Kill the "EGO"

barney · December 23, 2004

Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. All troubles come to an end when the ego dies. 'if by the grace of God a man but once realizes that he is not the doer, then he at once becomes a jivanmukta [a liberated being]. Though living in the body, he is liberated. He has nothing else to fear.

When a seeker merges in the beatitude of samadbi, he does not perceive time and space or name and form, the offspring of maya. Whatever -is within the domain of maya is unreal. Give it up. Destroy the prison house of name and form arid rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi, You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute.

Brahman is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided.

Ramakrishna (1836–1886)

December 23, 2004

/images/graemlins/smile.gif Barneyji,

Very nice divine Post !

Post more and more . . . .

Om Namah Shivay !

December 23, 2004

complete fantasies,ramakrsna has never experienced what he's preaching, otherwise he were not preaching but silently annihilated in the omnipervadent brahman.

If he speaks, he's a cheater

December 24, 2004

Pranam Noble Soul !

complete fantasies,ramakrsna has never experienced what he's preaching, otherwise he were not preaching but silently annihilated in the omnipervadent brahman.

If he speaks, he's a cheater

O Mahatma ! Kindly preach about this topic, more clearly and concretely. I am greedy to know that how Ramakrishnaji was a cheater ? I shall gain a strong logic from this discussion.

Om Namah Shivay ! 

December 24, 2004

god gave you a brain, vedas do not want that you believe blindly.. hinduism has no vatican..

so you are free to use the logic and to see and show the manifest hypochrisy of some "so called" masters

barney · December 24, 2004

Life of Sri Ramakrishna

The life of Sri Ramakrishna (1836-1886) was a study of methods to achieve higher level of human excellence. It showed humanity the direction and path in which the future evolution should be directed for the progress in human consciousness. This he did by performing various experiments, as a scientist in the field of physics or chemistry would do.

1. First he showed that by self-effort and intense yearning one can concentrate the mind to realize a particular form of divine consciousness. This one form of divinity for him was Ma Kali. His chosen ideal could have been different, and indeed it would be different for people of various places and cultures.

There could be no denial of the fact that it is possible to elevate consciousness to a higher plane. This Sri Ramakrishna accomplished on his own without any help of a guru or a teacher. Moreover, he neither had formal education nor did he study scriptural texts to account for this success in his spiritual achievements. For all practical purposes, intense desire and unshakable faith to reach the Truth of Divinity in the stone image of Mother Kali led him to undertake severe austerities and experimentation. Kali Herself became his teacher and guide. The fact of divinity in every living and non-living being soon personified as duality of 'divine object' in the form of Kali and the 'divine subject' in the form of Sri Ramakrishna.

Sri Ramakrishna reached the second stage of dualistic consciousness when he started seeing presence of Kali in other beings and objects as well. Thus, a cat and various objects used in the worship in the temple were seen to shine with Divine effulgence and pervading with presence of Mother Kali. This forced him to worship and feed a cat as Mother Herself! Later, he was unable to pluck flowers and leaves for puja (worship), for they were seen as the adoration of cosmic form of Divine Shiva. Thus, he obtained the knowledge of first principle of Vedanta i.e. every being is Divine. (This may be labeled as qualified monism.) Spiritual discipline in the form of intense concentration of mind and one-pointed zeal to know the truth led Sri Ramakrishna to this wonderful realization and experience. His knowledge was thus based on direct perception and no amount of diversion or contrary arguments could disturb the same.

2. The next stage in Sri Ramakrishna's life was to reach the same Truth by other means as well. For this he took help of spiritual Teacher -Bhairavi Brahmani. The ascetic nun, experienced in the techniques of Tantras and Bhakti traditions, tenderly guided Sri Ramakrishna, the novice, on the spiritual path. Her motherly love and concern as a teacher saw Sri Ramakrishna climb one spiritual step after the other with the rapidity about which there is no parallel. He performed intricate and even 'maligned' sadhanas of sixty-four Tantras and reached the same stage of dualistic consciousness of seeing Mother in both living and non-living beings.

Moreover, he proved Puranas (mythologies) to be true, which were about to be rejected as imaginary stories by the 'intellectuals and scientifically oriented minds' influenced by British education system. He played with baby Rama in the waters of Ganges; becoming Radha, he experienced pangs of separation from Sri Krishna; Mother Sita presented him with the most beatific smile; and sadhana of servant attitude of Hanuman brought out monkey-like physical and psychological changes in his body and mind. The list is very long and exhaustive. These great achievements and experiments for proving the validity of not only Indian scriptures but also mythologies is a unique contribution of Sri Ramakrishna in the field of spirituality. He proved, for the good of humanity in general and for the 'scientific-minded' Indian youths in particular, that their ancient literature is not a figment of imagination, but is in fact based on facts and truths.

Not satisfied with Hindu paths of realization alone, Sri Ramakrishna undertook sadhana of Muslim and Christian religions as well. After getting initiated into these religious faiths, he attained the same higher level of consciousness and realized the truths of respective religions, prophets and incarnations. He found that all religions took the aspirant to the same destination; there was no difference in the final experience. The entire world for Sri Ramakrishna was now a manifestation of Ma Kali, which he called 'Her Play' or 'Lila'. Imbibed with broadness of divine vision, natural love, and respect for all beings Sri Ramakrishna saw 'Narayana or Kali' in every human being. For him there were no drunkards, prostitutes, or wretched persons anymore. Such equanimity of vision is the final culmination of all spiritual knowledge.

3. As the last spiritual discipline, which was to prove unity of existence and would go beyond dualism, Sri Ramakrishna undertook sadhana of Advaita Vedanta under the Teachership of Tota Puri. This great Yogi who had realized the highest Truth of unity of Atman and Brahman came to Sri Ramakrishna at the 'behest of Ma Kali' as Sri Ramakrishna would put it. The guru encouraged Ramakrishna to go beyond dualism, even to 'annihilate the idea of Mother Kali' from his consciousness. Reluctantly, though, taking as an ordained directive from the Mother, Sri Ramakrishna with the power of discrimination and renunciation went beyond Her Form, his most coveted landmark or 'picnic spot' on the spiritual path.

This was the highest level of discrimination and renunciation. The resultant nondual experience where 'there is no pleasure or pain, where one does not taste the sweetness of sugar but becomes sugar itself' was not possible even for Sri Ramakrishna to describe in words: From where even the mind with speech returns empty-handed. The result was acquisition of such knowledge that lifts a human being to the level of Brahman, and does not require certification from any else. It also emphasizes the fact that one cannot become what one already is not, or one becomes That what one already Is! Thus, Sri Ramakrishna showed mankind its true divine nature.

What next! For most souls who merge with Absolute there is no 'coming back'. Unique and rare is the tradition of a few who live as 'free souls' (Jeevan Mukta) to which Sri Ramakrishna belonged. This highest possible stage in human evolution was telescoped into his short span of fifty years. As Romain Rolland puts it, "The man whose image I evoke was the consummation of two thousand years of spiritual life of three hundred million people."

Relevance Today

It is not easily accepted or appreciated that the achievements of Sri Ramakrishna were desirable stages in the realm of higher knowledge and consciousness. Fulfillment of cravings of senses and mental faculties is widely accepted as correct or rational human development, for it apparently takes humanity to comfort and pleasure. Although science starts as a search for the highest truth, soon our 'genetic selfishness' puts a break in its progress. The reason for this is that, the method of science seeks knowledge on the basis, and with the help, of senses alone, and this is sure to prove inadequate! Science denies the reality of transcendental truth. Therefore, it is not possible for 'reason' to understand the ways of 'intuition'. Similarly science fails to recognize super-sensory truths even when such truths present themselves to scientists during their arduous and sincere study and research.

Life of Sri Ramakrishna helps us overcome this dilemma. It establishes the need for, and the methodology of, spiritual way of life. He lays down new foundation for the system of acquiring higher knowledge that Swami Yatiswarananda called 'the laws of spiritual life.'

Sri Ramakrishna proved that whatever we take to be real for the time being affects our whole personality, thoughts, emotions and actions. Our whole being responds to this reality. Science takes material world to be real and hence the inferences drawn are always in doubt, for the real nature of material world is illusory. By discrimination between real and unreal, and renouncing the unreal, the knowledge of higher reality comes to the mind. This is called spiritual awakening, although there is nothing esoteric or secret about it. It is a normal quest for knowledge. Spiritual awakening is the transformation of one's consciousness, which means moving from a lower center to a higher center of consciousness. The more our consciousness expands, the more we see the Divine in all people and the more spiritual we become.

December 24, 2004

"You have not dicovered Atman "

if discovering atman is losing individuality, neither you have this fortune and the poor ramakrsna was cheating people when he preached his speculations

that's simply a fact that you can't deny

December 24, 2004

Pranam Guest !

god gave you a brain, vedas do not want that you believe blindly.. hinduism has no vatican. ---Yes ! But I am unable to awake my subconscious and unconscious brains yet. I am a beginner student (Chelaa) in this concern. You are avoiding the answer.

so you are free to use the logic and to see and show the manifest hypochrisy of some "so called" masters. --- That's OK ! But I am not above them, so first of all, I obey them. "so called" masters were the path finder. I am an animate of the lower realm, just trying to lead up.

Om Namah Shivay !

December 24, 2004

Yes ! But I am unable to awake my subconscious and unconscious brains yet. I am a beginner student (Chelaa) in this concern. You are avoiding the answer.

##if you are a beginner .. begin learning art of discrimination. Following every fool with some indian name and guru facade will not help you advancing in transcendece.

Use your brain and decide.. the philosophy of that man say that one is realized when he lose his individual life, so if he speaks he still has got his individuality, so he's an hypochrite... simple

That's OK ! But I am not above them

##no.. if you are honest you are above many so called masters by great number of people. Discrimination is the first art to learn if we want advance in spiritual life, so learn to call master who is really a master, not who is famous as a master

be a cheela of ram... not a cheela of ravana

December 24, 2004

******be a cheela of ram... not a cheela of ravana ******

What is cheela by the way?

You think abuse is good logic. You are the Ravana.

barney · December 24, 2004

Being blind is ok but being ignorant fool is like having honey and do not know the taste and remedial value of it. he world recognize Swami Vivekananda who was a student of Sri Ramakrishna and after all you are just a spect of dirt thats just trying to irritate my eyes. All I need to do is wash them with clean water and its gone. Say what you want but the name of Sri Ramakrishna will remain in the minds of all selrealize souls and followers. But remember yours would perish soon and none would remember you after a year or two of your demise not even your kin folks while Sri Ramakrishna would be remembered for generations to come.

December 24, 2004

As one not knowing that a golden treasure lies buried beneath his feet may walk over it again and again yet never find it-so all beings live every moment in the city of Brahman yet never find Him, because of the veil of illusion by which He is concealed. (Sama Veda)

Om Namah Sivayya

December 24, 2004

"You think abuse is good logic"

so let us stop the cheaters insulting our intelligence.. where's the problem?

December 24, 2004

"Being blind is ok but being ignorant fool is like having honey and do not know the taste and remedial value of it. he world recognize Swami Vivekananda who was a student of Sri Ramakrishna and after all you are just a spect of dirt thats just trying to irritate my eyes. All I need to do is wash them with clean water and its gone. Say what you want but the name of Sri Ramakrishna will remain in the minds of all selrealize souls and followers. But remember yours would perish soon and none would remember you after a year or two of your demise not even your kin folks while Sri Ramakrishna would be remembered for generations to come."

if a bug like me can excite your noble self at that point, i suspect that ramakrsna/vivekananda were not so able in teaching you even a little logic and philosophy

and you cannot answer to a simple question... if i preach, i have to preach what i have realized and practiced in my everyday life. I cannot explain medicine if i am not a doctor, i cannot explain music if i am not a musician and so on...

so how these "gurus" can explain the annihilation of the self in the brahman if they are still individuals?

if they aren't annihilated (and they aren't.. otherwise who's the individuality who's living inside their bodies while they speak?), why they cheat people explaining fantasies like they were realities?

remember this..

December 24, 2004

"As one not knowing that a golden treasure lies buried beneath his feet may walk over it again and again yet never find it-so all beings live every moment in the city of Brahman yet never find Him, because of the veil of illusion by which He is concealed. (Sama Veda) "

freedom of illusion means that we are sat.. ananda ... and CIT

cit means conscious, all knowing, full of knowledge..

if you are CIt and i am ignorant, why not answering to my simple doubt?

how can one have experienced the losing of his existence in brahman, but he's still talking as an individual?

December 24, 2004

You not only far from self realisation but you are also not well read.

You are full of ego and deluded that you alone know everything. You call great sages, who abide in Brahman whole time, as cheaters and rascals. These sages are Jivan Muktas.

You are not well read so read below.

Gita Mahatmya

From Varaha Purana

GLORY OF THE GITA

(To be read at the end of the day’s Gita study)

Sri Ganeshaaya Namah! Gopaalakrishnaaya Namah!

Dharovaacha:

Bhagavan parameshaana bhaktiravyabhichaarinee;

Praarabdham bhujyamaanasya katham bhavati he prabho.

The Earth said:

1. O Bhagavan, the Supreme Lord! How can unflinching devotion arise in him who is immersed in his Prarabdha Karmas (worldly life), O Lord?

Sri Vishnuruvaacha:

Praarabdham bhujyamaano hi geetaabhyaasaratah sadaa;

Sa muktah sa sukhee loke karmanaa nopalipyate.

Lord Vishnu said:

2. Though engaged in the performance of worldly duties, one who is regular in the study of the Gita becomes free. He is the happy man in this world. He is not bound by Karma.

-------------

19 Geetaartham dhyaayate nityam kritwaa karmaani bhoorishah;

Jeevanmuktah sa vijneyo dehaante paramam padam.

19. He who meditates on the meaning of the Gita, having performed many virtuous actions, attains the supreme goal after death. Such an individual should be considered a true Jivanmukta.

Read more if you are inclined.

4.33 Shreyaan dravyamayaadyajnaaj jnaanayajnah parantapa;

Sarvam karmaakhilam paartha jnaane parisamaapyate.

4.33. Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their entirety, O Arjuna, culminate in knowledge!

4.34 Tadviddhi pranipaatena pariprashnena sevayaa;

Upadekshyanti te jnaanam jnaaninas tattwadarshinah

4.34. Know that by long prostration, by question and by service, the wise who have realised the Truth will instruct thee in (that) knowledge.

4.35 Yajjnaatwaa na punarmoham evam yaasyasi paandava;

Yena bhootaanyasheshena drakshyasyaatmanyatho mayi.

35. Knowing that, thou shalt not, O Arjuna, again become deluded like this; and by that thou shalt see all beings in thy Self and also in Me!

4.36 Api chedasi paapebhyah sarvebhyah paapakrittamah;

Sarvam jnaanaplavenaiva vrijinam santarishyasi.

36. Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.

4.37Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna;

Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa.

37. As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!

4.38 Na hi jnaanena sadrisham pavitram iha vidyate;

Tat swayam yogasamsiddhah kaalenaatmani vindati.

38. Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time.

4.39 Shraddhaavaan labhate jnaanam tatparah samyatendriyah;

Jnaanam labdhvaa paraam shaantim achirenaadhigacchati.

4.39 The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace.

5.5 Yatsaankhyaih praapyate sthaanam tad yogair api gamyate;

Ekam saankhyam cha yogam cha yah pashyati sa pashyati.

5.5. That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma) Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.

5.16 Jnaanena tu tad ajnaanam yeshaam naashitam aatmanah;

Teshaam aadityavaj jnaanam prakaashayati tatparam.

5.16. But, to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman).

5.17 Tadbuddhayas tadaatmaanas tannishthaas tatparaayanaah;

Gacchantyapunaraavrittim jnaana nirdhoota kalmashaah.

5.17. Their intellect absorbed in That, their self being That; established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge.

5.19 Ihaiva tairjitah sargo yeshaam saamye sthitam manah;

Nirdosham hi samam brahma tasmaad brahmani te sthitaah.

5.19. Even here (in this world) birth (everything) is overcome by those whose minds rest in equality; Brahman is spotless indeed and equal; therefore, they are established in Brahman.

5.23Shaknoteehaiva yah sodhum praak shareera vimokshanaat;

Kaamakrodhodbhavam vegam sa yuktah sa sukhee narah.

5.23. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger—he is a Yogi, he is a happy man.

5.24 Yo’ntah sukho’ntaraaraamas tathaantarjyotir eva yah;

Sa yogee brahma nirvaanam brahmabhooto’dhigacchati.

5.24. He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman.

5.25Labhante brahma nirvaanam rishayah ksheenakalmashaah;

Cchinnadwaidhaa yataatmaanah sarvabhootahite rataah.

5.25. The sages obtain absolute freedom or Moksha—they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.

5.26 Kaamakrodhaviyuktaanaam yateenaam yatachetasaam;

Abhito brahma nirvaanam vartate viditaatmanaam.

5.26. Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

5.28 Yatendriya manobuddhir munir mokshaparaayanah;

Vigatecchaabhaya krodho yah sadaa mukta eva sah.

5.28. With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever.

6.21 Sukhamaatyantikam yattad buddhi graahyamateendriyam;

Vetti yatra na chaivaayam sthitashchalati tattwatah.

6. 21. When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellect and which transcends the senses, and, established wherein he never moves from the Reality,

6.22 Yam labdhwaa chaaparam laabham manyate naadhikam tatah;

Yasmin sthito na duhkhena gurunaapi vichaalyate.

6.22. Which, having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow,—

6.29 Sarvabhootasthamaatmaanam sarvabhootaani chaatmani;

Eekshate yogayuktaatmaa sarvatra samadarshanah.

6.29. With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

6.30 Yo maam pashyati sarvatra sarvam cha mayi pashyati;

Tasyaaham na pranashyaami sa cha me na pranashyati.

6.30. He who sees Me everywhere and sees everything in Me, he does not become separated from Me nor do I become separated from him.

Om Namah Sivayya

December 24, 2004

"So, these Jivan Muktas were ever united with Lord. And what they spoke (and even now speaking) is Lord's vani only."

i completely agree with you.. who has realized the absolute truth has to be respected as he was the supreme lord.. to blasphemy a real spiritualist is infinitely more sinful that blasphemizing the supreme lord himself

but what this has to do with ramakrsna and vivekananda?

December 24, 2004

Jivan Mukta sages complete their prarabdha.

If it means teaching, so be it. Why dirty your tongue?

December 24, 2004

I ask why you get so excited? Are you the sole protector of souls?

Ramakrsna and Vivekananda are Jivan Muktas, revered by many souls. If you donot agree, it is well. But shut up.

December 25, 2004

this is a discussion forum.. if everyone shut up the forum is useless..

[]

(if you like to accept everyone as realized guru that's a big problem..)

(do not homage sri shiva if you think that his personality is not absolute and eternal but he's simply an illusory image made by inpersonal brahman)

maadhav · December 25, 2004

need also to tell how this could help solve our hindu dharma and rahstra problems, including the problem of islam.

any inputs?

barney · December 25, 2004

The Purpose of Religion

"Religion is the means of realizing dharma, artha, kama and moksha....The man wants to live happily without lacking for anything. There are two types of happiness: the first is ephemeral: and the second is everlasting happiness, not transient pleasure. ... The pleasure gained from material possessions is momentary and you keep constantly hankering for more.......It is because people are ignorant about such happiness, how elevated and enduring it is, that they hanker after the trivial and momentary joys of kama."

"Our true quest must be for the fourth artha, that is moksha.... Moksha is the state of supreme bliss and there is no quest beyond it . . . We must find release from our body and dwell in our true home, which is moksha. . . God has sentenced us to goal (imprisoned us in the body) for our sins. If we practice virtue, He will condone our sins and release us from the prison of our body before the expiry of the sentence. We must desist from committing sinful acts so that our term of imprisonment is not extended and endeavour to free ourselves and arrive in our true home, that is the Lord. This home is bliss that passeth understanding, bliss that is not bound by the limitations of time, space and matter . . ."

"If we practice dharma (denoting beneficent action, good or virtuous deeds), without expecting any reward - in the belief that Isvara gives us what He wills - and in a spirit of dedication, the impurities tainting our being will be removed and we will obtain the bliss that is exalted . . ."

"All the same it is difficult, to start with, to be without any desire altogether. Religion serves to rein in desire little by little and take a man, step by step, from petty ephemeral pleasure to the ultimate bliss. First we are taught the meaning and implication of dharma and how to practice it, then we are instructed the right manner in which material goods are to be acquired so as to practice dharma; and thirdly, we are taught the proper manner in which desire may be satisfied. It is a process of gaining maturity and wisdom to forsake petty pleasure for the ultimate bliss of moksha. "

"Moksha is release from all attachments. It is a state in which the self remains ever in untrammeled freedom and blessedness. The chief purpose of religion is to teach us how this supreme state may be attained."

"We know for certain that ordinary people do not achieve eternal happiness. The purpose of any religion is to lead them towards such happiness. Everlasting blessedness is obtained only by forsaking the quest for petty pleasures. The dictates of dharma help us to abandon the pursuits of sensual enjoyments and endeavour for eternal bliss. They are also essential to create a social order that has the same high purpose, the liberation of all. Religion, with its goal of liberation, lays down the tenets of dharma. That is why the great (people) understand the word 'dharma' itself to mean religion."

Unity of Religions

"All religions have one common ideal, worship of the lord, and all of them proclaim that there is but one God. This one God accepts your devotion irrespective of the manner of your worship, whether it is according to this or that religion. So there is no need to abandon the religion of your birth and embrace another . . . "

"One big difference between Hinduism and other faiths is that it does not proclaim that it alone shows the path to liberation. Our Vedic religion has alone not practiced conversion and the reason for this is that our forefathers were well aware that all religions are nothing but different paths to realize the one and only Paramatman . . .Sri Krsna says in the Gita: 'In whatever way or form a man worships me, I increase his faith and make him firm and steady in that worship' . . . This is the reason why Hindus have not practiced-like adherents of other religions-proselytisation and religious persecution. Nor have they waged anything like the crusades or jehads. . ."

"All historians accept the fact of our religious tolerance . . . they further remark that Hinduism spread through trade and not through force."

"In my opinion the Vedic religion was once prevalent all over the world. Certain ruins and relics found in various regions of the planet attest to this fact. Even historians who disagree with my view concede that in the past people in many lands accepted Indian culture and the Indian way of life willingly and not on account of any force on our part . . . "

"It cannot be said with reason that those who ply the different vehicles are guilty of competing with one another for the fare. After all, it is their livelihood. But it makes no sense for the adherents of various faiths to vie with one another to take a man to the one and only destination that is God . . . "

" That the beliefs and customs of the various religions are different cannot be a cause for complaint. Nor is there any need to make all of them similar. The important thing is for the followers of the various faiths to live in harmony with one another. The goal must be unity and not uniformity."

Distinctive Features of Sanatana Dharma

"Our religion has a number of unique or distinctive features. One of them is what is called the theory of karma, though this theory is common to religions like Buddhism which are offshoots of Hinduism"

"What is the karma doctrine? For every action there is an equal and opposite reaction. There is an ineluctable law of physics governing cause and effect, action and reaction. This law pertaining to physical phenomena our forefathers applied to human life. The cosmos includes not only sentient beings endowed with consciousness but also countless insentient objects. Together they constitute worldly life. The laws, the dharma, proper to the first order must apply to the second also. According to the karma theory, every action of a man has an effect corresponding to it. Based on this belief our religion declares that, if a man commits a sin, he shall pay the penalty for it. Also if his act is a virtuous one, he shall reap the benefits thereof."

"Our religion further asserts that one is born again and again so as to experience the consequences of one's good and bad actions. 'Do good.' 'Do not do evil,' such are the exhortations of all religions. But Hinduism (and its offshoots) alone lay stress on the cause-and-effect connection. No religion originating in countries outside India s to the cause-and-effect connection, nor to the reincarnation theory as one of its articles of faith. Indeed religions originating abroad hold beliefs contrary to this theory and strongly oppose the view that man is born again and again in order to exhaust his karma. They believe that a man has only one birth, that when his soul departs on his death it dwells somewhere awaiting the day of judgment. On this day God makes an assessment of his good and bad actions and, on the basis of it, rewards him with eternal paradise or sentences him to eternal damnation. . ."

"Isvra who decides our faith after death on the basis of our karma is infinitely merciful . . . He gives us another birth, another opportunity to reap the fruits of our good and bad actions. The joys of heaven and the torments of hell truly belong to this world itself. The sorrow and happiness that are our lot in our present birth are in proportion to the virtuous and evil deeds of our past birth . . ."

" In his mercy the Lord gives us every time a fresh opportunity to wash away our sins. The guru, the sastras, and the temples are all his gifts to wipe away our inner impurities. The Isvara, in his compassion, places his trust even in a sinner confident that he will raise himself through his own efforts and gives him a fresh opportunity in the form of another birth to advance himself inwardly-is not such a belief better than that he should dismiss a sinner as good-for-nothing and yet reward him with heaven? . . . So long as we believe in such a thing as human endeavour we should think that Isvara's supreme compassion lies in trusting a man to go forward spiritually through his own efforts. It is in this way that the Lord's true grace is manifested . . ."

"There is strong evidence to support the reincarnation theory. A lady from the west came to see me one day and asked me if there is any proof of reincarnation . . . 'Leave aside the question of God consigning a man to eternal hell after his death,' I said to the foreign lady: 'We are not witness to such a phenomenon. But now you have seen with your own eyes how differently the children are born in the hospital that you visited. How would you account for the differences? Why should one child be born rich and another poor? Why should one be healthy and another sickly? And why should one be good-looking and another unpretty? . . . How are we to account for the differences between one being and another if we do not accept the doctrine that our life now is determined by the good and the bad we did in our past births.' . . . "

"Parapsychologists have done considerable research in the subject and their findings are in favor of the theory of rebirth . . . The parapsychologists verified these facts [the fact that some people remember their past lives] and to their amazement found them [the recollections of their past life] to be true. . . "

"The doctrine of the incarnations of the Lord-avataras-is another unique feature of our religion. The Realty (Sadvastu) is one. That It manifests itself as countless beings is one of our cardinal tenants. It follows that it is this one and only Reality that transforms itself again and again into all those beings that are subject to birth and death. Also it is the same Reality that is manifested as Isvara to protect this world of sentient beings and insentient object. Unlike humans He is not subject to the law of karma. It is to live out his karma-to experience the fruits of his actions-that man is born again and again. But in birth after birth, instead of washing away his old karma, he adds more and more to the mud sticking to him."

"If the Lord descends to Earth again and again it is to lift up man and show him the righteous path . . . Isvara is to be known in different states. That the Lord is all-that all is the Lord-is a state that we cannot easily comprehend. Then there is a state mentioned in the "vibhuti" yoga of the Gita according to which the Lord dwells in the highest of each category, in the 'most excellent' of things. To create the heights of excellence in human life he sends messengers to earth in the guise of preceptors (acaryas), men of wisdom and enlightenment (jnanins), yogins and devotees. This is another state in which God is to be known. Not satisfied with the previouse states, he assumes yet another state: he descends to earth as an avatara. The word 'avatarana' itself means 'descent'. Isvara is 'paratpara' that is 'higher that the highest', 'beyond what is beyond everything'. Yet he descends to earth by being born in our midst to re-establish dharma . . ."

"Altogether the Vedic dharma that is Hinduism accepts the concept of incarnations of the Lord. Saivas too are one with Vaisnavas in believing in the ten incarnations of Visnu. "

"That the one and only Paramatman who has neither a form nor attributes is manifested as different forms with attributes is another special feature of our religion. We worship idols representing these forms of deities. For this reason others label us polytheists. Their view is utterly wrong. Because we worship the one God, the one Reality, in many different forms it does not mean that we believe in many Gods. It is equally absurd to call us idolaters who hold that the idol we worship is God. Hindus with a proper understanding of their religion do not think that the idol alone is God. The idol is meant for the worshipper to offer one-pointed devotion and he adores it with the conviction that the Lord who is present everywhere is present in it also. We see that practitioners of other religions also have symbols for worship and meditation. So it is wholly unjust to believe that Hindus alone worship idols-to regard them with scorn as idolaters is not right."

"That ours is the only religion that does not proclaim that its followers have an exclusive right to salvation is a matter of pride for us Hindus. Our catholic outlook is revealed in our scriptures which declare that whatever the religious path followed by people they will finally attain the same Paramatman. That is why there is no place for conversion in Hinduism . . ."

"We may not approve of people being forced into a religion or of conversions carried out by temptations placed before them. But we need not for that reason doubt that those who spread their religion in this fashion really believe that their work will bring general well-being. . ."

"The countries are many and they have different climates and grow different crops. Also each part of the world has evolved a different culture. But the Vedas encompassed lands all over this planet from the very beginning. Later other religions emerged in keeping with the changing attitudes of the nations concerned. That is why aspects of the Vedic tradition are in evidence not only in the religions now in force but in what we know of those preceding them. But in India alone has Hinduism survived as a full-fledged living faith."

"It must also be added that this primeval religion has regarded-and still regards-with respect the religions that arose subsequent to it . . . 'Live and let live' has been and continues to be the ideal of our religion. It has given birth to religions like Buddhism and Jainism and they (particularly Buddhism) have been propagated abroad for the Atmic advancement of the people there . . ."

" [Hinduism] has also another important [distinctive] feature-the sociological . . . All religions have their own philosophical and theological systems. Also all of them deal with individual life and conduct and, to a limited extent, with social life. 'Look a-upon your neighbour as your brother.' 'Regard your adversary as your friend.' 'Treat others in the same way as you would like to be treated yourself.' 'Be kind to all creatures.' 'Speak the truth' 'Practice non-violence'. These injunctions and rules of conduct relate to social life up to a point-and only up to a point. To religions other than Hinduism social life or the structure of society is not a major concern. Hinduism alone has a sturdy sociological foundation, and its special feature, 'varnashrama dharma' , is an expression of it."

"Varna dharma is one and asrama dharma is another (together they make varnasrama dharma). Asrama dharma deals with the conduct of an individual during different stages of his life. In the first stage, as a brahmacarin, he devotes himself to studies in gurukula. In the second stage, as a youth, he takes a wife, settles down in life and begets children. In the third, as he ages further he becomes a forest recluse and, without much attachment to worldly life, engages himself in Vedic karma. In the fourth stage, he forsakes even Vedic works, renounces the world utterly to become a sannyasin and turns his mind towards the Paramatman. These four stages of life or asramas are called brahmacarya, garhasthy, vanaprastha, and sannyasa."

"Varna dharma is an 'arrangement' governing all society. It is very much a target of attack today and is usually spoken of as the division of society into 'jatis'. But 'varna' and 'jati' are in fact different. There are only four varnas but the jatis are numerous . . . Critics of varna dharma brand it as 'a blot on our religion' and as 'a vicious system which divides people into high and low'. But if you look at it impartially you will realize that it is a unique instrument to bring about orderly and harmounious social life"

The Religion without a Name

"We speak of the 'Hindu religion', but the religion denoted by the term did not in fact have such a name originally..... In none of our ancient Sastras does the term "Hindu religion' occur. The name 'Hindu' was given by foreigners. People from the West came to our land across the Sindhu river which they called 'Indus' or 'Hind' and the land adjacent to it by the name 'India'. The religion of this land came to be called 'Hindu'.... "

"All religions barring our own were established by single individuals. 'Buddhism' means the religion established by Gautama Buddha. Jainism was founded by the Jina called Mahavira. So has Christianity its origin in Jesus Christ. Our religion predating all these had spread all over the world. Since there was no other religion to speak about then it was not necessary to give it a name..."

"If ours is a primeval religion, the question arises as to who established it. All inquiries into this question have failed to yield an answer... Vyasa and Krsna state the Vedas existed before them...... The sages themselves say: "It is true that the mantras became manifest to the world through us. That is why we are mentioned as the "mantra rishis'. But the mantras were not composed by us but revealed to us. When we sat meditating with our minds under control, the mantras were perceived by us in space. Indeed we saw them (hence the term mantra-drastas). We did not compose them." [The seers are not 'mantra-kartas'.]"

"All sounds originate in space. From these arose creation. According to science, the cosmos was produced from the vibration in space. By virtue of their austerities the sages had the gift of seeing the mantras in space, the mantras that liberate men from this creation. The Vedas are apauruseya (not the work of any human author) and are the very breath of the Paramatman in his form as space. The sages saw them and made a gift of them to the world."

"If we know this truth, we have reason to be proud of the fact that we do not know who founded our religion. In fact we must feel happy that we have the great fortune to be heirs to a religion that is eternal, a religion containing the Vedas which are the very breath of the Paramatman."

What Do the Vedas Teach Us?

"The Upanisads proclaim that all the Vedas together point to a single Truth (Kathopanisad, 2.15). What is that Truth? 'The Vedas speak in one voice of a Supreme entity revealing itself as the meaning of Omkara.' ... Although the Vedas deal with many matters, all of them together speak of one goal, the One Reality. But the question arises why they concern themselves with different entities also when their purpose is only One Entity.

"It is through the various entities, through knowledge of a multiplicity of subjects, that we know of this One Object. Yoga, meditation, austerities, sacrifices and other rites, ceremonies like marriage, state affairs, social life, poetry: what is the goal of all these? It is the One Reality. And that is the goal of Vedas also. All objects and all entities other than this true Object are subject to change. They are like stories remembered and later forgotten. (In our ignorance) we do not perceive the One Object behind the manifoldness of the world. The Vedas take us to the One Reality through the multifarious objects that we do know.

"To attain this One Reality we need to discipline our mind in various ways. Performing sacrifices, practicing austerities, doing the duties of one's dharma, building gopurams, digging ponds for the public, involving ourselves in social work, samskaras like marriage, all these go to purify our consciousness and, finally, to still the mind that is always agitated (cittavrtti-nirodha). The purpose of different works is to help us in our efforts to attain the Brahman ..."

"The goal of the Vedas is to shed light on [this] Atman.. The rituals enjoined on us in their first part and the jnana expounded in the second have the same goal - knowing Isvara, the Brahman or the Atman. The beginning of the beginning and the end of the end of scriptures have the same ultimate aim ..."

"The senses are incapable of perceiving the Self. They are aware of only outward objects and they keep chasing them ... But the mind does not easily remain fixed on our goal. So it is only by performing outward functions that we will gain the wisdom and maturity to turn our look inward. We will develop such inner vision only by refusing to be dragged down by the mind and the senses, and for this we must perform Vedic works.

"After learning about, or knowing all other matters, by inquiring into them and by making an assessment of them, we are enabled to grasp that by knowing which we will know everything. That is the reason why the Vedas deal with so many branches of learning, so many types of worship, so many different works, so many arts and so many social duties. By applying the body in various rites we loose consciousness of that very body. By directing our thoughts to various branches of learning, by examining various philosophical systems and by worshipping various deities, the mind and the intellect will in due course be dissolved."

"... If we perform Vedic sacraments and worship and chant mantras for the well being of the world, the desires of the body and the mind will wilt. Eventually, we will develop the maturity and wisdom to gain inner vision. In this way we will obtain release here itself ('ihaiva'). Release from Samskara, from the cycle of birth and death. When we realize that the body and the mind are not 'we' and when we become free from them - as mentioned in the Upanisads - we are lliberated from worldly existence.

"The purpose of Vedas is achieving liberation in this world itself. And that is the glory. Other religions promise a man salvation after his departure from another world ... Those who have attained it will not return to this world to tell us about it ... But the Vedas hold out the ideal of liberation here itself, if we renounce all desire and keep meditating on the Self. Moksa then will be within our grasp at once ..."

"... The Vedas refer to Paramatman as 'Tat' which means 'That'. At the conclusion of any rite or work it is customary to say 'Om Tatsat'. It means, 'That is the Truth'... If Vedas proclaim the Paramatman as 'Tat', that is a distant entity ... Actually it s not so. What is far away is also close by. The Vedas proclaim: 'Durat dure antike ca.' (Farther than the farthest, nearer than the nearest)... You look for the God thinking him to be far from you. So long as you are ignorant(that is without jnana) he is indeed far from you. Even if you look for him all over the world you will not find him. He is in truth with you. ... "

"... 'That you are' or 'That thou art' (Tat tvam asi) is a vedic mahakavya. The 'tvam' here does not mean the quality or essential nature of any entity or object. The word has two meanings: 'essential nature' ('beingness') is one meaning; and 'you' or 'thou' is another. The Acarya has used 'tvam' as a pun in a stanza in his Saundaryalahari. It is a combination of the two words 'tat' and 'tvam' that the word 'tattvam' has come into use. Any truth arrived at the conclusion of an inquiry is 'tattva' - thus denotes the One Truth that is the Paramatman.

"What we call 'I', what we think to be 'I', that indeed is Isvara: or such awareness is Isvara. If you do not possess the light within you to discern this truth you will not be able even to conceive of any entity called the 'Isvara'. The consciousness of 'I' is what we believe to be the distant 'That'. 'That and you are the same, child,' is the ultimate message of the Vedas. ..."

'The mantras have 'bijaksaras' (seed letters or seed syllables). Like a big tree (potentially) present in a tiny seed, these syllables contain immeasurable power. If the bijaksara is muttered a hundred thousand times, with your mind one pointed, you will have its power within your grasp.

"Whatever power there is in the world, whatever intellectual brilliance, whatever skills and talents, all must be present in God in a rudimentary form. The Vedas proclaim, as if with the beat of drums: 'All this has not sprung without a root cause. The power that is in the root or the seed is the same as the power that pervades the entire universe. Where is that seed or root? The Self that keeps seeing all from within, what we call 'idam,' is the root'..."

"...When lighting strikes in flashes, when water cascades, the power is manifested. In the same way you must try to make the supreme truth within you manifest itself in a flash. All Vedic rites, all worship, all works, meditation of the mahavakyas, Vedanta - the purpose of all these is to make the truth unfold itself to you - in you - in a flash.

"Even the family and social life that are dealt with in the Vedas, the royal duties mentioned in them, or poetry, therapeutics or geology or any other sastra are steps leading towards the realization of the Self. At first the union of 'Tat' and 'tvam' (That and you) would be experienced for a few moments like a flash of lighting ..."

"The goal of the Vedas is inward realization of the Brahman here and now. We learn about happenings in the world from the newspapers...The Vedas constitute such a paper. They tell us about things that cannot be known to ordinary new-gatherers and also about things occurring in a place where there is neither telegraphy not any tele-printer. It is through the medium of this newspaper that the sages who possess trans-sensual powers keep us informed about matters that are beyond this world and beyond the comprehension of the average man..."

"The Vedas contain stories told to impress on us the importance of a concept, stories that raise ideas to a high level. The injunctions with which these stories are associated must be accepted in full but the stories themselves may be discarded as 'arthavada', that is they need not be brought into observance.

"What is 'anuvada'? Before speaking about a new rule or a new concept, the Vedas tell us about things that we already know. They go on repeating this without coming to the new rule or concept, that is things known to us in practical life and not having the authority of Vedic pronouncements. This is 'anuvada'.

"Anuvada and arthavada are not of importance and are not meant to convey the ultimate purpose or message of the Vedas. What we do not know otherwise through any other authority and what the Vedas speak of is 'vidhi'. And that is the chief 'vada', the true tattva, that true intent of the Vedas.

"To explain further. What is mentioned in the Vedas but can be known by other (mundane) means is not incontrovertible Vedic authority. The purpose of the Vedas is to make known what is not known. They speak about things we know and do not know, but their chief purpose is the latter - what they state about what we do not knoow ..."

"The non-dualist truth is proclaimed in a number of hymns and in most of the Upanisads, but this is not in keeping with our outward experience. The ultimate Vedic view is that all objects are indeed not separate from one another but are the outward manifestation of the same Self.

"Our religious and philosophical works have two parts - purvapaksa and siddhanta. In the purvapaksa or initial section of a work, the point of view to be refuted (the view opposed to that of the author of the work) is dealt with. If we read only this part we are likely to form an impression opposite to what the work intends to convey. To refute an opinion other than one's own, one has naturally to state it. This is the purpose of the purvapaksa. In the siddhanta section there is a refutation of the systems opposed to one's own before the latter is sought to be established. Scholars abroad are full of praise for the fact that in our darsanas or philosophical works the views of systems opposed to those expressed in the darsanas are not concealed or ignored but that their criticisms and objections are sought to be answered.

"From what is said before, does it mean that non-dualism is incorporated in the purvapaksa of the Vedas so as to be refuted in the latter part? No, it is not so. The jnanakanda in which the Upanisads lay emphasis on non-dualism is the concluding part of the Vedas. The karmakanda which speaks of dualism precedes it. So if the Vedas first speak about the dualism that we know and later about the non-dualism that we do not know, it means that the non-dualistic teaching is the supreme purpose of the Vedas..."

"From the non-dualistic standpoint there is no need to counter other systems, viewed on their own proper levels. It is only when these levels are exceeded that the need arises to counter them. That is how our Acarya and other exponents of non-dualism countenanced other systems.

"By the grace of Isvara, scientific advancement so far has done no injury to things Atmic and indeed modern science takes us increasingly close to Advaita whose truth hitherto could not be known by anything other than the Vedas. In the early centuries of science, it was thought that all objects in the world were different entities, separate from one another. ... Subsequently when the atomic science developed it was realized that all the elements had the same source, the same energy.

"Those who meditate on the Self and know the truth realize that this power, this Atman, is made up of knowledge, awareness. And it is knowledge (jñana) that enfolds not only inert objects but also the individual self to form the non-dualistic whole. ...

Vedic Sakhas

"When the Vedas are said to have no end. How can one talk of there being an "end to the Vedas (Vedanta)"? The message of the Vedas, the truths proclaimed by them, the teachings with respect to Self-realization occur in the concluding part (Upanisad) of each of the Vedas, that is Vedanta.

"Why should the Vedas, which are infinite, have been divided into so many sakhas or recensions? A man must be imparted all that is necessary to purify his mind and prepare him for Self-realization ...What a man needs to learn to refine himself, become free from all impurities and finally mingle in the Supreme Being - the text conforming to such needs is separated from the unending Vedas to make a sakha.

"A Vedic recension includes all the works relating to a Brahmin's life from birth to death. A Brahmin must memorize the mantras of the Samhita, perform sacrifices according to the Brahmanas to the chanting of the mantras, and later cross the bridge constituted by the Aranyaka, the bridge that connects the outward with the inward, that is study intensely the Upanisads that are concerned exclusively with the inward. In this way he finally becomes liberated, with the inward and the outward becoming one.

"For the wise and the mature a single mantra is enough to free them from worldly existence. But to become pure, an ordinary man needs to perform many works and conduct worship in many ways. He has to do japa and meditation. Each sakha contains mantras, rituals and instruction in the science of the Self to enable him to find release."

Veda and Vedanta.

"The rituals mentioned in the karmakanda of the Vedas are sought to be negated in the jnanakanda which is also part of the same scripture. While the karmakandas enjoins upon you the worship of various deities and lays down rules for the same, the jnanakanda constituted by the Upanishads ridicules the worshipper of deities as dim-witted person no better than a beast. ... Vedanta it is the Lord teaches us in the Gita and in it he lashes out against the karmakanda. ... At one place in the Gita, Sri Krsna Parmatman says to Arjuna: 'The Vedas are associated with the three qualities Sattva, rajas and thamas. You must transcend these qualities. Full of desire, they (practitioners of Vedic rituals) long for paradise and keep thinking of pleasures and material prosperity. They are born again and again and their minds are never fixed in samadhi; these men cling to Vedic rituals'. ... Does not such talk contradict all that I have spoken so far about the Vedas. That they are the source of all our dharma? With some thinking we will realize that there is in fact no contradiction."

"... The purpose of the Vedic rituals is to take us , by degrees , to this state (beyond the three gunas). So long as we believe the world is real, we worship the deities so as to be vouchsafed happiness. And this world, which we think is real, is also benefited by such worship..."

"In our present state of immaturity, it is not possible to think of the world being unreal. Recognizing this, the Vedas provide us the rituals to be performed for happiness in this world. Because of our inadequacies, we are unable to devote ourselves to a formless Paramatman from whom we are not different. So the Vedas have devised a system in which a number of deities are worshipped. But, in course of time, as we perform the rituals and worship the deities, we must make efforts to advance to a state of wisdom and enlightenment in which the world will be seen to be unreal and the rites will become unnecessary. Instead of worshipping many deities, we must reach the state in which we will recognize that we have no existence other than that of our being dissolved in the Paramatman. We must perform Vedic sacraments with the knowledge that they prepare us to go to this high state by making our mind pure and one-pointed.

"If we perform rituals with the sole idea of worldly happiness and carry on trade with the celestials by conducting sacrifices (offering them oblations and receiving benefits from them in return), we will never come face to face with the Truth. Even if we go to the world of the celestials, we will not be blessed with Self-realization. Our residence in paradise is commensurate with the merit we earn here and is not permanent. Sooner or later we will have to return to this world and be in the womb of a mother. The ritual worship and other sacraments of the Vedas are to some extent the result of making an adjustment to our present immature state of mind. But their real purpose is to take us forward gradually from this very immature state and illumine us within. It would be wrong to refuse to go beyond the stage of ritual worship.

"If, to begin with, it is not right to refuse all at once to perform Vedic rites, it would be equally not right, to subsequently, to refuse to give them up. ... Some of them (people) can speak eloquently about the Upanishads from a mere knowledge of the truths propounded in them and we do not see them emerging as men of detachment with true awareness of the Self. The reason for this is that they have not prepared themselves for this higher state of perception through the performance of rituals. ..."

"In the olden days there were many people belonging to the category of those refusing to take the path of knowledge and wished to remain to the path of karma.. Now the people belonging to the former category (just the opposite) predominate. ..."

"In keeping with his times, Krsna Paramatman spoke against people who confined themeselves to the narrow path of karma. If he were to descend to earth to teach us, he would turn against those who plunge into the study of Upanishads, spurning Vedic rites. ... Graduating to the Upanishads without being prepared for them through the performance of Vedic rites is a greater offense than failure to go along the path of jnana form that of karma. "

"The Vedas and Vedanta are not at variance with one another. The karmakanda prepares us for Vedanta or jnanakanda. The former has to do with this world and with many deities and its adherents are subject to the three gunas. But it is the first step to go beyond the three gunas and to sever oneself from worldly existence. If we perform the rites in the karmakanda, keeping in mind their true purpose, we shall naturally be qualifying for the jnanakanda. . . All rituals, all worship, are meant to make a man aware of the Reality ... To start with, we must perform the rites prescribed by the Vedas. But in this there must be a realization that they are but steps leading us to the higher state in which we will ultimately find bliss in our Self, a state in which there will be neither rites nor duties to perform ..."

"When Vedic rites are performed in a spirit of dedication to Isvara, they will loosen your ties little by little, instead of keeping you bound to this world. If you perform rites to please the Lord, without expecting any reward, your mind will be cleansed and you will transcend the three gunas. This is the meaning and purpose of 'yajna'. ... Karma is not the goal of Vedas. You must go beyond the stage of performing Vedic rituals even if they be for such a noble purpose as that of creating welfare in the world, cleansing your consciousness and propitiating the deities.

"You must rise higher to the plane where you will realise that nothing other than Paramatamn exists, that the phenomenal world is unreal, that they are no entities called deities (devatas) with an independent existence of their own and that there is no 'I'. When you come to this state, there will be no need for Vedas too for you: this is stated In the Vedas themselves. ..."

"It is part of wisdom and enlightenment to realise that the gods are not separate from us. Vedanta points a way to realise this truth, and shows us how we may free ourselves from works and even worship of the gods and reach the stage where there is no difference between us and all the rest."

The Vedas proclaim that the one Brahman, called the Truth or Reality, is manifested as so many different devatas or deities. Since each devata is extolled as the Paramatman, we know for certain that monotheism is a Vedic tenet. It is wrong to believe that the Vedas to polytheism merely because they speak of many deities. In doing so, they mean the one and only Brahman is revealed as many deities. It is for the conduct of the affairs of the cosmos that the Paramatman has created the various divine powers. These divinities are also in charge of the forces of nature, the feelings and urges of man. The supreme Godhead has created them in the same way as he has created us. He fashioned us out of himself - which means he, it is, that came to be sso many human beings also."

"This is the reason why non-dualism proclaims that the Paramatman and the jivatman (the individual self) are one and the same. In the same way, it is he who is manifested as the many deities. However, until we are mature enough to recognize the truth of non-dualism and realize it within, and until we reach the state in which we realize the that we are not separate from the Paramatman, we have to perform the rituals and help one another. In the same way, the deities are also to be looked upon as separate entities and are to be worshipped through the sacrifices. This is the laws of the Vedas.

"If we and all other creatures are to be happy in this world, we must have the blessings of the deities who govern the cosmic forces. It is for this purpose, to propitiate and please them for their grace, that the Vedas impose on us the duty of performing sacrifices.

"If we attain jnana, the wisdom to realize within the oneness of all, there will be no need for these deities. We may worship the Paramatman directly. However, so long as we make efforts to find release from this pluralistic cosmos, we have to worship the deities as separate entities. ..."

"The deity appears during a sacrifice when he is invoked with mantras. Those who are wise and mature will perceive them with their eyes. Even if they do not, the power of the deities will be subtly revealed to them. However offerings cannot be made directly to them. ... it must be offered in the sacred fire in a form acceptable to them. ... (As the food we eat is burned and digested by the gastric fire and the essence alone carried to all parts of the body in the form of blood), the subtle essence of the offerings are conveyed by the sacrificial fire to the deities invoked. What remains after the sacrificial fire has consumed the offering ('yajnasista') is taken as prasada by the performer of the sacrifice."

"...When the thought waves of the Paramatman have come to us in the form of mantras, they must truly be pregnant with the utmost power for good. ... They (the celestials) too have their own wants and desires and these are met by the sacrifices performed by us. If they help us by making our mundane existence happier, we have to help them by performing sacrifices. If we conduct yajnas so that they may flourish, they will in return bless us with well being. .... The Lord says in the Gita: 'The Gods and mortals support each other. ... You keep the devas satisfied with the performance of sacrifices. And let them look after your welfare by producing rain on earth. Thus, helping each other, be more and more prosperous and happy.' ..."

"The Lord has endowed us with the capacity to work and the celestials with the capacity to protect. There is similar division of work in this world also. ... Though the devatas look to us for help, it must not be forgotten that they belong to a higher plane and that we must be respectful towards them."

"...We say 'na mama' (not mine) when we offer any material in the sacred fire. Such an oblation is consumed by Agni and conveyed to the celestials invoked. It is thus they obtain their sustenance. In this way, we also propitiate our fathers (pitrus), those belonging to our vamsa or clan. The Vedas contain directions about how rites meant for the pitrus are to be performed.

"The rite meant for the deities must be performed with devotion and those meant for the pitrus or fathers must be performed with faith. What is done with devotion is yajna and what is done with faith is sraddha. ..."

"A yajna or sacrifice takes shape with the chanting of mantras, the invoking of the deity and the offering of havis (oblation). The mantras are chanted (orally) and the deity is meditated upon (mentally). The most important material required for homa is the havis offered in the sacrificial fire - in speech and body (mano-vak-kaya) are brought together. Ghee is an important ingredient in the oblation. While ghee by itself is offered as an oblation, it is also used to purify other sacrificial materials - in fact this is obligatory. In a number of sacrifices the vapa (fat or marrow) of animal is offered.

December 25, 2004

"need also to tell how this could help solve our hindu dharma and rahstra problems, including the problem of islam.

any inputs?"

if we are spiritually well situated and strong we can solve the problems

otherwise only maya.... one maya goes, one maya comes

December 25, 2004

Ok, as my guru teaches that Brahman resides within everyone, first I offer my pranam to you.

Now, to your mind that you think you are and that makes you do all that you do.

Lord Visnu is "Param Padam". Pranam to HIM who is the Lord of the universe.

Now, who gave this same name "Prabhu .", to Mr. Dey. Does he and all his follwers think that Mr. Dey is Lord Visnu?

What he and you dhave one except falsifiying scriptures and spreading lies? He calls Lord Shiva a demi god and as he himself calls himself "param ." (albiet by slight twist of language -- "prabhu ."), he not only claims to be Lord Vishnu but he also implies that he is superior even to Lord Shiva.

This is blasephemy. You understand?

The way you call Ramana, Ramakrishna, Vivekananda, Sai, fools and rascals, I call you and Mr. Dey the greatest fools, the highest rascals.

Digest it and realise how you hurt other genuine souls.

Lord I did not do it. Anger did it.

December 25, 2004

"but what this has to do with ramakrsna and vivekananda?"

BU IV, 4, 13-14

iii) 13. He who has found and awakened to the atman

which has entered the otherwise impenetrable body,

he is the maker of the universe, of all things.

The world is his! The world itself is he!

14. This we may know, indeed, while here on earth.

If we do not know it, great is the destruction.

But those who know it become immortal.

The others attain only distress.

Ramakrishna knew atma. You don't know atma.

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