, pleasure
and pain ceases, one rejoices and is free (8:
12: 6).
 He, who concentrates all his senses in the Self,
who practices non - hatred to all creatures and
who behaves thus throughout his life reaches
Brahman and does not return to this world
again (8: 15: 1).
 As per Jagadguru Adi Shankaracharya –
Brahman and Atma are identical (Advaita
Philosophy).
 As per Jajadguru Ramanujacharya – Brahman
and Atma are inseparable but not identical
(Vishistadvaita Philosophy).

72
Aitareya Upanishad
Aitareya Upanishad belongs to Rg Veda. The purpose
of this Upanishad is to lead the mind of the sacrificer from
the material ceremonial to its inner meaning. All true
sacrifice is inward. There are three classes of men who wish
to acquire wisdom. The highest are those who have turned
away from the world, whose minds are freed and collected
and who are eager for freedom. This Upanishad (Aranyaka
2: 4-6) is intended for them. There are others who wish to
become free gradually by attaining to the world of
Hiranyagarbha (interpreted as Golden Embryo or Womb or
Lord Brahma). For them the Knowledge and worship of
prana (life-breath) is intended (refers Aranyaka 2: 1-3).
There are still others who care only for worldly possessions.
For them the Meditative Worship is intended (Aranyaka 3).

Before Creation all that existed was the Brahman and

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

73
Taittiriya Upanishad
Taittiriya Upanishad belongs to the Yajur Veda. It
explains about Creation of the Universe and the Knowledge
of the Supreme Self (Paramatma-Jnan).

 Conduct yourself as under. This is the command,

teaching, instruction, worship and the secret doctrine
of the Veda (1: 11: 1 to 6):
 Always speak truth.
 Always practice virtue (Dharma).
 Daily read teachings of the Scriptures.
 Do not cut the thread of the off-spring.
 Do not neglect the welfare and prosperity.
 Do not neglect the duties to the gods.
 Treat mother, father, teacher and guest as
God.
 Your duties should be blameless (cheerful with
unattached mind).
 Sacrifice (donate) plenty with faith, modesty
and sympathy.
 If there is any doubt regarding any deed
(action) – follow the great Souls.
 From God (Brahman), with His will, first Ether (Space)
came into being, from Ether - Air (Vayu), from Air -
Fire (Agni), from Fire - Water (Ap), from Water - Earth
(Prithvi), from Earth – food and from food - the
person (2: 1: 1).
 Then by His mere thought the Universe was created.
Then He entered it and He Himself became the
Universe (2: 6: 1).
 Brahman is Bliss – the essence of existence (2: 7: 1).
74
  Brahman, is that from which the origin, continuance
and the dissolution of the world comes is of Isavara –
who is world creator, sustainer and dissolver (3: 1: 1).
 Life is Brahman. Being here, everything is born from
life, live by life and enter life when departing this world
(3: 3: 1).
Isa Upanishad
Isa Upanishad belongs to the Vajasaneyi School of
the Yajur Veda. Its main purpose is to teach God and God -
realization and essential unity of God and the World, being
and becoming. It is interested not so much in the Absolute in
itself (Parabrahma), as in the Absolute in relation to the
World (Paramesvara). It teaches that life in the world and life
in the Divine Spirit are not incompatible.
 It (God) moves and It moves not. God is farther than
the farthest and at the same time nearer than the
nearest. He is within as well as outside of all (5).
 He, who sees all beings in his own Self and his own
Self in all beings, does not feel any abhorrence (6).
 Knowledge and Ignorance -- He, who knows the two
together, crosses death by ignorance and attains
eternal life through knowledge (11).
Kena Upanishad
Kena Upanishad belongs to Sama Veda. It deals with
the Supreme Brahman, the absolute principle underlying the
world of phenomena, and also the Supreme as God, Isvara.
The Knowledge of the Absolute, which secures immediate
Liberation, is possible only for those who are able to
withdraw their thoughts from worldly objects and concentrate
on the ultimate fact of Brahman. The worshipping Soul

75
gradually acquires the higher wisdom which results in the
consciousness of the identity with the Supreme.
 Brahman is ear of the ear, mind of the mind, speech
of the speech, breath of the breath and eye of the
eye. Give up the false identification of the Self with
senses, sense organs and the mind (1: 2).
 Him (Brahman) the eyes do not see, the mind does
not grasp, we neither know nor able to teach, different
from the known and different is He from unknown
(means difficulty in explaining the nature of Brahman)
(1: 3).
 If God is not understood in this human life, it is
irrevocable loss. Hence, seeing or seeking God in all
beings, wise men become immortal on departing this
world (2: 5).
Katha Upanishad
Katha Upanishad belongs to Taittiriya School of the
Yajur Veda. Vajasravasa, a poor and pious Brahmin hoping
for Divine powers, performed Viswajit Yajna (sacrifice) which
required giving away (donation) (daan) all his possessions.
He donated only few old, feeble and barren cows. His son,
Naciketas, feeling disturbed by his father‘s action asked his
father ―I too belong to you. To whom will you give me?‖
When his father did not reply, he repeatedly asked and
insisted. Vajasravasa got fed up and replied, ―I give you to
Yama (God of death)‖. Naciketas goes to the abode of Yama
and finding him absent, waits there for three days and nights
unfed. Yama, on his return seeing Naciketas, offers him
three boons in recompense for the delay and discomfort
caused to Naciketas. Naciketas asked the following boons:
 ―Let me return alive to my father and my father should
76
 not be angry with me and accept me back with love‖ --
Yama grants (1: 1: 10 and 11).
 ―Give me the Knowledge of fire sacrifice by which one
goes to Heaven and gains immortality‖ -- Yama grants
(1: 1: 13 to 19).
 ―When a man dies some say he is dead and some
say he is not. Please impart me this knowledge (i.e.,
Atma Jnan)‖ (1: 1: 20). Yama says it is not easy to
understand and even the gods were once puzzled by
this mystery. Yama said to Naciketas to ask any other
boon. But Naciketas refused any other boon and
insisted to impart Atma Jnan. After testing Naciketas
and knowing his fitness for receiving this knowledge,
Yama explains the great secret to him as under:
 The wise chooses the good in preference to
the pleasant (1: 2: 2).
 He, who is filled with selfish desires and
attracted by worldly possessions, becomes
subject to the laws of Karma which leads him
to birth, death and rebirth and under the control
of Yama (1: 2: 6).
 Knowledge of Self, taught by Guru (teacher),
who has realized his oneness with Brahman,
attains the Truth (1: 2: 7 and 8).
 Realizing through Self–contemplation that
Primal Person (God), seated in the heart and
difficult to be seen, the wise leaves behind both
joy and sorrow (1: 2: 12).
 The syllable Aum (OM) is ever lasting spirit (1:
2: 16).

77
 Self is unborn, eternal, abiding and primeval (1:
2: 18).
 Smaller than the smallest, greater than the
greatest Self dwells within the heart of all (1: 2:
20).
 The Self is not known by hearing, reading,
intellect and instructions. Self is to be attained
by the one whom the Self chooses (1: 2: 23).
 Self is known by him who, desists from evil, is
tranquil, controls his senses, quits his mind and
practices meditation (1: 2: 24).
 Know the Self as the lord of a chariot, the body
as chariot, the intellect as the charioteer and
the mind as the reins (1: 3: 3).
 The senses are the horses, the objects of
senses are the paths, the Self associated with
the body, the senses and the mind are the
enjoyer (1: 3: 4).
 He, who has understanding, who has control
over his mind and is ever pure, reaches the
goal from which he is not born again. It is the
end of the journey (the supreme abode of All –
Pervading) (1: 3: 8 and 9).
 Beyond the senses are objects of senses.
Beyond the objects is mind. Beyond the mind
is the understanding (intellect). Beyond the
understanding is the great Self (1: 3: 10).
 Beyond the great Self is the unmanifest
(Prakrti). Beyond the unmanifest is the
Supreme Being. This is the final goal and end
of the journey (1: 3: 11).

78
Mundaka Upanishad
Mundaka Upanishad belongs to the Atharva Veda. It
is in the form of questions and answers between Sages
Saunaka and Angiras. This Upanishad states clearly the
distinction between the higher Knowledge of the Supreme
Brahman and the lower Knowledge of the empirical World. It
is by this higher Knowledge (Wisdom) and not by sacrifices
and worship that one can reach Brahman.

 There are two kinds of knowledge. The higher is that

by which changeless reality (Brahman) is
apprehended. The lower is the Vedas (1: 1: 5).
 Brahman, who is all knowing and all wise, whose
austerity consists of knowledge, from Him are born
Lord Brahma and the Universe (1: 1: 9).
 What is luminous, what is subtle than the subtle, in
which are centered all the worlds and those that
dwells in them – that is the imperishable Brahman.
That is the Truth, which is to be known (2: 2: 2).
 The Self within the body, light and pure, is attainable
by truth, by austerity, by right knowledge and by
constant practice of chastity (3: 1: 5).
 Desire is the cause of rebirth (3: 2: 1).

79
 Smritis
Smriti means ―to be remembered‖. They are Dharma
Sutras and manuals of Code and Conduct for Hindus. There
are 18 Smritis (Manu, Brihaspati, Daksa, Gautama,
Parashara, Yagyavalkya, Vishnu, Atri and Yama etc.) There
are over 30 Upa (subsidiary) Smritis (only few are available
now). They are Narada, Garga, Baudhayana, Vishwamitra,
Skanda, Vyasa, Vasistha, Bharadwaja etc.)
Dharma Sutras (Law Books)
Dharma Sutras give elaborate details about the
conduct and the duties for the men at different stages of life
and rights and duties of Kings. They deal with the rights and
duties of women, judicial matters and describe penances for
various sins. They also deal with religious matters such as
purification and funeral ceremonies.
Manu- Smriti
Of all the Dharma Sutras, Manu-Smriti, or the Code of
Manu (Ethical Code) written by Sage Manu Swayambhuva,
who was the first Manu to assist Lord Brahma for the
Creation during the first Manvantara of this Kalpa, is the
most important. Manu means Patriarchal Earth Ruler. The
Code of Manu is known as Manava Dharma Shastra.
According to Hindu history Manu dictated his Codes in
1,00,000 verses to his pupil Sage Bhrgu, who in turn taught
them to Sage Narada. It was reduced to 8,000 verses by
Sage Markandeya. Another Sage Sumati reduced it to 4,000
verses later subsequent Sages reduced it to 2,684 verses in
12 Chapters. It comprises rites and ritual obligations
encompassing proper conduct and the right way to lead
one‘s life. The moral dimension of Dharma comes to the

80
forefront and touches all aspects of life as under:-
 Duties of house-holder (family-man) (2: 225 - 229).
 Performance of sacrifices (3: 69 - 81).
 Allowed and forbidden foods (5: 11, 17).
 Offences and Penances (11: 49 – 266).
 Repentances and Confessions (11: 228 - 231).
Caste System
Caste system has been created by God (Bhagavad
Gita 4: 13). Originally the caste system had a qualitative
base and all castes were categorized based on the inherent
qualities (Gunas) or career potential of an individual. A
person naturally endowed with noble qualities like
truthfulness, serenity of mind, non-violence, compassion,
unselfishness, spiritual and moral virtues (qualities of Sattva
Guna) belonged to Brahmana caste (Brahmin) and was
considered as a right person to teach and give Spiritual
guidance to others. One with passion and martial qualities
(qualities of Rajo Guna) was fit for Ksatriya caste. One with
business acumen, farmers, herders and artisans who have
mixture of passion and ignorance (qualities of Rajo Guna
and Tamo Guna) belonged to Vaisya caste. Slaves and
servants in whom laziness and ignorance dominates
(qualities of Tamo Guna) belonged to Sudra caste. Those
who violated the laws of Hindu society pertaining to food and
matrimony were considered as out-caste. Though Sudras
and out-caste people did not enjoy the same social status,
they were never looked down, ill treated or hated at that
time. Service is the root of the successful performance of all
sacred duties; no sacred obligation can be discharged
without the service. Hence the place of the Sudras, whose

81
allotted duty is service, the root of all virtues, is indeed high
among all the castes. The Dharma (duty) of Brahmana has
Moksa (final beatitude) for its goal, that of Ksatriya has
Kama (enjoyment) for its objective, that of a Vaisya has
Artha (wealth) for its goal, while that of a Sudra has Dharma
(religious merit) for its goal. In this way while the Dharma of
the first three castes has the other three Purusardhas (Ends
of human pursuits) for their goal, that of Sudra has Dharma
itself for its goal; hence it is declared above, that the very
occupation of a Sudra secures the pleasure of the God.
Manu wrote in book 10 ―For the growth of the World,
Brahman (God) created Brahmanas from His mouth,
Ksatriyas (warriors) from His arms, Vaisyas (traders,
farmers, herders and artisans) from His thighs and Sudras
(slaves and servants) from His feet‖ (Bhagavata 2: 1: 37 and
3: 6: 30 to 33). Initially the division of caste was based on
inherent traits and qualities (as influenced by the qualities of
Gunas) of an individual. Subsequently it has become
hereditary resulting misfit people became Gurus (teachers)
and Kings etc. This practice might have emerged due to
continued practice of occupation to cater for the needs of the
society during that period, but as time passed the false
sense of superiority of one caste over the other crept in and
it became an aberration on Hinduism. It can be observed
from Hindu history that Sage Valmiki (who authored
Ramayana) was a savage in early part of his life and there
were many noble people from the present day belief of lower
castes. Mahatma Gandhi said ―If untouchability is part of
Hinduism I will discard Hinduism‖. He termed Sudras as
―Harijan‖ meaning ―children of God‖. Later it has been
replaced by term Dalit.

82
Women
Manu wrote in Book 5 ―Women are to be honoured
and adored who desire much prosperity. Where women are
honoured there the Gods rejoice‖. Women should be
protected by her father during childhood, by her husband
during her youth and by her son during her old age. There
were certain restrictions on women not to do certain things
independently. Women, being weaker sex physically and
emotionally, these restrictions were meant to give protection
to women from evil (They should not be relevant for the
present day women).

Theory of Reincarnation
Manu wrote ―Human beings obtain the life of plants
(motionless) as a result of evil committed by the body, the
life of birds and beasts because of the evil committed by the
speech and the lowest form of life for the evil committed by
the mind‖.
Puranas
Purana means ancient or history. Puranas are post
Vedic texts. They are considered as fifth Veda. They explain
Vedas and Vedanta (Upanishads) (Chandogya Upanishad –
7: 1: 4). Sage Veda Vyasa revealed (dictated) 17 Puranas
and at the end Bhagavata, which is known as Maha Purana.
These illustrate the Truths of Vedas and Upanishads.
Deeper Truths of Vedas and Upanishads are difficult and
beyond the scope of understanding by most of the people. In
order to present those Truths in an interesting and easily
understandable manner Puranas were created with stories
and parables. Although these texts are related to each other,

83
each one present a view of ordering the society from a
particular perspective to propagate particular vision, whether
it be focused on Lord Vishnu, Lord Shiva, Lord Brahma,
Goddess Durga or any other deities. There are 18 Puranas.
To name few they are Agni, Bhagavata (on Lord Vishnu and
Lord Krishna), Brahma, Garuda, Brahmananda (includes
Lalita Sahasra Namam), Linga, Markandeya (includes Devi
Mahatyam which extols the virtues of Goddess Durga as
Supreme Being), Padma, Shiva, Skanda, Vayu, Vishnu etc.
These Puranas are classified by the three aspects of Three
Murties i.e. Lord Brahma, Lord Vishnu and Lord Shiva. They
are also classified by the Gunas (qualities of Maya, material
nature) i.e. Sattva Guna (Goodness), Rajo Guna (Passion)
and Tamo Guna (Ignorance).
 Srimad Bhagavata Mahapurana: Srimad Bhagavata
Mahapurana is on par with the Vedas, revealed by
Sage Veda Vyasa for stabilizing Bhakti (devotion),
Jnana (knowledge) and Viragya (dispassion). It has
emanated from the essence of the Vedas and the
Upanishads. Jnana Yajna (sacrifice in the form of
knowledge) is the reading of Srimad Bhagavata
Mahapurana (extract from Padma Purana Discourse
2: 60, 67 & 71). Bhakti (devotion) is the mother and
her two sons are Jnana (Spiritual enlightenment) and
Viragya (dispassion) (extract from Padma Purana
Discourse 1: 45). Lord Krishna infused all His glory
and energy into Bhagavata and disappeared in the
ocean of Srimad Bhagavata (extract from Padma
Purana Discourse 3: 61). It consists of 18,000 Verses
divided into 12 Skandas (books). Bhagavata is the
fruit (essence) of the wish-yielding tree of Veda came

84
 from Sage Sukadeva (son of Sage Veda Vyasa) and
full of nectar of Supreme Bliss (extract from Padma
Purana Discourse 6: 80).
 Upa Puranas: Upa means subsidiary. There are 18
Upa Puranas. To name few they are Sanat-Kumara,
Narasimha, Shiva-Rahasya, Devi-Bhagavata, Varuna,
Surya, and Ganesha etc.
 Other Puranas: Sthala Purana (contains virtues and
stories of Hindu temples and shrines). Kula Purana
(caste focused).
Divine Love
He (God) is Truth, Infinite, Omnipotent and dwells in
all beings and all things. Find joy in worship, devoted service
and make sacrifice (renounce all pleasures) as all work done
is towards the service of God. He, who surrenders himself to
God (Divine Self within) becomes pure, tranquil and attains
the Knowledge, Truth and Infinite Eternal Divine Bliss. He
(God) is all Gracious, all forgiving, ever kind and lives in all
beings waiting and hoping that the Soul may realize Him at
any moment and totally surrenders to Him so that He can
bless the Soul with Eternal Bliss. I am the servant of My
devotees. My heart having been (completely) taken
possession of My pious devotees, I am not independent, but
really subject to the control of their devotion (Bhagavata 9: 4:
63). My devotees are more dear to Me than My Divine
Consort Goddess Lakshmi, My son Lord Brahma, My own
elder brother Balarama, My own Self (Lord Shiva) and My
own (Divine) personality (Bhagavata 11: 14: 15). I follow My
devotees so that I may be cleansed by their foot dust
(Bhagavata 11: 14: 16). At the same time He (God) is

85
selfish also. He (God) wants the Soul to love Him and only
Him alone and does not want to share the love with anyone
else unlike human beings who love mother, father, wife,
children and others at the same time. When a person loves
God and at the same time loves someone also, it means that
person has still not broken the bondage with Maya and has
attachments to the worldly objects (Mayic), in which case
that person has not totally surrendered to God and not yet fit
for God‘s Grace.

Knowledge of Self
Ego causes ignorance which leads to all the
problems. Objects attract senses and the mind become
attached, loses power of discrimination, deluded and loses
the Knowledge of Atma (losing one‘s own Self). He, whose
ego is consumed in the fire of Knowledge, manifold Universe
vanishes, crosses the passions, lust, anger, greed, pride,
delusion and jealousy, attains Sat-Chit-Ananda (Absolute
Existence, Knowledge and Divine Bliss).
Requisites for Spiritual Life
Truthfulness, honesty, detachment, abstention from
anger, modesty, faith in after-life, continence, patience,
forgiveness, physical and mental purity, praying, sacrifice,
self-reliance, hospitality, service to others, refrain from
violence, give-up desires, surrender to God, control of prana
(breath) and meditation.

Epics
Epics are called Itihasas. Itihasa means history. They
are mainly Ramayana (means journey of Lord Rama),

86
Mahabharata (means the great tale of the Bharata Dynasty)
and Mahakavyas (means the great literature). Ramayana,
which was originally authored by Sage Valmiki about
1,80,00,000 or 18 Million years ago, was again reproduced
by Sage Veda Vyasa about 5,000 years ago. Mahabharata
along with Srimad Bhagavad Gita was also
composed/revealed by Sage Veda Vyasa. They explain
fundamental teachings of Hinduism, greatest Universal
Truths and highly compressed Philosophy of the Vedanta -
Sutras by using historical events and factual stories of many
great Sages and Demi - Gods.

Ramayana
Ramayana means journey of Lord Rama. Sage
Valmiki, in the early part of his life, was a high - way robber
without a name. He used to rob travellers to support his wife
and children. One day the great Sage Narada was passing
by and the robber attacked him. Sage Narada asked the
robber why he was robbing him. The robber replied, ―To
support and take care of my family‖. Sage Narada asked the
robber, ―When you rob a person, you incur lot of sin. Would
your family also share your sins?‖ The robber replied, ―I am
sure, they will‖. Then the Sage said, ―All right. Why don‘t you
tie me up here to a tree, go home and ask everyone in your
family whether they are willing to share your sins also, along
with the money you are bringing home for them.‖ The robber
agreed, tied the Sage against a tree and ran to his home.
There he accosted all the members of his family including
his wife with the question, ―Will you share my sins also as
you are all sharing the money I bring home?‖ All the
members of his family including his wife gave an emphatic

87
reply ―No‖. For the first time in his life, the robber understood
the Truth of Life. He ran to the Sage Narada and begged for
his forgiveness. Because of his sins the robber should not
utter the sacred word Rama. So Sage Narada taught the
robber the word Rama in reverse order i.e. Ma-ra and told
him to meditate as Ma-ra. On constant repetition of the word
Ma-ra that word automatically becomes Rama. The robber
got so engrossed in meditation of Lord Rama that ants built
anthills surrounding him. After many years, a voice came
from the sky asking the meditating robber to get up from the
meditation. The voice named him Valmiki meaning born out
of anthill.

Once Sage Valmiki was walking through a forest and

saw two doves were romantically involved with each other.
As the Sage was engrossed in that particular sight, a cruel
arrow passed by him and struck the male dove. The female
dove went down in remorse and started chirping around the
dead companion. Sage Valmiki saw the hunter and called
him a wretch, but immediately realized that being a Saint he
should not have said like that. Then a voice from the sky
said, ―Oh Valmiki, your words are poetic. Don‘t be
depressed. This is the right time for you to write the story of
Lord Rama, who will be the incarnation of Lord Vishnu.‖
Sage Valmiki wrote Ramayana (in advance) as he could
foresee the future. Ramayana is (Itihasa or history) of Lord
Rama and Princess Sita. It is a poem with 24,000 couplets.
Ramayana is struggle of virtue over evil and projects the
Hindu ideals of life. Lord Rama is the perfect son,
Purushottama (noblest man), King and a ruler who inspired
all His subjects with the greatest Love. Lord Rama has been
referred to as an embodiment of virtues and Ravana as evil.

88
He established the proper execution of Karma (duties)
prescribed by the Scriptures. Sita is a perfect, faithful and
ideal wife. Bharata and Lakshmana are perfect brothers and
Hanuman is a perfect Bhakta (devotee).

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

 Shanthi Parva: After the Mahabharata battle, Lord

Krishna tells Yudhisthira to approach Bhishma (who is
well versed in Dharma), who was lying on the bed of
arrows at the bank of river Oghavati, with reverence
and to request him to impart his Knowledge (various
Dharmas means virtues) to you. Otherwise such
Knowledge will die with him. When Yudhisthira
approaches Bhishma and requests him to impart his
Knowledge to him, Bhishma explains to Yudhisthira
various Dharmas (duties) with due regard to Varna
(caste or social grade), Asrama (stages of life) and
twofold Dharmas – (a) Pravritti Marg - The Dharma
involving worldly activities for those who are full of
worldly attachment and (b) Nivritti Marg – Marked by
89
withdrawal from such worldly activities for those who
are endowed with dispassion, Dharma relating to
charitable gifts, the duties obligatory to Monarchs, the
duties of women, the course of conduct that are
intended to propitiate the God and the four ends of
human pursuit (i.e., Dharma (religious merit), Artha
(worldly riches), Kama (sensuous enjoyment) and
Moksa (final beatitude) (Bhagavata 1: 9: 26 to 28).
Few of them are as under:
 In the fourth age (Kali Yuga) Dharma (virtue)
becomes Adharma (no virtue) and Adharma
becomes Dharma.
 If one fights with trickery, one should oppose
him with trickery.
 If one fights lawfully, one should check him
with Dharma.
 One should conquer evil with good.
 Death by Dharma is better than victory by evil
deeds.
 Human endeavour is greater than the
dependence on fate.
 Truthfulness and strait forward actions bring
success.
 Do good to others by your thought, word and
deed.
 Sacrifice your pleasures.
 Conquer your own Self.
 Avoid lust and anger.
 Follow the path of the duty.
 Treat others as you would like to be treated.
 Greed is the root cause of sin. Be self-
controlled and destroy avarice.
90
 Passion, hatred melancholy, anger, pride,
delusion, laziness and envy constitute
ignorance.
 Forbearance, bravery, non-injury, truthfulness,
calmness, affection, steadiness of mind and
freedom from envy constitute Self control.
 Truth is the Eternal Brahman. Truthfulness is
the Eternal Dharma.
 Happiness gained through the stilling of senses
or renunciation of desires is 16 times greater
than the happiness derived from fulfillment of
desires.
 The secret meaning of the Vedas is Truth of
the Truth, Self-control of Self-control and
freedom from all bondages. This is the sum of
all Scriptures.
 Vana Parva:
 Alms giving are way to fame. Truthfulness is
the way to Heaven. Right conduct is the way to
happiness and contentment.
 Kindness and compassion are great virtues.
 Giving up of vanity, anger and greed leads to
happiness.
 Anushasana Parva:
 Do not harm thy neighbour.
 Worship God with devotion.
 Freedom from anger, malice, avarice and evil
thought leads to happiness.
 Conduct yourself with pure thought, speech
and actions.

91
Srimad Bhagavad Gita
Srimad Bhagavad Gita means song of God.
Bhagavad Gita is the essence of the Vedas and summation
of Upanishads, giving it the status close to that of
Upanishads. Some place Bhagavad Gita in the category of
Shruti (Revealed Truths). It contains 700 verses in 18
chapters. Lord Krishna, eighth incarnation of Lord Vishnu, is
the supreme God with unlimited virtues. Hindu Scriptures
extol Lord Krishna as an ultimate Brahman (supreme to
Saguna Brahman) in human form. He is the King of Yogas
and gives excellent Spiritual teachings to Arjuna at the onset
of the Mahabharata war. It deals, in depth, with all the Yogas
or ways of God-realization. Bhagavad Gita has an answer
for every problem one may face in their life. It gives the pros
and cons of every issue and the final decision is left to the
individual (18: 63).
In Bhagavad Gita, Lord Krishna explains ways for
Liberation (Moksa) for all in various couplets (11: 54 and 55;
12: 3, 4 and 8; 13: 30 and 34; 16: 22; 18: 53, 55, 56, 65 and
68). Every one whether one believes in God or not, is
destined to attain Liberation one day or the other. But only
the time factor differs for the best and the worst. Bhagavad
Gita says, ―The Truth shall set you free”. It
advocates/teaches selfless actions, importance of the
annihilation of desires and ego and different ways to control
the mind and senses. It describes oneness with God with
lines such as Realize Me, Attain Me, I am the way, Abide in
Me, Come to Me, and Merge into Me etc. Lord Krishna says,
―All senses (Indriyas) love the sense objects. Just like
tortoise withdraws its limbs into its shell when it perceives

92
danger, so too wise men withdraw their senses from sense
objects when they feel that the senses are losing themselves
in the sense objects” (2: 58 – 60). Without proper control of
senses, nobody can realize the Absolute Truth. Gita finally
teaches the secret of devotion (Bhakti) – (18: 64 and 65) that
selfless devotion to God by fixing the mind on God,
worshiping Him, sacrificing to Him is the only way to realize
God.
The Yoga of Knowledge (Jnana Yoga) (Chapter – 2)
 The wise grieve neither for the living, nor for the dead.
I, you and all exist forever. Never shall we cease. The
dweller (Atma) in this body (at death) passes into
another body. Body dies, but that which posses the
body is eternal (2: 11 to 13).
 Embodied Self (Atma), has no beginning, birth-less,
unborn, undying, indestructible, imperishable,
unchanging, perpetual, eternal, immeasurable,
weapons do not wound, fire do not burn, water does
not wet, wind does not wither and all pervading. It is
eternal ever and forever (2: 20 to 24).
 If you avoid your own duty (inaction) you shall incur
sin. If you do your duty treating alike success or
failure, gain or loss, pleasure and pain, not hoping for
the fruits of your actions, you shall not incur sin (2: 33,
38 and 47).
 Yoga is evenness of mind and skill in action (2: 48
and 50).
 The wise, renounces craving, abandons fruits of
actions, leaves behind all desires emerging from the
mind, is content in the Self by the Self, restrains and
controls senses, withdraws senses from the sense

93
 objects and frees himself from desire, anger, greed,
ego and bonds of flesh (2: 51, 55 to 59).
 From sense objects attachment is born, from
attachment springs desire, from unfulfilled desires
originates anger, from anger arises delusion, from
delusion confusion of memory, from which grows loss
of discrimination and from loss of discrimination paves
the way for self-destruction. Uncontrolled mind,
cannot feel the presence of Atma, turns better
judgement, loses discrimination, cannot meditate, will
have no peace and happiness (2: 62 and 63).
 Recollected mind, is awakened, knows Atma, melts
ignorance, abandons all desires, acts free from
longing, is indifferent to possessions, is free from ego
and pride, attains peace and enlightenment and feels
Brahman and Soul are one (2: 68, 71 and 72).

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

 Two-fold path is (a) Yoga of Knowledge (for men of

renunciation) and (b) Yoga of Action (for men of
action). Knowledge is better than action. He, who
controls his senses by the mind and who engages the
organs of action without attachment, is superior in the
Yoga of Action. Perform your duty for action is better
than non-action (3: 3, 7 and 8).
 He, whose delight is only in the Self, whose
satisfaction is in the Self, who is content only in the
Self, for him the need to act, does not arise (3: 17).
 Actions, in all cases, are performed by the qualities
(Gunas) of material nature (Maya) (Prakrti). Those
who are deluded by the qualities of material nature

94
 are attached to the actions of the qualities (thinks, ―I
am the doer‖). Deferring all actions in Me (allowing
God to initiate all actions), having become free from
desire and selfishness, meditate on the Supreme
Spirit (3: 27 to 30).
 Passion (attachment) and hatred (aversion) are
seated in the senses in relation to their objects. These
forces are desire and anger. One should not come
under the influence of these two. Know that these are
your enemies (3: 34 and 37).
 Intellect is obscured by passion. Knowledge is
obscured by desire (which is insatiable like fire).
Desire seated in senses, the mind and the intellect
confuse embodied Self (Atma) obscuring and
destroying one‘s Knowledge and discrimination.
Controlling the senses kills the evil and sinful demons
(desire, anger and passion) (3: 38 to 41).
 Senses are superior to gross body. Mind is superior to
senses. The intellect is superior to mind. Greater than
the intellect is desire. Destroy this desire which is a
tough enemy and hard to conquer. (3: 42 and 43).
The Yoga of Renunciation of Action in Knowledge
(Chapter 4)
 Whenever there is decline in righteousness and
upsurge in unrighteousness then I (God) manifest
Myself, for the protection of the good and destruction
of wicked and evil doers, for the sake of establishing
righteousness (4: 7 and 8).
 I serve the devotee according to the sentiment with
which he worships Me and to the degree of his
surrender to Me (4: 11).

95
 Fourfold caste system has been created by Me
according to the distribution of qualities (Gunas) and
their actions (4: 13).
 Those, who have no desire for the fruits of their
actions, are not bound by their actions (4: 14).
 He, who perceives inaction in action and action in
inaction, who knows what to do and what not, who
remains free from impurities and who is poised in the
tranquility of the Atma, is wise. He is Yogi and
performs all actions (4: 18).
 He, who has excluded desire and motive, who acts
without scheming and not for the rewards (fruits), who
breaks the chain of Karma, who melts in the flame of
Knowledge and who consumes his Karmas (actions)
in the fire of wisdom, is a Sage (4: 19).
 He, who performs necessary actions for the
maintenance of his body, having no desire, with his
mind and body fully subdued, giving up all
attachments and possessions (is Karma Yogi), incurs
no sin (4: 21).
 He, who is content in mind with whatever ever comes
to him (without desiring for it), who transcends and
indifferent to the dualities (i.e. pleasure or pain; gain
or loss; success or failure) and who is free from envy
and jealousy, is not bound by his actions (4: 22).
 All actions of a person, who is devoid of attachment,
whose thought is established in Knowledge of the
Self, are destroyed (4: 23).
 All his actions, whose bonds are broken, whose
actions are worship, whose heart beats in Brahman
and who sees Brahman in every action finds

96
 Brahman. The sacrifice is Brahman, the sacrificer
himself is Brahman, the utensils are Brahman, the fire
in which the sacrifice is offered is Brahman and the
entire act consists of Brahman because it is the
nature of Brahman (4: 24).
 Wisdom (Knowledge) sacrifice is better than material
sacrifice. Know this through humble submission,
enquiry and service. Then you will perceive Truth and
Knowledge. Knowing this you shall not fall into
delusion and you shall see all beings and Brahman in
yourself. The fire of Knowledge reduces all actions
and sins to ashes. No purifier is equal to Knowledge.
He, who possesses faith, attains Knowledge. Devoted
to that Knowledge who restrains his senses, in time,
finds that Knowledge in the Self (4: 33 to 39).
 With body, mind and intellect (BMI) abandon
attachment and fruits of actions. Perform actions
towards Self - purification (5: 11).
 Knowledge is enveloped by ignorance. Ignorance of
Self is destroyed by Knowledge (5: 15 and 16).
The Yoga of Meditation (Self - Control) (Chapter – 6)
 He, who has conquered his Self by himself, his own
Self is a friend. But to him who has not conquered the
Self, his own Self acts as his foe (6: 6).
 He, who conquered his Self, is perfectly calm (in
mind) in the midst of antithetical pairs i.e., cold and
heat; favourable and unfavourable; joy and sorrow:
honour and dishonour, is in constant communication
with the Supreme Spirit (6: 7).

97
 Practice of Yoga of self-purification is concentrating
the mind and controlling the thinking faculty and the
senses (6:12).
 He, who controls his mind and constantly meditates
on Me, attains everlasting peace (Supreme Bliss)
(6:15).
 Yoga is not successful for him who eats too much or
too less and who sleeps too much or too less (6:16).
 He, who perfectly controlled his mind and fixes on the
Self (Atma) alone, free from desires for enjoyment, is
said to be an achiever of Yoga (6: 18).
 When the mind, disciplined by practice of Yoga
becomes tranquil, the Yogi beholding the Self (Atma)
by his Self, he is contended in the Self (6:20).
 He, who sees Me (the universal Self) present in all
creatures, who sees all beings existing in Me, I am
never out of sight for him nor is he out of My sight (6:
30).
 He, who established in union with Me, worships Me
as abiding in all beings, though engaged in all forms
of activities, dwells in Me (6: 31).
 The mind is restless, turbulent, obstinate, powerful
and difficult to control, but by practice and by
dispassion it can be done (6: 34 and 35).
 The Yogi is superior to ascetics (not devoid of
desires) and superior to Jnani (who has knowledge of
Scriptures) and rituality (who perform elaborate
rituals). Such Yogi, who devotedly worships Me (with
his mind focused on Me), is most devout one (6: 46
and 47).

98
The Yoga of Renunciation (Chapter -- 18)

 He, whose work or action is worship of God, attains

perfection (18: 46).
 He, who has conquered the Self, who becomes free
from desire, with his intellect unattached at all times,
attains the supreme state of non - action and attains
perfection (18: 49).
 He, who attains perfection, attains Brahman i.e., the
highest state of Knowledge (18: 50).
 He, who is endowed with pure intellect; who controls
the senses with firmness; who abandons objects of
senses; who has casted off attractions and aversion;
who dwells in solitude; who eats lightly; who controls
mind, speech and body; who is constantly devoted to
Yoga and meditation; who takes refuge in dispassion;
who relinquishes egotism, violence, arrogance,
desire, anger and possession of property; who is
devoid of the notion of mineness and tranquil in mind,
is fit for oneness with Brahman (18: 51 to 53).
 He, who is absorbed in Brahman, whose Self is
serene, who does not mourn, who has no desire, who
sees Brahman among all beings, has supreme
devotion for Me (18: 54).
 By devotion to Me, he comes to know that I am in
Truth, having known Me in Truth; he merges unto Me
(18: 55).
 Performing all duties (actions) he, whose reliance is
always in Me, by My Grace, attains the eternal and
imperishable abode (18: 56).

99
 He, who has mentally dedicated all his actions in Me,
who is devoted to Me as the Supreme Goal, who
constantly thinks of Me, who takes refuge in the Yoga
of discrimination, who fixes his mind on Me, through
My Grace, shall pass all his obstacles (18: 57, 58).
 Thus the Knowledge (Brahma Jnan) that is more
secret than all that is secret has been expounded to
you by Me. Do as you please (18: 63).
 Fix your mind on Me, be devoted to Me, worship Me,
prostrate yourself before Me, you shall come to Me (I
promise you) (18: 65).
 After surrendering to Me, one need not worry about
the sins committed by them. From the moment one
completely surrenders to Me, I (Lord Krishna) become
his/her Governor or Protector and I will redeem all
his/her sins and Liberate him/her from Maya (18: 66).
 Having performed the highest devotion to Me, he who
shall teach this Supreme Secret to My worshipers
shall come to Me (18: 68).

100
 Darshana Shastras
Darshana means ―to see‖. Darshana or Jnana Yoga is
known as the Hindu Philosophy. There are primarily six
Darshana Shastras means systems of Hindu Religious
Philosophies developed at different periods of time. All of
them are based on the Vedas. The Vedic literature is so
exhaustive that it very difficult even for the Vedic genius to
comprehend the theme of Vedas. So many Sages wrote
Darshana Shastras to facilitate proper understanding of the
Vedas and direct the Soul towards God realization. Original
treatises using very concise aphorisms called Sutras were
written. All paths lead to the same goal i.e. Salvation or
Liberation (Moksa).
Sankhya Philosophy
Sankhya Philosophy is the most ancient system of
Hindu Philosophy, founded by the Sage Kapila. This
Philosophy explains Divinity and Mayic Creation. It is
dualistic Philosophy in the sense between the Atma (Soul)
and Maya (Cosmic power). It sees the Universe with the
forces of Purusa (Soul) and Prakrti (Maya). It explains that
discarding the Mayic attributes is essential to attain Infinite
Eternal Divine Bliss.
Yoga Philosophy
Yoga is derived from the root word Yuj means ―to
yoke‖ or ―to join‖ or ―to connect‖. This Philosophy is founded
by the Sage Patanjali. It is similar to Sankhya system but
more theistic. This philosophy explains about the practical
process of mind and heart purification and practice
meditation which may qualify a person to experience the

101
absolute Divinity. Their ideas are based on dualism (seeing
the Universe as two i.e. subject and object). To some extent
this Philosophy talks about God as an inanimate object with
the word It. Raja Yoga and Hatha Yoga are most important
in this system of Philosophy.

Poorva Mimamsa Philosophy

Poorva Mimamsa means start of the Vedas and this
system is to facilitate proper understanding of the Vedas.
The founder of this system of Philosophy is the Sage
Jaimini, who was the disciple of Sage Veda Vyasa. The
leading exponents of this branch of Philosophy were Sages
Kumarila and Prabhakara. It is based on avoidance of
rebirth. It believes that one must have absolute belief in the
Vedas, power of Sacrifice and Mantras to sustain all the
activities of the Universe. It places great emphasis on Karma
based on Dharma. The selfless activities prescribed in the
Mimamsa texts are for the purification of the mind.

Vaisheshika Philosophy
Vaisheshika means ―Particularity‖. This system of
philosophy is founded by the Sage Kanada. This philosophy
describes the logical steps as to how to determine right or
wrong in terms of finding what is good for a person. It refers
God as THAT. It teaches that the Universe is made of nine
elements i.e., Earth, Water, Fire, Air, Soul, Mind, Ether, Time
and Space. Brahman is regarded as the fundamental force
that causes consciousness in these elements.
Nyaya Philosophy
Nyaya means ―Justice‖. This system of Philosophy is

102
founded by the Sage Aksapada Gautama. It is similar to
Vaisheshika system. This system of Philosophy primarily
deals with the logical analysis of the world and its atheistic
nature. It believes that obtaining valid Knowledge is the only
way to gain release from suffering. This Philosophy identified
valid sources of Knowledge as (a) Perception, (b) Inference,
(c) Comparison and (d) Testimony and developed several
criteria for validity of Knowledge obtained through these
sources.
Uttara Mimamsa (Brahma Sutra)
Uttara Mimamsa (Brahma Sutra) means later to
Vedas, is also known as Vedanta means end of the Vedas.
This system of Philosophy is founded by the Sage Veda
Vyas. The central doctrine of this Philosophy is that God
(Brahman) is absolute Divinity and absolute Bliss and Grace.
The ignorance of true nature of Soul results in the endless
cycle of birth, death and rebirth. It explains that God has
Divine virtues. So lovingly surrender to God and with His
Grace experience His Absolute Bliss eternally (1: 1: 7). His
Grace would break the bondage of Maya (Cosmic power)
and free the Soul (1: 2: 2). The Souls are unlimited in
number and infinitesimal in form and are part (ansh) of God.
Here the meaning of Soul is part (ansh) of God is that Souls
are God – like Divine by nature and not a fraction of God as
God being absolute cannot be made fractions. It reveals the
importance and greatness of Devotion (Bhakti) and through
devotion a devotee can easily realize God (3: 4: 38). Brahma
Sutra reveals the total theme of the Upanishads which are
the essence of the Vedic literature. The central doctrine is
that God (Brahman) and the Soul is one and the same.

103
Nothing exists except Brahman (God). The human problem
is not sin but ignorance. The ignorance of true nature of Self
results in the endless cycle of birth, death and rebirth. From
the above Vedanta Philosophy further three Philosophies are
formed:

 Advaita Philosophy:
Jagadguru Adi Shankaracharya was born in 509
B.C.E. at Kaladi in Kerala. By the age eight he had
mastered all the four Vedas and by age twelve he
was well versed in all Hindu Scriptures. He went to
North India and became the disciple of Sri Govinda
Bhagavadpada, who was the disciple of Sri
Gaudapada. By the age sixteen he had completed
writing many religious books i.e. Upadesa Sahasri,
Viveka Choodamani, Atma Bodham and Bhaja
Govindam etc. Among the devotional poems he wrote
Soundarya Lahari is the best. At the age of 32 (i.e.
477 B.C.E.) he departed from this world. He
established four monasteries which are known as
Shankara Mathas. They are at Sringeri (Karnataka),
Badrinath (Himalayas), Dwaraka (Gujarat), and Puri
(Orissa). Through his commentaries on Upanishads
and Brahma Sutras he established Advaita
Philosophy. According to Advaita Philosophy that
there is only one reality and that is the Brahman. The
Brahman alone is real; all the rest is Maya or illusion.
The Individual Soul (Jeevatma) is not a distinct entity
from Brahman. The individual Soul itself is Brahman.
Human beings are bound by endless cycle of
reincarnations due to ignorance and Maya is the root

104
 cause of all the problems. Knowledge eradicates the
ignorance and delivers one from the bondage. The
difference between God (Brahman) and Soul (Atma)
is a matter of degree. Ultimately, they are one and the
same like the space outside a cup and the space
inside the cup. That, which is within the human beings
is called Atma and that which embraces the Universe
is known as Paramatma (Brahman). Jagadguru Adi
Shankaracharya came to fill the Spiritual vacuum and
restored its past glory in India when Buddhism was on
the raise.
 Vishistadvaita Philosophy
Jagadguru Ramanujacharya (1040 – 1137C.E.) is
the founder of Vishistadvaita Philosophy and a
devotee of Lord Vishnu. This Philosophy combines
Advaita (oneness of God) with Vishesha (attributes).
He is the foremost proponent of the concept of the
Supreme Being having definite form, name and
attributes (without Gunas – Sattva, Rajo and Tamo).
He saw this form as that of Lord Vishnu and taught
that reality has three aspects i.e. (a) Lord Vishnu, (b)
Soul and (c) Maya or Matter (Prakrti). Lord Vishnu is
the only independent reality, while Souls and Maya
(Matter) are internal distinctions and are dependent
on Lord Vishnu for their existence. It is thus known as
qualified non-dualism. It believes that all qualities or
manifestations are real and permanent and under the
control of the Brahman. The Lord Vishnu (Narayana)
has two inseparable modes (Prakaras), namely the
world and the Souls. They are related to Him as the
body is related to the Soul. They have no existence

105
 apart from Him. They inhere in Him as attributes in a
substance. Maya (Matter) and Souls constitute the
body of Lord. The Lord is their indweller. He is the
controlling reality. Maya (Matter) and Souls are
subordinate elements. He used a word Prapatti
(complete surrender to God) to express the feelings of
a devotee, who very humbly surrenders his heart,
mind and the Soul at the lotus feet of his loving God
and earnestly desire for His Divine Vision.
 Dvaita Philosophy
Jagadguru Madhavacharya (1218 – 1317 C.E.)
propagated Dvaita Philosophy of duality and devotion
to God alone can lead for attainment of God and
Liberation. He identified Brahman with Lord Vishnu,
but his view of reality is pluralistic. According to Dvaita
Philosophy there are three ultimate realities i.e. (a)
Lord Vishnu, (b) Soul and (c) Maya or Matter. There
are five distinctions i.e. (a) Lord Vishnu is distinct from
the Souls, (b) Lord Vishnu is distinct from the Maya
or Matter, (c) Souls are distinct from the Maya or
Matter, (d) A Soul is distinct from another Soul and (e)
Maya or Matter is distinct from another Maya or
Matter. Souls are eternal and are dependent on the
will of Lord Vishnu. The basic tenets of Dvaita
Philosophy are:
 Supremacy of Lord Vishnu.
 Supremacy of Vayu (Air) among Jeevas (lives).
 The world is Real (Satya) and not illusory.
 Fivefold distinction (mentioned above).
 Bhakti (devotion) towards God is the sure route
to God.

106
 Yoga
Yoga means yoke (connecting link) to God. It also
means method and techniques to realize and reach God.
Yoga is connecting the Soul (Jeevatma) to God
(Paramatma). Yoga is science of creation and how to take
this piece of creation (i.e., you) to its ultimate possibility. It is
gaining mastery over the fundamental process of life (i.e.,
creation and destruction). Yoga has originated from Lord
Shiva. He is the Adi Yogi or first Yogi. There are three types
of Yogas. They are (a) Karma (action) Yoga, (b) Jnana
(Knowledge) Yoga, and (c) Upasana or Bhakti (devotion)
Yoga (Bhagavata 11: 20: 06). Brahman (God) is Sat – Chit –
Ananda. By following Karma Yoga one attains Sat (Truth).
By following Jnana Yoga one attains Chit (Consciousness or
Knowledge). By following Bhakti Yoga one attains Ananda
(Bliss).
Laws of Karma and Reincarnation
Hinduism believes in rebirth after death. Hindus also
believe that whatever a person sowed, that shall he/she also
reap. This is the basis of Karmic Law. Every action has a
reaction. Even every thought, speech and action is weighed
on the scale of Eternal Justice or unwritten Karmic Law
which is universal and nobody can get away from the claws
of Karmic Law.
According to Hinduism, the body alone dies and the
Soul is eternal. This body, constituted as it is of the five
elements (earth, water, fire, air and ether), is subjected to
the control of Time, fate (fruits of actions) and the three
modes of Prakrti (Sattva, Rajas and Tamas)

107
(Bhagavata 1:13:45). The path the Soul takes, after death, is
decided upon by the past actions (Karmas) which are known
as Karma-Phala (fruits of actions). The Soul continues this
journey with heavy load of Karmas from one life to another
until it exhausts all its Karmas by under-going pain or
pleasure sensation in the body. When this Karma exhausts
Soul (Jeevatma) will merge with Absolute Soul (Paramatma)
and this merging process is known as Salvation or Liberation
(Moksa). God has given free will for the human beings to
decide whatever they wanted to do and God never interferes
in their decisions and actions. Individual is responsible for
his actions and bear the results (Vedanta Sutra 2: 3: 41).
Doctrine of Karma
The word Karma is derived from Sanskrit word Kri
means ―to do‖. Here the meaning of Karma is work or action.
Vikarma means sinful actions or actions which are
condemnable (Bhagavad Gita 16: 19). Karma implies strict
observance of ritualistic actions specified in the Scriptures.
Not doing work also turns out to be work. God gave Chetana
(Shakti or power to perform action) to Soul (Atma or Jeev)
(Vedanta Sutra 1: 5 to 8). Because of this power Soul always
and at every moment does action. It cannot stop from doing
actions. Everyone is compelled to act, by the modes born of
Nature (Prakrti) (Bhagavad Gita 3: 5). But God leaves the
decision taking authority to the Soul. God never interferes in
the decision making of the Soul. It is left to the Soul either to
do good actions or bad actions (Vedanta Sutra 2: 3: 41).
(Example – when one has Nuclear energy and if one
decides to use as bomb for military purpose it causes
destruction and suffering for everyone and if one decides to

108
use for civilian facilities it provides comforts to everyone. So
it is the decision that matters). So the Soul (Atma or Jeev)
has to get results or fruits for its decisions and actions as per
eternal Cosmic Law (Vedanta Sutra 1: 5 to 8), (Prasna
Upanishad 3: 7). The Karmas (actions) we do dictate our
past, present and future. In Nyaya Darshana it is explained
that we observe, that one person though puts lots of efforts
but get little or less results, where as another person with
little effort gets great results (i.e., people are born with a
particular talent). This is the result of Cosmic Law, which
takes into account the Karmas of previous lives. We do
Karmas (actions) to satisfy our desires. Desires originate in
two ways. Firstly, by observing the world (material) and
desiring for it. Secondly, by the subtle instincts of the old
Karmas (actions) those are stored in the mind. Such instincts
are stored in a very subtle form in the unconscious section of
the mind (where all the Karmas are stored) and then emerge
into the conscious mind in the form of a desire. It is
impossible to abstain from desires until one attains Divine
Bliss. Therefore as long as the Karmas are stored in the
mind, the desires cannot be totally eliminated. Such Karmas
are called Sanchita Karmas and their accumulation is
unaccountable. They cannot be destroyed by any means,
except to enjoy their fruits. Even the Saints and Sages could
eliminate only the apparent material desires but not the
internal inherent instincts of the desires (Sanchita Karmas).
Sanchita Karmas of a person are destroyed, only with the
Grace of God, upon God realization. It means that a person
can get rid of worldly desires and attachments by constant
practice of Yoga. When he devotedly surrenders to God, His
Divine Grace destroys all the Sanchita Karmas and thus his

109
total desires are completely eliminated. Then he breaks the
bondage of Maya, crosses its effects and Brahman (God) is
revealed to him. (Katha Upanishad 2: 3: 14). According to
Hinduism all destined duties are good Karmas popularly
known as Sadharma. Attaining freedom by unselfish actions
is known as Nishkama Karma. Selfish actions retard our
goal. Unselfish actions take us towards our goal. Karma has
the theory of conservation of energy. Karma-Vada is cause
and effect of action. Karma-Phala is fruits (results) of our
actions. God is Karma-Phaladata (giver of fruits of actions)
and ultimate dispenser of justice. Good actions will give
good results and bad actions bad results. God is always with
the Soul and He resides in the Soul (Mundaka Upanishad 2:
2: 7 and 8). He notes all the Karmas (actions) done by the
Soul (as doer through the modes of Prakrti) and gives the
fruits for those actions (Karmas) according to Cosmic Law
(Svetasvatara Upanishad 4: 6 and 7).

 Kriyamana Karma: It is actions (Karmas) of the

present which bear fruits (results). These fruits can be
direct or in the form of impression or influence. These
fruits can be seen (immediately felt) or unseen (can
be reaped in this life or in future by becoming
Prarabdha Karma).
 Sanchita Karma: It is actions (Karmas) performed
during past lives and till now (collected or
accumulated). These are stored in the inner sense. A
thought comes to the mind according to the Sanchita
Karma as well as Prarabdha Karma. The thought of
Sanchita Karma can‘t force a person to perform
action. But if there are attachments or aversions in
those thoughts, then those thoughts can force a
110
 a person to act. But by applying discrimination one
should check from performing prohibited or evil
actions.
 Prarabdha Karma: Out of accumulated Karmas,
actions which are inclined to bear fruits are called
Prarabdha (destiny) Karmas. Destiny bears fruits.
They remain in potential state (like term deposit).
When they mature, become kinetic energy, which is
called Prarabdha (destiny). No one can get rid of
(even Saints are not exempted) from the process or
force of the Prarabdha Karma. When the force of this
Prarabdha Karma exhausts the body dies. A person
can get rid of Sanchita Karmas with the Grace of God
upon God realization (Mundaka Upanishad 2: 2: 8)
except Prarabdha Karma, if one performs actions
without expecting fruits (Bhagavad Gita 2: 38, 47; 9:
27; 18: 11 to 18). After doing any good deed,
surrender its fruits to God (Ye tat phalam Sri
Parameswara arpana mastu: means – I surrender the
fruits of this action to God (Isa Upanishad – 1).
Karma Yoga
Karma Yoga is the path of right action (Karma). It is
the path for the one who is extremely attached to the world.
It is a very difficult path because there are many conditions,
rules and restrictions for the performance of right action
(Bhagavata 11: 27: 06). Any action done with the attachment
to its fruits generates a kind of psychological bondage. The
art and science of performing unselfish work (without
attachment to its fruits) is Karma Yoga or Akarma (means no
action) or Yoga of right action. One has to work with proper

111
attitude, method and right action. Always work for the
pleasure of God. Keep your mind completely attached to Me
and perform your Karma (actions) (Bhagavad Gita 8: 7). The
attachment of the mind to God (devotion) with the body
engaged in Karma is referred to as Karma Yoga. Then the
fruits of your actions will not come to you. It results in
Liberation from material (Mayic) bondage and attainment of
God realization. Any Dharma Karma (religious or right
action) without Bhakti (devotion) is no Dharma (Bhagavata 1:
2: 6), (Bhagavad Gita 11: 55). Any Dharma Karma with
Bhakti (devotion) is the only Dharma (Bhagavata 11: 19: 27).
According to Sankhya Philosophy Karmas are performed by
three forces i.e. Sattva, Rajas and Tamas (also known as
Gunas). Rajas represent activity, Tamas represents inactivity
and Sattva is the equilibrium of the former two. Karma Yoga
involves employing these three forces to do our work
properly. Attaining freedom by unselfish work is known as
Nishkama Karma. Selfish actions retard our goal and
unselfish actions take us towards our goal i.e. Salvation or
Liberation (Mukti or Moksa). He, who performs all actions,
taking refuse in Me, by My Grace, attains the Eternal
imperishable State (Bhagavad Gita 18: 56). If one does
Karma (actions) with the qualities of Sattva Guna (pious)
he/she gets Swarga Loka (Heaven) till the fruits of those
actions are exhausted (means limited period). If one does
Karma with the qualities of Rajo Guna (attachment) he/she
gets Mrutyu Loka ( life on Earth) and if one does Karma with
the qualities of Tamo Guna (evil) he/she gets Naraka Loka
(Hell) (Bhagavata 2: 10: 41). If one does Nirguna Karma
(actions without the qualities of the above three Gunas) for
God, then he/she will come to Me (God) (Bhagavata 11: 25:

112
22). One who devotionally and exclusively surrenders to God
can cross over the barrier of Maya (Bhagavad Gita 7: 14).
One whose mind is not attached to any material object,
motive, sense of mine and egotism (i.e., giving up of all
desires) alone deserves to attain God realization (Bhagavad
Gita 2: 71). Whatever you do, whatever you eat, whatever
you sacrifice, whatever you give in charity do it for Me alone.
If your mind is attached to Me, then your actions will not bind
you (Bhagavad Gita 9: 27). Karma Yoga is a system of
attaining freedom through selfless actions. With selfless
actions, mind gets purified and with devoid of sense of
agency or doer-ship, fruits of their actions do not come back
to them, then no new links will be created, continuity of birth,
death and rebirth will be broken, becomes free and attains
Liberation. Take refuse in Me and perform your duties
(actions) for Me. Then the fruits of your actions (good or bad)
will not come to you. (Means you will not accumulate your
actions (Karma) (Bhagavad Gita 9: 28). The practical form of
Karma Yoga is to perform your duties with your senses and
body and lovingly attach your mind to God.

Jnana Yoga
Jnana means ―Knowledge‖. Jnana is of two types – (a)
Theoretical or verbal Knowledge (b) Practical or experienced
Knowledge. The theoretical knowledge without practical
knowledge does not lead to the goal. There is nothing equal
to Jnana (True Knowledge) in purity (Bhagavad Gita 4: 38).
This is the path for the one who is totally detached from the
world. First know yourself and True Self is Divine. Everything
in this Universe is Divine. You are not your physical body.
Question yourself ―who you are‖? Are you, your body or your

113
body is owned by the I in you? I, means not the body,
senses, mind or intellect, but it is the Soul, an eternal
fragment of God (Bhagavad Gita 15: 7). Jnana Marga means
God realization through Knowledge is devotion towards
Nirakara or Nirguna Brahman (Bhagavad Gita 12:1). To
follow Jnana Marga one has to have absolute control over
mind (which is root for lust, anger, vanity, greed, sorrow,
infatuation, fear and many other evils), which is very difficult
(Bhagavata 5: 6: 3 to 5; 11: 16: 11). Through Jnana Yoga
one may get Atma jnan (Knowledge about Soul or Self or
Atma) but not Brahma Jnan (Knowledge about God) except
through God‘s Grace (Brahma Sutra 2: 3: 40). In Bhagavad
Gita, Lord Krishna explains Jnana Yoga to Arjuna in Chapter
2. (Details are already given).

 Go through preparatory discipline of moral and ethical

practices.
 Purify yourself through selfless work.
 Meditate on the Divinity of your True inner Self (there
is God in you). The fundamental teaching of Vedas is
Everything in this Universe is Divine and Indwelling
Self is Brahman.
 After mind and ego melts in, infinite Divinity (Nirvikara
Samadhi) enters.
Bhakti Yoga
Bhakti comes from the root word Bhaj which means to
be attached to. Bhakti means absorption of mind in God
(Bhagavata 10: 29: 15). Bhakti Yoga is the path of devotion
to connect to Personal form of God (Saguna Brahman). The
path of Bhakti Yoga is Jnana (Spiritual enlightenment) and
Viragya (dispassion) worn out by the process of time (extract
from Padma Purana (Uttara Khanda) 1: 45). One of the
114
greatest exponent of Bhakti Yoga is Sage Narada and the
Philosophy of Bhakti is described in Narada Bhakti Sutras.
Bhakti (devotion) is serene and a direct relation of the Soul
with Personal form of God. It is above religion, nationality,
caste, creed and sect. It can be adopted by anyone, at any
place and at any time. There are no requirements,
conditions, restrictions and any rituals. This is suitable for
emotional people. If selfish love in human beings, is directed
towards God through Sravana (hearing), Kirtana (singing),
Smarana (thinking with mind), Pada Seva (service to His
feet), Archana (pooja), Vandana (bow and pray), Dasya
(doing His service), Sakhya (friendly), and Atma-Nivedana
(surrendering yourself – with mind and not by mere physical
actions) are effective means for God-realization. In the initial
stage of devotional practice, one should minimize the
contact with the material world so that the mind should not
get attracted and attached to any material object. A man who
loves God has no desires. Devotion eradicates elements of
passion (Rajo Guna) and ignorance (Tamo Guna)
(Bhagavata 1: 5: 28). In the highest aspect of Bhakti Yoga
the devotee goes for total Self-surrender to God. By doing
Dharma Karma only Pap (stored bad Sanchita Karmas) is
destroyed, but heart is not purified. My Divine power (Maya),
consisting of three Gunas (Sattva, Rajas and Tamas), can
only be crossed by the one who surrenders to Me
(Bhagavad Gita 7: 14). God showers His Grace on His
devotee, the devotee so blessed gives up Karmas (actions)
(Bhagavata 4: 29: 46). Bhakti also indirectly leads to the total
dissolution of ego or the feeling of I (ego) and desires which
is the cause of all the problems. Free yourself from the
delusion of I and Mine. In Bhagavad Gita, Lord Krishna
explains Bhakti Yoga (Chapter 12) as under:-
115
 He, who is eternally steadfast, who worships fixing his
mind on Me, who is endowed with supreme faith on
Me, is most perfect Yogi (12: 2).
 Those, who worship (controlling senses and mind) on
imaginary form devoid of all attributes (i.e., impersonal
form of Brahman), also come to Me (12: 3 and 4).
 I take the responsibility of those who surrender all their
actions to Me, regard Me as supreme goal and
worship Me with devotion. I liberate them from the
endless cycle of birth, death and rebirth (12: 6 and 7).
 Fix your mind and intellect on Me alone. You shall
dwell in Me entirely (12: 8).
 If you cannot fix your mind and intellect steadily on
Me, then seek to attain Me by constant practice of
chanting Divine name etc. (Yoga) (12: 9). If you
cannot practice this, perform selfless actions for My
sake. You will attain perfection (12: 10). If you cannot
even do this, resorting to devotion towards Me, act
with self - restraint (subduing your mind, senses and
intellect) renouncing the fruits of your actions (12: 11).
 Knowledge is better than practice. Meditation is
superior to Knowledge. Renunciation of fruits of
actions is better than meditation. Peace follows
renunciation (12: 12).
 He, who hates no being, who is friendly and
compassionate to all, who is free from attachment to
possessions (sense of mine), who is free from egoism,
who is indifferent to pain and pleasure (12: 13), who is
forgiving, always contended and balanced in mind,
who is self - controlled, whose conviction is firm,
whose mind and intellect are fixed on Me, who is
devoted to Me, is dear to Me (12: 14).
116
  A devotee, who is free from evils of attachment,
aversion, rejoices and grief, is dear to Me (12: 17).
 He who, with faith, holds Me as his supreme goal,
follows this nectar of wisdom (law or doctrine) is
exceedingly dear to Me (12: 20).
Other Yogas
In Hinduism the other Yogas and practices are also
popular. They are (a) Raja Yoga, (b) Kundalini Yoga and (c)
Pranayama.
Raja Yoga
Raja means King. Raja Yoga provides perfect path to
enlightenment if one has the right understanding and
practices correctly. This is the path of mental concentration
and suitable for meditative people. It is Kriya Yoga. It is
stoppage of vibrations or modification of mind, to achieve a
state above the mind to reach a mindless state for God-
realization. This clears the mind of past thoughts in sub-
conscious mind (called Samskara). In the course of
practicing this Yoga one gets super human powers (called
Siddhi). (Refer Appendix ―G‖ - Page No. 159). One should
ignore these powers and proceed in their Spiritual path.
Then their inherent Divinity will manifest and will become
free from human limitations. Any individual who wants to
practice this Yoga should observe the following aspects:-
 Yama (Self-control): Non-violence, truthfulness, non-
thieving, continence, non-accumulation of worldly
possessions (Bhagavata 2: 9: 39).
 Niyama (Religious observance): Observe good
habits i.e. purity of body and mind, contentment,
austerity, study of Vedas, repetition of Divine name
and meditation on God.
117
  Aasana: Learn proper posture for meditation.
 Pranayama: Practice proper controlling of breath
(concentrating restless mind).
 Pratyahara: Withdraw senses from sense objects.
 Dharana: Fix the mind on chosen object.
 Dhyana: Practice meditation.
 Samadhi: Practice mental concentration. Ego
dissolves and the mind loses its identity, assumes
formless state and realizes ultimate Truth.
Kundalini Yoga
In Sanskrit Kundali means coil. Kundalini, (means one
with ear rings) refers to Shakti (Goddess of Power), which is
said to lie asleep like a coiled serpent in the base of one‘s
spine. The vital energy or nerve current of a person passes
through two vertical channels (Ida channel and Pingala
channel) which are on both sides of spinal column (Refer
Appendix ―H― – Page No. 161). When Kundalini power is
awakened, vital energy (power) rises from the base of the
spine, passes through Sushumna channel (which is inside
the spinal cord and normally closed) and through six Cosmic
centers known as Chakras (wheels) to the final centre called
Sahasrara, located under the top of the skull envisaged as a
thousand petalled lotus. Then Spiritual illumination takes
place.
 Ida Channel: It is on the left side of the spine. It
meets Sushumna channel at Ajna Chakra (central
point between eyebrows) and flows through left
nostril. When exhales, if breathe is stronger through
left nostril, means vital energy is passing through this
channel. When resting, energy passes through this
channel.
 Pingala Channel: It is on the right side of the spine.
118
 It meets Sushumna channel at Ajna Chakra and flows
through right nostril. When exhales, if breathe is
stronger through right nostril, means vital energy is
passing through this channel. When copious amount
of physical activity is done, energy passes through
this channel.
 Sushumna Channel: It runs through the centre of the
spinal cord to the top most point of the brain under the
skull. Pingala channel and Ida channel join this
Sushumna channel at Ajna Chakra. Normally this
channel is closed. It opens when Kundalini power is
awakened and Kundalini power flows through this
channel up to Sahasrara.
 Chakras (Cosmic Centers): There are six Chakras
(Cosmic Centers). They are:
 Muladhara (at the base of the spinal cord).
 Svadhishthana (at the base of the genital).
 Manipura (at the level of the navel).
 Anahata (at the level of the heart).
 Vishuddhi (at the medulla oblongata in the
throat).
 Ajna (between the eyebrows).
 Solar Plexus, which is between the navel and
the heart, activates the body. When Kundalini
power passes through these Chakras, Spiritual
level enhances as the level goes higher.
 Space: There are three types of Spaces:
 Mahakasha: Outer Space i.e. We, the Planets
and the Stars.
 Chittakasha: Mental Space i.e. Dreams and
the Imagination world.

119
  Chidakasha: Knowledge Space i.e. one gets
access to this Space when Kundalini power
awakens and enters Sushumna Channel.

Asamprajnata Samadhi: This is the goal of the Kundalini

Yoga. When Kundalini power passes through Chakras
(Cosmic Centers), Spiritual illumination enhances as the
level goes higher. When Kundalini power enters Sahasrara,
through Sushumna channel, Spiritual illumination takes
place (unites with Purusa i.e., God). Leaving the body
(dying) through this Yoga, the Self disciplined Yogi does the
following (Bhagavata 2: 2: 18 to 21):
 Sits squat pressing anus with heels.
 Draws air located in the circle located within the navel
(Manipura Chakra) upward into Anahata Chakra,
located in the heart.
 Following the course of Udana air, takes to Visuddhi
Chakra, located at the medulla oblongata in the
throat.
 With the help of reason gradually pushes it to the root
of the palate (i.e., to the top of the Visuddhi Chakra).
 Closes the seven passages (2 eyes, 2 ears, 2 nostrils
and mouth) takes air from the root of the palate to
Ajna Chakra (the circle located at the middle of the
eyebrows).
 If one has no desire to visit the higher worlds, he
pauses at the Ajna Chakra for about half an hour with
his gaze fixed on his goal and taking the air into the
Sahasrara Chakra (at the crown of the head) attains
union with God.

120
  Finally breaking open the crown of the head, he
abandons his body and the senses.
Caution: Swami Vivekananda, master of this Yoga
said ―There must be perfect chastity in
thought, word and deed. Otherwise it may
lead to insanity.‖
Pranayama
Prana means life, breath or vital energy. Some say it
means vital current in the body. It is Soul (which has Tatasta
Shakti of God) in the body. Yama means control or restrain.
Some define Prana as the link between Absolute
Consciousness, the mind and the body. Striver should clear
the passage of the breath, inhale the air to ones utmost
capacity, and hold the breath and then finally exhaling it. Or
by reversing the process i.e., by exhaling the air, then hold
the breath outside and finally inhaling. Eradicate the
disorders of three cardinal humours of the body (wind, bile
and phlegm). Prana (vital airs) is of ten kinds. They are (a)
Prana (the air which we inhale or exhale through nostrils or
though mouth and has its seat in the lungs), (b) Apana (the
air which has downward course and has its seat in the
anus), (c) Samana (the air which has its seat in the navel
and is essential to digestion), (d) Udana (the air which has
an upward course and has its seat in the throat, functions at
the time of vomiting), (e) Vyana (the air which circulates in
every direction and is diffused through the body), (f) Naga (
the air which enables us to belch), (g) Kurma (the air which
helps us to open and close our eyes), (h) Krkala (the air that
functions at the time of sneezing), (i) Devadatta (the air
which enables us to yawn) and (j) Dhananjaya (the air

121
which nourishes the body) (Bhagavata 3: 6: 7). These ten
airs again manifest into three forms i.e., vigour, will-power
and bodily strength. Pranayama is combination of Puraka
(means inhaling), Kumbhaka (means holding breath) and
Rechaka (means exhaling). Sage Patanjali in his text of
Yoga Sutras explained Pranayama as means for attaining
higher state of awareness and reaching Samadhi. It is the
most scientific method of controlling vital current in the body.
It has been found that those animals which take longer
duration of breath (i.e. time for one cycle) live longer lives
and those which take shorter duration of breath live shorter
lives. A person‘s character and health are a reflection of
his/her breathe pattern. Generally people who take shorter
breath are weak, nervous and unpredictable, where as those
who take longer breath are usually stronger, trust worthy and
happy people. The following types of Pranayama are
commonly practiced:
 Bhastrika: Take deep breath and then completely
breathe out by pulling stomach inside (2 to 5
minutes).
 Kapala Bhati: Push air forcefully out by pulling
stomach inside (30 times or maximum 10 minutes).
 Baharya: Breathe air out, touch chin to chest,
squeeze stomach inside completely, hold for a while,
then raise the chin to normal position and breathe in
slowly (10 minutes).
 Anuloma and Viloma: Close the right nasal with right
hand thumb, breathe in from left nasal. Now open the
right nasal and close the left nasal with right hand
middle finger and breathe out from right nasal

122
 (Anuloma). Similarly opposite process is Viloma.
Close the left nasal with right hand middle finger,
breathe in from right nasal. Now open the left nasal
and close the right nasal with right hand thumb and
breathe out from left nasal and so on (10 minutes).
 Bhramri: Close both ears with thumbs, put both index
fingers on forehead and rest the other three fingers at
the base of the nose, breathe in. Now breathe out
humming like a bee (10 minutes).
 Udgeeta: Breathe in deeply. Chant OM while
breathing out (10 minutes).
Caution: Pranayama is to be learned from competent

and learned Guru (teacher) and practiced

properly. Otherwise it will have negative
and dangerous effects.

Character of Yoga
The character of Yoga (meditation) gets the mind
purified and takes to the path of God (Bhagavata 3: 28: 2 to
7):

 Do your duty to the best of your ability.

 Shrink from prohibited acts.
 Remain contended with whatever you got as a
dispensation of Providence.
 Cease from duties connected with pursuit of religious
merit, worldly possessions and sensuous enjoyment.
(ends of human pursuit except Moksa). Take delight
in duties tending to final beatitude (Moksa).

123
 Take pure food in measured quantity.
 Practice non-violence (in thought, word and deed).
 Speak truth.
 Limit your possessions to the barest needs.
 Abstain from sexual commerce.
 Practice austere penance.
 Observe purity – both body and mind.
 Control breathes by slow degree.
 Withdraw senses from their objects and direct
towards the heart with the help of the mind.
 Fix the mind as well as vital airs (Prana or life) and
compose the mind.
 Gradually curb the wicked mind – addicted to evil
ways, apply it to the contemplation (meditation) on
God.

124
 Mantra
Mantra means something by reflecting on which a
person is saved from danger or the bondage of this world.
Mantra, a system of syllables made with particular
frequencies of vibration, is used to change one‘s vibration
and frequency of vibration to a better state. According to
expanding and contracting theory, the Universe is rhythmic
more or less like a pulsating heart. Hinduism calls this great
rhythm of the Universe by the name Spandana. Mantra is a
method to accomplish to synchronize our rhythm and
vibration to the rhythm and vibration of a particular Divine
power. If there is any slightest error in pronunciation and
sounds of Vedic Mantra, it can have harmful effects than any
benefit.
Aum (OM)
The Sanskrit verbal root of ―AV-‖ means that which
protects. Its Sanskrit name is Udgitha or Pranava. Udgitha or
Pranava (the mystic syllable of Aum (OM) flowed from the
cavity of Lord Brahma’s heart. Chandogya Upanishad (refer
page No. 70), Taittiriya Upanishad (Sec – 8) and Mandukya
Upanishad (1) give elaborate explanations to this Udgitha. It
is the first sound (big bang) that came on Creation. It is
Brahman. It is the seed of the Veda (extract from Padma
Purana 3: 34). It is the essence of True Knowledge. It is the
symbol of Hinduism. It represents Three in One:
 Three Murties i.e. Lord Brahma (God for Creation),
Lord Vishnu (God for Preservation) and Lord Shiva
(God for Destruction).
 Three Vedas i.e. Rg Veda, Sama Veda and Yajur
Veda.

125
  Three Gunas i.e. Sattva (serenity of Brahman), Rajas
(activity) and Tamas (ignorance).
 Turiya (Consciousness) i.e. awakening, dreaming and
deep sleep.
 Body, mind and intellect.
 Three Lokas (worlds) i.e. Patala (below the Earth),
Earth and Heaven.
 The entire Universe (God) since it starts from throat,
then passes through the center of the mouth and
finally ends up by lips.
 Three levels i.e. Gross, Subtle and Casual.
 Three states i.e. Consciousness, Sub-Consciousness
and Un-consciousness.
 Three Universal processes i.e. Coming, Being and
Going.
Gayatri Mantra
Gayatri Mantra has been composed by the Sage
Viswamitra in meter Gayatri. Gayatri is the mother of Veda
(extract from Padma Purana 3: 34). It is a prayer from Rg
Veda. Gayatri has three names i.e. Gayatri (master of
Senses), Saraswathi (presiding deity of Speech i.e. Vaak)
and Savitri (master of Prana i.e. life force and Truth). These
three represent purity of thought, word and deed. Prime
source of this Creation is Shakti (energy) which is the power
of God. We all come from the same source and merge into
the same source. That Shakti (energy) is Gayatri, who is
mother of the Vedas. It is addressed to Shakti (energy) of
Surya (i.e., Sun), immanent and transcendent Divinity.
Gayatri Mantra, with its proper pronunciation, rhythm and
sound vibrations have the infinite potentiality, vibrant formula
126
and immense power. It purifies the subtle Karmas, helps in
Spiritual awakening and Self - realization. It is considered to
be the supreme method for gaining the Spiritual
enlightenment. It activates all the seven major Chakras and
connects them to seven great Spiritual realms of Existence.
Gayatri Mantra reads as under (Brhadaranyaka Upanishad
5: 14: 1):
―Aum Bhoorbhuwah Swaha,
Tat Savitur Varenyam,

Bhargo Devasya Dhimahi,

Dhiyo Yo Nah Prachodayat”.
(Aum Shanthi, Shanthi, Shanthi)
Many eminent people derived and translated the
meaning of Gayatri Mantra. Some of them are as under:
 OM, we meditate upon the Spiritual effulgence of
THAT adorable supreme Divine reality, the source of
the Physical, Astral and the Heavenly spheres of
existence. May THAT Supreme Being enlighten our
intellect (so that we may realize the supreme Truth).
 I invoke the Earthly plane, the Astral plane, the
Celestial plane, the plane of human Spiritual
Knowledge, the plane of Spiritual austerities and the
plane of ultimate Truth. Oh, the great Spiritual light,
which is the brilliance of all Divinity, we meditate upon
You. Please illumine our minds.
 OM, the absolute reality and its planes, on THAT
finest Spiritual light, we meditate, as remover of all
obstacles that, IT may inspire and enlighten us.

127
  OM, we meditate on the effulgence of that adorable
Divine Being, who is the source and protector of three
Worlds i.e. The Earthly plane (Bhu Loka), the subtle
Ethereal plane (Bhuvar Loka) and The Heavenly
plane (Swarga Loka). May that supreme Divine Being
stimulate our intelligence in order that we may realize
the supreme Truth.
 May we meditate on the effulgent light of Him, who is
worshipful and who has given birth to all the Worlds.
May He direct the rays of our intelligence towards the
path of God.
 May the almighty God, illuminate our intellect to lead
us along the right path.
Oh God ! Thou art the giver of life,
Remover of pain and sorrow,
The Bestower of happiness,
Oh, Creator of the Universe,
May we receive Thy supreme sin destroying light,
May Thou guide our intellect in the right direction.

Prayers: Brhadaranyaka Upanishad – 1 or 3: 3: 28

 Asato ma Sad gamaya
-- means: Lead me from unreal to real
Tamaso ma Jyotir gamaya
-- means: Lead me from darkness to light
Murtyor ma Amrutam gamaya
-- means: Lead me from death to immortality

Aum Shanti, Shanti, Shanti

--means: Protect me with Peace, Peace, and Peace
128
  Aum, Purnam adah Purnam idam
- means: That (God) is Zero (full), this (Soul) is zero,
Purnat Purnam udacyate
- means: From Zero, zero is born,
Purnasya Purnam adaya
- means: If zero is deducted from zero,
Purnam eva vasisyate

- means: Zero only remains.

(Note: In this Sloka (verse) God and the Soul are compared
to Zero (complete, full or totality). Zero, being without
beginning and the end, so also God and the Soul
being eternal with no beginning and end and the Soul
being part (ansh) of God) (Invocation of Isa
Upanishad).

 Aum, Sa ha nav avatu, saha nau bhunaktu

-- means: May He Protect us, be pleased with us
both
Saha viryam karavavahai:
-- means: May we work together with vigour

Tejasvi nav adhitam astu:

-- means: May our study make us illumined

Ma Vidvisavahai
-- means: May we not envy among ourselves

129
 Aum, Shanti, Shanti, Shanti

-- means: Provide us Peace, Peace and Peace

(Invocation of Katha Upaishad and Taittiriya
Upanishad)
 Mrutumjaya or Rudra or Trayambaka Mantra

Mrutumjaya means conquer death. This Mantra is in

Shiva Purana.
AUM, Trayambakam yajamahe
-- means: OM, We worship all knowledgeable, all
knowing Isvara (Lord Shiva who has three eyes)
Sugandhi pusti varadanam
-- means: Who spreads fragrance of knowledge, who
nourishes, grows and provides life to all beings

Urvaru kamiva bandhana

-- means: May He liberate us from death for the sake
of immortality
Mrutor muksheeya mamrutat

-- means: Be pleased and bless us to be in Your

deathless state

130
 Tantra
Tantra means ―weave‖ denoting continuity. Tantras
are associated with medieval India having been written
between 500 and 1,800 C.E (Common Era). There are 92
Tantras (64 Bhairava Tantras, 18 Rudra Tantras, and 10
Shiva Tantras). These are parallel set of disciplines to Veda
discipline. Tantrism is marked by rejection of the orthodox
Vedic notions and points that the percepts of the Vedas are
too difficult for our age and an easier cult or doctrine has
been revealed to them. Tantric texts are classified as Shaiva
Agamas, Vaishnava Pancaratra Samhitas and Shakti (Divine
Mother) Tantras. In the process of evolution, Maya conceals
reality and separates into opposites i.e. consciousness and
unconsciousness, pleasant and unpleasant etc. Evolution or
the Out-going Current is only one half of the functioning of
Maya. Involution or the Return Current takes the Jeev back
towards the source or root of the reality, revealing the
Infinite. Tantra is understood to teach the method of
changing the Out-going Current into the Return Current,
transforming the fetters created by Maya into that which
Releases or Liberates.

God is looked upon as both male and female

principle called Lord Shiva and Goddess Shakti. Lord Shiva
can be compared to potential energy and Goddess Shakti,
who is creative power of Lord Shiva, is kinetic energy (when
potential energy becomes active it becomes kinetic energy).
When Lord Shiva becomes active, He is called Goddess
Shakti. When Goddess Shakti becomes inactive she is
called Lord Shiva. According to Tantras the creative principle
of the world is union of Goddess Shakti (Divine Mother)

131
with Lord Shiva. Goddess Shakti is not indistinct from Lord
Shiva, the Absolute of the Upanishads, but is the power of
the Absolute. Their relationship is inseparable, like fire and
burning power. Goddess Shakti has many other names; one
of them is Goddess Parvathi. The texts in the Tantras are
generally in the form of dialogues between Lord Shiva and
Goddess Parvathi. When Lord Shiva is giving Spiritual
teachings and Goddess Parvathi is listener they are called
Agamas. When Goddess Parvathi plays the role of teacher
and Lord Shiva listener, the texts are called Nigamas. Tantra
Spiritual discipline is suitable for people from the highest to
the lowest cultural levels. Some of the popular Tantra texts
are as under:

 Mahanirvana
 Kularnava
 Kulsara
 Prapanchasara
 Rudra Yamala
 Vishnu Yamala
 Brahma Yamala
 Tantra Raja

Tantra discipline gained importance in the 5 th Century

C.E. When images of deities are installed in temples,
geometric drawings (Mandalas) representing Deities, the
Cosmos are drawn on the floor for the people to meditate
and perform rituals. By Tantric discipline we come to know
the nature of Brahman (Sat-Chit-Ananda) i.e. Absolute
Existence, Consciousness and Bliss. Then we are freed from
desire, live detached life from objects of senses, break the
chain of Karmas and finally from birth, death and rebirth, no

132
longer return to this world and enter the ocean of Immortal
Bliss.

Mahanirvana Tantra
Aum (OM) TAT SAT – By uttering this sacred text
whatever action a house - holder or a Sage begins, with it he
gets the desired fruits (14: 154 and 155). There are two
paths i.e. Pravritti Marg for family man (house - holder) and
Nivritti Marg for renouncing monks. Duties of family man
(house - holder) as per Pravritti Marg are as under:
 Surrender the fruits of your actions to God.
 You should earn your livelihood through honest
means (struggle to become rich through honest
means).
 Life is meant for the service of God, poor and
helpless.
 You must look after your parents as tangible
representatives of God.
 You must look after your wife well (do not scold,
hurt and show anger) and maintain with complete
fidelity. Please her with love, faithfulness, sweet
words, gifts, cloths and money.
 Do not use foul language and brag about yourself
i.e., fame, wealth, power, position or poverty.
 You should maintain with pure heart and clean
body. Do not pay excessive attention to food,
clothes and appearance.
 You should be enthusiastic, active and brave and
fight for the right.
 You must lovingly bring up your children, educate
and marry them.

133
  You should take care of your brothers, sisters,
relatives (if poor) and servants.
 Carefully judge and select good friends.
 Always speak truth and earn good name.
 Do social service and plant trees.

(Note: Please refer Page No. 48 and also 55)

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

134
 Moksa (Liberation)
Samsaar (Mayic and Material world) means repeated
passing of Soul through different worlds of gross, subtle and
casual (repeated birth, death and rebirth) in other words
everything in the Universe other than God. Moksa, Mukti,
Salvation or Liberation of Soul from Samsaar can be
obtained only through God - realization. Maya is the barrier
in between God and the Soul. Foremost requirement for God
realization of the Soul and Liberation from Samsaar is to
break the bondage and cross over the barrier of Maya.
Whoever may be, he/she, cannot cross over the bondage of
Maya without devotion (Bhakti) towards God. Whoever
devotionally surrenders to God, He would bestow His Grace
to His devotee and then only the devotee is freed from the
bondage of Maya (Bhagavata 2: 7: 42). The greatest quality
of Brahman (God) is that He resides in every Soul
(Svetasvatara Upanishad 4: 17). He is so kind, gracious,
ever ready and always resides within the Soul
(omnipresent), hoping and awaiting that at any moment the
Soul may realize Him so that He can bless and Grace the
Soul with Infinite Eternal Divine Bliss (Ananda). God cannot
be understood by hearing and reading (Mayic senses)
without His Grace (Katha Upanishad 1: 2: 23), (Mundaka
Upanishad 3: 2: 3) and (Bhagavata 10: 14: 38). When a
devotee has infallible love and devotion to God, totally
dedicated and surrenders to Him, only then that Soul, with
the Grace of God, crosses the barrier of the bondage of
Maya and then with Divine senses understand, perceive,
conceive and becomes God realized (Svetasvatara
Upanishad 1: 10 and 6:23). God realization (Brahma Jnan)

135
can never be obtained without devotion (Bhakti) and God‘s
Grace (Brahma Sutra 2: 3: 40). After God realization when
the devotee is going to enter the Divine abode, his physical
body is replaced with the Divine body. With that Divine body
the Soul enters the Divine abode (Katha Upanishad 1: 3: 9).
When the Soul attains union with Brahman, it loses its
identity and merges in Brahman (Mundaka Upanishad 3: 2:
8). Manu Swayambhuva (first Manu of this Kalpa) told his
grandson Dhruva (greatest devotee) that ―It is through
forbearance (towards our elders); compassion (towards our
inferiors); friendliness (towards our equals) and even-
mindedness towards all living beings – that the Lord is
thoroughly pleased (with us). On being thoroughly pleased
by Lord a man, is rid of three modes of Prakrti (Gunas and
their evolutes i.e., the subtle body) and becomes one with
the all blissful Brahman (Bhagavata 4: 11: 13 and 14).

Qualification for Moksa (Liberation)

The people who realize God are (a) Who is free from
desires and worships the Supreme Person pass beyond the
seed of rebirth (Mundaka Upanishad 3: 2: 1); (b) Whose all
desires (along with their subtle form) are totally destroyed
and eliminated from their mind (Katha Upanishad 2: 3: 14)
and (c) Who whole heartedly worships and adores the
personal form of God and Spiritual (Divine) Guru (teacher) ,
through whom he receives the Divine Knowledge, Vision
and Love of God (Svetasvatara Upanishad 6: 23). As per
Jagadguru Adi Sankaracharya, human birth is the highest
form of birth to any Soul through which one can easily attain
Liberation, if one follows correct path. Hinduism suggests the
following approach to attain Liberation:

136
  Discrimination between eternal and non-
eternal.
 Renunciation of the enjoyment of fruits of
actions by controlling sense organs of the
physical body.
 Tranquility: Detach mind from all objects and
direct towards Brahman.
 Self-Control: Detach sense organs, withdraw
them to rest in their respective centers and cut
the bonds of desire (Maya).
 Forbearance: Endure all kinds of affliction.
 Faith: Firm conviction towards teachings of
Scriptures and Guru (Teacher).
 Self-Surrender: Concentrate the intellect upon
pure Brahman.
 Longing for Liberation: Free yourself from
ignorance (i.e. ego, senses, bondage etc.)
through realization of one‘s true Self.

In Bhagavata (2: 2: 15 to 18) it has been explained

that an enlightened Soul at the time of leaving the body
(death) observes the following:

 Detaches mind from time and space.

 Controls breathe and restrain senses with mind.
 Merges intellect (along with mind) in Ksetrajna (the
conscious principle in the body).
 And Ksetrajna in the absolute Self.
 Merges the Self in the Supreme Spirit.
 Abstains from all the activities.
 There is neither Sattva nor Rajas nor Tamas (i.e.,
Gunas) in that state, much less the Ahankara

137
 (Ego) or Mahat (the principle of Cosmic
intelligence) or Pradhana (Primordial Matter).
 Gives-up false identification with the body,
embrace with heart (every moment) the adorable
form of Lord Vishnu (Brahman).

In Bhagavad Gita, Lord Krishna explains Soul, God

and ways for Liberation as follows:

 Soul (Chapter 2): Soul is unborn; eternal; constant;

primeval; imperishable; free from decay; cannot be
cut by weapons, burn by fire, wet by water and dried
by wind; unmanifest; inscrutable and immutable
(Bhagavad Gita 2: 18 to 25). Tat tvam asi (THAT art
thou). Tat (THAT) refers to Brahman and tvam (you)
refers to Soul (Chandogya Upanishad 6: 8: 7). The
greatest secret is that if any Soul (Atma) desires to
come to Me and be with Me forever, the easiest path
is that he/she should fix his/her mind on Me, be
devoted to Me, worship Me, prostrate before Me, love
Me, remember Me all the time and dedicate his/her
life for Me. Then surely he/she will come to Me. It is
My promise (Bhagavad Gita – 18: 64 and 65).
 Brahman (Chapters 8 and 10): Brahman is
immutable, independent of any cause but Itself.
unborn, origin unknown, eternal, pure –
consciousness, omniscient, omnipresent, all
pervading and seated in the heart of all beings. The
creative energy of Brahman is that which causes all
existence to come into being. Brahman Satya (Truth),
Jnana (Knowledge) and Ananda (Bliss).

138
Ways to Liberation:
 Jnana Yoga (By way of Knowledge of
Discrimination -- Chapter 2): By attaining
Scriptural and Spiritual Knowledge one may
achieve wisdom that destroys one‘s past
Karmas which liberates the Soul from Samsaar
(Mayic or material world).
 Karma Yoga (By way of Action – Chapter 3):
One must do his duties. By unselfish actions
and not hoping for the fruits of your actions,
detach your actions from your Self and do not
accumulate Karmas.
 Bhakti Yoga (By way of Devotion –Chapter
12): Through total devotion surrender your Self
to Brahman. He forgives all your sins and
eradicates your Karmas.

Moksa According to Sankhya School of Philosophy

The Soul or Atma is Purusa. Purusa is pure
consciousness. The mind – body complex is an evolved form
of unconscious primordial matter i.e. Prakrti (Maya). Prakrti,
inherently unconscious, functions borrowing consciousness
from Purusa. The bondage of Purusa is caused by aviveka
or ignorance (Maya) and its evolved products are mind and
body. While in bondage Purusa suffers mental and physical
pain because of its false identification with mind – body
complex. Purusa has to acquire Knowledge (Viveka Jnana).
In this Philosophy Moksa (also called Kaivalya) means
complete cessation of suffering and pain. It is Viveka Jnana
which causes disentangling of Purusa from Prakrti and
thereby Purusa attains Moksa.

139
Moksa According to Dvaita School of Philosophy
This Philosophy believes in postmortem Moksa. A
person who goes through religious, ethical and moral
discipline followed by right Knowledge, action, devotion and
meditation lead to Moksa. There are five gradations or levels
of Moksa (which are finite and for a limited period), which a
true devotee does not accept in exchange for God‘s service.
(Bhagavata 3: 29: 13 and 14). They are as under:

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

lowest level of Moksa. Soul goes to Ishta Loka
(desired world) and enjoys His presence blissfully.
 Sarsti (enjoying His powers except Creation,
Preservation and Destruction of the Universe): It
is next higher level of Moksa.
 Samipya or Saanidya (living in His presence): It
is the next higher level of Moksa. Soul enjoys bliss
of His extreme proximity.
 Sarupya (possessing a form similar to His) : It is
next higher level of Moksa. Soul acquires the form
of personal God and enjoys His intense Bliss.
 Sayujya (absorption into Him): Sayujya or
Kaivalya is the next higher level of Moksa. Soul
blissfully absorbed in Brahman.
 Bhakti Yoga: It has been described that Bhakti
Yoga is the highest (final) goal, for transcending
the realm of three Gunas (modes of Prakrti) the
devotee thereby becomes qualified for My (God‘s)
state.

140
Moksa According to Advaita School of Philosophy
In this Philosophy one can attain Moksa from
Samsaar even when alive (Jeevan Mukti). One has to go
through various religious, ethical and moral practices and
worship (Upasana). This purifies the mind. After that intense
meditation enables him/her to acquire Atma-Jnan
(Knowledge of his/her inner Divine Self). It destroys
ignorance (avidya) that covers the Knowledge of reality.
Then he/she attains Jeevan Mukti. To him/her the body, like
rest of the world, appears illusory. The illusory body exists as
long as his/her Prarabdha Karma lasts. When his/her
Prarabdha Karma exhausts, his/her illusory body dies. Then
he/she attains disembodied release called Videha Mukti.
Moksa According to Vishishtadvaita School of
Philosophy
This Philosophy does not believe in Jeevan Mukti. As
per this Philosophy, a person can attain Moksa only after
death. Karma Yoga and Jnana Yoga are the only aids to
Bhakti Yoga. One can attain Moksa only through Bhakti
Yoga with God‘s grace (Brahma Sutra 2: 3: 40). A person
who attains Moksa lives blissfully in Vaikunta in a Spiritual
body in the presence of God.

Karma Mukti or Avantara Mukti (Liberation through

Stages:
A person who has intensely meditated Saguna
Brahman (Personal form of God) using sacred Mantra Aum
(OM) goes to Brahma Loka after death. There he/she attains
the Knowledge of Nirguna Brahman through Hiranyagarbha.

141
When the entire Universe is dissolved after Kalpa his/her
Soul becomes one with Brahman.

Moksa from Holy Places and Rivers

Puranas and Epics extol the sanctity of many holy
places and rivers. To live at or to undertake pilgrimage to
those places and bathe in those rivers is enough to destroy
one‘s sins (Karmas) and assist in the attainment of Moksa.
Moksa from any form
God liberates the Soul and gives Moksa, if the mind is
fixed on God even one does Karma (actions) with any form
i.e. anger, fear, enmity, desire, greed and ego (Bhagavata 7:
1: 39 to 46).

142
 Conclusion
Idol Worship
Hindus use Fire (dispeller of darkness, symbol of
purity, giver of warmth) as symbol of God. Hindus worship
the Supreme Being in temples in the form of an image
rendered as incarnation, embodiment or form. During the
consecration ritual called Prana Pratishta (establishment of
life) an image ceases to be a gross matter and becomes an
actual presence or incarnation of Divinity on earth. The
Divine Spirit is believed to remain in the icon as long as the
devotee wishes. The temples and shrines are dedicated to
many Deities, but consider only one as the supreme or may
consider all Gods and Goddesses as equal, but worship the
one who is their favourite. Most Hindus view all Divinities to
be the manifestations of a single Godhead. Hinduism has a
unique characteristic of tolerance. Hindus believe that God is
one and He has many names and forms as per Rg Veda.
Ekam Sad Vipra Bahudh Vadanti means He is one but wise
call Him by many names.

Note: Salagrama (smooth stone) is considered as

natural form of Lord Vishnu.

Religion
Over the years the increased usage of different local
vernacular languages, due to lack of education, diminished
the status of Sanskrit works of Vedas, Upanishads, Puranas
and Epics as Scriptures and challenged the orthodox claim
that Sanskrit is the exclusive vehicle for revelation and
theological communication. It is not that vernacular literature

143
is at variance with the message of the Vedas and
Upanishads. It is a belief that holy people, who composed in
the living tongues, gathered the Truths from
incomprehensible Vedas and Upanishads and made them
accessible to everyone (including Sudras and out-castes).
They were held up as ideal followers of the God and
Goddesses they revered. Hindus started identifying
themselves with reference to their caste, community, region
and language and thus created internal divisions. Local
traditions, culture, customs, language and pattern of rituals
played important role than the Spiritual aspect of Hinduism.
Holy texts of all religions provide with Spiritual paths to
Liberation from repeated cycle of birth, death and rebirth.
More meaningful terms in Hindu context are Dharma and
Moksa. Dharma is to sustain Truth, Righteousness, Duty,
Law and Justice in this world. Moksa is Liberation of the Soul
from the cycle of birth, death and rebirth until to achieve a
state of Bliss (Ananda). Present day Hindu life and rituals do
not directly lead to such transformation, but enhance quality
of life on the earth. While few people have always learned
and kept alive Sanskrit Vedic traditions, others may only
know few Sanskrit hymns and heard some stories from
Puranas and Epics (as they are not able to read or
understand Sanskrit versions of Vedas and Upanishads) and
gradually shifted to devotional Bhajans , Sankirtanas and
songs written in their own languages by various Hindu
Saints. Gautama Buddha (founder of Buddhism) and
Mahavir (founder of Jainism) and others questioned the
authoritarian structure of traditional Hindu religion such as
religious leadership of priestly caste Brahmins and the very
caste system itself. Some even questioned that Vedas are

144
not Divine Revelations. They said that paths of Liberation
are open to all and not just to higher castes of the society.
Some Hindu Saints, who wrote devotional verses, poems,
songs and offered hope, inspired and consoled the masses,
are as under:
 Jagadguru Adi Shankarachrya (509 – 477 B.C.E):
Advaita Philosophy.
 Jagadguru Ramanujacharya (1040 – 1137 C.E):
Vishistadvaita Philosophy.
 Jagadguru Madhavacharya (1218 – 1317 C.E): Dvaita
Philosophy.
 Sri Kabir (1440 – 1518 C.E): Blend of Hinduism and
Islam.
 Sri Surdas (1483 – 1563 C.E): Lord Krishna devotee.
 Sri Chaitanya Swami (1485 – 1533 C.E): Lord Krishna
devotee.
 Sri Tulasi Das (1543 – 1623 C.E): Lord Rama
devotee.
 Smt Mira Bai (1547 – 1614 C.E): Lord Krishna
devotee.
 Sri Bhakta Tukaram (1598 - 1650 C.E): Lord Krishna
devotee.
 Sri Tyagaraja (1757 – 1847 C.E): Lord Rama
devotee.
 Sri Raja Ram Mohan Roy (1772 – 1833 C.E):
Reformer and founder of Brahmo Samaj.
 Sri Dayananda Saraswathi (1824 – 1883 C.E):
Reformer and founder of Arya Samaj.
 Sri Ramakrishna Paramahansa (1836 – 1886 C.E):
Witnessed Divine Light.

145
 Helena Petrovna Blavatsky, Col Henry Steel Olcott
and William Q. Judge (1875): Founders of
Theosophical Society (Universal Brother - hood,
Religion, Philosophy and Nature).
 Swami Vivekananda (1863 – 1902 C.E): Founder of
Ramakrishna Math and Mission.
 Sri A.C. Bhaktivedanta Swami Prabhupada (1896 –
1977 C.E): In 1966 established International Society
for Krishna Consciousness (ISKCON) in New York.
 Maharshi Mahesh Yogi (1911 – 2008 C.E): Founder
of Transcendental Meditation movement.
 Jagadguru Sri Kripalu Maharaj Ji (1922 - ):
Known as Bhaktiyogarasavatara (Descension of
Divine Love and Bliss). Established Jagadguru
Kripalu Parishat. Devotee of Radha – Krishna.
 Sri Satya Sai Baba (1926 - ): Charismatic
Religious Leader.

Ye tat phalam Sri Parameswara arpana masthu:

I surrender this fruit to Brahman (God)

146
 Appendix „A‟
(Refers to Introduction, Page No. 6)

Indian History

1. 197,19,61,610 (Human years ago – as in 2008):

Present Kalpa, known as Shveta Varaha Kalpa,
started (1St day of the 51st year of Lord Brahma).
2. First Manvantara, known as Swayambhuva
Manvantara (30,672 Crore human years): Period of
Manu Swayambhuva and his wife
Satarupa. Manu Swayambhuva assisted Lord Brahma
in the process of Creation during this period. He had
two sons (Priyavrata and Uttanapada) and three
daughters. Bhakta Prahlada (son of demon Hiranya
Kasipa) was in the family succession of his first son
Priyavrata. Bhakta Dhruva (who became Pole Star,
with the Grace of God) was from his second son
Uttanapada. Earth rotates along the axis of the
center point of Earth and Pole star, means Bhakta
Dhruva is the guiding personality for human beings.
3. Second Manvantara known as Swarochish
Manvantara: The period of Manu Swarochish started
166,33,90,210 human years ago.
4. Third Manvantara known as Uttam Manvantara: The
period of Manu Uttam started 135,48,18,810 human
years ago.
5. Fourth Manvantara known as Tamas Manvantara:
The period of Manu Tamas started 104,62,47,410
human years ago.

147
6. Fifth Manvantara known as Raivat Manvantara: The
period of Manu Raivat started 73,76,76,010 human
years ago.
7. Sixth Manvantara known as Chakchush Manvantara:
The period of Manu Chakchush started 42,91,04,610
human years ago.
8. Seventh (present) Manvantara known as Vaivaswata
Manvantara: The period of Manu Vaivaswata (son of
Vivaswan) started 12,05,33,210 human years ago.
Manu Vaivaswata had ten sons and one daughter.
Surya (Sun) Vansha (family) started from his elder
son Ikchvaku and Chandra (Moon) Vansha (family)
started from his daughter Ela.
9. Parashurama (sixth incarnation (Avatar), of Lord
Vishnu) : To annihilate the then Kings, who used to
obstruct the Rishis to pursue their Spiritual progress,
during Kali Yuga period of 19th Maha Yuga of the
Vaivaswata Manvantara i.e. about 3,97,44,000 human
years ago.
10. Lord Rama (seventh incarnation (Avatar), of Lord
Vishnu) : During Treta Yuga period of 24th Maha Yuga
of the Vaivaswata Manvantara i.e. about 1,81,44,000
human years ago. He remained on the Earth planet
for 11,000 years.
11. 27 Maha Yugas of the Vaivaswata Manvantara: The
period of 27 Maha Yugas of the Vaivaswata
Manvantara i.e.,11,66,40,000 have already lapsed.
12. 28th Maha Yuga (present Yuga) of the Vaivaswata
Manvantara (present Manvantara): The period of
present 28th Maha Yuga started 38,93,110 human
years ago.

148
13. Lord Krishna (eighth incarnation (Avatar), of Lord
Vishnu): During Dwapara Yuga period of the 28th
Maha Yuga of the Vaivaswata Manvantara i.e. 3228 –
3102 B.C.E. He remained on the Earth planet for 125
years.
14. Mahabharata War: It lasted for 18 days in 3139
B.C.E.
15. First three Yugas of the present 28th Maha Yuga (i.e.,
Krta or Satya, Treta and Dwapara Yugas): The period
of the first three Yugas of the present 28th Maha Yuga
i.e., 38,88,000 human years have already lapsed.
16. Ascension of Lord Krishna and start of Kali Yuga
(present Yuga) of the present 28th Maha Yuga:
Kali Yuga (present Yuga) started in 3102 B.C.E (i.e.,
5,110 years ago) (Bhagavata 12: 2: 33).
17. Brihadrath (Magad) Dynasty: 3128 – 2139 B.C.E (21
Kings ruled for 1,000 years).
18. Indus Valley Civilization (Harappa Culture): 2700-
2500 B.C.E.
19. Pradyot Dynasty: 2139 – 2001 B.C.E (5 Kings for 138
years).
20. Shishunaga Dynasty: 2001 – 1641 B.C.E (10 Kings
for 360 years).
21. Gautama Buddha (ninth Incarnation (Avatar), of Lord
Vishnu) : 1894 – 1814 B.C.E. Founder of Buddhism.
22. Nanda Dynasty: 1641 – 1541 B.C.E.
23. Maurya Dynasty: 1541 – 1241 B.C.E (10 Kings for
300 years).
24. Chandragupta Maurya: 1541 – 1507 B.C.E (34 Years)
25. Bindusar: 1507 – 1479 B.C.E (28 Years).
26. Ashoka Vardhan: 1479 – 1443 B.C.E (36 Years).

149
27. Shung and Kanua Dynasty: 1241 – 784 B.C.E (14
Kings for 457 years).
28. Andhra Dynasty: 784 – 328 B.C.E (30 Kings for 456
years).
29. Maha Jana Padas: 700 – 300 B.C.E.
30. Gupta Dynasty: 328 – 83 B.C.E (7 Kings for 245
years). Chandra Gupta 328 – 321 B.C.E. Samudra
Gupta Ashoka Aditya Priyadarshin or Ashoka the
Great 321 – 270 B.C.E.
31. Alexander’s Invasion: 326 B.C.E.
32. Vikramaditya: 102 B.C.E – 15 C.E.
33. Shalivahana: 25 – 85 C.E (established Shalivahana
Shaka in 78 C.E).
34. Rajput Rule: 85 – 1192 C.E (1,107 Years).
85 – 240 C.E – Kushan.
280 – 550 C.E – Gupta.
750 – 1174 C.E – Pala.
848 – 1070 C.E – Chola
34. Hoysala Empire: 1040 – 1346 C.E.
35. Kakatiya Empire: 1083 – 1323 C.E.
36. Islamic Sultanates: 1192 – 1757 C.E (565 Years).
1206 – 1526 C.E – Delhi Sultanates.
1490 – 1596 C.E – Deccan Sultanates.
1526 – 1857 C.E – Mughal Empire.
37. Vijayanagara Empire: 1336 – 1565 C.E.
38. Colonial Era: In 1757 East India Company
established its regime in Bengal and in 1857 British
rule was established all over India and ruled for a total
period of 190 years.
39. Independent India: 1947 C.E onwards.

150
40. Balance period of the present Kali Yuga of the
present (28th) Maha Yuga: The remaining period of the
present Kali Yuga of the present (28th) Maha Yuga is
4,26,890 human years.

Note: (a) In Puranas there are many more details

of important rulers and Divine
personalities like Harischandra and
Bhagirath, who are from Surya (Sun)
Vansha (family) between Ikswaku and
Lord Rama. In Chandra (Moon) Vansha
(family) important personalities are
Dushyant (of Mahabharata),
Bharadwaja and King Hasti (who
established Hastinapura – Kuru
Kingdom.

(b) Other than Bharata Varsha (ancient

India), no other country (or even any
other place) on the earth planet has such
an ancient history and such an eternal
religion as Hinduism.

151
 H Hindu Scriptures
Appendix “B” (Refers to Page No.10)

Vedas Smritis Darshanas Tantras

(Oral citation (To be remembered) (Philosophies)  Bhairava (64)
which is heard) Vedanta  Rudra (18)
Sutras  Shiva (10)
 Rg Veda Dharma  Puranas (18) Epics
 Yajur Veda Sutras (18) (Agni, Bhagavata, (Itihasas)  Mahanirvana
 Sama Veda (Law Books) Brahma, Garuda,  Kularnava
 Ramayana
 Atharva Veda Manu-Smriti Brahmananda, Linga,  Kulsara
 Mahabharata
Markandeya (includes (Bhagavad  Prapanchasara
Devi –Mahatyam), Gita)  Rudra Yamala
Padma, Shiva, Skanda,  Mahakavyas  Vishnu Yamala
Vayu, Vishnu, etc)  Brahma Yamala
Samhitas Brahmanas Aranyakas  Tantra Raja, etc.
 Upa Puranas (18)  Sankhya
(Hymns) (Explanations) (Interpretations)  Yoga
(Sanat-Kumara, Etc.
Narasimha, Shiva-  Poorva
Rahasya, Devi- Mimamsa
Upanishads (108) (Vedanta) Bhagavata, Varuna,  Vaisheshika
Surya, Ganesha, etc.)  Nyaya
Brhadaranyaka, Chandogya, Aitareya,  Uttara
Taittiriya, Isa, Kena, Katha, Mundaka,  Other Puranas Mimamsa
Mandukya, Prasna, Svetasvatara, Maitri,
(Sthala, Kula) ( (
-Advaita Page No.152
Kausitaki etc. -Vishistadvaita
-Dvaita
Proc Process of Creation Appendix “C”
(Refers to Page No. 36)

Consciousness

Brahman Time

Destiny of
Atma Atma
Maya

(Page No. 153)

Mahat (Principle of Cosmic Intelligence)
(Continued in
Witness (Identifies itself with Maya) next Page)
Ahankara (Cosmic Ego)
 (Continued from

Previous Page)

Sattivika Ego Rajasika Ego Tamasika Ego

Mind
Ego
Reason
Buddhi Indriyas Subtle Elements Gross Elements

(Understanding) Sound Ether

Touch Air
Colour Fire
Sense Perceptions Organs of Actions
Taste Water
Auditory Vocal Apparatus Smell Earth
Tactile Hands
Sight Feet
Taste Genitals
Olfactory Defecation

154
 Appendix “D”
(Refers to Sankhya Philosophy, Page No. 36)

Process of Panchikarana

155
 Appendix “E”
Cosmic Day and Cosmic Night
(Refers to Maha Yuga, Page No.37)

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

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

Creation Laya  Creation

(Page No. 156)

COSMIC DAY (Continued in
(Period of one Kalpa – 432 Crore Human Years)
(Present Kalpa – Shveta Varaha Kalpa) next Page)
 (Continued from
COSMIC DAY
(Period of one Kalpa – 432 Crore Human Years) previous Page)
(Present Kalpa – Shveta Varaha Kalpa)

th
Krta or Satya Yuga M SANDHYA KALA (15 ) S
(17,28,000 Human years) A th A
INDRA SAVARNI (14 )
N N
Y Treta Yuga Maha Yuga (71) V SANDHYA KALA (8th) D
U (12,96,000 Human years) (Present Maha Yuga is A H
th
G 28th) N VAIVASWATA (7 ) Y
A Dwapara Yuga (43,20,000 Human T (Present Manvantara) A
(8,64,000 Human
S years) A SANDHYA KALA (2nd) K
years) R A
Kali Yuga A Swayambhuva (1st) L
(4) (4,32,000 30.672 Crore Human Years A
Present Yuga is Kali Yuga (14) (14)
A
Human years) (15)
(Started on 17 Feb 3102 SANDHYA KALA (1st)
B.C.E.) (15)
A
157
 Appendix “F”

(Refers to Dharma, Page No. 50)

Levels of Dharma

158
 Appendix “G”

(Refers to Yoga, Page No. 117)

Raja Yoga
R

Siddhis – Super Human Powers

(Bhagavata 2: 2: 22)

 Anima -- Ability to become as minute

as a molecule and penetrate

into solid objects.

 Laghima -- Extreme lightness of the body

or ability to levitate.
 Prapti -- Attaining anything (ex. Moon).
 Prakamya -- Acquisition of free and
irresistible will.
 Mahima -- Ability to produce material
objects as real.
 Isita -- Supreme domination.
 Vasita -- Subjugating all by occult
power.
 Kamavasayita -- Suppressing (controlling) all
desires.
 Kechari Vidya -- Ability to fly.
 Mrutunjaya Vidya -- Ability to conquer death.
 Patala Siddhi -- Ability to acquire hidden
treasures.
 Kaya Siddhi -- Ability to enter into another
body.

159
 Trikala Jnana -- Knowledge of past, present
future.
 Ichcha Mrutyu -- Power to die at will.
 Antardhana -- To become invisible.
 Kshuptipasa Nivritti -- Going beyond hunger and
thirst.
 Sarva Bhutanuta Jnana – Power to understand all
animal languages.

160
 161 Appendix “H”

(Refers to Yoga, Page No. 118)

Kundalini Yoga

The Chakras (Cosmic Centers)

Sahasrara Ajna Chakra

(At the top (Between the eye brows)
most point of 2 petals, controls mind
the skull)
One thousand Vishuddhi Chakra
petals: Here (At the medulla oblongata
yogi attains in the throat)
cosmic 16 petals, controls hearing
consciousness
Anahata Chakra
(At the level of the heart)
Ida Channel 12 petals, controls touch
(Left nostril)
Solar Plexus
(Between the heart and
Sushumna the navel)
Activates the body
Channel
(Inside backbone-
Spinal Cord) Manipura Chakra
(At the level of the navel)
Pingala Channel 10 petals, controls sight
(Right nostril)
Svadhishthana Chakra
(At the base of the genital)
6 petals, controls taste

Muladhara Chakra
(At the lower end of
the spinal cord)
4 petals, controls
smell
 Essentials of Hinduism

1. Hinduism is Sanatana Dharma (eternally exists in God

and revealed by Him).
2. Hindu Scriptures are Revealed Eternal Divine Truths.
3. Hinduism and Hindu culture have rich values and
heritage for humanity.
4. Love, peace, prosperity, dignity, happiness and humanity
are universal religion.
5. The world of Spirituality begins where the logic (which is
limited by the boundaries of intellect and reason) ends.
6. Hindu Scriptures contain Divine Science.
7. Sanskrit is a Divine language.
8. History of Bharata Varsha (ancient India) dates back to
about 197 Crore human years (start of present Kalpa i.e.,
Shveta Varaha Kalpa).
9. About 5,000 years ago Sage Veda Vyasa reproduced
Vedas, Upanishads, Puranas, Ramayana, Mahabharata
and Srimad Bhagavad Gita.
10. Brahman (God) is Sat – Chit - Ananda (Truth –
Knowledge – Bliss).
11. God is Divine with infinite absolute Divine virtues.
12. Pillars of Virtues – (a) Vidya (purity acquired through
knowledge of God), (b) Dana (charity prompted by
compassion), (c) Tapas (austerity), (d) Satya
(truthfulness).
13. There are three eternal entities – God, Souls and Maya
(material world).
14. Soul (Atma, Jeev, Self) is part (ansh) of God.
15. God lives within the Soul.

162
16. Soul is the central point of the Universe.
17. The consciousness that animates this mind – body
complex is the true Self.
18. Maya (Prakrti, Cosmic power, Material world) is eternal
power of God.
19. Universe has evolved from of Maya.
20. God is governor of both Souls and Maya.
21. Sattva Guna (pious), Rajo Guna (passion), Tamo Guna
(ignorance) are modes (evolved) from Maya.
22. Every individual has a mixture of Sattva Guna, Rajo
Guna and Tamo Guna qualities.
23. Indriyas (5 sense perceptions and 5 organs of actions);
mind and intellect are made (evolved) of Maya. It is easy
to get attached to Maya (worldly happiness) to satisfy
Indriyas and mind (desires).
24. Everyone knows their body. But they don‘t know
themselves (their Soul, Self or Atma).
25. Soul is part of God (Bliss) and always seeks Bliss (God).
26. There are two types of happiness (Bliss) – (a) Infinite
Eternal Divine Bliss through God realization and (b)
Limited and temporary worldly (Mayic) happiness by
attachment to this world.
27. It is natural to get attachment to material worldly (Mayic)
happiness to satisfy the sense organs and the mind.
28. Desire is the root cause for attachment to Maya (material
world).
29. Everyone at every moment does action either to get
happiness or to end unhappiness.
30. If one does not feel unhappy it does not mean that
he/she is happy. But if one is happy it definitely means
that he/she is not unhappy.

163
31. All beings are different, but everyone and at every
moment wants only the same thing i.e., Happiness.
32. Happiness (God) is inside every being, but everyone
seeks happiness from outside i.e., Maya (material world).
33. Material association is the cause of lust, anger,
confusion, forgetfulness, loss of intelligence and total
calamity.
34. To get happiness (Ananda – Divine Bliss) we had spent
innumerable lives, but did not get happiness, because we
loved the world all along.
35. We live in God‘s Ananda (this world). But still we do not
have Ananda (Bliss) due to our ignorance.
36. There are five forms of ignorance – (a) Avidya
(fundamental ignorance), (b) Asmita (egotism), (c) Raga
(attraction), (d) Dwesa (aversion) and (e) Abhinivesa
(fear of death).
37. To remove ignorance one should gain knowledge (Jnan)
and enjoy Ananda (Bliss).
38. Mind is the root and desire, anger and greed are the
causes for all evils.
39. One should put aside false pride, hypocrisy, and other
vices and cultivate good qualities such as truthfulness,
nonviolence, compassion, faith and cleanliness.
40. God dislikes the proud and is pleased with the humble.
41. Mind always waver, unsteady, uncontrollable,
unbelievable and undependable.
42. Knowledge, Yoga (self control, meditation) and Bhakti
(devotion) are the means to control mind.
43. He, who controls mind, becomes Saint.
44. Don‘t apply your mind. It is Mayic (evolved from Maya)
and always misguides you which lead to ignorance.

164
 Follow Scriptures. They are Revealed Eternal Divine
Truths and lead to knowledge.
45. Desire is the root cause of this world (sorrows).
46. Desire arises to satisfy sense organs.
47. Anger erupts when desire is not fulfilled.
48. Ego, greed and attachment grow when desire is fulfilled.
49. One loses discrimination when anger, ego, greed and
attachment grow.
50. Ego is bye product of Maya.
51. Once we get rid of our ego, our true nature emerges.
52. Sorrow is because of desire and ignorance.
53. Daan (sacrifice or donation), not for fame or name, is the
method to subdue desire, anger, greed, ego and
attachment.
54. Any amount of material offering to God has no meaning.
All material world (Maya) or matter is God‘s own.
55. To get Infinite Eternal Divine Bliss detach from material
worldly (Mayic) happiness.
56. Maya creates consistent mirage and coerce the senses
into believing the appearance (material world).
57. Maya (material world) turns the Soul away from God.
58. Every Soul at every moment is Spiritual and seeks
happiness, love and peace (these are virtues and
attributes of God as per Vedas).
59. Love, compassion, humility, truthfulness, self-control,
sacrifice and forgiveness are highest virtues.
60. Annihilation of ego opens the inner Spiritual realm.
61. By Yoga (meditation – connecting link to God) mind gets
purified and takes to the path of God.
62. One, who controls the senses, mind and ego, attains God
realization.

165
63. Souls, due to ignorance, lose sight of their identity (as
part of God) and associate themselves on their own
(bondage) with Maya (body, material world) attracted by
its charm.
64. Maya is the barrier between God and the Souls.
65. Souls, attracted by and associated with Maya, have
turned outward from God. Turn about towards God.
66. When one realizes God, Maya (material world)
disappears like Sun light dispels darkness.
67. Detach from material world and attach to God.
68. If you avoid God you get worldly attachment, which gives
you only sorrows and no happiness. Detach from worldly
attachment and attach to God to get eternal Divine Bliss.
69. There are two types of happiness (Ananda) – Infinite
Eternal Divine Bliss (Brahmananda) is attained when
detached from worldly happiness (Mayananda).
70. Everyone (Souls) love their body (which has evolved
from Maya and the Souls are embodied to it) which gives
only sorrows, but neglect to love God, who lives within
the Souls and ever ready and gracious to liberate the
Soul, from the bondage of Maya, and gives Infinite
Eternal Divine Bliss.
71. When Soul breaks the barrier of Maya, becomes free
from bondage of Maya and attains God realization.
72. Soul, being part of God and Divine, can never be
satisfied with material happiness.
73. God is omnipresent. See God in everyone, everything
and everywhere.
74. Regard all living beings as God‘s own manifestation.
75. God is nearer than the nearest (for those who realize)
and farther than the farthest (for those who are attached
to Maya (material world).
166
76. God gave Shakti (power) to Soul to perform actions.
Decision as to what to do is left to the Soul. So Soul gets
the fruits (results) for its decisions and actions.
77. Soul is bound (gets results) by its own actions except
when they are performed for the sake of sacrifice.
78. Attach mind to God and do your duties without expecting
any results (fruits).
79. One need not ask anything from God. He knows what to
give and when to give.
80. Karma Yoga (Yoga of action) means perform worldly
duties with senses and body, while mind is attached and
devoted to God.
81. Bhakti (devotion) eradicates the elements of Rajo Guna
(passion) and Tamo Guna (ignorance).
82. Karma Yoga (Yoga of action) leads to Jnana Yoga (Yoga
of knowledge), Jnana Yoga leads to Bhakti Yoga (Yoga
of devotion) and Bhakti Yoga leads to Moksa (Liberation
from birth death and rebirth).
83. Manifest your Divine power, hidden in your Soul, through
Karma, Jnana and Bhakti Yogas.
84. True devotion to God is the only means to attain God‘s
Grace.
85. God‘s Grace can be obtained only by totally surrendering
to Him.
86. God is ever ready to Grace when one totally surrenders
to Him.
87. Our heart is restless until it finds rest in God.
88. Devotional service manifests as the most elevated, pure
love for God.

167
89. The true nature of pure love of God is beyond
description.
90. Pure love of God manifests at the most subtle
consciousness, devoid of material qualities and material
desires, increasing at every moment and never
interrupted.
91. Having obtained pure love of God, one looks only at God,
hears only about Him, speaks only of Him and thinks only
of Him.
92. Bhakti (devotion) results from one‘s all obstructions to
taking pleasure in the Supreme Self.
93. Bhakti consists of offering one‘s every act to the
Supreme Lord and feeling extreme distress in forgetting
Him.
94. Bhakti is the fruit of all endeavor.
95. Bhakti is its own fruit.
96. Bhakti is the embodiment of peace and supreme ecstasy.
97. There are no distinctions among pure devotees in terms
of social class, education, bodily beauty, family status,
wealth, occupation and so on.
98. He truly knows God, who knows Him as beyond
knowledge.
99. When the Spiritual eye opens, bodily eyes close, and it
sees nothing but God.
100. Spirituality is Soul‘s evolution from the pleasure of the
senses to the realization of the Self (Atma Jnan).
101. Empty the mind of desires, thoughts and ego that
makes the space for God to establish.
102. At the stage of Brahma Jnana (God realization) Maya
disappears and Soul dwells in Bliss.
103. Aum (OM) is the start of Creation.

168
104. Moksa is not any elusive destination, but the sacred
journey of life itself.
105. Without Bhakti (devotion) there is no Mukti (Moksa).
106. Love God repeat only God, not repeat not the world,
which has evolved from Maya (illusion).
107. Hare Rama Hare Rama Rama Rama Hare Hare.
108. Hare Krishna Hare Krishna Krishna Krishna Hare
Hare.
109. Aum (OM) Namah Sivaya.
110. AUM (OM) Namo Narayanayana Maha.
111. AUM (OM) Namo Bhagavate Vasudevaya.

169
 Glossary
1. Advaita -- A sub - school of Vedanta Philosophy
teaching oneness of God, Soul and the Universe.
2. Altar -- Table or flat bloc for sacrifice or offering to a deity.
3. Atheist -- Belief that there is no God.
4. Brahman -- Impersonal or personal form of God
(Absolute reality, Pure spirit, Pure Consciousness, One
and the only cause of everything, Eternal, Infinite and
Changeless).
5. Brahmin -- Who possess Spiritual and moral (Sattva
Guna) virtues i.e., truthfulness, serenity of mind, non-
violence, compassion and unselfishness.
6. Causation -- To change.
7. Consecration -- Declare sacred, dedicate formally to a
religious or divine purpose.
8. Dvaita -- A sub-school of Vedanta philosophy teaching
dualism.
9. Effulgence -- Radiant, Shine.
10. Exorcism -- Expel (a supposed evil spirit) by prayer.
11. Invocation -- Summoning of supernatural beings by
prayer.
12. Liturgy -- Prescribed form of public worship, Book of
Common Prayer.
13. Manifest -- Clear or obvious to the eye or mind, reveal
itself.
14. Mnemonic -- Designed to aid the memory.
15. Omnipotent -- Having absolute power.
16. Omniscient -- Knowing everything.
17. Parable -- Story used to illustrate a moral or a spiritual
teaching.

170
18. Philosophy -- Use of a reason in seeking Truth and
knowledge of reality.
19. Polytheistic -- Belief in or worship of more than one God.
20. Prakrti -- Primordial matter.
21. Purusa -- Soul, Pure spirit, Consciousness, Eternal
sentient principle (used both for God and Soul).
22. Revered -- Religious respect.
23. Scriptures -- Sacred writings.
24. Shruti -- Oral citation, Revealed Knowledge (The
Vedas).
25. Smriti -- To be remembered. Scriptures other than the
Vedas.
26. Snataka -- Student who bathed in the water of
knowledge.
27. Subtle -- Elusive, mysterious, hard to grasp.
28. Tanmantras -- Elementary constituents of the Universe.
29. Tantras -- A class of Scriptural texts not derived directly
from Vedas.
30. Tranquil -- Detach mind from objects and direct towards
Brahman.
31. Transcendental – God‘s existence beyond our space,
time and causation.
32. Treatises -- A written work dealing formally and
systematically.
33. Upanishads -- Scriptures. Very rich in Philosophical
content (part of Vedas).
34. Vanity -- Unreal thing, conceit of one‘s appearance.

171
 About the Compiler

Colonel Veluri Annappa Sastry (Retired) is born in

1943 in an orthodox Hindu family at Bhimavaram (W.G.Dist,
A.P). In 1968 he joined as Commissioned Officer in the
Indian Army. In 1971 he took part in Indo-Pak war at Jammu
Sector. In 1988 he was awarded Chief of Army Staff,
Commendation by General K. Sunderji for his exemplary
conduct and meritorious service. In 1992 he got promotion to
the rank of Colonel. In 1996, on superannuation, he retired
from the Army. He settled at Secunderabad (A.P) and
leading a peaceful retired life. His hobbies are reading books
(on subjects like Religion, History, Geography, Nature and
Science) and plays Golf.

His wife Smt Santha created a loving atmosphere at

home for their Spiritual growth. He has two daughters. He
got them married and they are well settled in U.S.A. Many
times he went abroad and he interacted well with everyone
without any different feelings for religion, region, language,
caste and creed. He loves nature and has compassion for
the less privileged and sub-human beings. He practices
Hinduism to its true spirit and proudly says that he is the
happiest person because he is always True to himself and
follow Dharma at all levels.
.