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Duties of Sudras I shall tell thee, O Bharata, what the duties of a Sudra are. The Creator intended the Sudra to become the servant of the other three orders. For this, the service of the three other classes is the duty of Sudra. By such service of the other three, a Sudra may obtain great happiness. He should wait upon the three other classes according to their order of seniority. A Sudra should never amass wealth, lest, by his wealth, he makes the members of the three superior classes obedient to him. By this he would incur sin. With the king’s permission, however, a Sudra, for performing religious acts, may earn wealth. I shall now tell thee the profession he (Sudra) should follow and the means by which he may earn his livelihood. It is said that Sudras should certainly be maintained by the (three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes and fans, should be given to the Sudra servants. [Note: A Beshtana is literally a cloth tied round (the head); hence, a turban or Pagree. The word Ousira is applied to both beds and seats. The Hindu Upanaha had wooden soles.] Torn clothes that are no longer fit for wear, should be given away by the regenerate classes unto the Sudra. These are the latter’s lawful acquisitions. Men conversant with morality say that if the Sudra approaches any one belonging to the three regenerate orders from desire of doing menial service, the latter should assign him proper work. Unto the sonless Sudra his master should offer the funeral cake. The weak and the old amongst them should be maintained. The Sudra should never abandon his master, whatever the nature or degree of the distress into which the latter may fall. If the master loses his wealth, he should with excessive zeal be supported by the Sudra servant. A Sudra cannot have any wealth that is his own. Whatever he possesses belongs lawfully to his master. This laws were interpreted to the advantage of the brahmins. It may have worked 3000 yers ago but not in todays world. Don't you think it is selfish and provocative? All men are equel in the eyes of God but here we have laws dividing the people not by class but by position. Although it is generally believed that he who serves a master should be obedient but on the other hand it demands that the servant should only be given used and torn cloths. It says that if a Sudra will get happines by serving the other three class of people. Would he eally? Through knowledge and education in todays world a Suda can even become a brahmin as what Poet Barathi said " all men are Brahmin but due to their past karma they are born to serve others. But there is a will there is a way and a Sudra too could become a brahmin if he tries. Of couse there are those who do not wish to change their life style. But I am speaking for those who wish to change so that their life could become better. There are certain laws that a useless for the present day but certain people use this laws to supress certain group of people and that should change. We blame others of using dead laws but we ourself do not want to change. Are we not hypocrates?

Only through questions and discussion that one learns and expands his knowledge. Not like Islam or Christanity where you are forbidden toquestion the Ullams or Cardinals order. The folowers believe that that is the solemn truth. That is why they seem to have more problems among themself. It is not so in Hinduism coz we have the authority to question and discuss freely in order to gain more knowledge on the subject. Well, some may not understand this but they need to involve in order to gain better knowledge of Hinduism.

You ask me to prove as so di I. Please do not be offended. That is why I said there are much much more in the Hindu scriptures than you could conceive. Learning only the Gita will not help you. Please remember that the thiru moortis [bharama, Vishnu and Sadhasiva] are one but had taken different function and they came from one source that is SAKTHI. Meaning of Sakthi is power and is defined as a female and we call it Athi Sakthi or Para Sakthi. You need to broaden your mind and learn more of the scriptures or at least do some research only than will you undersand what it is all about. Your Guru had interpreted the Gita to his knowledge to convience the west that God is one so as to let them explore his teachings but in the east it is different. We would like to probe and discover the essance of the Vedas. Sorry, if I had hurt your ego.

Swami Vivekananda Hinduism-a Universal Religion - Part 2 (The following is an excerpt taken from Swami Vivekananda's lecture given at the Parliament of Religions held at Chicago in 1893) (Continued from Hinduism-a Universal Religion - Part 1) Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of these laws, in and through every particle of matter and force, stands One "by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon earth." And what is His nature ? He is everywhere, the pure and formless one, the Almighty and All-merciful. "Thou art our father. Thou art our mother. Thou art our beloved friend. Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe.; help me to bear the little burden of this life". Thus sang the Rishis of the Vedas. And how to worship Him? Through love. "He is to be worshipped as the one beloved, dearer than anything in this life and next." This is the doctrine of love declared in the Vedas. And let us see how it is fully developed and taught by Krishna, whom the Hindus believe to have been God incarnate on the earth. He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water, so a man ought to live in the world--his heart to God and his hands to work or Karma. It is good to love God for hope of reward in this or the next world, but it is better to love God for love's sake. And the prayer goes: "Lord, I do not want the wealth, nor children, nor learning. If it be Thy will, I shall go from birth to birth, but grant me this, that I may love Thee without the hope of reward--love unselfishly for love's sake." The Vedas teach that the soul is divine, only held in the bondage of the matter; perfection will be reached when this bond will burst and the word they use for it is, therefore, Mukti--freedom, freedom from the bonds of imperfection, freedom from death and misery. And this bondage can only fall off through the mercy of God and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness if the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very center, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories. If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them. If there is a soul in him which does not matter, if there is an all-merciful Universal Soul, he will go to Him direct. He must see Him, and that alone can destroy all doubt. So the best proof of a Hindu sage gives about the soul, about God is: "I have seen the soul, I have seen God". And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing--not in believing, but in being and becoming. Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God and see God, and this reaching God, seeing God, becoming perfect constitutes the religion of the Hindus. And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss--having obtained God, the only thing in which man ought to find pleasure,--and enjoys the bliss with the God. (To be continued.....)

Swami Vivekananda Hinduism-a Universal Religion - Part 1 (The following is an excerpt taken from Swami Vivekananda's lecture given at the Parliament of Religions held at Chicago in 1893) Three religions now stand in the world which have come down to us from time prehistoric-Hinduism, Zorostrianism and Judaism. All of them have received tremendous shocks, and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place by its own daughter, and while a handful of Parsis is all that now remains to tell the tale of their grand religion, sect after sect arose in India, seeming to shake the religion of Vedas to its very depths, but like the waters of the seashore in a tremendous earthquake, it receded for a while, only to return in an all-absorbing flood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed and assimilated into the immense body of the mother faith. From the high spiritual flights of the Vedanta philosophy of which the latest discoveries of science seem like echoes, to the ideas of idolatry, with its multifarious mythology, the agnostics of the Buddhists and the atheism of the Jains, each and all have a place in the Hindu's religion. Where then, the question arises, where is the common center upon which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer. The Hindus have received their religion through Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons at different time. Just as the laws of gravitation existed before its discovery, and would continue to exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain, even if we forgot them. The discoverers of these laws are called Rishis and we honor them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be urged that these laws as laws may be without end, but they must have had a beginning. Vedas teach us that creation is without beginning or end. Science is said to have proved that sum total of the cosmic energy is always same. Then, if there was a time when nothing existed, where was the manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make him mutable. Everything mutable is compound and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore there was never a time when there was no creation. If I may be allowed to use a simile, creation and creator are two lines without beginning and end, running parallel to each other. God is the ever-active Providence, by whose power systems after systems are being evolved out of chaos made to run for a time, and again destroyed. This is what the Brahmana boy repeats every day: "The sun and the moon, the Lord created, like the sun and the moons of previous cycles". And this agrees with the modern science. Here I stand and if I shut my eyes and try to conceive of my own existence "III"-- what is the idea before me? The idea of a body. Am I, the nothing but a combination of material substances? The Vedas declare, "No". I am a spirit living in a body. I am not the body. The body will die, but I shall not die. here I am in this body; it will fail but I will go on living. I had also a past. The soul was not created, for creation means a combination, which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health, with beautiful body, mental vigor and all wants supplied. Others are born miserable, some are without hands or feet, others again are idiots, and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy? Nor would it mend matters least to be hold that those who are miserable in this life will be happy in a future one. Why should a man be miserable even here in the reign of a just and merciful God? In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel flat of an all-powerful being. There must have been causes then, before his birth, to make a man miserable or happy and those were his past actions. Are not all the tendencies of mind and body accounted for by inherited aptitude? here are two parallel lines of existence--one of the mind, the other of the matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter, and if philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism. But neither of these is necessary here. We cannot deny bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration through which a peculiar mind can act in a peculiar way. There are other tendencies peculiar to a soul caused by its past actions. And a soul with a certain tendency would by the laws of affinity take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetition. So repetitions are necessary to explain the natural habits of a newborn soul. And since they were not obtained in this present life, they must have come down from past lives. There is another suggestion. Taking all this for granted, how is it that I do not remember anything of my past life? This can be easily explained. I am now speaking English. It is not my mother-tongue, in fact no words of my mother-tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of the mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up and you would be conscious even of your past life. This is the direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the whole world by Hindu Rishis. We have discovered the secret by which they very depths of the ocean of memory can be stirred up--try it and you would get a complete reminiscence of your past life. So then the Hindu believes that he is a spirit. Him the sword can not pierce--Him the fire cannot burn--Him the water cannot melt--Him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere, but whose center is located in the body, and that means the change of the center from body to body. Nor is soul bound by conditions of matter. In its very essence, its free, unbounded, holy, pure and perfect. But somehow or other it finds itself tied down to matte, and thinks itself as matter. Why should the free, perfect, and pure being be thus under the thralldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that Hindus shirk the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill the gap. But naming is not explaining. The question remains the same. How can the perfect become quasi-perfect; how can the pure, the absolute, change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion.; and his answer is "I do not know how the perfect being, the soul came to think of itself as imperfect, as joined to and conditioned by matter.". But the fact is a fact for all that. It is a fact in everybody's consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks of oneself as the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, "I do not know". Well, then the human soul is eternal and immortal, perfect and infinite, and death means a change of center from one body to another. The present is determined by our past actions and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a pillow and dashed down into the yawing chasm the next, rolling to and fro at the mercy of good and bad actions--a powerless, helpless wreck in an ever-raging, ever-rushing uncompromising current of cause and effect; a little moth placed under the wheel of causation which rolls in crushing everything on its way and waits not for the widow's tears or the orphan's cry? The heart sinks at the idea, yet this is the law of nature. Is there no hope? Is there no escape?- was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: "Hear, ye children of immortal bliss! Even ye that reside in higher spheres! I have found an Ancient One who is beyond all darkness, all delusion; knowing Him alone you shall be saved from death over again". "Children of immortal bliss"--what a sweet, what a hopeful name! Allow me to call you brethren, by that sweet name-heirs of immortal bliss, the Hindu refuses to call you sinners. Ye are children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth--sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep. You are souls immortal, spirits free, blest and eternal. You are not matter. You are not bodies. Matter is your servant, not you the servant of matter.

Swami Vivekananda Three Things Needed for Great Achievements Editor's Note: This article has been taken from Collected Works - Vol. III by Swami Vivekananda. They talk of patriotism. I believe in patriotism, and I also have my own ideal of patriotism. Three things are necessary for great achievements : First, feel from the heart. What is in the intellect or reason? It goes a few steps and there it stops. But through the heart comes inspiration. Love opens the most impossible gates; love is the gate to all the secrets in the universe. Feel, therefore, my would-be reformers, my would-be patriots! Do you feel? Do you feel that the millions and millions of the descendants of gods and of sages have become next-door neighbors to brutes? Do you feel that millions have been starving today, and millions have been starving for ages? Do you feel that ignorance has come over the land as a dark crowd? Does it make you restless? Does it make you sleepless? Has it gone over your blood, coursing through your veins, becoming consonant with your heart-beats? Has it made you almost mad? Are you seized with the one idea of misery and ruin, and have you forgotten all about your name, your fame, your wives, your children, your property, even your own bodies? Have you done that? This is the first step to become a patriot, the very first step....... You may feel, then; but instead of spending your energies on frothy talk, have you found any way out, any practical solution, some help instead of condemnation, some sweet words to soothe their miseries, to bring them out of this living death? Yet that is not all. Have you got the will to surmount mountain high obstructions? If the whole world stands against you sword in hand, would you still dare to do what you think is right? If your wives and children are against you, if all your money goes, your name dies, your wealth vanishes, would you still stick to it? Would you still pursue it and go on steadily towards your own goal? As the great King Bhartehari says (Niti-sataka, verse 74): Nindantu nitinpunah yadi va stuvantu Laksmih samavisatu gacchatu va yathestam; Adyaiva va maranamastu yugantare va Nyayyat pathat pravicalanti padam na dhirah- "Let the sages blame or let them praise; let the goddess of fortune come or let her go wherever she likes; let death come today, or let it come after millions of years; he indeed is the steady man who does not move one inch from the way of truth." Have you got that steadfastness? If you have these three things, each one of you will make miracles.

Swami Vivekananda The Sages Of India - Part 3 In later times, there developed a conflict between the two powerful communities of India, the kings and the priests. And from the topmost crust of the wave that deluged India for a nearly thousand years we see another glorious figure, and that was our Gautama, the Shakyamuni. We worship him as God-incarnate, the greatest, the boldest preacher of morality that the world ever saw, the greatest Karma Yogi. Buddha or Shakyamuni stood for the highest ideal of renunciation. He stood for the poor and the downcast. He preached in the language of the people in place of Sanskrit. But in the course of the expansion of his ideas, it absorbed into its fold, many different barbarous races of mankind and all their superstitions and degrading practices got mixed up with Buddhism. India had to be lifted from this state of degradation and the last fell upon the marvelous boy-sage Shankaracharya. All the hideous races like Tartars and Baluchis had come to India and become Buddhists. The became assimilated with us, bringing into our society all their national customs. The whole of our national life became a huge page of the most horrible and most bestial customs. From that time to this, the whole work in India is a reconquest of this Buddhistic degradation by the Vedanta. It is going on and is not over yet. Shankara came, the great philosopher, and showed the real essence of Buddhism and that of the Vedanta are not very different, but that the disciples, not understanding the teach correctly, had degraded themselves. They denied the existence of the soul and of God, and have become atheists. The Buddhists then began to come back to the Vedantic root, but many of their custom continued to vitiate the society. Next came the great Ramanuja, who had a great heart, who felt for the downtrodden and sympathized with them. He instituted new ceremonies and new methods of worship. At the same time he opened the door of the highest spiritual worship to all including the lowest strata of society. This work spread to the north and found expression through Chaitanya. Though himself of the highest status and a great scholar, Chaitanya abandoned all this and took to the life of asceticism and intense devotion. He drew into his circle people from every strata of society including the Mohammedans. Thus his movement was one of wonderful liberalism. Now we come to the modern times. These arose the need for one who had the large heart of these Vaishnava teachers combined with the intellect of Shankara; one who would see in every sect the same spirit working, the same God; one who would see God in every being; one whose heart would weep for the poor, the weak, for the outcast, for the downtrodden; and at the same time whose brilliant intellect would conceive noble thoughts that harmonize all conflicting sects and bring into being a marvelous harmony, a universal religion of head and heart. Such a sage was born in Shri Ramkrishna Paramhansa. He is the one whose teachings are now the most beneficial, His life and teachings have already attracted large numbers of people in the East and in the West, and in times to come are bound to attract still large numbers.

Swami Vivekananda The Sages Of India - Part 2 Our sages have however recognized that the vast majority of mankind requires a personality. So we have got in our religion provision for a personal God. And better than having any imaginary idea of personal God, we have in this world now and then, living and walking in our midst, the living-Gods, the sages and the incarnations. Besdies the incarnations, there are great personages of a secondary character known as Rishi. A Rishi is the seer of spiritual truths. The nature of ultimate truths like the existence of God, the soul, the eternal life etc. cannot be understood by exploring the external Nature. It is to be sought only from within. Men in India found out that soul is not limited by senses or even by consciousness. Consciousness is only an aspect of Being. Those who have gone beyond the senses and the limited consciousness and have come face to face with the spiritual truths, are the Rishis. Coming to incarnations, the Bhagavata Puran says that there are an unlimited number of them. The chief among them that are worshipped in India today are Rama and Krishna. Valmiki has presented Ram in his work of unmatched literary beauty, the Ramayana as the "embodiment of truth, of morality, the ideal son, the ideal husband, who has been, the ideal father and, above all, the ideal King." And then there is Sita, the spouse of Rama, who has been the ideal of Indian womanhood and who will continue to be so in future also. Another incarnation worshipped in various forms is Krishna. He was the most wonderful Sanyasin and the most wonderful householder in one. He was the embodiment of his own teachings in the Gita--the most conspicuous illustration of non-attachment. Though the most powerful man of his times, he gave up the throne. Than the Gita there is no better commentary on the Vedas. There is no attempted text-torturing in it as in the writings of the commentators. He accepts all forms of worship as steps that lead that gradually lead man to the Absolute Being. The various religious practices like ritualism, image worship etc. are the outcome of the necessity of the human soul. They all gradually lead to the highest ideal of human perfection--the performance of all work without attachment, as an offering to the Divine. Greater than the ideal of Krishna as the teacher of Gita is the Krishna of Gopi-Jana-Vallabha, the beloved of the Gopis. There are modern reformers who shun this aspect of Krishna's life as immortal. To them must be said that before they study this aspect's of Krishna's life, their minds should be purified of sexuality and greed for gold. "Who can understand the throes of the love of the Gopis?--the very ideal of love, love that wants nothing, love that does not care for heaven, love that does not care for anything in this world or the world to come". In this love of the Gopis, is resolved the conflict between the Personal and Impersonal ideas of God. The theory of the Personal God and the existence of the evil is a problem that the intellect cannot solve. Its solution can be found in what you read about the love of the Gopis. They hated every adjective as applied to Krishna. They did not care to know that he was almighty. They did not care to know that he was omnipotent and so forth. The only thing that they understaood is that he was infinite love. Thus, just as in Gita Krishna was teacher of work without attachment, he, as that darling of the Gopis, is the preacher of love for love's sake.

Swami Vivekananda The Sages Of India - Part 1 The Hindu nation has been producing sage after sage during the thousands of years of its existence. But these sages or great incarnations are not the originators of our religion. They are only the exemplars and expounders of its truth. Our religion has got two sets of scriptures--the Sruti and the Smriti. The Sruti or the Veda deals with eternal principles of soul, the relationship between souls, the nature of God and the Supreme Being's relationship with the soul etc. The Smritis are compositions of men like Manu and Yajnavalkya. There are also the Purans and the Tantras. They work out the details of the principles laid down in the Vedas and deal with the lives of great personalities who have exemplified them. But it must be remembered that the principles contained in the Veda do not derive their authority from any personality. Personalities are great according to the thoroughness with which they embody the principles of the Veda. Our first principle is that all that is necessary for the perfection of man and for attaining freedom is there in the Vedas. There is nothing new to be added to it, for when 'Tat Tvam Asi' was discovered the spiritual science reached perfect unity, which is the goal of all religions. The work of the great teachers is only to guide the people in varying circumstances and environments and according to time and place on the lines laid down in the Vedas. The eternal principles stand upon their own foundations without depending upon any reasoning, much less on the authority of sages, however great. Thus Vedanta, being based upon universal principles, can alone be the universal religion and not any of those drawing their authority from personalities.

Help wants to know originally how was Hinduism spread not in this century but before Christianity or Islam. So hopw you will give him the correct reply.

You seem to blame everybody in this world. Yes, I agree some of us are inconsiderate. There are those who rape the forest, rape women and children, dirty the very earth that sustains all living entity, the corrupt and the corrupt get what they want, followers of faith fight for each others right to survive and there are those who decide who is to live and who is to die. Problems and problems we encounter daily in our life but all this will be therew as long as one does not understand the real truth and why thee are those willing sacrifice their comfortable life in search of that everlasting bliss. You are worried for now and there are those who worry about the hereafter. Like what Jesus said "Paradise is at hand". Do the Christians relly understood the meaning of that statement. I can bet you my last dollar they do not know. But if you ask me I will tell the answer to what I perceive. Paradise is at hand means this world we live in is a Paradise but people like Osama Bin Laden and George Soros can turn this world into HELL. From you mind I guess you must be an athesist or a free thinker. That is not you sin because you have been destined to believe as such. To me you are an un fortunate soul and do not worry you will relaize the Omnipresent in due time. There were a few in the past centuries and the present have realized the presence of the Supreme Being and have shown some of us how to make this world into Paradise and there are those who are working through the grace of the Supreme Being doing what they can to educate others of the right way to treat mother earth and the eniviroment on the whole. But bear in mind we are not here to judge each others action but to say what is Dharma is our right and to deny is your right. May be that is your karma and to hold on to Dharma is our karma. Anyway, do not blame those who are trying to make this world into Paradise instead try to change those bloodthirsty vermins who think only they should live on this earth. I hope I have not offended you and if I have than please forgive me.

NAMAKAM CHAMAKAM Sri Gayatri Mantra – Parama Siva its Adhi Devata Savita is the Devata for Gayatri Mantra and parama Shiva is the Adhi Devata. The word ‘Bharga’ denotes Shiva only Rudrabhishekam will invariably precedes Gayatri Homam. Parama Shiva is known by the names. Soma, Rudra, Tamravarna, Aruna, Shanga, Ugra, Bhima, Agnivadha, Durevadha, Haniyamsa, Tara, Shambhu, Mayobhu, Shankara, Mayaska, Kalyanarupa, Shiva tara, Teerthya, Kulya, Parya, Avaya, Uttarana, Atarya, Aladhya, Shashya, Phenya, Sikatya, Pravahya, Mahadeva, Pasupati, Mrida. Rudra is also known by the names (Triyambaka), Maheswara, Ahir bhudhya, Hara, Ekapada, Aja, Pinaka, Shambhu, Aparajita, Eesana in different contexts of Rudram. Certain indispensable supplement Mantras in Namakam and also Sri Madbhinava Shankara Rudra Bhasyam (Dhyana Slokas) Anuvaka wise are included for recitation. Namakam and Chamakam constitute one of the most exciting and spiritually advanced Vedic prayer on Lord Shiva. These Mantras when chanted in chorus by groups of Vedic pundits during rituals at home and in temples is a feast to hear them. Purusasuktam is addressed to Virat purusa and is the essence of the divine glory. Shiva panchakshari Mantra is treasured in it. It is found in all the (101) Sakhas of Yajurveda. By performing Rudra Japa all the Gods are invoked and intern bestows Bhukti and Mukti. Three hundred times salutations are offered in this Rudropasana and God is always pleased with repeated namaskars. Shiva resides in all Jivas and present in the entire universe. Rudram as per the Yajurveda text consists of thirty seven Rks in various chandas (metres) comprising the Anuvakams one, ten and eleven and are hundred thirty Yajus in Anuvakams two and Nine and in the last line of eleventh Anuvakam. Badarayana comments in Brahmasutra. “Amsho Nanavyapadeshat Anyatha Chapi dyasakita vaditya madhiyata Eke” This Shruti expresses that Brahman is manifested in different Jivas in different forms. He is the fisherman, Slave, gambler, cheater, thief, marauder both on the lowest level to the highest evolution, sometimes as dharma and other times Adharma. In Katavalli upanishad says “Tatona Vijugupsate” Every thing in this world is a part of God and one’s own Self. The Atharvana Mahavakya states. The self is Brahman. Sages conceived that the universe subsides in Brahman as the four .. “Prapancopashamam shantam shivam Advaitani Chaturtham Manyante”. This is auspicious, peaceful and one. In this State of attainment there is no place for (Moha) lust, Soka (misery). In the third Rk of Namakam, the Abhicakacihi denote illumine thy self which has in its sense the same meaning of Gayatri to realise his self. (Brahman). THE IMPORTANCE OF RUDRADHYAYAM “Rudra Syedam Rudriyam” These are related to Rudra hence known as Rudriyam. Sri Rudra is self efflugent and he is Mahadeva. Rudradhyaayam is the essence of Yajurveda. This is considered more eminent than Rigveda and others. Rudropanishat is very famous in shruti, Smruti, Itihasa and puranas. Hence it is excellent and considered as the most best and eminent and powerful. Shata Rudriyam is an instrument of Moksha Sadhana in the lore of upanishats. It is stated “Sarvopanisadam Saro Rudradhyaayam” The essence of all Upanishads is Rudropanishat. In Maha Bharata in Drona Anushasinika parva the Sata Rudropanishat is very much extolled. “Surapa ssvarnahari Rudra Japi Yati sthatah | Sahasra Sheersajapica Mucyate Sarva Kilbisaih” || (Yajnavalkya) Person standing in the waters and reciting Namaka Chamaka Purasa Sukta will be absolved of all sins. “Prayatah praruthaya ya dadheete vishmpate | Pranjalih Satarudriyam Nashya kin cha na durlabham” || By Constant effort if a person standing opposite to Surya with folded hands and chants Shata Rudriyam there will be nothing impossible for him. In Kurmapurana Krishna under took pasupata diksha for one year, Smearing ash on the entire body and recited Rudradhyam. In Jabalopanishat yajnavalkya stated to the Brahmacharis that by performing Satarudriya Japa and also with homam all will become immortal. In Kaivalyopanishat it is stated that the person who studies Satarudriyam will be purified by Agni and in Smrutis it is stated that the person who regularly recites will obtain liberation. Any one, in any State of his life, at any time if Satarudriyam is recited daily he will cross the ocean of worldly life or any time adorned with Bhasma (ash) and with great devotion recites Rudradhyanam he will get Jnana (knowledge) by the grace of Lord Shiva. For those desirous of worldly pleasures and for obtaining liberation and purification during repentance there is no refuge other than Shatarudriyam. One will get easily the knowledge of Taraka Brahma Vidya by he Japa of Rudradhyayam. Rudradhyayaproktan RudraNisvara Vibhuti rupa dharan | Namatam duritam hrtva bhadram dishato bhaje hrdaye || The persons who recite Rudradhyayam (Namakam and Chamakam), and adorns bhasma (Vibhuti on their heads, limbs and chest of the body) and absolved of all evil propensities, such pious Rudra rupa dharis are being worshipped in the heart of hearts. Steyam Kritva gurudaramscha gatva madyampitva. Brahma hatyamcha kritva, Bhasmacchanno bhasma shayyashayano Rudra dhyayi muchyate sarva papaih” Stealing the gold of a Brahmin and having illegal contact with the wife of his teacher (Guru) and addicted to liquor, murdered a brahmin such person if Smears Bhasma (Vibhuti) and sleeps on the bed adorned with bhasma and recites Rudradhyayanam he will be absolved of all sins and mukti (liberation) is assured. “Rahasi Krutanam mahapatakanamapi Shata Rudriyam Prashchittam” (Shankha Rsi) Any acts performed secretly will be absolved by reciting Shata Rudriyam. It is considered as a repenting act for purification. “Ekadasha gunanvapi Rudra Navritya dharmavit, Mahapapai rapi Sprusto muchyate naatra samshayah” (Angirasa) Even a person committed grave acts of sins if he chants sri Rudram Eleven times he will be cleared of all such sins and gets purified. “Yascha Rudraan, Japennityam dhyaaya maano Maheswaram, yascha Saagara paryantam Sashaila VanaKaananaam, Sarvannaadi gunopeta Suvriksha Jala Shobhitam, dadyat kaanchana Samyuktam bhumim choushadhi Samyutam, tasmadapyadhikam tasya sakru drudra Japadbhavet, mama bhavam Samutsujya yastu Rudraan Japet Sada, Sate Naiva Cha dehena Rudram Samjayate dhruvam” (Vayu Puranam). One person regularly meditates on Rudra and recites his name (Rudra japa), another person gives in charity, lands full of forests, steeped with variety of crops and good trees, with Sumptuous waters, and several medicinal herbs. Such person who performs Rudrajapa is equivalent to the person who gives the entire universe. He gets punya much more than him. Shiva is the Chief commander of pushti (Sumptuousness). He grants Vaakpushti (the capacity of Speech), Jnaanapushti (power of knowledge), Shareerendriya pushti (Strong and Sturdy body), Gruha kshetra pushti (Palatial Mansions and lands), Dhana dhaanya pushti (Abundant wealth and corps), Praja pushti (tremendous peoples following), Pashu pushti (cattle wealth) Gopushti (groups of Cows), Dharma Pushti (Enormous pious acts), Animaadi pushti (The eight siddhis). These pushtis are controlled by Rudra. Hence we find the Namakam and Chamakam are used invariably for the Vedic and Agamic worship of Lord Shiva in all the household rituals and in the Sacred temples and also in Ayush Homa as per the Kalpa. Yo Rudrou Agnou Yo Apsu ya osadhisu Yo Rudrou Vishva bhuvana Vivesha tasmai Rudraya Namo Astu || We bow to Sri Rudra who is present in fire, in water, in trees and plants and in the entire universe, the all pervading. Once the third pontiff of Sringeri Sarada Peetam Sri Narasimha Bharati Swamy during his travels of punya teerthas towards puna side was was passing through thick Jungles during night. Suddenly thieves surrounded him and his entourage. They threatened him to remove the entire Jewellery of the Deity Chandra moulisvara and hand it over to them. Swamiji asked them to relieve the Jewellery if they can do it. At this instance the thieves were very happy because without any stiff encounter the Jewellery was asked to be taken away. The thieves spread their black Shawl made of sheephair (Kambali) and collected all the golden ornaments on it. They caught hold of the black shawl on all the four sides, folded it and about to lift it. They found it to be extremely heavy. The shawl started giving away into several pieces and these pieces were being held by them. They found that wherever the Jewels were kept on the Shawl those places became burnt and black. They were afraid at that sight. They prostrated at the feet of Acharya and begged his pardon. Swamiji told them that God is also great for thieves too and stated he too is Taskaranam patih and reiterated them not to forget it and gave his protection. Exactly in Namakam Taskaranam patih was told as an accomplishment and compliment to Lord Shiva while extolling in the prayer and while offering salutations. Namakam is referred as Rudram. Vidyasu Shruti rutkrsta Rudraikada Shini Shrtou | Tatra panchakshari tasyam Shiva ityakshara Rudram || Vedas, the source of learning is supreme. Next is Rudra Ekadasi in Vedas. “Namashivaya” (the Shiva panchakshari in Rudram) is supreme and in this the two letter Shiva is par excellence.

Do not flare up, read the whole content and you will understand what I am mean.

advaitam bhāvādvaitaṃ kriyādvaitaṃ dravyādvaitaṃ tathātmanaḥ vartayan svānubhūtyeha trīn svapnān dhunute muniḥ TRANSLATION After considering the oneness of existence, activity and paraphernalia and after realizing the self to be different from all actions and reactions, the mental speculator [muni], according to his own realization, gives up the three states of wakefulness, dreaming and sleep. PURPORT The three words bhāvādvaita, kriyādvaita and dravyādvaita are explained in the following verses. However, one has to give up all the nonduality of philosophical life in the material world and come to the actual life of reality in the spiritual world in order to attain perfection. We are told to give up everything and follow the Guru. Let me ask you who is going to attend to all other matters if the whole world follows the above guidence. Just planting vegetables and attending to cows can solve everybodies problems? Do they really know what is being oneness with God? What is a muni? A person who had given up everything and only considers himself alone in this universe. For what? Does he not realize that life is a cycle and that birth and death will continue for ever till end of time. There must be some logic to their claim but looks like it does not carry any weight. May be the Guru had a point but like followers of Mohammed this ADVAITAM believers had misunderstood his teachings and trying to change this whole world. Do they know what was the purpose of creation and what each individual life has stored for them? This happens to all who intend to follow a narrow track and end up in no man's land. Sorry to say this but this is what ADAITAM is all about. Just give up everything and you will be saved. Good God! Please copme down to earth do not float coz you must realize that there is something know as gravity and you will have to come down sooner or later.

Philosophy - Part 2 Saiva Siddhanta Philosophy and Saktaism By Swami Shivananda, The Divine Life Society, Rishikesh The Saiva Siddhanta Philosophy Introduction In the books that treat of Saivism, there is a reference to four schools, viz., the Nakulisapasupata, the Saiva, the Pratyabhijna and the Rasesvara. Saiva Siddhanta is the philosophy of Southern Saivism. It owes its origins to no single author. It is midway between Sankara’s Advaita and Ramanuja’s Visishtadvaita. Its literature consists chiefly of The twenty-eight Saivite Agamas The collection of Saivite hymns as Tirumurai [see Note below] The collection of lives of the Saivite saints, known as Periyapuranam Meykandar’s Siva-jnanabodham Arulnandi’s Sivajnanasiddhiar The works of Umapati. [Note: Tirumular’s work ‘Tirumantiram’ is the foundation upon which the later structure of Saiva Siddhanta philosophy was built. Compiled by Nambi Andar Nambi, the Tirumural includes the Tirumantiram of Tirumular, the Tevaram of Appar, Sundarar and Sambandhar, and the Tiruvachakam of Manikyavachagar.] The central doctrine of the Saiva Siddhanta philosophy is that Siva is the Supreme Reality, and that the Jiva or the individual soul is of the same essence as Siva, but not identical. Pati (God), Pasu (soul) and Pasa (the bonds), and the thirty-six Tattvas or principles which constitute the world, are all real. The Saiva Siddhanta system is the distilled essence of the Vedanta. It prevailed in Southern India even before the Christian era. Tirunelveli and Madurai are the centres of the Saiva Siddhanta School. Even now, Saivism is a very popular School in South India. It is a rival school of Vaishnavism. Characteristics of the Supreme Reality The Supreme Reality is called Siva. He is infinite consciousness. He is eternal, changeless, formless, independent, omnipresent, omniscient, one without a second, beginningless, causeless, taintless, self-existent, ever-free, ever-pure and perfect. He is not limited by time. He is infinite bliss and infinite intelligence. He is free from defects, the all-doer and the all-knower. Lord Siva is the God of love. His grace is infinite. His love is infinite. He is the saviour and Guru. He is engaged in freeing the souls from the thraldom of matter. He assumes the form of a Guru out of His intense love for mankind. He wishes that all should know Him and attain the blissful Siva-.. He watches the activities of the individual souls and helps them in their onward march. He liberates the individual souls from their fetters or bonds. The Five Activities of the Lord The Five Activities of the Lord (Pancha-Krityas) are: Srishti (creation) Sthiti (preservation) Samhara (destruction) Tirobhava (veiling) Anugraha (grace) These separately considered, are the activities of Brahma, Vishnu, Rudra, Mahesvara and Sadasiva. Siva, Sakti and Maya The Lord Siva pervades the whole world by His Sakti. He works through His Sakti. Sakti is the conscious energy of Lord Siva. She is the very body of Lord Siva. The potter is the first cause for the pot. The stick and the wheel are the instrumental causes. The clay is the material cause of the pot. Similarly , Siva is the first cause of the world. Sakti is the instrumental cause. Maya is the material cause. Sakti is not the material cause of the universe, because she is of the nature of consciousness (Chaitanya). Siva is pure consciousness, but matter is pure unconsciousness. Sakti is the intermediate link between the two. Sakti is the reflex of Siva. It has no independent existence. Siva assumes this form out of His great love for mankind. Siva wishes that all should know Him. Evolution of the Tattvas From Suddha-Maya The world undergoes evolution for the benefit of the souls. The whole processs of creation is for the sake of the salvation of the souls. The world is real and eternal. The world of matter and souls forms the body of the Lord. The Saiva Siddhanta analyses the universe into thirty-six Tattvas or principles, as against the twenty-five of the Sankhya. The thirty-six Tattvas arise from Maya, the material cause of the world. Suddha Maya is Maya in its primal state. From it arise the five pure principles called Siva Tattva, Sakti Tattva, Sadasiva Tattva, Isvara Tattva and Suddha-Vidya Tattva. Siva functions through these five pure principles. Maya evolves into the subtle principles and then into the gross. Siva Tattva is the basis of all consciousness and action. It is undifferentiated (Nishkala Suddha Maya). The Sakti of Siva starts her activity. Then Siva becomes the experiencer. Then He is called Sadasiva, known also by the name Sadakhya, who is not really separate from Siva. The Suddha Maya becomes active. Then Siva, the experiencer, becomes the ruler. He is then Isvara, who is not really separate from Sadasiva. Suddhavidya is the cause of true knowledge. The Bonds that Bind the Soul Anava, Karma and Maya Souls (Pasu) are by nature infinite, all-pervading, eternal and all-knowing like Lord Siva (Pati). Yet they think that they are finite, limited and little-knowing, ignorant and temporary. This is due to their bonds (Pasa), viz., Anava, Karma and Maya that are called the three Malas or impurities. Anava is the impurity which makes the all-pervading Jiva think itself to be atomic (Anu). It produces the erroneous notion of finiteness. The second impurity or bond is Karma. The soul acts in certain ways on account of its limitation and does good and evil actions. Karma brings about the conjunction of the soul with its body. The results of the Karma have to be worked out in the world. There should be worlds and bodies, in order to experience the fruits of actions and acquire knowledge. These are provided by Maya, the third Mala or bond. Maya is the material cause of the world. The soul gets experience and limited knowledge through Maya. The soul learns, by long experience, that this Samsara is full of pains and is transitory, and that he can attain eternal bliss and immortality only by attaining Sivatva or the nature of Siva or God-realisation. He develops Vairagya (dispassion), and Viveka (discrimination between the real and the unreal, the permanent and the impermanent). Three Orders of Jivas The Saiva Siddhantins divide Jivas (individual souls) or Pasus into three orders, viz., Vijnanakalas, Pralayakalas and Sakalas. Vijnanakalas have only the Anva Mala (egoism). Maya and Karma have been resolved. Pralayakalas are those who are free from Maya alone, in the stage of Pralaya. Sakalas have all the Malas (defects), viz., Anava, Karma and Maya. The Malas affect only the Jivas and not Siva. Those who are freed from the Malas or impurities attain Sivatva or the nature of Siva. They are Siddhas or perfected beings. The Way to the Attainment of Sivatva or God-realisation You must free yourself from the three bonds, if you want to attain salvation. You must annihilate Maya which is the root of all sins. You must destroy all Karmas which produce rebirth. You must remove the erroneous notion of a finite self. The three bonds can be removed only through rigorous Tapas (austerity), proper discipline, the help of a Guru, and above all, the grace of Lord Siva. Charya (observance), Kriya (rites) and Yoga (Yama, Niyama etc.) constitute the discipline. When the aspirant practises in right earnest Charya, Kriya and Yoga, he obtains the grace of Lord Siva. Then the Lord instructs the soul, reveals Himself and illumines him. Then the soul realises its nature as Siva (Jnana). Discipline and grace culminate in Jnana. Jnana is the supreme means of salvation or the attainment of the final beatitude. Karma and other means are only subsidiary to it. They are only auxilliaries. The attainment of Saivatva or Siva-nature does not mean complete merging of the soul in Siva. The liberated soul does not lose its individuality. It continues to exist as soul in God. Sivatva is the realisation of an identity of essence in spite of difference. The soul attains the nature of Siva or God, but it is not itself Siva or God. The Sakti Yoga Philosophy Introduction In this system of Sakti Yoga philosophy, Siva is omnipresent, impersonal and inactive. He is pure consciousness. Sakti is dynamic. Siva and Sakti are related as Prakasa and Vimarsa. Sakti or Vimarsa is the power that is latent in the pure consciousness. Vimarsa gives rise to the world of distinctions. Siva is Chit. Sakti is Chidrupini. Brahma, Vishnu and Siva do their functions of creation, preservation and destruction in obedience to Sakti. Sakti is endowed with Ichha (will), jnana (knowledge) and Kriya (action). Siva and Sakti are one. Sakti-Tattva and Siva-Tattva are inseparable. Siva is always with Sakti. Siva-Tattva and Sakti-Tattva The creative aspect of the supreme Siva is called Siva-Tattva. Sakti-Tattva is the will of Siva. It is the seed and womb of the entire world. Siva has two aspects. In one aspect, He is the supreme, changeless One who is Satchidananda. This is Para Samvit. Nishkala Siva is Nirguna Siva. He is not connected with the creative Sakti. In the other aspect, He changes as the world. The cause of the change is Siva-Tattva. Sakti-Tattva is the first dynamic aspect of Brahman. This Siva-Tattva and Sakti-Tattva are inseparable. Sakti – The Ruler of Maya Maya or Prakriti is within the womb of Sakti. Maya is the matrix of the world. Maya is potential in the state of dissolution. She is dynamic in creation. Maya evolves into several material elements and other physical parts of all sentient creatures, under the direction of Sakti. There are thirty-six Tattvas or principles in the Sakti philosophy. Sakti- The Active Aspect of the Immanent God The power or active aspect of the immanent God is Sakti. Siva or Brahman is the unchanging consciousness. Sakti is His changing Power that appears as mind and matter. Sakti is the embodiment of power. She runs this world-show. She maintains the sportive play or Lila of the Lord. She is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother. She is Durga, Lakshmi, Sarasvati, Kali, Chandi, Chamundi, Tripurasundari and Rajarajesvari. She is Lalita, Kundalini and Parvati. There is no difference between God and His Sakti, just as there is no difference between fire and its burning power. Devi is Sakti of Lord Siva. She is Jada Sakti and Chit Sakti. Prakriti is Jada (insentient) Sakti. Suddha Maya is Chit Sakti. [Note: Chit = The principle of universal intelligence or consciousness.] Nada, Bindu and the rest are only names for different aspects of Sakti. Sakti is Prakriti, Maya, Mahamaya and Sri Vidya. Sakti is Brahman Itself. Sakti manifested Herself to Lord Siva in the ten forms as the Dasa-Maha-Vidyas, viz., Kali, Bagalamukhi, Chhinnamasta, Bhuvanesvari, Matangi, Shodasi, Dhumavati, Tripurasundari, Tara and Bhairavi. Sakti is Chidrupini. She is pure, blissful, Consciousness. She is the Mother of Nature. She is Nature Itself. She is Jagat-Janani, Creatrix of the world; Mahishasuramardini, destroyer of Mahishasura (the demon); Bhrantinasini, destroyer of illusion or Avidya; and Daridryanasini, destroyer of poverty. The world is a manifestation of Sakti. The countless universes are only the dust of Divine Mother’s holy feet. Her glory is ineffable. Her splendour is indescribable. Her greatness is unfathomable. She showers Her grace on Her sincere devotees. She leads the individual soul from Chakra to Chakra, from plane to plane, and unites him with Lord Siva in the Sahasrara. Manifestations of the Divine Mother The Supreme Lord is represented as Siva and His power is represented as His consort-Sakti, also called Durga or Kali. Just as the husband and wife look after the well-being of the family, so also Lord Siva and His Sakti are engaged in looking after the affairs of this world. Divine Mother is everywhere triple. She is endowed with the three Gunas, viz., Sattva, Rajas and Tamas. She manifests Herself as Will (Ichha Sakti), Action (Kriya Sakti) and Knowledge (Jnana Sakti). She is Brahma-Sakti (Sarasvati) in conjunction with Brahma, Vishnu-Sakti (Lakshmi) in conjunction with Vishnu and Siva-Sakti (Gauri or Uma) in conjunction with Siva. Hence She is called Tripurasundari. Radha, Durga, Lakshmi, Sarasvati and Savitri are the five primary forms of Prakriti or Devi. Durga destroyed Madhu and Kaitabha through Vishnu. As Mahalakshmi, She destroyed the Asura Mahisha; and as Sarasvati, She destroyed Sumbha and Nisumbha with their companions Dhumralochana, Chanda, Munda and Raktabija. The Abode of the Divine Mother The abode of Tripurasundari, the Divine Mother, is called Sri-Nagara. This magnificent abode known as Mani-Dvipa, is surrounded by twenty-five ramparts which represent the twenty-five Tattvas. The resplendent Chintamani Palace is in the middle. The Divine Mother sits in the Bindu-Pitha in Sri-Chakra in that wonderful palace. There is a similar abode for Her in the body of man also. The body is Sakti. The needs of the body are the needs of Sakti. When man enjoys, it is Sakti who enjoys through him. She sees through his eyes, works through his hands and hears through his ears. Body, mind, Prana, egoism, intellect, organs, and all functions are Her manifestations. The whole world is Her body. Mountains are Her bones. Rivers are Her veins. Ocean is Her bladder. Sun and moon are Her eyes. Wind is Her breath. Agni (fire) is her mouth. The Indescribable Glory of Devi The Story of the Yaksha In the Kenopanishad, it is said that the gods became puffed up with a victory over the Asuras. They wrongly took the success to be the result of their own valour and powers. The Lord wanted to teach them a lesson. He appeared before them in the form of a Yaksha- a huge form, the beginning and end of which were not visible. The Devas wanted to find out the identity of this form and sent Agni for this purpose. The Yaksha asked Agni (fire): "What is thy name and power?" Agni replied : "I am Agni, Jatavedas. I can burn up the whole universe in a minute." The Yaksha placed before Agni a dry blade of grass and asked him to burn it. Agni was not able to burn it. He ran away from the Yaksha in shame. The gods then sent Vayu to enquire who he was. Vayu approached the Yaksha. The Yaksha asked Vayu: "Who are you? What is your power?" Vayu replied; "I am the wind-god. I can blow away the whole world in a minute." The Yaksha then placed a blade of grass before Vayu and challenged him to blow it away. Vayu could not make it move an inch from its place. He, too, left the place in shame. Last of all came Indra (king or ruler of heaven) himself. When Indra reached the place, he found that the Yaksha had vanished. Then Uma appeared before Indra and revealed to him the real identity of the Yaksha. She said to Indra: "It is the power of the Divine Mother- and not that of the gods- that crowned the gods with victory. It is the Sakti of Uma or Himavati, sister of Krishna, that is the source of the strength of all the gods". Sakti is the great Teacher of Jnana. She sheds wisdom on Her devotees. The Devi Behind the Gods When Vishnu and Mahadeva destroyed various Asuras, the power of Devi was behind them. Devi took Brahma, Vishnu and Rudra and gave them the necessary Sakti to proceed with the work of creation, preservation and destruction. She is at the centre of the life of the universe. She is in the Muladhara Chakra in our bodies. She vitalises the body through the Sushumna. She vitalises the universe from the summit of Mount Meru. The Mother That Protects Sakti may be termed as that by which we live and have our being in this universe. In this world, all the wants of the child are provided by the mother. The child’s growth, development and sustenance are looked after by the mother. Even so, all the necessities of life, life’s activities in this world and the energy needed for it, depend upon Sakti or the Universal Mother. The first syllable is the name of the beloved mother. Is there any child who does not owe its all to the affection and love of its mother? It is the mother who protects you, consoles you, cheers you and nurses you. She is your friend, philosopher, preceptor and guide throughout your life. The human mother is a manifestation of the Universal Mother. The Scriptures of the Sakta School The Devi-Sukta of the Rig-Veda, Sri-Sukta, Durga-Sukta, Bhu-Sukta and Nila-Sukta, and the specific Sakta Upanishads such as the Tripurasundari Upanishad, Sitopanishad, Devi Upanishad, Saubhagya Upanishad, Sarasvati Upanishad, Bhavanopanishad, Bahvrichopanishad, etc.- all emphatically declare the Mother aspect of God. Saktaism- A Universal Cult He who worships Sakti, that is, God in Mother form, as the Supreme Power that creates, sustains and withdraws the universe, is a Sakta. Worship of Sakti, or Saktaism, is one of the oldest and most widespread religions in the world. Everybody in this world wants power and loves to possess power. He is elated by power. He wants to domineer over others through power. War is the outcome of greed for power. Scientists are followers of Saktaism. He who wishes to develop will-power and a charming personality is a follower of Saktaism. Scientists say now that everything is energy only, and that energy is the physical ultimate of all forms of matter. The followers of the Sakta school of philosophy have said the same thing long ago. They further say that this energy is only a limited manifestation of the infinite Supreme Power or Maha Sakti. Vedanta and Saktaism The basis of Saktaism is the Veda. Saktaism upholds that the only source and authority (Pramana) regarding transcendental or super-sensual matters such as the nature of Brahman, etc., is the Veda. Sakti Vada or Sakta Darsana is a form of monism or Advaita Vada. Saktaism is only Vedanta. The Saktas have the same spiritual experiences as those of a Vedantin. Saktaism speaks of the personal and impersonal aspects of Godhead. Brahman is Nishkala or without Prakriti, and Sakala or with Prakriti. The Vedantins speak of Nirupadhika Brahman (pure Nirguna Brahman without Maya), and Sopadhika Brahman (with Upadhi or Maya) or Saguna Brahman. It is all the same. Names only are different. It is a play of words or Sabda Jala. People fight on words only and carry on lingual warfare, hair-splitting, logical chopping and intellectual gymnastics. In reality, the essence is one. Clay only is truth; all modifications such as pot, etc., are in name only. In Nirguna (without attributes) Brahman, Sakti is potential; whereas, in Saguna (with attributes) Brahman, Sakti is dynamic. Sakti-Yoga Sadhana Saktaism is not mere theory or philosophy. It prescribes systematic Sadhana (austerity) of Yoga, regular discipline according to the temperament, capacity and degree of evolution of the Sadhaka. Sadhana means unfolding, rousing up or awakening of the power of Sakti. Saktaism helps the aspirant to arouse the Kundalini and unite Her with Lord Siva and to enjoy the supreme bliss or Nirvikalpa Samadhi. A Sakta does Sadhana that helps the union of Siva and Sakti through the awakening of the forces within the body. He becomes a Siddha in the Sadhana when he is able to awaken Kundalini and pierce the six Chakras. The mode of Sadhana depends upon the tendencies and capacities of the Sadhaka. Bhava or Attitude The aspirant thinks that the world is identical with the Divine Mother. He moves about thinking his own form to be the form of the Divine Mother and thus beholds oneness everywhere. He also feels that the Divine Mother is identical with Brahman. The advanced Sadhaka feels: "I am the Devi and the Devi is in me". He worships himself as Devi instead of adoring any external object. He says: "Saham" (I am She (Devi). The Awakening of Kundalini The Sakti must be awakened by Dhyana, Bhava, Japa and Mantra Sakti. The Mother, the embodiment of the fifty letters, is present in the various letters in the different Chakras. When the chords of a musical instrument are struck harmoniously, fine music is produced. Even so, when the chords of the letters are struck in their order, the Mother who moves in the six Chakras and who is the very Self of the letters, awakens Herself. The Sadhaka attains Siddhi easily when She is roused. It is difficult to say when and how She shows Herself, and to what Sadhaka. When Kundalini sleeps, man is awake to the world. He has objective consciousness. When She awakes, he sleeps. He loses all consciousness of the world and becomes one with the Lord. In Samadhi, the body is maintained by the nectar that flows from the union of Siva and Sakti in the Sahasrara. Pasu Bhava and Divya Bhava Physical contact with a female is gross Maithuna. This is due to Pasu-Bhava or animal attraction or brutal instinct. Mother Kundalini Sakti unites with Lord Siva in the Sahasrara during Nirvikalpa Samadhi. This is a real Maithuna or blissful union. This is due to Divya-Bhava or divine disposition. You must rise from Pasu-Bhava to Divya-Bhava through Satsanga, service of Guru, renunciation, dispassion, discrimination, Japa and meditation. Indispensability of Guru’s Guidance and Mother’s Grace Sakti Yoga Sadhana is to be practised in a perfect, practical way under the guidance of a Guru who has become perfect. Guru is indispensable for the practice of Sakti Yoga Sadhana. He initiates the aspirant and transmits the divine Sakti. No one can free himself from the thraldom of mind and matter without Mother’s grace. The fetters of Maya are too hard to break. If you worship Her as the great Mother, you can very easily go beyond Prakriti through Her benign grace and blessings. She will remove all obstacles in the path, lead you safely into the illimitable domain of eternal bliss, and make you absolutely free. When She is pleased and bestows Her blessings on you, then alone you can free yourself from the bondage of this formidable Samsara. Knowledge of Sakti Leads to Salvation Knowledge of Sakti leads to Salvation. "Sakti-Jnana Vina Devi Nirvanam Naiva Jayate" – O Devi! Without knowledge of Sakti, Mukti cannot be attained, says Siva to Devi. The Jiva or the individual soul thinks, when he is under the influence of Maya, that he is the doer and the enjoyer and identifies himself with the body. Through the grace of Sakti and through Sadhana or self-culture, the individual soul frees himself from all fetters and attains spiritual insight and merges himself in the Supreme. Worship of the Divine Mother, intense faith and perfect devotion and self-surrender, will help you to attain Her grace. Through Her grace alone you can attain knowledge of the Imperishable. Glory to Sri Tripurasundari. The Mother of the world, who is also Rajarajesvari and Lalita-Devi. May Her blessings be upon you all. May you all obtain the grace of Sakti, the Universal Mother and enjoy the supreme bliss of final emancipation.

From The Mahabharata, Anusasana Parva Section XIV Krishna -16000 Wives (Part 1) The blessed Vishnu said: "I salute Mahadeva. Salutations to Thee. O Thou that art eternal origin of all things. The Rishis say that Thou art the Lord of the Vedas. The righteous say that Thou art Penance, Thou art Sattwa, Thou art Rajas, Thou art Tamas, and Thou art truth……. The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the celestials and myself also, and thus spoke unto me": "We know, O Krishna, that Thou, O slayer of foes, art filled with the greatest devotion towards us. Do what is for Thy good. My love and affection for Thee is very great. Do Thou ask for eight boons. I shall verily give them unto Thee. O Krishna, O best of all persons, tell me what they are, O chief of the Yadavas. Name what Thou wishest. However difficult of attainment they be, Thou shalt have them still". The blessed Krishna said: "Bowing my head with great joy unto that mass of energy and effulgence, I said these words unto that great Deity, with a heart filled with gladness, -firmness in virtue, the slaughter of foes in battle, the highest fame, the greatest might, devotion to Yoga, Thy adjacence, and hundreds upon hundreds of children- these are the boons I solicit of Thee". "So be it" said Sankara, repeating the words I had uttered. After this, the Mother of the universe, the upholder of all things, who cleanses all things, who is the spouse of Sarva (Siva), that vast receptacle of penances said with a restrained soul these words unto me: "The puissant Mahadeva has granted Thee, O sinless one, a son who shall be named Samva. Do Thou take from me also eight boons which Thou choosest. I shall certainly grant them to Thee" Bowing unto her my head, I said unto her: "I solicit from thee non-anger against the Brahmanas (Brahmins), grace of my father, a hundred sons, the highest enjoyments, love for my family, the grace of my mother, the attainment of tranquillity and peace, and cleverness in every act!" Uma said: "It shall be even so, O Thou that art possessed of prowess and puissance equal to that of a celestial. I never say what is untrue. Thou shalt have sixteen thousand wives. Thy love for them and theirs also for Thee shall be unlimited. From all Thy kinsmen also, Thou shalt receive the highest affection. Thy body too shall be most beautiful. Seven thousand guests will daily feed at Thy palace." Vasudeva continued: "Having thus granted me boons both the god and the goddess disappeared there and then with their Ganas. All these wonderful facts, I related fully to that brahmana of great energy, viz., Upamanyu (from whom I had obtained the Diksha before adoring Mahadeva). Bowing down unto the great God, Upamanyu said these words to me" : Upamanyu said: "There is no deity like Sarva. There is no end or refuge like Sarva. There is none that can give so many or such high boons. There is none that equals him in battle." _ From Srimad Bhagavata Purana Book 10, Discourse 69 Translated by Sri C.L.Goswami, M.A., Shastri Krishna -16000 Wives (Part 2) Sri Suka said: Having heard that the demon Naraka had been killed and that Sri Krishna had singly married girls, the sage Narada felt eager to see how the Lord lived with them (all). He said unto himself: Oh, How wonderful it was that the one Lord should with one personality marry 16000 (sixteen thousand) wives in separate houses all at once. Thus full of curiosity and eager to see (this sport of) the Lord (with his own eyes), the divine sage came to (the city of) Dwarka, which was adorned with parks and gardens in full blossom and resounded with the warbling of birds and the humming of bees. It was rendered noisy with the loud crackle of swans and cranes residing in ponds that were spread over with full-blown lotuses and lilies of various colours. The city of Dwarka was studded with nine lakhs (900 000) of mansions built with crystal and silver, inlaid with shining emeralds and furnished with articles of gold and precious stones. It looked charming with its well-defined roads and other thoroughfares, quadrangles and market places, sheds for animals, temples and guildhalls. Its roads, courtyards, lanes and thresholds of houses were (daily) sprinkled with water. The ever-flying flags and pennons warded off sunshine. In that city there was the most splendid (richly furnished) row of palaces of Lord Sri Krishna, admired by all the guardians of the world, in the construction of which Viswakarma (the celestial architect) had exhibited all his (architectural) skills. The row was adorned with sixteen thousand (beautiful) mansions of Sri Krishna’s consorts. Narada (at random) entered a big palace out of these. Supported on columns of coral, on excellent slabs of Vaidurya (gems like cat’s eyes) and walls of sapphire, it was provided with a floor whose lustre never faded- paved with the same precious stone. It was further furnished with canopies made by Viswakarma himself, from which strings of pearls were hanging, as well as with seats and beds made of ivory and inlaid with excellent gems. It was attended by maidservants adorned with gold necklaces, and dressed in fine clothes, and manservants wearing coats, turbans, fine clothes and jewelled earrings. Dear Parikshit, the darkness in the palace was dispelled by the lustre of jewels serving as lights. Seeing fumes of burning aloe-wood issuing out of the air holes, the peacocks on its picturesque eaves screamed and danced under the impression that clouds were up. Narada saw Sri Krishna (the Lord of Yadus) seated there with the mistress of the house (Rukmini), who was herself fanning the Lord with a chowrie that was decorated with a gold handle, although she was constantly waited upon by thousands of maid-servants, who were equal to her in virtue, beauty, age and neat dress. Discerning the presence of Devarsi Narada, the almighty Lord Sri Krishna, the foremost among the supporters of virtue, immediately rose from the bed of Rukmini and bowing low with His head, adorned with a crown, at the feet of the sage with joined palms, and installed him on His own seat. Sri Krishna is the supreme teacher of the world. By washing the Lord’s feet, Ganga has become capable of purifying all. The Protector of holy men, He has earned the appropriate title Brahmanya Deva by virtue of His (singular) devotion to the Brahmanas. The Lord (therefore) washed the feet of the Devarsi and bore that water on His head. Thereafter the Lord, who was no other than the most ancient sage Narayana, the eternal companion of Nara, duly worshipped the celestial sage Narada, according to the prescribed rules of (worship) and addressing him in measured words sweet as nectar, humbly said, "Pray tell me My lord, what service we may render your holy self. Narada replied: O almighty Lord of the universe, it is no wonder that You love all Your devotees and chastise the wicked. O glorious Lord, You have come down to earth of Your own accord for the supreme welfare of all as well as for the sake of maintaining and protecting the world. We know this full well. (What a great fortune that) I have been enabled today to enjoy the sight of Your blessed feet, that bring to mankind supreme peace and deliverance, which are ever contemplated at heart by Brahma and others possessed of infinite wisdom. Thy feet are like a rope with the help of which men fallen in the deep well of worldly life may rise above it. (Kindly) bless me (wherever I may be) their thought (the thought of Thy feet) may (ever) haunt me and I may go about contemplating on them. Dear Parikshit, then in order to ascertain the power of Yogamaya (divine glory) of the Lord of all masters of Yoga, Narada entered the mansion of another consort of Sri Krishna. (There) he saw Sri Krishna engaged in playing at dice with His beloved consort together with Uddhava. There also the Lord stood up (at the sight of the sage), offered him a seat and worshipped him with supreme devotion. Then, like one who was unaware of the sage’s arrival, He said, "When did you come? You are (established in the Self and) perfect, whereas we are imperfect beings. What service can we render to you? All the same, O sage, (be pleased to) command us and bless our (human) birth." Narada, however, was astonished (when he heard this) and, silently rising from his seat moved to another mansion. There too he saw Sri Krishna fondling His infant sons. Again, in another house he found the Lord preparing for His bath. (In this way the Devarsi (Narada) found the Lord engaged in different activities, all at once, in all the different mansions). If here Sri Krishna was engaged in pouring oblations in the sacrificial fire, there He was propitiating God through the five-fold daily sacrifices. Somewhere He was feeding the Brahmanas, while elsewhere He was partaking of the remaining food (Himself). Here He was performing Sandhya, and there the silent Japa of Gayatri. Here the elder brother of Gada was performing various tricks at sword fencing with sword and shield, and there He was riding on horses, elephants and in chariots. Here He was resting on His bed, and was being eulogized by bards. In one mansion, He was conferring with Uddhava and other counselors, and in another sporting in water surrounded by courtesans. At one place He was giving away as gifts well-adorned cows to Brahmanas and listening to the recitation of auspicious Itihasa (history) and Puranas. In one mansion He was making merry and indulging in light talk with His beloved consort, and in another He was found engaged in the careful observance of Dharma. At a third place Narada found Him engaged in devising ways and means of accumulating wealth, and at another (in) enjoying the pleasures of the senses as permitted to a householder. At one place, the Devarsi saw Him seated all by Himself contemplating on the Supreme Person beyond Prakriti and at another doing service to the elders by offering them the desired objects of enjoyment and worship. At one place, he found Sri Krishna preparing for war against some enemies, and at another discussing terms of peace. Here the Devarsi saw Him devising with Balarama (Krishna’s elder brother) the ways and means of ensuring the well being of the virtuous, and there performing with grandeur the wedding with due ceremony of sons and daughters with brides and bridegrooms worthy of them. Here He found Him conducting festivities on a large scale while sending off a married girl (to her husband) and receiving another (on return from her husband’s house). People were awestruck to see these grand festal activities of Bhagavan Sri Krishna (the Lord of masters of Yoga). Somewhere he saw Him offering worship to the various gods by means of grand sacrifices, and elsewhere observing piety through the construction of wells, gardens and temples etc. for public good. Here he found Him riding on a horse born in the Indus valley, followed by prominent Yadavas, in pursuit of game and killing animals fit for sacrifice in the course of such chase. At one place he saw Sri Krishna (the Master of Yoga) moving incognito among the people as well as in the mansions of the palace etc., for ascertaining the inward feelings of their inmates as well as of the people. Having witnessed the display of the wonderful powers of Yoga by Sri Krishna, though following the ways of a human being, Narada spoke to Him as though laughing heartily. O Master of Yoga, we know (the secret of) Your wonderful powers of Yoga which cannot be easily seen even by wielders of Maya (like Brahma) and which have been revealed to our mind through the worship of Your lotus feet. Pray, grant me permission to leave, O Lord, to go, so that I may move about the (fourteen) worlds flooded with Your glory, singing loudly the story of Your pastimes, which is capable of purifying the (whole) world. The Lord replied: O sage, I am not only the Teacher of Dharma, but I practise it Myself, and lend countenance to (those who practise) it. Follow the path of Dharma in order to teach the world (by My example). (Therefore), do not get perplexed, My son (at the sight of this My Yogamaya). Sri Suka said: Thus, they say, the Devarsi (Narada) saw one and the same Sri Krishna (present in all the mansions of His consorts) performing the pious duties of householders which lead to their purification. Seeing again and again, in vast display of the wonderful Yogic power of Sri Krishna, who had infinite prowess, the curious sage was filled with astonishment. Duly honoured by Sri Krishna who (behaved as though He) made much of the first three objects of human pursuit, viz., Dharma (virtue), Artha (wealth) and Kama (enjoyment of life), the Devarsi felt much delight and went away, constantly thinking of Him alone. For the good of the world O dear one, Lord Narayana takes the help of His (inconceivable) Yogmaya and begins to sport as a human being. Greeted with their bashful looks and friendly smiles by sixteen thousand noble wives, the Lord thus delightfully spent His days at Dwarka. O Parikshit, he who for his part celebrates the inimitable exploits performed by Sri Krishna- who is the supreme cause of the evolution, continuance and dissolution of the universe- or hear of them, or views with approbation their singing and hearing, attains loving devotion to the almighty Lord, the Bestower of liberation. [Thus ends the sixty-ninth discourse entitled ‘A glimpse into the household life of Sri Krishna’ in the latter half of Book Ten of the great and glorious Bhagavata-Purana, otherwise known as the Paramahansa-Samhita.] _

Material bondage is part of life in this fast moving life. You talk about sex, which without it there would be no population and sex without any feelings will be like rubbing yourself on dead wood and the offsprings too would be dead wood wothout any feelings for others. Life cannot be what you discribe it to be. God knows best and he wanted a change he would have done during the toime of Krishna. Mahabaratha will tell you why. It is all predestined and we do whatever is best we can. If all follow the path you say is right than this world will end right now. We need not have to wait another 415,000 years more. We try to follow the Dhama sastra and it is doing pretty well for most and you must remember it takes all kind to form ths world. Do not be too hasty in your fanatism. Let nature take its cause. You cannot ask the meat eaters to give up overnight. Let them eat and let them suffer from dieases that are brought be animals like the bird flue and so one and finally one day they will realize what meat eating can do to your body. Till than you partice what you think is right and let others be what they are.

Hinduism does not base alone in Gita. As for your infor Gita is only part of Hinduism and there is more beyond Gita. Tell me what constitutes Hinduism?

There is no question abut it. Muslims as well as Christians have a mission and their mission is to win others over to their religion so that it would keep on increasing in number. We do not talk about numbers but quality. Hinduism is so unique that once you start there is no end. While their is only confined to a single book [Koan and Bible] and there is nothing beyond that. Every Hindu must be proud of his religion. There is no compulsion in Hinduism. No one will force you to go to temple every Friday or any other day. Take your time and when it is right than commit yourself and the rest will follow by itself. That is Hinduism.

"TEXT 38 Thereafter, at the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respected gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn sudra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the Supreme Chastiser. The symptoms of the worst conditions of the material world, at the last stage of this life, called Kali-yuga, are stated herein. The sum and substance of such conditions is godlessness. Even the so-called saints and higher castes of the social orders, generally known as the dvija-janas or the twice-born, will become atheists. As such, all of them will practically forget even the holy name of the Lord, and what to speak of His activities. The higher castes of society, namely the intelligent class of men guiding the law and order of the society, and the productive class of men guiding the economic development of the society, must all be properly versed in knowledge of the Supreme Lord, knowing factually His name, quality, pastimes, entourage, paraphernalia and personalities. The saints and the higher castes or orders of the society are judged by their proportion of knowledge in the science of God, or tattva-jnana, and not by any kind of birthright or bodily designations. Such designations, without any knowledge of the science of God and practical knowledge of devotional service, are considered to be decorations of the dead bodies. And when there is too much inflation of these decorated dead bodies in society, there develop so many anomalies in the progressive, peaceful life of human being. Because of the lack of training or culture in the upper section of the social orders, they are no more to be designated as the dvija-janas, or twice-born. The significance of being twice-born has been explained in many places in these great literatures, and again one is reminded herewith that birth, executed by the sex life of the father and mother, is called animal birth. But such animal birth and progress of life on the animal principles of eating, sleeping, fearing and mating (without any scientific culture of spiritual life) is called the sudra life, or, to be more explicit, the uncultured life of the lower class of men. It is stated herein that the government power of society in the Kali-yuga will be passed over to the uncultured, godless laborer classes of men, and thus the nrdevas (or the ministers of the government) will be the vrsalas, or the uncultured lower-class of society. The symptoms of such uncultured social animals are already in vogue, and it is the duty of the leaders of men to take note of it and try to reform the social order by introducing the principles of twice-born men trained in the science of God consciousness. This can be done by expanding the culture of Srimad-Bhagavatam all over the world. In the degraded condition of human society, the Lord incarnates as the Kalki avatara and kills all the demonic without mercy." Srimad Bhagavatam, Canto 2, Ch. 7 Text 38 (A.C. Bhaktivedanta, Srimad Bhagavatam, 1987, p. 422.) The Kalki Avatar When the practices taught by the Vedas and the institutes of law, Shall nearly have ceased, and the close of the Kali age shall be nigh, A portion of that Divine Being who exists of his own spiritual nature, In the character of Brahma, and who is the beginning and the end, And who comprehends all things shall descend upon the earth. He will be born as Kalki in the family of an eminent brahmin, Of Sambhala village, endowed with the eight superhuman faculties. By his irresistible might, He will destroy all the barbarians and thieves, And all whose minds are devoted to iniquity. He will then reestablish righteousness upon earth; And the minds of those who live at the end of the Kali age, shall be awakened, and shall be as pellucid as crystal. The men who are thus changed by virtue of that peculiar time, Shall be as the seeds of human beings, And shall give birth to a race who shall follow the laws of the Krita Age, the Age of Purity. Vishnu Purana 4.24 Who speaks the truth?

Just joking....no offence please. I am a Hindu by birth and have learned to leave with people of other faith. Married to a Christian of Eurasian origin who is now a practicing Hindu. My name is pronounced Thandayuthabarney[another name of Lord Murugan]. Do you need any more info? Please feel free to ask and I am at your service.

Fundamentals of Dharma The Vishnu Samhita enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, service of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men. The Mahabharata enumerates as the fundamentals of Dharma: 1.The performance of Sraddha or offering oblations to the forefathers, 2.Religious austerity, 3.Truth, 4.Restraint of anger, 5.Satisfaction with one’s wife, 6.purity, 7.Learning, 8.Absence of envy, 9.Knowledge of the Self and 10.Forbearance It is said in Padma Purana that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors. According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma. According to Matsya Purana, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma. Patanjali Maharshi, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are: Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvarpranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance. The Gita enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, purity of heart, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues: 1. Non-violence, 2. Truth, 3.Purity, 4.Self-control All the above virtues come under the above four cardinal virtues. The virtues that are enumerated under the Noble Eightfold Path of Buddhism and the virtues prescribed by Lord Jesus in his Sermon on the Mount, also come under the above fundamental virtues. The development of the divine qualities is indispensable for the attainment of Self-realisation. Brahman or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is Truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish. You have rendered the heart harder than flint, steel or diamond through greed, miserliness, harshness and rudeness. You can soften it only through the practice of mercy, sympathy, charity, generosity, magnanimity, harmlessness, mildness, disinterested action and untiring service of the poor. You have made the heart crooked and narrow through hypocrisy, untruthfulness, backbiting and tale-bearing. You can expand it through the practice of straightforwardness, truthfulness, purity of heart, alms-giving and non-covetousness. You have rendered the heart impure through lust. You can purify it through the practice of celibacy in thought, word and deed. Non-violence Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic will-power. Ahimsa is a modification or expression of truth only. Satyam (truth) and Ahimsa always go together. He who is established in Ahimsa can move the whole world. In his presence, all hostilities vanish; lion and cow, cobra and mongoose, live together peacefully. [Note: In support of this statement of Swami Shivananda, we cite the example from the life of Sri Ramana Maharshi as observed by the Scottish scientist Alick McInnes. The following extract is taken from the book "The Secret Life of Plants" by Peter Tompkins and Christopher Bird. Chapter titled ‘Dowsing Plants for Health’. The book was first published in 1973. : "In South India, Alick McInnes, a Scottish scientist, witnessed the strange spectacle of Sri Raman Maharshi on his evening walk. Within seconds of his leaving his house, cattle tied up in stalls in the village half a mile away would struggle to get out of their ties. When released they careered along the road to accompany the old man on his walk, followed by all the dogs and children of the village. Before the procession had gone very far wild animals and even snakes joined it from the jungle. Thousands of birds appeared, almost blotting out the sky. There were tiny tits, huge kites, heavy-winged vultures and other birds of prey, all flying in harmony around the Maharshi on his walk. When he returned to his room, said McInnes, all the birds, animals and children would quietly disappear." -From the book "The Secret Life of Plants" by Peter Tompkins and Christopher Bird.] We continue below with Swami Shivananda’s explanations on the topic of ‘Non-violence’ : Hinduism, Buddhism and Jainism lay great stress on Ahimsa. Lord Jesus also has emphasised much on Ahimsa in his Sermon on the Mount. He says: "If any one beats you on one cheek, show him the other cheek also". He who is firmly established in Ahimsa can hope to attain Self-realisation. He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint. Retaliation – tooth for tooth, blow for blow – is the maxim, doctrine or principle of an Asura or a man of diabolic nature. This belongs to the beastly nature. To return good for evil is divine. Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a little bit, you will be carried away by the force of previous wrong Samskara (impression or tendency) and impulses and will become a victim of Himsa (violence), despite your good intentions. Truth Brahman (the Supreme Reality) is Sat or Existence-Absolute. Truth must be observed in thought, word and deed. If you are established in truth, all other virtues will cling to you by themselves. Harishchandra sacrificed everything for the sake of truth. He lives still in our hearts. Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life. In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: "Satyam vada"-Speak the truth. The world is rooted in truth. Dharma is rooted in truth. All religions are rooted in truth. Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth. Purity Purity comprises both external purity and internal purity. Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind. The body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness. The restriction in diet is best calculated to make the mind pure. Food exercises a direct influence on the mind. Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind. You must be pure in thought, word and deed. Your heart must be as pure as crystal; as pure as the Himalayan snow. Then only the divine light will descend. Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He who is endowed with purity will find it easy to tread the spiritual path. Self-control You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses. This body is like a chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss. You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the abode of Eternal Bliss) safely. Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa (repetition of Mantra or Lord’s name) and meditation. Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-Bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, thy innermost Self, the Inner Ruler, the immortal. May you all attain eternal bliss and immortality through the practice of the cardinal virtues or the fundamental Dharma.

I do not know your capicity. May be you have a phd in theology and more important verdic scripture. Whereas I am a simple soul and only understand what I see, experience, understand and practice. That is how I go about. Hinduism is a way of life and I am trying to live by it.

o be frank I am just like any other simlpe soul and a friend to all.

And so are other grains all which are grown on mother earth. Different chefs can make differenrt tase of food with the same produce. If you like the food form chef A it is well and good but that does not mean I too would like it because my taste buds are different from yours. The crux of the matter here is whatever way it is cooked everone of us are filled. Why should you say you chef is the best when there are others who are as good in their own way. Are you jealous of them? Try to learn their was too no harm will come to you. If I think your gravy is too pungent for me I could always try some other gravy by another chef and if I feel it is not too pungent than I might visit him often. Will that hurt your ego? Live and let live. Do not feel that only through your method one can have moksha. There are many ways and many gurus and I have several and I am sure it does not hurt you in any way. AS LONG AS AS GOD IS MENTIONED FEAR NOT ANY.