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same status as Indra, he definitely enjoyed his own importance because of his
tempestuous nature, his association with storms and storm gods called Maruts and
his ability to bring medicines to the people to prolong their lives. Vayu () is
described in the Rig-Veda as a beautiful god, ideally the first partaker of soma
juice which he seems to be especially fond of. He is a friend of Indra and a hero
who shares the glory of victory with the latter. He is swift as mind, the thousandeyed and the Lords of thought. Surya () is the blazing sun. He is one of the
Adityas, god among gods, the light that is most excellent, golden colored, who
rides the skies in his golden chariot, drawn by seven bay horses, which are
described in the hymns as the daughters of heaven. He is said to be extremely
brilliant, with radiant hair, which flies in the skies like a bird and shines brightly
like a jewel. Giver of power and strength, destroyer of laziness and darkness, with
bright light radiating from him, he knows all that lives. Before him, the
constellations pass away, like thieves, together with their rays. Swift and beautiful,
Surya is the maker of the light, who illumines the radiant realm, who goes to the
flock of gods as well as to the world of mankind with his light. Usha () is
dawn, the daughter of the sky, lady of the light, who rouses all life. She stirs all
creatures that have feet, and makes the birds of air fly up. Borne on a hundred
chariots, she yokes her steed before the arrival of the sun and is never late. She
eludes the Sun who is always eager to catch her. She brings not just light to the
sleeping mankind, but hope, happiness, riches and all the good things. On the
physical plane, Soma is some kind of intoxicating juice. As a god, Soma () is
the god of inspiration, the intoxicant who stirs the minds, lures the gods and brings
them to the place of worship. One of the most popular gods of the Rig Vedic
hymns, the entire 9th Mandala of the scripture is dedicated to him. Also known as
Indu or Somadeva, he brings joy into the lives of people, cures them from diseases
and leads them to the worlds of bliss and immortality. He gives strength not only to
mortals, but to the gods as well. Because of him, Indra was able to slay Vritra ( ).
Because of him Agni maintains his sway. He is also known as Lord of the speech
because of his intoxicating influence on the movement of speech.
The Vedic seers do not stop at revealing the existence of gods. They went from the
external to the internal cosmic body, God immanent in the universe, and ended in
identifying the soul itself with that God, and making one Soul, a unit of all these
various manifestations in the universe, and asserting that the whole universe is but
one.
By addressing various gods collectively, the Vedic people acknowledged the unity
of these gods and their inter relationships. The opinion of the Rig Vedic people
was that the gods came into being from a common parentage and were helpful in
nature. In contrast, the demons were wicked and troublesome. Although each god
in the pantheon was endowed with specific qualities and responsibilities, the Vedic
Aryans did not miss the larger picture and their underlying connection in the order
() of things. The changeless and immortal nature of supreme soul has been
described in Atharva Veda. It is said that the supreme soul is free from desire, nonmutable, immortal, self-existent, satisfied with its own bliss and not deficient in
any respect.
(
)
The Upanishads reveal the knowledge about Brahman and are known as Vedanta,
meaning "end of the Vedas". They are the concluding portions of the Vedas. There
are several interpretations of the word Upanishad. Shankar interprets it as a means
to destroy ignorance by revealing the knowledge of the Supreme Spirit by cutting
off the bonds of worldly existence. The Upanishad seers gave new dimensions to
Dharma and Darshan. In order to establish social unity, Upanishad thought
proclaims: "Ekastath sarva bh tantar tm " (One or the same is in inner-Self /
E
)
Ish v syamidam sarvam" (All the things in the
universe are enveloped or pervaded by the Supreme).
The relationship between Param tm and Ataman is likened to the indwelling
God and the soul within one's heart like two birds on a tree.
Two birds with fair wings, knit with bonds of friendship, in the same sheltering
tree have found a refuge. (Rig Veda 1.164.20)
Like two birds of golden plumage, inseparable companions, the individual self
and the immortal Self are perched on the branches of the same tree. The former
tastes of the sweet and bitter fruits of the tree; the latter, tasting of neither,
calmly observe. (Mu aka Upanishad 3.1.1)
They are two birds, close companions, clasping the same tree. Of the two, one eats
sweet fruit; the other looks on without eating. On this same tree a person, sunk and
grieving in slavery, is deluded, but upon observing the Lord happy and great,
becomes free of sorrow. (Shvetashvatara Upanishad 4.7)
The Supreme Being that dwells in our heart is dearer to us than even our children,
wealth and everything else. (Brihadara yaka Upanishad 1.4.8)
Param tm or the Supreme spirit or Brahman is beyond knowledge and ignorance
and is devoid of all material attributes (). In Chapter 13 of the Bhagavad-Gita,
Param tm is described as Vishnu () residing in the hearts of all beings and in
every atom of matter. The Jiv tm and the Param tm are known to be one and
the same when the Jiv tm attains the true knowledge of the Brahman ( ).
Brahman is the name given to the concept of the unchanging, infinite, immanent
and transcendent reality that is the Divine Ground of all being. It is regarded as the
source and sum of the cosmos that constricted by time, space and causation, as
pure being. Essentially, it is also beyond being and non-being alike, and thus does
not quite fit with the usual connotations of the word God and even the concept of
monism. It is said that Brahman cannot be known, that we cannot be made
conscious of it, because Brahman is our very consciousness. Brahman is not
merely coming to know Brahman, but to realize one's 'Brahman-hood', to actually
realize that one is and always was Brahman. Indeed, closely related to the Self
concept of Brahman is the idea that it is synonymous with Jiv tm , or individual
souls, our ataman (or soul) being readily identifiable with the greater soul of
Brahman. It is described as Sat, Chit and Amanda in its essential nature. The
features of the Brahman are described almost in all the Upanishads. Ish v sya
Upanishad
A
L
(
Supreme is) faster than the mind, and therefore beyond the reach of senses. One,
who sees all beings in his own Self and his Self in all beings, has hatred for none.
The Atman is self-sufficient, is everywhere, without a body, without blemish,
radiant, pure, knowing all, seeing all and encompassing all. All the entities have
been created by the omniscient, self-sustaining Lord and who is the controller of
all the minds. This Upanishad has the central theme of extolling the all
pervasiveness ( ) and all regulating ( ) nature of the
Supreme Lord. The central idea of Kena Upanishad is that the Brahman is verily
the source of all vital energies in this universe is infinite and therefore cannot be
comprehended by speech and mind. He is beyond the reach of the senses, beyond
words and even beyond the mind. Being Infinite, He cannot be brought within the
compass of limited knowledge. One cannot know how He directs the senses, mind,
etc. However, He does not remain altogether unknown, but is not completely
known because of His infinite nature. He is unique, distinct from and Superior to
all known things manifest or un-manifest. He cannot be known through speech,
mind, eyes, etc., but knows all that is known through these and regulates them. The
nature of self is aptly explained in Kaha Upanishad. Realizing by reverting to the
contemplation of the Self to the eternal God, the wise man leaves both joy and
sorrow behind. The Self is without sound, without touch, without form, without
decay, likewise without taste, eternal, without smell, without beginning, without
end, beyond the great; one is freed from the mouth of death by discovering that.
(
- Kaha Upanishad () 3/15 )
enclosed by the sheath of intellect. The knowledge sought by Bhrigu and imparted
by Varuna is ultimately established that bliss is Brahman, because all beings are
born from bliss, remain alive by bliss, move towards bliss and then merge into
bliss.
The Aitareya Upanishad proclaims that Brahman is pure consciousness (
). The Brihad ra yaka Upanishad (
) says that I am
( ).
(Bhagavad-Gita 2/64)
Without balance of mind there is neither intelligence, nor concentration; without
concentration there is no peace; without peace how can there be happiness.
(Bhagavad-Gita 2/66).
Besides Bhagavad-Gita in Bhishma parva, the Mahabharata - one of two major or
greatest epics of India-, narrates the main story of Pandav s and Kaurav s and the
war of Kurukshetra using the story within a story structure, also contains
philosophical and cultural material. The nature of Ataman (Self), relationship of
the individual to society and discussion of human goals namely (1) artha or
material resources, (2) k ma or pleasure/ sex, (3) dharma or duty and (4) moka or
liberation have been discussed extensively.
The essence of religion has been expressed in this epic extensively. For example,
some quotes are being submitted:
It is only when a man does not commit sin in thought, deed or word in respect of
any living creatures; it is then that he attains to Brahman.
(
)
The dharma, which stands in the way of another dharma, is in fact no dharma but
is really unrighteousness. That dharma is true dharma which is not conflicting to
any other dharma.
( )
Non-cruelty (Ahimsa) is the best dharma. Forgiveness is the best of powers. The
knowledge of the self is the best of all knowledge. Truthfulness is the best of
religious vows.
(
)
When one does not fear in any way, nor any creature is frightened at one, when
one conquers ones attachment and aversion, then is one said to have realized the
Supreme soul.
( )
The wise man, endued with equanimity, would neither be puffed up with joy nor
be depressed with sorrow.
( )
(Eyes cannot see the form of the soul. The organ of touch cannot feel the soul.
Attainment of soul cannot be accomplished by any of the five organs of senses.
The senses do not approach the soul. The soul however apprehends them all.
(
)
When one sees the ones self in all beings, and all beings in the ones self, is said to
attain the Brahman.
(
)
When one contracts all ones desires like a tortoise drawing in all his limbs, then
the effulgence of his soul manifests itself.
( )
Vedanta philosophy has two main divisions and their classification into different
schools is as follows:
1. Advaita Vedanta (Non-dualistic): Vivar a School / V chaspati School
2. Monotheistic Vedanta:
(A) Vishi dvaita ( /qualified no dualism) School of Ram nuja
(B) Shuddh dvaita( /pure no dualism) School of Vallabh charya
(C) Achintya-bhed bheda ( / incomprehensible difference-no
difference) School of Sri Chaitanya
(D) Dvaita ( / dualism) School of M dhv charya
(E) Dvait dvaita ( / dualism in no dualism) School of Nimb rka
Each system of Vedanta philosophy is essentially an interpretation of the
Brahman-sutras supported by commentaries on Upanishads and Bhagavad-Gita.
Each school has original writings also to elaborate on the teachings of the three
primary works to confirm to its views.
The aim or the methodology of Sakhya and Yoga ( ) schools or
doctrines of Indian philosophy is to quiet the Prakriti ( = nature) as it exists
in the body, so that, like a calm body of water, body can reflect the true and
detached nature of Purua ( = self), effecting liberation (). Some quotes
from Yogav shiha () - an encyclopedic text comprising twenty four
thousand verses on yogic disciplines -, are being presented:
Salutations to the Soul of all Souls who illuminates the heavens, the earth and the
intervening space, as also our hearts and their exteriors and all that has manifested
itself everywhere as visible forms.
The wise say that the best thing for a man to do in the world is to give up longing
for objects which cause the mind to fluctuate and that such abdication constitutes
the liberation and that is to accomplish purity.
( )
It is well said that four sentinels wait at the gate of liberation which are (1)
patience and peace (2) knowledge of Brahma (3) contentment (4) association of
sacred persons.
( )
The Supreme one cannot be attained by bodily suffering or pain and by visiting the
places of pilgrimage. He can be attained only by the conquest of mind .
(
)
Persons can never have that happiness by the drink of nectar or by the blessings of
the goddess of wealth, which persons having tranquility of mind enjoy.
( )
Supreme bliss is possible only for those who are composed in mind.
( )
One who sees Him within one's self as the All-powerful One, as the All permeating
One, as One of pure intelligence, does alone see Him in his conscience.
( )
Lord Mahavir
No logassa esan m chare (Do not imitate or follow
) S
appagamappae am (Communicate with and inspect your
S ).
Lord Mahavir also underlined the social relevance of dharma by accepting Ahimsa
(Non-violence - towards others as well - is the greatest
D
)H
D kill any living beings. Don't try to rule them.
To kill any living being amounts to killing one self. Compassion to others is
compassion to one's own self. He said:
(Just as you do not like misery, in the same way others also do not like it. You
should do unto them what you want them to do unto you. Just as pain is not
agreeable to you, it is so with others. Knowing this principle of equality treat other
with respect and compassion)
(Dharma is the highest good. It consists in Ahimsa (non-violence), self control and
austerities. Even the gods revere him whose mind is always concentrated upon
dharma.
Lord Mahavir is of the view that the soul is the home of excellent virtues, the best
among the substances and the highest reality among the realities. He, who is led by
his senses, is extrovert or Bahir tm () and he who exercises self
discretion (i.e. not guided by external factors) is introvert or Antar tm
(). The self who is liberated from the pollution of the karmas is
Param tm ().The pure soul is free from activities of thought, speech and
body. He is independent, infallible and fearless. He is also free from meekness,
attachment and delusion. The pure soul is free from complexes, attachment,
blemishes, desire, anger, pride, lust and all other kinds of defects.
The state of pure knower ship is neither vigilant nor non-vigilant. The knower self
is called pure, because it is only knower and nothing else.
The soul is neither the body, nor the mind nor the speech, nor their cause. Nor is he
doer, nor the cause of action nor the approver of action. In this way, I (Soul) am
alone, really pure.
( )
It is not possible to describe the state of liberation in words as they transcend any
such verbal expression. Nor is there the possibility of argument as no mental
business is possible. The state of liberation transcends all the determinations and
alternatives. But for the sake of expression it can be said that the bliss attained by
the Siddhas in a moment is infinite times more than the pleasure enjoyed by the
emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras,
Surendras and Ahamindrasin in all the ages
Chakkikurupha isurinda-devahaminde jam suham tik labhavam.
Tato a antagu idam, siddh am kha asuham hodi.
(
(Triloka S r-560)
The followers of Jain Dharma pray to those who have led the path to salvation,
who have destroyed the mountains of karma, and who know the reality of universe.
The followers pray to them to acquire their attributes.
(
)
(He who wishes to put on the yellow robe without having cleansed himself from
sin, who disregards self-control and truth also, is unworthy of yellow robe. But
who has cleansed himself from sin, is well grounded in all virtues, and endowed
also with self-control and truth, he is indeed worthy of the yellow robe.)
(Dhamma Pada 1/9-10)
Buddhism is a path of practice and spiritual development leading to insight into the
true nature of life. Buddhist practices such as meditation are means of changing
oneself in order to develop the qualities of awareness, kindness, and wisdom.
Nirvana (fuokZ.k) is a Buddhist Sanskrit word describing the stopping of the process
sustaining conditioned states and self-realization of Nirvana the unconditioned
state.
(For the sake of His devotees, the divine Lord appears in the form of an earthly
sovereign and performed most sacred deeds, in the manner of an ordinary mortal,
as an actor - who while acting in a drama on the stage, assumes various guises and
exhibits different characters but himself remains the same). In fact, Lord Ram is
devoid of birth, the totality of Existence, Knowledge and Bliss, wisdom
personified, the home of beauty and strength. He is both pervading and pervaded,
fraction less, infinite and integral, the Lord of unfailing power, attribute less, vast,
transcending speech as well as the other senses, all seeing, free from blemish,
invincible, unattached, devoid of form, free from error, eternal and untainted by
Maya, beyond the realm of matter, bliss personified, the Lord indwelling the heart
of all, the action less Brahman, free from passion and imperishable
Guru Nanak ( ) also characterized the ultimate truth as the following:
(
)
=
1.
2.
3.
4.
self-existent ( )
5.
Guru Nanak ( ) also characterized elsewhere the ultimate truth that has no
physical form and is without material attributes. He is the beginning. He is the end.
He is without beginning, without break. He is the same through different ages.
Guru Nanak ( ) has said:
(1 ,)
(174 , )
(Blessed is that man who moves in this world with such sacred thread on his neck
which is made of the cotton of kindness, thread of contentment, knot of self
control and freedom of truth, does not tarnish and does not burn.)
Swami Vivekananda ( ) explained the importance of dedicated
service. His message has continued to inspire millions of his countrymen. His
voice can comfort the suffering and sanctify of their lives. "You rejoice that you
belong to the race of the great sages. But until those who belong to the upper
classes help to uplift the downtrodden, and until exploitation ends, India will only
be a grave. May Mother India step forth anew from the humble dwelling of the
peasant! May she appear in the hut of the fisherman! May she step forth from the
cottages of the cobbler and the sweeper! May she become manifest in factories!
May the song of New India echo and reverberate amidst mountains and in forests
and valleys!"
The few very famous quotes of Swami Vivekananda are mentioned below:
"What is it that by knowing which everything else is to be known?"
"Brave, bold men, these are what we want. What we want is vigor in the blood,
strength in the nerves, iron muscles and nerves of steel."
-built, the
intellectual'- for them is the task. Lay down your comforts, your pleasures, your
names, fame or position, nay, even your lives, and make a bridge of human chains
over which millions will cross this ocean of life. Do not be frightened. Awake, be
up and doing. Do not stop till you have reached the goal."
"I would rather see every one of you rank atheists than superstitious fools, for the
atheist is alive and you can make something out of him. But if superstition enters,
the brain is gone, the brain is softening, and degradation has seized upon the life."
S
!
"Work unto death - I am with you, and when I am gone, my spirit will work with
you. This life comes and goes - wealth, fame, enjoyments are only of a few days. It
is better, far better to die on the field of duty, preaching the truth, than to die like a
worldly worm."
the old spiritual knowledge and experience in all its splendor, depth and fullness is
its first, most essential work; the flowing of this spirituality into new forms of
philosophy, literature, art, science and critical knowledge is the second; an original
dealing with modern problems in the light of Indian spirit and the Endeavour to
formulate a greater synthesis of a spiritualized society is the third and most
difficult. Its success on these three lines will be the measure of its help to the future
of humanity."
Thus, compliance of dharma is a prerequisite for having happiness & freedom in
personal life and ultimately his liberation from mental impurities such as
attachment & aversion leading to the deliverance of the soul from recurring births
or transmigration, and for having accord & equality in social life and ultimately
peace, freedom, friendliness leading to the progress & development of the society.
In essence, Dharma means the spirit of non- violence, universal love and purity of
heart. It should be our earnest desire and endeavor that no adjective added to
qualify the substantive (Dharma) become more prominent than the substantive
itself.
---------------------------------------------------------------------Professor Mahavir Saran Jain
(Retired Director, Central Institute of Hindi)
123, Hari Enclave, Buland Shahr (INDIA) Pin-203 001