"Become Very Eager To See Krsna" BY SRILA PRABHUPADA

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ABOUT THE NAME “HINDU”

By Stephen Knapp

            I feel there needs to be some clarification about the use of the words “Hindu” and “Hinduism.” The fact is that true “Hinduism” is based on Vedic knowledge, which is related to our spiritual identity. Many people do accept it to mean the same thing as Sanatana-dharma, which is a more accurate Sanskrit term for the Vedic path. Such an identity is beyond any temporary names as Christian, Muslim, Buddhist, or even Hindu. After all, God never describes Himself as belonging to any such category, saying that He is only a Christian God, or a Muslim God, or a Hindu God. That is why some of the greatest spiritual masters from India have avoided identifying themselves only as Hindus. The Vedic path is eternal, and therefore beyond all such temporary designations. So am I calling the name “Hindu” a temporary designation?

            We must remember that the term “hindu” is not even Sanskrit. Numerous scholars say it is not found in any of the Vedic literature. So how can such a name truly represent the Vedic path or culture? And without the Vedic literature, there is no basis for “Hinduism.”

            Most scholars feel that the name “Hindu” was developed by outsiders, invaders who could not pronounce the name of the Sindhu River properly. According to Sir Monier Williams, the Sanskrit lexicographer, you cannot find an indigenous root for the words Hindu or India. Neither are these words found in any Buddhist or Jain texts, nor any of the official 23 languages of India. Some sources report that it was Alexander the Great who first renamed the River Sindhu as the Indu, dropping the beginning “S”, thus making it easier for the Greeks to pronounce. This became known as the Indus. This was when Alexander invaded India around 325 B.C. His Macedonian forces thereafter called the land east of the Indus as India, a name used especially during the British regime. Before this, the Vedic name for the area was Bharath Varsha, which many people still prefer to call it by that name.

            Later, when the Muslim invaders arrived from such places as Afghanistan and Persia, they called the Sindhu River the Hindu River. Thereafter, the name “Hindu” was used to describe the inhabitants from that tract of land in the northwestern provinces of India where the Sindhu River is located, and the region itself was called “Hindustan.” Because the Sanskrit sound of “S” converts to “H” in the Parsee language, the Muslims pronounced the Sindhu as “hindu,” even though at the time the people of the area did not use the name “hindu” themselves. This word was used by the Muslim foreigners to identify the people and the religion of those who lived in that area. Thereafter, even the Indians conformed to these standards as set by those in power and used the names Hindu and Hindustan. Otherwise, the word has no meaning except for those who place value on it or now use it out of convenience.

            Another view of the name “Hindu” shows the confusing nature it causes for understanding the true essence of the spiritual paths of India. As written by R. N. Suryanarayan in his book Universal Religion (p.1-2, published in Mysore in 1952), “The political situation of our country from centuries past, say 20-25 centuries, has made it very difficult to understand the nature of this nation and its religion. The western scholars, and historians, too, have failed to trace the true name of this Brahmanland, a vast continent-like country, and, therefore, they have contented themselves by calling it by that meaningless term ‘Hindu’. This word, which is a foreign innovation, is not made use by any of our Sanskrit writers and revered Acharyas in their works. It seems that political power was responsible for insisting upon continuous use of the word Hindu. The word Hindu is found, of course, in Persian literature.Hindu-e-falak means ‘the black of the sky’ and ‘Saturn’. In the Arabic language Hind not Hindu means nation. It is shameful and ridiculous to have read all along in history that the name Hindu was given by the Persians to the people of our country when they landed on the sacred soil of Sindhu.”

        The location wherein the word "Hindu" occurs for what some people feel the first time is in the Avesta of the Iranians in its description of the country of India and its people. As their state religion of Zoroastrianism grew, the word seemed to take on a derogatory meaning. And of course as Islam spread in India, the words "Hindu" and "Hindustan" became even more disrespected and even hated in the Persian arena, and more prominent in the Persian and Arabic literature after the 11th century.  

            Another view of the source of the name Hindu is based on a derogatory meaning. It is said that, “Moreover, it is correct that this name [Hindu] has been given to the original Aryan race of the region by Muslim invaders to humiliate them. In Persian, says our author, the word means slave, and according to Islam, all those who did not embrace Islam were termed as slaves.” (Maharishi Shri Dayanand Saraswati Aur Unka Kaam, edited by Lala Lajpat Rai, published in Lahore, 1898, in the Introduction)

            Furthermore, a Persian dictionary titled Lughet-e-Kishwari, published in Lucknow in 1964, gives the meaning of the word Hindu as “chore [thief], dakoo [dacoit], raahzan[waylayer], and ghulam [slave].” In another dictionary, Urdu-Feroze-ul-Laghat (Part One, p. 615) the Persian meaning of the word Hindu is further described as barda (obedient servant), sia faam (black color) and kaalaa (black). So these are all derogatory expressions for the translation of the term hindu in the Persian label of the people of India.

            So, basically, Hindu is merely a continuation of a Muslim term that became popular only within the last 1300 years. In this way, we can understand that it is not a valid Sanskrit term, nor does it have anything to do with the true Vedic culture or the Vedic spiritual path. No religion ever existed that was called “Hinduism” until the Indian people in general placed value on that name, as given by those who dominated over them, and accepted its use. Furthermore, the term has been used to convey demeaning connotations. So is it any wonder that some Indian acharyas and Vedic organizations do not care to use the term?

            The real confusion started when the name “Hinduism” was used to indicate the religion of the Indian people. The words “Hindu” and “Hinduism” were used frequently by the British with the effect of focusing on the religious differences between the Muslims and the people who became known as “Hindus”. This was done with the rather successful intention of creating friction among the people of India. This was in accord with the British policy of divide and rule to make it easier for their continued dominion over the country.

            However, we should mention that others who try to justify the word “Hindu” present the idea that rishis of old, several thousand years ago, also called central India Hindustan, and the people who lived there Hindus. The following verse, said to be from the Vishnu Purana, Padma Purana and the Bruhaspati Samhita, is provided as proof, yet I am still waiting to learn the exact location where we can find this verse:

Aaasindo Sindhu Paryantham Yasyabharatha Bhoomikah

Mathrubhuh Pithrubhoochaiva sah Vai Hindurithismrithaah

            Another verse reads as: Sapta sindhu muthal Sindhu maha samudhram vareyulla Bharatha bhoomi aarkkellamaano Mathru bhoomiyum Pithru bhoomiyumayittullathu, avaraanu hindukkalaayi ariyappedunnathu. Both of these verses more or less indicate that whoever considers the land of Bharatha Bhoomi between Sapta Sindu and the Indian Ocean as his or her motherland and fatherland is known as Hindu. However, here we also have the real and ancient name of India mentioned, which is Bharata Bhoomi. “Bhoomi” (or Bhumi) means Mother Earth, but Bharata is the land of Bharata or Bharata-varsha, which is the land of India. In numerous Vedic references in the Puranas, Mahabharata and other Vedic texts, the area of India is referred to as Bharata-varsha or the land of Bharata and not as Hindustan. The name Bharata-varsha certainly helps capture the roots and glorious past of the country and its people.

            Another couple of references that are used, though the exact location of which I am not sure, includes the following:

Himalayam Samaarafya Yaavat Hindu Sarovaram

 Tham Devanirmmitham desham Hindustanam Prachakshathe

Himalyam muthal Indian maha samudhram vareyulla

devanirmmithamaya deshaththe Hindustanam ennu parayunnu

            These again indicate that the region between the Himalayas and the Indian Ocean is called Hindustan. Thus, the conclusion of this is that all Indians are Hindus regardless of their caste and religion. Of course, not everyone is going to agree with that.

            Others say that in the Rig Veda, Bharata is referred to as the country of “Sapta Sindhu”, i.e. the country of seven great rivers. This is, of course, acceptable. However, exactly which book and chapter this verse comes from needs to be clarified. Nonetheless, some say that the word “Sindhu” refers to rivers and sea, and not merely to the specific river called “Sindhu”. Furthermore, it is said that in Vedic Sanskrit, according to ancient dictionaries, “sa” was pronounced as “ha”. Thus “Sapta Sindhu” was pronounced as “Hapta Hindu”. So this is how the word “Hindu” is supposed to have come into being. It is also said that the ancient Persians referred to Bharat as “Hapta Hind”, as recorded in their ancient classic “Bem Riyadh”. So this is another reason why some scholars came to believe that the word “Hindu” had its origin in Persia.

            Another theory is that the name “Hindu” does not even come from the name Sindhu. Mr. A. Krishna Kumar of Hyderabad, India explains. “This [Sindhu/Hindu] view is untenable since Indians at that time enviably ranked highest in the world in terms of civilization and wealth would not have been without a name. They were not the unknown aborigines waiting to be discovered, identified and Christened by foreigners.” He cites an argument from the book Self-Government in India by N. B. Pavgee, published in 1912. The author tells of an old Swami and Sanskrit scholar Mangal Nathji, who found an ancient Purana known as Brihannaradi in the Sham village, Hoshiarpur, Punjab. It contained this verse:

himalayam samarabhya yavat bindusarovaram

hindusthanamiti qyatam hi antaraksharayogatah

            Again the exact location of this verse in the Purana is missing, but Kumar translates it as: “The country lying between the Himalayan mountains and Bindu Sarovara (Cape Comorin sea) is known as Hindusthan by combination of the first letter ‘hi’ of ‘Himalaya’ and the last compound letter ‘ndu’ of the word ‘Bindu.’”

            This, of course, is supposed to have given rise to the name “Hindu”, indicating an indigenous origin. The conclusion of which is that people living in this area are thus known as “Hindus”.

            So again, in any way these theories may present their information, and in any way you look at it, the name “Hindu” started simply as a bodily and regional designation. The name “Hindu” refers to a location and its people and originally had nothing to do with the philosophies, religion or culture of the people, which could certainly change from one thing to another. It is like saying that all people from India are Indians. Sure, that is acceptable as a name referring to a location, but what about their religion, faith and philosophy? These are known by numerous names according to the various outlooks and beliefs. Thus, they are not all Hindus, as many people who do not follow the Vedic system already object to calling themselves by that name. So “Hindu” is not the most appropriate name of a spiritual path, but the Sanskrit term of Sanatana-dharma is much more accurate. The culture of the ancient Indians and their early history is Vedic culture or Vedic dharma. So it is more appropriate to use a name that is based on that culture for those who follow it, rather than a name that merely addresses the location of a people.

            It seems that only with the Vedic kings of the Vijayanagara empire in 1352 was the word "Hindu" used with pride by Bukkal who described himself as "Hinduraya suratrana". Whereas the main Sanskrit texts, and even the rituals that have been performed in the temples from millennia ago, used the word "Bharata" in reference to the area of present-day India. Thus, it is traditionally and technically more accurate to refer to the land of India as "Bharata" or "Bharat varsha". 

            Unfortunately, the word “Hindu” has gradually been adopted by most everyone, even the Indians, and is presently applied in a very general way, so much so, in fact, that now “Hinduism” is often used to describe anything from religious activities to even Indian social or nationalistic events. Some of these so-called “Hindu” events are not endorsed in the Vedic literature, and, therefore, must be considered non-Vedic. Thus, not just anyone can call themselves a “Hindu” and still be considered a follower of the Vedic path. Nor can any activity casually be dubbed as a part of Hinduism and thoughtlessly be considered a part of the true Vedic culture.

            Therefore, the Vedic spiritual path is more precisely called Sanatana-dharma, which means the eternal, unchanging occupation of the soul in its relation to the Supreme Being. Just as the dharma of sugar is to be sweet, this does not change. And if it is not sweet, then it is not sugar. Or the dharma of fire is to give warmth and light. If it does not do that, then it is not fire. In the same way, there is a particular dharma or nature of the soul, which is sanatana, or eternal. It does not change. So there is the state of dharma and the path ofdharma. Following the principles of Sanatana-dharma can bring us to the pure state of regaining our forgotten spiritual identity and relationship with God. This is the goal of Vedic knowledge and its system of self-realization. Thus, the knowledge of the Vedas and all Vedic literature, such as Lord Krishna’s message in Bhagavad-gita, as well as the teachings of the Upanishads and Puranas, are not limited to only “Hindus” who are restricted to a certain region of the planet or family of birth. Such knowledge is actually meant for the whole world. As everyone is a spiritual being and has the same spiritual essence as described according to the principles of Sanatana-dharma, then everyone should be given the right and privilege to understand this knowledge. It cannot be held for an exclusive group or region of people.

            Sanatana-dharma is also the fully developed spiritual philosophy that fills whatever gaps may be left by the teachings of other less philosophically developed religions. Direct knowledge of the soul is a “universal spiritual truth” which can be applied by all people, in any part of the world, in any time in history, and in any religion. It is eternal. Therefore, being an eternal spiritual truth, it is beyond all time and worldly designations. Knowledge of the soul is the essence of Vedic wisdom and is more than what the name “Hindu” implies, especially after understanding from where the name comes.

            Even if the time arrives in this deteriorating age of Kali-yuga after many millennia when Christianity, Islam, Buddhism, and even Hinduism (as we call it today) may disappear from the face of the earth, there will still be the Vedic teachings that remain as a spiritual and universal truth, even if such truths may be forgotten and must be re-established again in this world by Lord Krishna Himself. I doubt then that He will use the name “Hindu.” He certainly said nothing of the sort when He last spoke Bhagavad-gita.

            Thus, although I do not feel that “Hindu” is a proper term to represent the Vedic Aryan culture or spiritual path, I do use the word from time to time to mean the same thing since it is already so much a part of everyone’s vocabulary. Otherwise, since I follow the Vedic path of Sanatana-dharma, I call myself a Sanatana-dharmist. That reduces the need to use the label of “Hindu” and also helps focus on the universal nature of the Vedic path. Therefore, I propose that all those who consider themselves to be Hindus begin to use this termSanatana-dharmist, which not only refers to the correct Sanskrit terminology, but also more accurately depicts the true character and spiritual intention of the Vedic path. Others have also used the terms Sanatanis or even Dharmists, both of which are closer to the real meaning within Vedic culture.

            However, for political and legal purposes it may be convenient to continue using the name Hindu for the time being. Until the terms Sanatana-dharma or Vedic dharmabecome more recognized by international law and society in general, “Hindu” may remain the term behind which to rally for Vedic culture. But over the long term, it is a name that is bound to change in meaning to the varying views of it due to its lack of a real linguistic foundation. Being based merely on the values people place in it, its meaning and purpose will vary from person to person, culture to culture, and certainly from generation to generation. We can see how this took place with the British in India. So there will be the perpetuation of the problems with the name and why some people and groups will not want to accept it.

            Yet by the continued and increased use of the terms Vedic dharma or Sanatana-dharma, at least by those who are more aware of the definitive Sanskrit basis of these terms, they will gain recognition as being the more correct terminology. It merely takes some time to make the proper adjustments.

             This is the way to help cure the misinterpretation or misunderstandings that may come from using the name "Hindu," and also end the reasons why some groups do not care to identify themselves under that name. After all, most Vedic groups, regardless of their orientation and the specific path they follow, can certainly unite behind the term Vedic dharma.

 

APPENDIX: Srila Prabhupada, founder of the International Society of Krishna Consciousness, has said different things at different times or to different people regarding the use of the name “Hindu”. Many times members of Iskcon seem to think that the name Hindu should be avoided at all costs. And on numerous occasions Srila Prabhupada did say Iskcon members are not necessarily Hindus.

            However, he succinctly explains to Janmanjaya and Taradevi in a letter from Los Angeles of July 9^th, 1970 that there is a connection between Hinduism and Krishna Consciousness: “Regarding your questions: Hindu means the culture of the Indians. India happens to be situated on the other side of the Indus River which is now in Pakistan which is spelled Indus–in Sanskrit it is called Sindhu. The sindhu was misspelled by the Europeans as Indus, and from Indus the word ‘Indian’ has come. Similarly the Arabians used to pronounce sindhus as Hindus. This [thus] Hindus is spoken as Hindus. It is neither a Sanskrit word nor is it found in the Vedic literatures. But the culture of the Indians or the Hindus is Vedic and beginning with the four varnas and four ashramas. So these varnas and four ashramas are meant for really civilized human race. Therefore the conclusion is actually when a human being is civilized in the true sense of the term he follows the system of varna and ashrama and then he can be called a ‘Hindu’. Our Krishna Consciousness Movement is preaching these four varnas and four ashramas, so naturally it has got some relationship with the Hindus. So Hindus can be understood from the cultural point of view, not religious point of view. Culture is never religion. Religion is a faith, and culture is educational or advancement of knowledge.”

            He further says in a letter from Los Angeles, July 16^th, 1970, wherein he answers questions for a Nevatiaji: “9. The Americans are very intelligent and qualified boys and girls so they understand the principles as genuine and thus they accept them. They understand that Krsna Consciousness Movement is neither Indian nor Hindu, but it is a cultural movement for the whole human society although of course because it is coming from India it has [an] Indian and Hindu touch.”

            In this way, Srila Prabhupada differentiated Krishna Consciousness as a universal, cultural and spiritual movement that could stand on its own, apart from any particular religious and cultural distinction. Yet he still relates how there is certainly an Indian and Hindu relationship with what is being presented within his movement. And this does not have to be nor should it be completely ignored or avoided. We can certainly work together for the preservation and promotion of Vedic culture without difficulty with those who may prefer to call themselves Hindu, knowing our connection with the Vedic traditions.

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:08pm

Vedic Literature Says Caste by Birth is Unjust

By Stephen Knapp (Sri Nandanandana dasa)

 

            When it comes to the sensitive topic of Varnashrama, or what many people call the caste system of India, we have seen so many talks over this issue, both pro and con, back and forth, this way and that. We all know that the Vedic system of Varnashrama has been mentioned in the Vedic literature in many places. But it seems that many people still don’t understand how it was meant to be implemented. It is not because of Varnashrama, but because of this misunderstanding of what it really is that has caused so many of India’s social problems. This article contains many quotes from Vedic shastra to clarify what the Varnashrama or caste system is actually supposed to be.

            This article is for those more familiar with the topic, but for those who are not we can explain briefly that there are four basic social divisions, namely the Brahmanas (those who are priests, or interested in the study, teaching and practice of spiritual knowledge and intellectual pursuits), Kshatriyas (those who are soldiers, in the military, or police, politicians, managers, etc.), Vaishyas (merchants, businessmen, bankers, farmers, tradesmen, etc.), and Shudras (those who would rather engage in simple labor or employment, or technicians, artists, poets, writers, musicians, etc.). Outcastes are those who are outside these four. There are also the four ashramas of life, which include Brahmacharis (student life, generally celibates), Grihastas (householders), Vanaprasthas (those who are retired from family life), and Sannyasa (the renounced monks, some of whom travel the world to teach). This is the Vedic system of Varnashrama.

            The modern caste system is seen to usually dictate one’s varna or caste merely by one’s birth family, as if one automatically inherits the caste of one’s father, which is why there is a growing dislike for it. This is not the traditional Vedic system of Varnashrama. This is the difference and the problem. The traditional Vedic system calculated one’s occupational class by recognizing one’s natural talents, interests, tendencies, and abilities. It was similar to the modern system of having high school counselors adjust a student’s academic courses by discussing with the students their interests in conjunction with the results of their IQ tests. Thus, such counselors see what occupational direction is best suited for the students so they can achieve a fitting career that is of interest to them and helps them be a contributor to society at the same time. And the four basic divisions of society, as outlined in the Vedic system, are natural classifications and found everywhere, in every society, call it what you want. Plus, the traditional Vedic Varnashrama system was never so inflexible that one could not change from one occupation or class to another. The rigidity of the present-day caste system, based on jati or one’s birth family, is actually leading us away from the flexibility, and the common sense, of the Vedic varna system. 

            For this reason, you could say that the modern caste system that we find today is opposed to the Vedic system of varna. The Vedic process was a matter of bringing experience and wisdom of the ages to assist and direct a person’s life in what would be the most productive and satisfying occupation that would fit the mentality, interests, talents, and level of consciousness of an individual. It was never meant to dominate, stifle, hold down, or demean anyone. Therefore, the modern caste system as we find it today should be thrown out, and the natural system of the Vedic Varnashrama should be properly understood as it was meant to be.

            So, to show what I’m talking about, here in the shastric quotes that follow I try to provide a clear description of how the varna system was never meant to be based merely on one’s family birth, but by one’s talents, natural interests, proclivities, expertise, and activities. These quotes are from the Bhrama Parva section of the Bhavishya Purana (abbreviated as BP), and no matter how much or how little credit you give to this Purana, you still cannot deny the logic with which this information is presented. The verses cited herein from the Brahma Parva section of the Bhavishya Purana is known to be relatively free of corruptions and its antiquity is vouchsafed as well. The same verses are also repeated verbatim in theSkanda Purana (north Indian versions) and a few verses of similar purport are also found in the beginning of the Shukranatisara. Some scholars say that the last is a 19th century forgery, but no less than Swami Dayanand Sarasvati acknowledged it as an ancient text, and most scholars date it between 300-1200AD. So at a minimum, these verses do represent an alternative opinion in the Vedic society about the varna-jaati systems.
            There are many other points about the caste system that could be discussed, such as untouchability, etc., but please note, this article is not taking those up, but merely following the outline as brought up in the following shastric quotes. In this portion of the Bhavishya Purana that follows, the answers to the questions are spoken by Sumantu, the disciple of Srila Vyasadeva, to King Shatanika. This was at the suggestion of Srila Vyasadeva [VedaVyasa] who was sitting nearby in the assembly of sages, all of whom were listening to the discussion. (Bhavishya Purana, Bhrama Parva, Chapter 1.28-35)

 

 

HOW DO WE RECOGNIZE ONE’S VARNA?

 

             First of all, how do we recognize one’s varna is an ancient question, even asked by the sages of the distant past to Lord Brahma. What is it that really makes the difference between one person and the next? “The sages asked: O Lord Brahma, in the beginning of creation, how was one recognized as a Brahmana? Was it because of his birth in a particular family, his knowledge of the Vedas, the characteristics of his body, his accomplishment of self-realization, his quality of behavior, or the prescribed duties he carried out? Is it the mind, speech, activities, body, or the qualities that determine one’s social status? Surely one’s birth in a certain caste [or family] is not sufficient for one to be recognized as a Brahmana. One’s qualities and work must also play an important part in determining a person’s position in society. The Vedic literature supports this view.” (BP, 38.8-11)

            “Different social orders, such as the Brahmanas and Kshatriyas (and others) are directly seen, but simply being born in a particular family does not automatically grant one his social status. An intelligent person can easily recognize a horse in the midst of many cows. Similarly, among many who are born in a particular social status, those who are actually qualified in terms of character and activities can be easily recognized. (BP, 38.19-20)

            “Some people say that all of humanity is the topmost caste, and there is nothing more to be said than this. They fail to understand that the various purificatory processes, such as the sacred thread ceremony [initiation into the twice-born status], make a person distinct from those who do not undergo such rituals.” (BP, 38.21)

            Such customs certainly help one progress and is recommended, but the fact remains that in spite of such purificatory rites, we are all still very much the same, as described next.

 

 

WE ARE ALL QUITE ALIKE

 

            “How can all the living entities who take birth, grow old, become diseased, and then die, who suffer the threefold miseries of material existence, who take birth in innumerable species, such as human beings, birds, Shudras, dogs, pigs, dog-eaters, insects, and tortoises, who are all placed into very awkward conditions of life, fraught with danger, illness, lamentation, and distress, and who are constantly being drowned by the burden of their grave sinful reactions, be accepted as qualified Brahmanas?” (BP, 38.23-25)

            Therefore, there must be some additional means that can help identify one’s mental makeup and high or low level of intellect and consciousness.

 

 

IT IS ONLY OUR ACTIONS AND QUALIFICATIONS

THAT DIFFERENTIATE US

 

            “Just as one can differentiate between a soldier, an elephant, a horse, a cow, a goat, a camel, and an ass by seeing their colors and forms [as distinguished because of their birth], all living entities have different characteristics and duties that distinguish them from one another.” (BP, 38.30)

            “[However] the question, ‘Who is a Brahmana?’ cannot be answered so easily. Actually, there is no question of a person being qualified as a Brahmana simply because he was born in a family of Brahmanas. When a person is designated as belonging to one of the four divisions of the social order [whether it be Kshatriyas, Vaishyas, Shudras or Brahmanas]—that [designation] is not eternal. There is no physical characteristic that enables one to determine who is a Brahmana. A fair or dark complexion, which, after all, is temporary, is no real indication of a person’s varna.” (BP, 38.31)

            In Goswami Tulsidas's Shri Ramcharitmanas there are many instances when this issue is also addressed. In the 'Sabri episode', Lord Rama speaks to Sabri about the importance of action (Chapter III, Aranya Kand, Verse 34, Line 4,5,6). It is clearly stated that "Bhakti (devotion and unification with the supreme), does not consider caste, religion, etc., rather it is determined by the character and qualities of an individual."
 

 

A CASTE SYSTEM BASED ON BIRTH IS UNJUST

 

            “Therefore, the conception of a caste system based solely on birth is artificial and temporary. It may seem to be reality, but that is only due to the influence of the practice of a particular period. A businessman and doctor are both human beings, but their profession is different. Their work is according to their nature and qualities, and not because of the family they were born into.” (BP, 38.32)

            “Can a person, thus, claim to be a Brahmana if he does not act according to the codes of good conduct? Can a man claim to be a Kshatriya if he does not protect the citizens? Can a person claim to be a Vaishya if he gives up performing his prescribed duties [in business, trade or farming]? Can a person claim to be a Shudra if he abandons service to the higher three classes?

            “There is no physical difference between human beings as there is between cows and horses. Actually, all living beings should be treated with respect, knowing that they are one in quality as spirit souls, although they may temporarily have different varieties of forms and activities.” (BP, 38.33-34)

            “Therefore, the caste system in human society that is based solely upon birth should be understood as superficial, because it is not prescribed in the scriptures. Unfortunately, those in ignorance cannot understand that it is a man-made concoction that can be easily refuted by a person in knowledge.” (BP, 38.35)

            “If a person considers himself to be a Brahmana by birth but engages in [such things as] taking care of cows, buffalos, goats, horses, camels, or sheep, or acts as a messenger, tax collector, businessman, painter [artist], or dancer, he should be considered as not a real Brahmana, even though he may be very expert or powerful.” (BP, 38.36-37)

            “Brahmanas who have deviated from the path of righteousness as propagated by the scriptures are to be considered fallen [from their social status], even though they may belong to a very aristocratic family, and have performed all the required purificatory rituals, and carefully studied the Vedas. No amount of accomplishments gives one the right to justify sinful behavior.” (BP, 38.42-43)

            “Thus, it can be understood how a Brahmana can become a Shudra, a Shudra can become a Brahmana, a Kshatriya can become a Brahmana or a Vaishya, and so on.” (BP, 38.47)

Herein we can understand that a Brahmana is no Brahmana if he is not endowed with purity and good character, or if he leads a life of frivolity and immorality. However, a Shudra is a Brahmana if he leads a virtuous and pious life. Varna or caste is a question of character. Varna is not the color of the skin, but the color of one’s character and quality. Conduct and character is what matters and not lineage alone. If one is Brahmana by birth and, at the same time, if he possesses the virtues of a Brahmana, that it is extremely good, because it is only certain virtuous qualifications that determine if one is a Brahmana, just as certain qualities distinguish one as a Kshatriya, Vaishya or Shudra. But if a Brahmana does not have the necessary traits, then he cannot call himself a Brahmana.

            “Brahma said: If study of the Vedas is an important criteria for being recognized as a Brahmana, then many Kshatriyas and Vaisyas also deserve to be called Brahmanas, just as Ravana became known as a demon [by qualities and actions]. Similarly, there are many dog-eaters, laborers, hunters, fishermen, sailors, and other people [outside the higher classes] who study the Vedas… Therefore, mere study of the Vedas cannot be the criteria for determining a person’s social position.” (BP, 39.1-2, 6)

            The point is that “One who is twice-born and has thoroughly studied the Vedas, along with its six branches, cannot claim to be a purified soul if he does not observe the codes of good conduct. It is the occupational duty of one who is twice-born to study the Vedas, and this is one of the symptoms of a genuine Brahmana. If a person does not perform his prescribed duties after studying the four Vedas, he is like a eunuch who cannot take advantage of having a wife.” (BP, 39.8-9)

            Here again we see that the proper classification of an individual is not the status of one’s birth family, but the qualities that he shows in life. Otherwise, even someone who considers himself to be a sophisticated Brahmana may indeed be something far less. As it is further explained: “Just like a Brahmana, a Shudra can have a shikha, chant Om, worship the deities every morning and evening, wear a sacred [Brhamana’s] thread, carry a staff, and wear a deerskin [like a forest sage]. Even Brahma, Vishnu and Shiva are incapable of preventing people from becoming Shudras, and so what to speak of human beings. Therefore, wearing a sacred thread, keeping a shikha, and dressing a particular way are not really indications of a person’s position within the Varnashrama society. Who can stop a person’s Shudra mentality, even though he may be well-versed in the Vedic mantras and tantras, and is a very good speaker on these subjects?” (BP, 39.10-13)

            “[Generally it can be recognized that] All classes of men are seen to be capable of performing austerities, speaking the truth, worshiping the demigods, and chanting mantras. All classes of men generally avoid and [in some cases] even deceive those who speak harshly. Considering this, it is not possible to actually differentiate between a Brahmana and a Shudra. The power to curse and the exhibition of compassion can also be found in Shudras. One cannot ascertain from a person’s external appearance whether he is a thief, a cheater, or a prince. Just as a Shudra is incapable of relieving himself of his miseries and protecting his family, it is the same for a Brahmana.” (BP, 39.14-17)

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:09pm

SO WHO IS A REAL BRAHMANA?

 

            We have now seen by the logic presented in the Bhavishya Purana how the jati or birth of an individual does not justify anyone’s social classification. But also how many of those who take pride in considering themselves of a higher caste or varna are actually not qualified in such a way at all. And yet, even a low-class person, meaning having taken birth from a lower social class, can indeed rise up to be a Brahmama. It all depends on one’s level of consciousness, which generally depends on one’s training and then mental disposition towards a spiritual life, and his natural inclination to follow a code of good conduct.

            “Only those who have been PROPERLY trained and who have studied the Vedas [are seen to generally] adhere to a life of piety, whereas those without training [in at least general moral standards], who have not studied the Vedas [nor their spiritual conclusion] must engage in sinful activities. Because study of the Vedas is the primary duty of a Brahmana [or one who is seriously on the path to spiritual progress, thus showing Brahminical qualities], one who does not study the Vedas cannot be considered a genuine Brahmana.” (BP, 39.25-26)

            This is interesting because how many times have we met people who feel they have duly studied the Vedic conclusions but have yet to know how to apply them, nor have they continued to follow them, giving any number of excuses for their present activities. The above verses make it clear that one has to continue to follow the standards, and if he cannot, then he is no longer to be accepted as a person of a higher social class. And this can go for anyone and anywhere. If they have little respect for others, engage in materialistic pursuits without higher moral standards, then that person is someone with a low consciousness, or low varna.

 

 

A BRAHMANA CAN EASILY FALL DOWN,

WHILE A SHUDRA CAN EASILY RISE UP

 

            “A Brahmana can easily be diverted from his brahminical qualities and codes of good conduct if he becomes bewildered by desires for material enjoyment and blinded by pride, just like an ordinary materialistic person. Of course, anyone becomes degraded and goes to hell if he has a sinful nature, even after undergoing the samskaras. On the other hand, those who observe proper etiquette, even though they might not have undergone the samskaras, should be considered as Brahmanas.

            “It is a fact that even someone who chants various mantras and has undergone all the purificatory rituals may fall down into illusion and thereby become bereft of brahminical qualifications due to his sinful mentality. People who engage in abominable activities, and who are blinded by pride in their ability, fall down from their position and lose all brahminical qualities.” (BP, 40.15-18)  

            Here again I am reminded of what I have always said, that the present caste system based on one’s jati or birth is unjust. It is meant to depend on the person’s natural talents, abilities, tendencies, and mentality, which varies from person to person regardless of family, social class, culture, regional jurisdiction, etc. Each person has to be considered individually regardless of family background.

            “The caste system based simply on birth does not actually divide people according to their development of consciousness. It is one’s envy and hatred that allows us to place a person in a higher or lower category. If it is not helpful to divide people according to their bodily characteristics, [then why do so]? In the past, many great sages, such as Srila Vyasadeva, observed proper etiquette and became great souls, although they did not undergo the samskaras, such as the garbhadhana.” (BP, 40.19-20)

            For example, “Vyasadeva was the son of a fisherman’s daughter, his father Parashara was born from a woman who was a dog-eater. Shukadeva was born from a female parrot, Vashishtha was the son of a prostitute…” and others sages like Kanada, Shringi,. Mandapala, and Mandavya all had questionable births, and yet all were highly qualified Brahmanas, and recognized as such.

            “Indeed, it is imperative that one strictly follow the instructions of these highly qualified sages, who all possess a spotless character, if one hopes to achieve success in life.

            “O King, undergoing the various samskaras certainly plays an important part in raising one to the platform of a qualified Brahmana, but there are many other important considerations. For example, the great sage Shringi achieved the status of a Brahmana on the strength of his austerities. It must be concluded that undergoing samskaras is a principal criteria for becoming a Brahmana. Still, on the strength of their penance and austerity, Vyasadeva, Parashara, Kanada, Vashishtha, and Mandapala became qualified Brahmanas, despite their taking birth from the womb of a fisherwomen, female dog-eater, or prostitute, etc.

            “[Therefore] undergoing the various samskaras is not sufficient to qualify one as a Brahmana. Those who are expert in performing the Vedic and tantrik samskaras require the attainment of transcendental knowledge and the performance of penance to support their claim of being qualified Brahmanas. Without such qualifications, one will certainly indulge in sinful activities and thus fall from his high position as a Brahmana. One who is a Brahmana in name only is not really a Brahmana.” (BP, 40.22-32)

Here in these quotations we can see that many great Rishis were born in lower varnas, such as Vashishta was the son of a prostitute; Vyasa was born of a fisher woman; Parashara’s mother was a chandala; Nammalwar was a Shudra. Similarly, Valmiki, Viswamitra, Agastya were Brahmanas in spite of their non-Brahmana origin. In more recent times, for example, Swami Vivekananda, one of the most revered Hindus worldwide, and was a non-Brahmana. All this proves that birth is not a major player in attaining the status of Brahmana. It is the intellectual and spiritual level that differentiates people.

In the same way, spiritual realization is not dependent on birth or book-learning, as has been repeatedly demonstrated in the lives of saints, from the very earliest times to our own day. So, then who is a real rishi? It is the person who has attained through proper means the direct realization of Dharma. That is the one who can be a rishi even if he is a non-Brahmana or mleccha by birth.  

The basis of varna is guna or the mode of nature in which a person is situated, and not birth. Therefore, one is a Brahmana not because of one’s birth or caste or heredity or color or profession or acquisition of worldly knowledge, or mere observation of social and moral codes, but because of his spiritual knowledge and insight, and his abidance in the Supreme Reality, his state of self-realization. This is the conclusion of all Vedas, Shrutis, Puranas, Itihasas, and of all great men of India.

Therefore, casteism, meaning judging a person by one’s birth family, is a misguided social custom and not part of any spiritual tradition, and all our great preachers have tried to break it down. From Buddhism downwards, every sect has preached against caste.

 

 

WHEN A BRAHMANA BECOMES LOWER THAN A SHUDRA

 

            “According to Svayambhuva Manu, the principal characteristic of a Brahmana is that he possesses spiritual knowledge, is enriched with the power of penance, and maintains a state of purity. According to this understanding, anyone, whether he belongs to an upper, middle, or lower caste, if he never indulges in sinful activities, he must be considered a Brahmana. It is said that an honest and well-behaved Shudra is better than an arrogant Brahmana, and a Brahmana who disregards the prescribed codes of good conduct is inferior to a Shudra. A Shudra that does not keep wine in his shop or in his house is called an honest Shudra.” (BP, 42.29-32)

 

 

HOW EVERYONE CAN ADVANCE

 

The proper observance of the Vedic system of Varnashrama-dharma is to help one’s growth and self-evolution. The great sages have explained that this system of division into varnas is the stepping-stone to civilization, providing a means so one can rise higher and higher in proportion to one’s learning and culture. Such is our ideal for raising all humanity slowly and gently towards the realization of the great ideal of being a spiritual man, who is calm, steady, worshipful, pure, and meditative. In that ideal there is God-realization.

The additional aim of Varnashrama-dharma is to promote the development of the universal, eternal Sanatana-dharma, the balanced state of being in which you perceive and live according to your genuine spiritual identity. Thus, as the saying goes, “if you take care of Dharma, Dharma will take care of you.” If you destroy it, society will become bereft of balance. Therefore, we should never destroy our Dharma. This principle holds true of the individual as much as of the nation. It is Dharma alone which keeps a nation alive and moving forward. Dharma is the very soul of man. Dharma is the very soul of a nation also, even the world. So how can we all move forward together on the sure path of progress? Here it is explained as follows:

            “Brahminical prowess progressively increases in pious persons who cultivate godly qualities such as forgiveness, control of the senses, compassion, charity, truthfulness, purity, meditation, respect for others, simplicity, satisfaction, freedom from false ego, austerity, self-control, knowledge, freedom from the propensity to blaspheme others, celibacy, cultivation of knowledge, freedom from envy, faithfulness, freedom from hatred, detachment, renunciation of the thirst for material enjoyment, service to the spiritual master, and control of the body, mind, and speech.” (BP, 42.12-15)

            “Many persons in the past became highly advanced and powerful by cultivating these qualities and practicing behavior befitting a saintly person. It is a fact that by such a practice, the heart becomes purified, freeing one from the influence of the modes of passion [raja-guna] and ignorance [tamo-guna].” (BP, 42.16)

            “According to learned authorities, those who possess these godly qualities are actually scholars of the Vedas and Puranas, and understand the confidential purport of theBhagavad-gita. By faithfully following the principles of varna and ashrama, people in all four yugas have attained the perfection of life.” (BP, 42.17-18)

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:09pm

CLASSIFICATIONS BASED ON THE BODY ARE COMPLETELY FALSE

 

By now we should be able to see that even a person who has taken birth from a family who has been considered of a low varna can raise him or herself up to a higher classification by having proper training and showing appropriate codes of conduct and lifestyle.

            “When a Shudra has become advanced by undergoing the [Vedic] samskaras, he can no longer be considered a Shudra. The conclusion is that a person’s external dress or appearance cannot be the criterion for his being accepted as a Brahmana.” (BP, 39.29)

            However, the samskaras or rituals and training in themselves cannot be the sole means of determining one’s social position. This certainly helps, but there must be more than that, which, as already explained.

            “If the undergoing of samskaras is the main criteria for being accepted as a Brahmana, then all those who have undergone samskaras are certainly Brahmanas. If that be the case, how can they be compared with personalities like Srila Vyasadeva, who did not undergo the samskaras. If we consider this, we see that there is no support for the theory of different castes. Although different castes are recognized in society, this is just an artificial conception of materialistic people. The material body is composed of the five gross elements—earth, water, fire, air, and sky. These elements cannot be the cause for one being accepted as a Brahmana [or anything else], because they combine for some time and then merge back into their source. Indeed, the body of an atheist, mleccha, or a yavana is made of the same material elements. [Thus, such designations based on the body are completely false].” (BP, 39.30-33)

            “Religiosity as described in the Vedas can also be found in people who are sinful, violent, of bad character, and cruel. Therefore the determination of one’s social status does not depend on undergoing [purificatory] samskaras.” (BP, 39.34)

            “Therefore, [from the conclusions that have been presented so far] there is no difference between a Brahmana and a Shudra in terms of bodily features, mentality, experience of happiness and distress, opulence, prowess, tendency toward gambling, shrewdness in business, ability to earn wealth, steadiness, restlessness, intelligence, detachment, virtue, accomplishment of the three objectives of life [dharma, artha and kama], cleverness, beauty, complexion, sexual capacity, stool, bones, holes of the body, manifestations of love, height, weight, and bodily hair. Therefore, even if the demigods were to try very hard to find distinctions between Brahmanas and Shudras [and everyone in between] in this way, they would not be able to do so.” (BP, 39.35-39)

            “One should not think that all Brahmanas are white like moon rays, that all Kshatriyas have a complexion like the color of a kimsuka flower, that all Vaishyas have a golden complexion like the color of an orpiment fruit, and that all Shudras are black like half-burnt coal. How can there be four classes of human beings when their walking, complexion, hair, happiness, distress, blood, skin, flesh, bone marrow, and fluids are totally identical? There is nothing special about anyone’s complexion, height, weight, figure, period of stay within the womb, speech, wisdom, working senses, life-air, strength, illnesses, objectives of life, and methods for curing diseases.” (BP, 39.41-43)

            “A father may have four sons and it is assumed that all of them belong to the same caste as their father. Similarly, all living entities are produced by the one Supreme Father and so, how can His children be divided into different castes? Just as the color, texture, structure, feel, and juice of different portions of a fig are the same, so are the human beings that are emanating from one source, and so it is improper to differentiate between them. The brothers, children, daughters-in-law, births, marriages, beauty, complexion, and artistic ability must be the same for the member of the lineages [or gotras] coming from Kaushika, Gautama, Kaumdinya, Mandavya, Vashishtha, Atreya, Kautsa, Angirasa, Maudgalya, Katyayana, and Bhargava.

            “Although some learned scholars accept the material body as being a Brahmana [or something else], this indicates that they are in the bodily concept of life [without spiritual perception], which exists in a condition of dense ignorance. This is like a blind person desiring to treat others’ eyes by applying a black ointment. Both are ludicrous. Because the material body has a beginning, it also has an end. After death, the elements of the body merge into the totality of material elements once again. Therefore, the body [alone] cannot be accepted as a Brahmana [or any other varna].” (BP, 39.45-51)

            In conclusion, therefore, “Only ignorant people accept this material body as being a Brahmana. According to their understanding, the position of being a Brahmana cannot be achieved simply by undergoing the various purificatory processes.” (BP, 39.54)

 

 

ONE MISSES GOAL OF LIFE WHEN PREOCCUPIED BY CASTE

 

            “If after attaining the human form of life, which enables one to possess things like attractive bodily features, abundant wealth, great power and prestige, one does not live according to the prescribed religious principles, it cannot be predicted what species of life he will thereafter be forced to accept on various planets. This is the fate of one who is so proud that he dares to challenge the supremacy of God. Being intoxicated by pride, thinking that their caste, race, beauty, social status, and education are very wonderful, people do not bother to understand their actual self-interest, and because of that in their next life they will suffer like eunuchs.

            “Material existence can be compared to a huge pit in which thousands of millions of living entities are drowning. Knowing this perfectly well, which intelligent person would be very proud of his caste?

            “There are many human beings who are presumed to be fully satisfied, having been born in aristocratic families, and yet because of their own misdeeds, after death they will be forced to take birth in this world in some lower species of life. In this world, no one can remain permanently in some situation.” (BP, 39.3-6)

            If this does not make it clear regarding the impermanent nature of the living being, and that even one’s high, intermediate or low birth is temporary, then I do not know what can. Yet, we see that so many people are going through life, completely asleep in regard to the real purpose of this existence. Thus, they may think their present position is so grand, not knowing that if they do not use this life properly for real spiritual progress, after death their next life may not be very great at all. But how many times must we go through this before we learn our lessons about the real truth of the matter, that our real position is as a spiritual being, beyond the body and its superficial designations, and everything else is temporary and secondary?

 

 

THE DIFFERENCE OF PROPER CONSCIOUSNESS AND INTENT,

OR MERELY GOING THROUGH THE MOTIONS

 

            In the next few verses it is pointed out that a person must also have the proper concentration and focus, along with the proper intentions in their actions if they are expected to be qualified in their positions. Otherwise, it is seen that anyone can chant mantras and do rituals, but merely going through the motions, especially for adoration, profit and distinction, is not what is needed to suitably accept or be qualified for a higher status in one’s social classification.

            “Generally, those who are twice-born—the Brahmanas, Kshatriyas, and Vaishyas—undergo all the Vedic samskaras. For this reason, they are certainly to be considered as superior to the Shudras who engage in all kinds of frivolous activities.

            “In spite of undergoing the samskaras, if those who are twice-born engage in violent and sinful activities, such as killing a Brahmana [or worse], having sexual intercourse with the wife of the spiritual master, stealing, killing a cow, drinking wine, cheating, speaking lies, exhibiting great pride, speaking atheistic philosophy, blaspheming the Vedas, denying the authority of the Vedas, plundering the wealth of others, acting whimsically, earning money by dancing or cheating, eating all types of abominable food, and performing any other prohibited activity with the body, mind, and speech, they can never be considered purified, even if they perform thousands of sacrifices [rituals].

            “Therefore, the ability to chant mantras, perform fire rituals, practice penance, and sacrifices does not make one a Brahmana, just as a Shudra remains a Shudra, despite the ability to perform all these activities [when merely going through the motions].” (BP, 41.5-9)

            “Similarly, the Brahmanas who indulge in sinful activities must be considered fallen. Therefore, the only sane conclusion is that the concepts of Brahmana and Kshatriya etc., are temporary designations and not ultimate reality.” (BP, 41.52)

 

 

EXPECTED CHARACTERISTICS AND ACTIONS

OF EACH PERSON OF THE FOUR VARNAS

 

            What follows are a very few of the qualities, actions and characteristics that are typical of people in each of the four varnas.

“Brahma said: Genuine Brahmanas know very well what is to be accepted and what is to be rejected. They avoid sinful behavior, carefully control their senses, mind, and speech, and carefully observe the prescribed etiquette. They follow the rules and regulations that are prescribed for them in the scriptures, and constantly work for the welfare of others.  They work for the protection of religious principles in this world and are fixed in trance, meditating on the Absolute Truth. They restrain their anger, and are free from material attachment, envy, lamentation, and pride. They are attached to the study of the Vedas [and their supporting literature], very peaceful, and are the best well-wishing friends of all living entities. They are equal in happiness and distress, reside in a solitary place, observe all the vows prescribed for them with their body and mind, and are pious by nature. They are reluctant to perform any abominable act, and are freed from illusion and false pride. They are charitable, compassionate, truthful, and very learned in the scriptures. They know the Supreme Brahman and have high regard for the revealed scriptures.” (BP, 42.1-7)

            From this verse we can understand that if a Brahmana is not free from such things as anger, material attachment, envy, lamentation, and pride, along with the other qualities mentioned above, then such people do not have the real mentality of a Brahmana, even if they do appear to have some expertise in other areas. Thus, they are not genuinely qualified to be spiritual authorities for the rest of society, but, indeed, have much more work to do on themselves for their own progress and development.

            Another class of beings are also known as Brahmanas, as explained: “Brahma was born from the navel of the purusha-avatara [Vishnu]. All living entities were manifested by Him, and among them, those who are devotees, surrendered souls unto that Supreme Personality of Godhead, are also known as Brahmanas.” (BP, 42.9)

            Furthermore, “Those who have some realization of the Supreme Brahman, and who act according to the prescribed codes of good conduct, are called Brahmanas, and they are glorified by the other members of society.” (BP, 42.11)

            In regard to the other main varnas, namely the Kshatriyas, Vaishyas, and Shudras, their expected standards are also described: “Those who give protection to others, saving them from all kinds of danger, are known as Kshatriyas. Those who engage in farming, cow protection, and trading are known as Vaishyas, and those who have no capacity to study the Vedas [or deep spiritual knowledge], and are engaged in serving members of the higher three classes are known as Shudras.” (BP, 42.10)

            “Lord Brahma has prescribed the methods for members of all the varnas that will enable them to achieve perfection by performing their respective duties.

            “Among the human beings, those who are comparatively more powerful and are thus able to give protection to others, saving them from all types of danger, should be known as Kshatriyas. Persons who approach the Kshatriyas to beg some charity after instructing them on the messages of the Supreme Lord as found in the Vedic literature should be known as Brahmanas.

            “Those who are almost as powerful as the Kshatriyas but engage in agriculture, cow protection, and trade [such as banking and business], should be known as Vaishyas. Those who, not very capable of working independently, and who are easily overcome by lamentation and illusion, should engage in the service of the higher three classes of men and thus be known as Shudras. In this way, according to their nature and qualities, there are prescribed duties for Brahmanas, Kshatriyas, Vaishyas, and Shudras.” (BP, 42.19-24)

            “The qualities of a Brahmana are peacefulness, austerity, self-control, purity, tolerance, simplicity, knowledge, the practical application of the knowledge, and inquiry into the nature of the Absolute Truth. Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the Kshatriyas. Farming, cow protection and business are the natural work for the Vaishyas, and for the Shudras there is labor and service to others.” (BP, 42.25-27)

             In this way, everyone has a natural tendency for some aspect of the particular traits described, and are also a part of the social body of civilization to help contribute to its balance and progress, and the well-being of one and all.

 

 

IN CONCLUSION

 

If people can understand the real basis of the Varna system, and be trained in acting accordingly, raising themselves to their original spiritual level, then the false, superficial and bodily based sectarian spirit can ultimately be put to rest. Then there is every possibility that such people can develop a spiritual vision of one another with a mood of love, care, cooperation, sacrifice, and service. This is the real purpose of the Varna system anyway, to see that everyone is a part of the larger social body, and that each person, by their actions and occupation, has a contribution to make to the well-being of all.

            “It is therefore to be concluded that humanity is essentially one, but distinctions of caste have been made according to a person’s qualities and work [mentality and consciousness]. As far as general behavior is concerned, the entire human race is one. There is only a difference in people’s occupations and attitudes. Those who divide society into castes according to birth cannot see that human beings are essentially one.” (BP, 42.33-34)

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:10pm

Vedic Temples as Centers of Sacred Knowledge

 By Stephen Knapp

 

            Vedic temples should be known as centers of sacred spiritual knowledge and practice. Such temples are often known as being places of worship where devotees can go and see images or Deities of the Divine, offer prayers and service, or pujas to uplift us or for other various reasons. They are also the places where we can stay in touch with the Vedic tradition and observe the holy days and its customs, and get association with other like-minded people. These are only a few of the important purposes of our temples.

            For most of us this is enough, and we are content to continue going to the temples for such reasons. But for some of the younger generations, this may not be enough. Many will continue to respect the traditions found in the temples, at least in their own way, but they may also look at the worship to the Deities as less important, that it may not apply to their own lives so deeply. So, the meaning and the purpose of the temples need to be viewed as more than this. Thus, Vedic temples should also be viewed as centers of sacred spiritual knowledge, or places where we can attain the wisdom of the purpose of life that can be acquired no where else.

            If temples are also viewed as centers of deep spiritual knowledge, then it takes on a different role than only a place of worship. The Vedic spiritual knowledge offers the most profound level of insight and understanding on the purpose of our existence and what is our real identity. It provides a rare and unique view of how we fit into this world and what we are meant to do here. This knowledge needs to be preserved and distributed. And temples are the best places to provide that kind of education. But to be viewed as centers of deep spiritual knowledge, such awareness must also be found in the ability, character, and knowledge of the priests and managers within, and they must also provide the means to distribute such knowledge. This can be done in an assortment of ways, but primarily through classes and the distribution of books, not only in the rituals or pujas that are performed.

Books on the spiritual Vedic knowledge are very important to hand out and sell to one and all, but examples of this knowledge must also be made available. Thus, classes should also be arranged so everyone with the time and interest can go to gain the additional insights through discussions with others who know the information and how it can be applied in this day and age. This is one thing that has been said amongst Hindus themselves, that most are not educated enough in their own culture. So, this is only a part of the responsibility of our Vedic temples, which can allow them to be viewed as more than merely a place of worship, but a place where the unique Vedic wisdom on life can be attained.

This Dharmic perception is not simply temporary knowledge, but is something that can be used throughout one’s whole life, up to and including the time of death. This, combined with the facility of approaching the Divine in the Deity and offering worship, prayers, meditation, etc., makes the temples similar to launching pads wherein we can propel ourselves to higher dimensions, or even get a glimpse of the spiritual atmosphere. It is through this transcendental knowledge and the process to realize it that enables us to begin to understand the importance of the temples and how to see who we really are and our connection with God.

Being viewed as centers of sacred spiritual knowledge adds a level of respect to the institution and what it can provide for us. The younger generation, along with everyone else, needs to feel that the temple is hollowed ground for allowing us to approach and view the Divine in the Deity, but also for the sacred spiritual knowledge that allows us to attain a higher view and understanding of who we are, as well as the importance of the Vedic tradition that we follow and why we follow it. If we do not provide this view, or if the Vedic process is seen only as a vehicle of faith and not a path of personal realization, gradually the whole Vedic system will fade. Its importance will become forgotten and the main reason for going to the temple will slowly become lost with each succeeding generation. Thus, the temple must remain places of worship, but also centers for preserving, upholding and distributing the sacred Vedic spiritual knowledge.   

 

HANDING OVER TEMPLES TO THE YOUNGER GENERATIONS

             I have seen many times how the temples we have today are organized and maintained by a management team that is increasing in age, growing older and less able to do all that they once did. So, how are these temples going to continue? And how is this spiritual Vedic knowledge going to remain available and handed down through the generations? Thus, it is imperative that the younger people realize the importance of not just going to the temple and observing the rites and pujas, but also realize how the temples can help them in their preparation for life’s ultimate purpose.

            This Dharmic information cannot be attained through secular schooling or colleges and universities. This knowledge cannot be attained through all the time spent playing cricket or basketball, or by engaging in whatever social organizations and activities that we often find in schools or society. Naturally, there may be a need to play sports to stay fit, and to develop one’s self socially at different times, but for how long does one use such knowledge or ability in life? And how much longer can one use the spiritual knowledge that can be provided from the temples? We all need to realize this difference and the value of the latter.

Younger generations need to see that temples are an important aspect of one’s social, cultural, and spiritual development as well. They need to see that without the facility provided by the temples, and without the special knowledge given within the Vedic system and its numerous texts, life remains incomplete. Regardless of whatever else is accomplished in life, the disregard for spiritual development leaves a gap in one’s fulfillment of reaching our highest potential.  

In this way, viewing the temples as centers of great spiritual knowledge can help young people and everyone recognize the importance of such institutions, and why they also need to become involved in managing them and helping with their continued operation. One problem is that they often do not feel they are respected by their elders. They may be interested, and the elders may want their participation and discussions, up to the point where there is some disagreement in ideas. Then the youth feel the elders no longer want their involvement. So, the younger people go on their way and then lose interest in helping with the temple operation.

Thus, there needs to be some give and take. Naturally, elders often feel the younger generation does not always want to listen to them. Of course, when it comes to traditions, such as the rituals and how they are performed, the principles for worshiping the Deities and things like that, there should be no changes or reduction in the set standards. Things should be done according to the directions given in the Vedic texts and commentaries. Otherwise, there will be a loss in the traditions that are meant to be observed and performed. The younger generations need to understand this, but in the proper manner. And understanding the reasons for such rituals and what they represent through the Vedic spiritual knowledge will help instill the necessary insights for their continued observance and preservation.

However, when it comes to the operation of the temple, or the outreach programs, the way the temple newsletter or website are designed, the way people are involved in the temple, and how to interest the youth, the ideas of the younger generation can and should be heard. Things change with every generation. There is almost a new language that is used between them, and the way we reach them may also need to change. They can help with that. Plus, if they feel their ideas are at least respected and heard, if they can actually do things in the temple and feel they are a contributing factor in the success of certain things, like a Janmastami holiday celebration or other activities, they will feel like they should be more involved. Their enthusiasm will increase. And they will be more willing to honor the elders of the temple and learn the ways of the Vedic standards. Respect breeds more respect. When the older generation feels respected by the younger ones, their fondness for the younger generation increases. It also works the other way in that when the youth feel respected by their elders, they also feel more respect for them. Thus, they become more willing to work with the elders and understand why things are done a certain way, albeit a certain latitude for change needs to be exhibited for the youth.

This sort of development needs to be there if we are to see a continuation of the temples we are building. There is no point in building more or bigger temples now if they only become empty later on after another generation or two. Thus, they need to be viewed as places of practical worship for the devotees, places of service, prayer, and meditation, but also as places where we preserve our culture and the Vedic tradition by the sacred knowledge held within, which must be carefully disseminated to one and all.

 

WHY GO TO THE TEMPLE?

             I will end this article with something someone sent me through email.

A 'devotee' wrote a letter to the editor of a newspaper and complained that it made no sense to go to the temple. “I've gone for 30 years now,” he wrote, “and in that time I have heard something like 3,000 mantras. But for the life of me, I can't remember a single one of them. So, I think I'm wasting my time and the Gurus are wasting theirs by giving services at all.”

This started a real controversy in the 'Letters to the Editor' column, much to the delight of the editor. It went on for weeks until someone wrote this clincher:

“I've been married for 30 years now. In that time my wife has cooked some 32,000 meals. But, for the life of me, I cannot recall the entire menu for a single one of those meals. But I do know this... They all nourished me and gave me the strength I needed to do my work. If my wife had not given me these meals, I would be physically dead today. Likewise, if I had not gone to the temple for nourishment, I would be spiritually dead today!”

When you are DOWN to nothing..... God is UP to something! Faith sees the invisible, believes the incredible and receives the impossible! Thank God for our physical AND our spiritual nourishment! And thank God that we can still go to our temples, and that we have temples to go to. Let us not waste the opportunity. Let us go to our temples and absorb the Vedic knowledge and wisdom which nourishes our soul and fills the emptiness left from materialistic endeavors.

Jai Sri Krishna.

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:12pm

Why All Religions Are Not the Same

By Stephen Knapp (Sri Nandanandana dasa)

 

            It is often said by some Hindu gurus and leaders that all religions are the same. But is this really the case? Naturally, anyone who studies religion can see many similarities between them. And if we are talking about getting closer to God and increasing our understanding and love for God, then what religion is not trying to do that? Who cannot go to a church, mosque, or temple and worship and bow to God in prayer? It is what many of us do no matter where we may be. So, what is the difference? Are not all religions the same?

 

SIMILAR FACTORS IN ALL RELIGIONS 

            We can all recognize how many of the moral principles that we follow are observed and recommended by all religions. For example: no matter whether we talk about Christianity, Islam, Judaism, Hinduism, Sikhism, Jainism, Buddhism, or Zoroastrianism, they all recommend daily prayer. In Islam they are regulated to pray five times a day, while in Hinduism they chant the gayatri mantra three times a day. And in all religions they pray any time of day. All of these religions believe that God or the Absolute Truth is ultimately one, except Buddhism in which some sects do not except the soul or a God. They also believe that we are spiritual beings, and that we should become sincerely devoted to and develop love for God. They also recommend giving alms and doing welfare work for society. They also accept the idea of meditating or calling out the holy names of God, fasting, and remembering God, especially on their holy days.

All of these religions also advise pilgrimage, going to the holy places that are important to them. They also advise that followers be humble, honest, and tolerant in their religious practice, and compassionate to all living beings. Thus, several of these religions outline the ideal of being vegetarian. They all recommend, or at least advise the decrease of the consumption of alcohol and intoxicants, as well as the restriction of gambling. Monogamy in marriage is often considered the highest standard, and divorce is never recommended or is discouraged. Thus, there are many principles that are common amongst all religions. So, what is the difficulty?

The point is that it is often soothing to try to show how we could all live peacefully if we all focused on our similarities. Who in their right mind would not want that? It is certainly much easier than focusing on our differences. The core of each religion, meaning its ultimate purpose, is similar to others in that they all promote the increase in one’s devotion to God, being kind and compassionate to all, and give the principles to follow to live a good and moral existence. And for those who recognize these similarities, they all can easily come together and worship God in unity, and respect one another and their traditions. Yet, to actually find this kind of a situation with mutual respect seems quite rare. Not only do those of various religions separate themselves from others, but even within the same religion there can be many different sects that do not agree, or even fight to the death with one another. So, it seems that many religions do not agree with each other on the finer details, and at best may succeed at only tolerating one another while being quick to criticize the other. Quite honestly, it can be said that some of the most unsettling and warring factors created in this world are caused by religions and their attitudes and views toward one another. History has shown that the major focus of most wars has been the differences people perceive in one another’s religion. For example, the blood that has been spilt in the name of Jesus or Allah is inestimable. So, is there any chance that real harmony can exist between the various religions of the world?

             Two factors that keep the world from being united is the presumption of racial superiority, and the desire to conquer and convert. This means that often times the status of religions is viewed by how much territory it controls, and how many converts it has made. If this is how religions view their success, then there is no way in hell that harmony will ever be created by religion. In fact, it turns them into nothing different than political parties vying for influence. Thus, they create hell on earth rather than being able to bring in the Kingdom of God, as some of them say they can.

 

The only way to breakthrough the barriers of distinction that seem to exist between us is with love. However, that love cannot be love of the body or one’s own society. It has to be better and higher than that. It has to be a spiritual love for all beings. The Dammapada (5-6) explains: “For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule. The world does not know that we must all come to an end here; but those who know it, their quarrels cease at once.”

 

Therefore, it is only the path of genuine spirituality that can bring us to a level higher than what ordinary religion offers. It has to be based on the transcendental principles of spiritual realization, not merely on the basics of moral foundations. And if you look into the teachings of most religions, such a lofty view of spirituality is not easily found. Thus, there is no question that they are not all the same.

 

 

SARVA DHARMA SAMBHAVA 

            Another part of this issue, at least amongst the Hindus, is the phrase “Sarva Dharma Sambhava,” which many people take to mean that all Dharmas or religions are the same, or are equal, or that they all are merely different paths that lead to the same goal. Thus, with this line of thought, any religion is as good as any other. When viewing the essence of religions, we may find this to be a fair assumption, with differences only in their outer superficialities. So, while using this form of logic, it should not matter if one is a Hindu, Muslim, Christian, Jew, etc. But this is also a mistranslation if we analyze the phrase carefully.

            We could say the same thing in regard to foods—that they are all the same. But are they really? Are they the same in every way? They are the same in that they are food, and the goal of food is to satisfy and nourish the body. So, are they all the same? Some food is Chinese, Italian, Mexican, French, Indian, etc. Plus, they are made using different ingredients, they come from different cultures, they have different tastes, and different effects on the body, and so on. There are specific variations which distinguish them in ways that make some people prefer certain foods over others. Thus, there is no way they are all exactly the same.

            So, when it comes to understanding the meaning of Dharma, we have to be aware of its Sanskrit definition. The root of the word dharma comes from dhri, which means to uphold or maintain. The Sanskrit says dharayati iti dharmaha, which translates as “dharma is that which upholds.” However, not only what is supported is Dharma, but that which does the supporting is also Dharma, dhriyate iti dharmaha. So, Dharma consists of both the force that sustains as well as what is sustained. It can also be said that there is the path of Dharma as well as its conclusion, the object of Dharma, or what we are seeking, meaning the ultimate goal of life. So, Dharma is the means or path as well as the goal.

 

            Dharma is also said to be the force which maintains the universe. Where there is Dharma there is harmony and balance individually, socially, and inter-galactically. Therefore, the path of Dharma brings about the harmony and contentment that is also another aspect of what we are seeking. In this way, we want harmony inwardly, in our own consciousness, but we also cannot have individual peace unless there is harmony or cooperation socially, amongst the masses. Without that, no one can have peace, unless you are completely outside the effects of society.

 

The practice of Dharma should be done not out of compulsion but out of love due to the perception of the Supreme in all living beings. With this motivation, Dharma can assist in preventing injury to others and treating each other respectfully. Dharma also means righteous conduct. This includes following social laws and proper moral activity and behavior. It encourages truthfulness of thought, word and deed. The point of which is to reach the goal of Dharma.

 

            Dharma also means truth. So, we follow the path of Dharma to free ourselves from illusion and reach the ultimate Truth, which is the topmost reality, the spiritual strata. The Absolute Truth means the final philosophical goal and end of all knowledge, or Vedanta, which is God, the Supreme Being. So, when we want to attain liberation from material existence, then it becomes much easier to follow the path of Dharma and overcome the temptations of the temporary material world. Then we can let go of the illusory objects that are, in fact, hurdles on the path to Truth and God, and happiness in general.

 

Furthermore, doing what should not be done is called vidharma, which is a type of adharma or nondharmic activity. The conclusion, therefore, is that if we want happiness and peace we must learn how to live according to the path of Dharma. So, where there is no Dharma, there is disharmony and a state of being that is out of balance. And socially it means that without Dharma, there is a lack of cooperation, along with escalating quarrel and fighting. When we act against the law of Dharma, we disrupt the very harmony and cooperation that we want. In other words, we create a life for ourselves in which there is stress, confusion, discontent, and frustration, and even war. And when we feel this way, that becomes our contribution to the general social condition. It is the exact opposite of what we wish to attain. Thus, to live a life outside of Dharma means to work against ourselves. Therefore, we can conclude that if each and every religion really had Dharma as the basis of its teachings, and helped spread Dharma, there would be no conflict. But as we can plainly see, this is not the case. 

 

            With this analysis in mind, there are a few questions we should ask. For example:

1.      How many religions really offer true Dharma to its followers?

2.      How many really uphold the principle of Dharma within its teachings?

3.      How many truly offer mutual respect for others, even those who are outside their own religion?

4.      How many actually teach the ways to provide balance and harmony throughout society, rather than dividing people into false classifications, such as those who are “saved” and those who are hell-bound, kafirs, infidels, disbelievers, etc?

5.      How many so-called religions actually spread adharma or nondharmic activities, such as the needless killing of useful animals like cows and bulls, or the Brahman class of society who help preserve the Dharmic traditions, or who try to unnecessarily criticize other religions in their attempt to gain converts?

 

            This makes it more obvious that not all religions promote Dharma, nor live up to the saying of  “Sarva Dharma Sambhava.” And understanding this should cut down on the confusion that makes some people think that all religions are the same, or are equal.

 

            What this phrase actually refers to are the other sects within the Vedic fold. Sanatana-dharma or the Vedic path has various schools of Vedanta; including Vaishnavism, Saivism, Saktism, etc. It has various creeds, and the Vedic path accommodates all types of men. This is the glory and liberality of the Dharmic process which provides spiritual guidance for all. Thus, no one is considered a non-believer or hell-bound when they are only taking up different levels of their spiritual quest through some aspect of the Vedic teachings. Therefore, Dharma means an inclusive spiritual process, not an exclusive system which considers only certain people being eligible to participate, or that only those who follow the dogma of a certain religion are eligible for heaven or the promised land. Therefore, Dharma in the phrase of “Sarva Dharma Sambhava” really means the different schools of thought, lineages, or paramparas within the Vedic fold, those that actually know and contain the principles of true Dharma. It does not mean that every religion throughout the world is the same or propagates true Dharma or deep spirituality. This is something we need to clearly understand.

 

            A religion may indeed have some level of Dharma in it, and similarities they all should share, as we have previously analyzed. But you may have to cut through so many layers of externals before you reach it. These layers may include forms of politics, prejudice toward outsiders or “nonbelievers” of other religions, or ethnic superiority, or the feeling that they are the only true followers of the only true faith, the only ones who are really saved or who understand the teachings given by God at the exclusion of everyone else, and so on. Somewhere in all that there may be some genuine Dharma, but by the time you reach it, and many never do, there may already be too many corruptions or perversions in the teachings to see the core of what it was meant to be, unless you have been educated in a system that allows you to know and recognize genuine spirituality beforehand, which also is rarely the case. Thus, the differences between religions can be glaringly obvious, and are what many people cling to, and are held more firmly than some people would care to admit.

 

            Furthermore, if a religion has too much rajo-guna or tamo-guna, meaning too much of the mode of passion and ignorance in it, then it keeps a person bound to that level of consciousness, imprisoned by the dictates of a mere belief system or a rigid dogma rather than a spiritual process that can bring a person to the ultimate freedom of spiritual self-realization. This is the danger. In this case, such a religion certainly cannot bring one to the level of sattva-guna or to the mode of goodness from which one can progress to the level ofsudha-sattva, or the quality of pure goodness of the spiritual dimension. It is no longer a process for reaching total freedom up to and including moksha, or liberation from all material existence, but instead keeps one bound to the realm of samsara, repeated births and deaths in the material creation regardless of how pious that person may be.

 

 

ALL RELIGIONS ARE REALLY NOT THE SAME 

So, let’s face the truth, in spite of many similarities in their core purpose, each religion offers very different views of themselves, of other religions, of those who do not follow their particular path, as well as different views of God and the purpose of life. Plus, they are often quick to create and show deep boundaries between each other at the slightest provocation.

One of the most important points is that if we look closely, we can easily recognize that each religion certainly brings their followers to different levels of understanding and consciousness, both materially and spiritually. Which level of consciousness they attain will make a great deal of difference in how they perceive themselves in relation to others. They will have different ideas on what is their spiritual identity, on who or what is God, how to please Him, and what His attitude is toward His followers and who are not considered to be His followers, at least according to the dictates of that particular religion.

Furthermore, like I said, some Hindu gurus say that all religions are the same, but you really never hear the authorities of other religions say that. Who among the Christians, Muslims, Jews, or even the Buddhists say that all religions are the same? Some big preachers from non-Hindu religions even vehemently disagree with that point and not only disrespect those of other religions, but say they are all condemned to hell in the eyes of their God. Well, isn’t that a soothing thought? This is also why an increasing number of people are giving up the conventional forms of religion and taking up what can be called spirituality, which can be more personal and not tied to the dictates of a dogma. Why would someone do this? Obviously, they want to continue in their own development without being a part of all the trouble, divisiveness, and quarrel that comes from holding an allegiance toward one particular religion. Freedom to think, ask, inquire, investigate, and experience what we want in our spiritual quest certainly begins to make more sense than to be tied to the obligation of accepting a dogma in order to be accepted by the church or mosque or institution for getting to heaven, if you believe in such a thing.  

Another point is that some people think the Hindu sages of old said that truth is one, but the paths to it are many. So, again we have a misunderstanding that keeps some Hindus thinking all religions are equal. However, once again that is not accurate. The real saying is "ekam sat, vipra bahuda vadanti," that truth is one, but the names for it are many. This means something else entirely. Thus, it becomes obvious that different religions also prescribe different ways to reach God, or attain heaven, or whatever it is they promise people. And each religion thinks that they offer the one true and only way, as if they have a patent or copyright on the process and teachings, as if God spoke only one time to one person and no one else, and now that person is the only representative of God that we must all follow, or go to eternal damnation. Here again is only mankind projecting their own weaknesses into their conception of God. And when that is the case, there is no end to the variations or differences in religions.

To get a better idea, let us compare some of the differences in religions that we can easily recognize.

 

 DIFFERENT FACTORS IN VARIOUS RELIGIONS 

• One book or many. Here we can start with the fact that the Christians have their Bible, composed of a variety of books, divided into the Old and New Testament. Then we have the Koran for the Muslims, and a few other books for the Jews. While in the Vedic system we practically have a whole library that takes a person through many levels of understanding the Absolute Truth. These include the Vedas, like the Rig, Atharva, Yajur, and Atharva, then the Upanishads, Vedanta-sutras, Ramayana, Mahabharata of which the classic Bhagavad-gita is a chapter, then the 18 major and 18 minor Puranas, the various Agamas, and others. Thus, there are differences in the religions from the start.
• One savior or many. Again we see that the Vedic system provides a variety of teachers, gurus, prophets, as well as avataras of God to help guide humanity at different times throughout history. While in the conventional religions there is one God, one savior, one main messenger and no one else, and you either believe in him, or you are as good as condemned.
• One God or many forms. In the Vedic tradition there are many forms of God, many descensions or avataras of God, all of whom show the pastimes, characteristics and qualities of the one Supreme Being. But in other religions, they do not accept this. In fact, they do not even know any descriptive form of God. You ask them what God looks like, and they are not sure. They may say something about His character, but even very little of that. And Christianity says that God appears only as Jesus, or maybe a great cloud over a mountain, a dove, or something in a figurative sense. Islam, on the other hand, does not present any form of God, nor does Judaism.

      ·    One God, or Brahman, Paramatama and Bhagavan. In the Vedic system, these are the three aspects of God, namely the all pervasive Brahman, spiritual energy; the Paramatma or localized expansion known as the Lord in the Heart or Supersoul; then Bhagavan, the Supreme Personality. Whereas in Christianity they are known as the Father, Son and Holy Ghost, though the meanings of which are not as profound or specific as that given in the Vedic descriptions. So, from the start, the concept of God is not the same. In this way, the Vedic culture establishes one Absolute Truth that appears in many forms, whereas the western and middle eastern religions say there is only one personal God with only one form, of which they are not sure what that is.          

      ·    In the Vedic system God can expand and appear in the localized form of the Deity in the temple, whereas the western and middle-eastern religions condemn Deity worship.   

      ·   Dharmists (those who follow Sanatana-dharma, the Vedic path) are usually very tolerant of other religions and can recognize the spiritual truths wherever they may be, in whatever form. Many Christians and Muslims may also be tolerant, but many are not, and are quick to criticize those of other religions since they cannot recognize spiritual truth so easily in other forms. One of their criticisms they often use is that if it is not of their religion, then it must be of the devil. Where is the logic in this?

      ·    Dharmists often welcome other religions, as in the way we have seen so many that have settled in India and made it their home, such as Christianity, Islam, Buddhism, the Parsis, Jews, Zoroastrians, Sikhs, Baha’i, etc. While Christians and Muslims, on the other hand, have a vast history of destroying any other culture or people in whichever land they invaded. This is a profound difference that history cannot deny. Intolerance kills.

• So, we can see the liberality, kindness and openness of Dharmists, yet in any Muslim country, they allow but one religion to flourish, and any other religion must practice undercover, or they are persecuted and driven out or even thrown into prison, just as we are seeing many Hindus and Christians being driven out of Pakistan, Bangladesh, Saudi Arabia, etc.
• The Vedic system says there are various ways to progress toward God, but the western and middle-eastern monotheistic religions generally say there is only their way to God.
• The Vedic system says that all is God, while other religions say God is far away and takes great endeavor and approval through the church to reach God.       
• The Vedic tradition says that one can take many lifetimes to attain the spiritual dimension or reach God, while others says there is but one life to reach perfection or go to eternal hell.
• This brings us to the point wherein the Vedic system says there are numerous temporary heavenly or hellish realms that we may have to work through, based on our pious or impious deeds, while western religions says there is but one heaven or one eternal hell.
• Vedic Dharma says that a person can ask many and any questions to understand spiritual truths, while the western religions curb many questions regarding its dogma, and say you are a doubting person if you ask too many questions.
• Eastern religions explain that one’s situations in life are due to karma for which a person has to take responsibility, while the western religions have little philosophy to clarify one’s good or bad circumstances in life.         

      ·    The Vedic spiritual path explains that all beings have souls, while the western religions say that only humans have souls.

      ·    The Vedic tradition has always accommodated diversity, while western religions say that you must fit in or face excommunication, and another says even death.

      ·    The Vedic Dharmists have always spread their culture through the use of philosophy and spiritual purity, while the western religions have often spread through the use of force, fear, intimidation, and by criticizing and threatening all other religions, which is but materialism and ego (“my religion is best”). We can especially see this when Muslims have demonstrated in London in their campaign for ruling the world over everyone else, with signs that said death to non-Muslims and that Islam will rule the world, and so on. Or when some fanatics try to commit suicide while blowing up themselves and as many people of other religions as possible, or even other sects of their own religion, thinking that is a way to get to heaven. Thus, we can see different views within each religion and the numerous sects.

      ·    Another difference is how Dharmists use the Sanskrit phrase “Vasudhaiva Kutumbukam”, which means the whole universe is all one family. This shows the spirituality of each other and how it is important that we all cooperate and work together. Yet, we can see that Dharmists have rarely received the same respect from those of other religions, even those who have settled in India. How is this an example of all religions being one? Yet, if Hindus stand up and defend themselves and their culture in their own homeland against the conversion tactics of Christians, or the violence of Muslims with similar strength, they are often labeled as saffron communalists or extremists. It is as if to be a good Dharmist or Hindu, you must lay your head down so others may cut it off, while those of other religions can do as they like.

      ·    The fact is that Christianity and Islam will never agree that they are one with Vedic culture, Hinduism, or that they are the same, or even part of the same family. They say they are the only one true faith, and all others, especially Hindus, worship Satan and devils, and are in darkness and must be “saved”.     

      ·    Thus, in what other religion do you find the “Vasudhaiva Kutumbakam” concept? Where do you find that any other religion tries to offer the spiritual vision of seeing the unity between us all? They may promote that there is unity between all those of the same faith, but they do not value those of other faiths, unless they are seen as potential converts. In fact, Christians and Muslims often disdain those who worship differently, even when in the different sects of the same religion. What kind of religions are these? Why do they not also advocate seeing the Divine or spiritual identity within all regardless of religion?

      ·    Vedic tradition does not have a particular founder of the culture. Whereas there is a specific founder in most conventional religions with a clear history of how it developed and from where it originated.       

      ·    The origins of Vedic culture predates recorded history and certainly predates any other of the prominent religions that exist today, such as Christianity (2000 years old) and Islam (almost 1400 years old), and is not a response to some issue or quarrel. It has stood on its own for many centuries before the ones that now say they are the only way, or that you are lost and going to hell if you do not convert to their way of thinking. Since when do they have the audacity to say such a thing? Since when do they justify their hostility toward any other religion? They are but recent inventions compared to Vedic culture and the many older indigenous traditions around the world.

      ·    How is it that western religions, which are all relatively new, all think nonbelievers will go to hell? Or think that Hinduism came from the Bible, when it is obvious that Hinduism predates Christianity by hundreds if not thousands of years? Dharmists / Hindus do not think like this.        

      ·    All religions have validity by what they offer, but how many are ready to admit that? How many are ready to show respect to other traditions? If they really did, it would take away from their reason for conversion campaigns. For example, when will Christianity or Islam admit that they are not the exclusive religion, the only one authorized or approved by God? When will they admit that other religions also have validity and spiritual knowledge to offer? If they cannot, then their view is but an immature form of egotistical materialism. 

      ·    Hindus/Dharmists are always seeking higher levels of spiritual truth, either by knowledge or realization and experience, whereas the monotheistic religions say they already have the truth.  

      ·    Vedic knowledge is often in harmony with science, whereas the western and middle-eastern religions are often contrary to science, keeping their own dogma no matter what.              

      ·    Vedic culture accepts reincarnation and karma, but western and middle-eastern religions do not accept it and say that we all have but one life to attain spiritual perfection by faith, or meet our place in eternal hell.

      ·    Vedic tradition says you were born divine and must merely awaken to that divinity, while western religions say we were born sinners or “in sin” and must work to be rectified and saved from our sins. 

      ·    Vedic followers accept responsibility for their actions as part of their own karma, while the western religions say it is the devil that tempts them to do evil things. Or even if they succumb to their temptations they are saved by the blood of Jesus, who is their savior, or they are saved by their faith in Allah. 

      ·    In the Vedic tradition there is no supreme evil force or devil, or prince of darkness, though there are certainly evil beings that exist in both the gross material realm and the subtle realm. Whereas in conventional western religions there is a devil or Satan that is the cause of the evil in the world, and who in this way fights with God. 

      ·    Vedic Dharmists accept that the means for liberation or freedom from continued material life is by education, following a spiritual path, and reaching spiritual or God realization, while conventional western religions feel that their savior and faith in him is the only way to reach heaven, which may include baptism, going to church, reading the Bible, etc. Therein, liberation is promised by Jesus, while in the Vedic premise, liberation must be earned by the individual.

      ·    Dharmists can view everything as spiritual. Thus, their path becomes more than a religion but a way of life. While conventional western religions often divide what is religious and what is secular.

      ·    Vedic Dharmists often try to work in unity with nature, but the West and western religions often want to control nature and take whatever they want from her in whatever way they want, often causing trouble and imbalance in the process.

      ·    The Vedic tradition offers many, many names of God, such as found in the Vishnu-sahasranama or “Thousand Names of Vishnu” which are based on His activities, pastimes and many characteristics. Whereas in other religions His name is only a title, or is limited to Jehovah, Yaweh, or Allah, or the unnamable. This shows a most limited understanding of the real character and nature of the Supreme.

      ·    The philosophical purview of the Vedic tradition is wide, and can include the Purva Mimamsa of Jaimini, the Uttara Mimamsa of Vyasa, Vaisheshika of Kanada, Nyaya of Gotama, Samkhya of Kapila, Yoga of Patanjali, Vedanta of Vyasa, and others such as Vaishnavas, Shaivites, Tantrics, and Brahmanandis. Though these are all schools of thought with their own followers, they are all still part of the Vedic and Dharmic fold. While in Christianity or Islam there is only a rigid view or dogma to be followed, whether it makes clear sense or not, and if there is any difference of opinion, then that person or persons become forced out or become a separate sect that disagrees with everyone else.    

      ·    Dharmists believe that hellish punishment can exist after death if one is too evil, but that it is temporary after one becomes rehabilitated. However, in Christianity or Islam they feel a person has but one chance to reach heaven or hell, and that is also eternal with no chance of rehabilitation. This seems to give a harsh view of God and fly in the face of any idea that God is merciful and full of unconditional love.

 

CONCLUSION

             We could go on describing such differences, but this should be enough to make our point clear. You could also say that these differences listed above are but rifts between the ways of religion as we know it today and spirituality. The core purpose of each is meant to be the same, which is to help a person connect with the spiritual dimension or bind themselves to God. But conventional religion seems to have taken a different route, based on the desire to conquer, convert and control. This is much like a political movement that gives the people just enough information to make them think they are making progress in the right direction, but still withholds the most essential knowledge in order to keep them under the influence of the institution. Religion, thus, seems to expect people to blindly accept whatever is given or forced on them without question. Spirituality, on the other hand, is the freedom a person can exercise in his or her search for the spiritual path that provides the lessons, knowledge and experience that is most suitable for that person’s inner development in this particular lifetime.

Spirituality is basically an internal process, which is emphasized in yoga and meditation. Spirituality is often more personal and individual then the way we see religion today, though it is sometimes shared in groups such as on holy days when large gatherings may take place. Nonetheless, it does not depend so much on outer customs, although external rituals may be done for the development of internal changes or other benefits. Furthermore, anyone practicing religion is usually considered a religious person, but is not necessarily spiritual if he or she is not able to recognize the spiritual essence within that is shared by one and all. If a person cannot recognize the spiritual identity of oneself and others, then he is not spiritual, no matter how religious he may pose himself to be. This is one of the main differences between ordinary religious practice and genuine spirituality. And this is something that should be kept in mind. 

In conclusion, it is a great disservice and a misjudgment to say that all religions are equal, or are the same. Actually, they all take you to different levels of consciousness, different views of God, varying levels of understanding, assorted reasons for life, and dissimilar views of each other or of ethnic groups. In fact, in this way, some religions perpetuate what is really a materialistic view, the bodily concept of life, which also emphasizes the ego and one’s status or position compared with others. This gives way to views such as “I’m better than you, my religion is superior to yours, my God is better than yours.” This latter point certainly leads to disharmony between us. It leads to quarrel, friction, persecution of others who are different, and even religious wars, which the world has seen so much of, and which is not the purpose of real religion. This is not the way to reach the goal of life.

Thus, the reality is that religions and spiritual paths are not all the same, and it behooves us to understand and distinguish what is genuine spirituality or Dharma, and learn how to follow it to attain the inner realizations that make all the difference between mundane or faith-based religion and that which will take us to a higher consciousness and perception of who and what we really are. This is the real purpose, rather than merely being sold a level of self-glorification or pride for considering ourselves to belong to a particular religion that gives us the favor from who or what we think is God, and, thus, privileging ourselves to think that we are automatically “saved” simply because we “believe”, and are above all others who are not “delivered” in such a way. That is another egotistical conception that should have been overcome and left behind long ago if and when we follow a real spiritual path that uplifts us above and beyond such a view. It is only at that time when we might have the possibility for genuine religious harmony.  

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:13pm

Your Thoughts

Create Your Future

By Stephen Knapp

One thing I want to do right now before we go any farther is to explain some information that many people can use. This will show how your thinking creates your consciousness and how to help control it. It provides evidence so that you can see how your life unfolds according to what you draw to it, as dictated by your consciousness and thoughts. By taking the responsibility for yourself and your thinking process, you can make your life more positive and uplifting, and reduce or negate the influence of any hurt or negative energies you encounter. This information can help you take control of your life and be more spiritual. 

I've said earlier in this book that happiness can be, essentially, a state of mind, or a particular outlook on life. But often times we can observe how our mind is affected by what goes on around us, sometimes by things which do not matter that much. Nonetheless, we get sucked into thinking that it matters a lot. Thus, our thoughts and consciousness become absorbed in negativity, which can greatly affect our disposition, or the way we relate to people, and pave the way for a less than happy future. So what do we do about this?

In the course of our lives we may be bombarded with negative thoughts, energies or scenarios that may come not only from within us but also from outside ourselves or from others. All around us is a network of people, businesses, governments, publications, movies and music, all telling us what has been going on, or what they think is best for us, what we should buy and do, or what we should think about something. As soon as we tune into the radio, television, or open a magazine, it all jumps out at us. Our minds can be receptacles of these thoughts and desires, or even criticisms, which then become a part of our own consciousness if we are not careful. These thoughts are like electrical currents which, although unseen, can be felt and produce internal effects.

As we become objects of such energies, these thoughts and vibrations that we are exposed to can affect the quality of our lives, goals, and the way we think about ourselves. Therefore, to ensure our own success and happiness in life, we must learn how to protect ourselves from these outside influences of negative or materialistic thoughts or actions that may come from or are caused by others. To avoid being overly influenced by the media, we need to make sure we have the time to raise our own consciousness enough to discriminate between what is truly needed for our own happiness, and what is merely the affects of external persuasions that are being dumped on us by outside forces that simply want our money, our vote, or to convince us to act in a certain way, or even to be a silent peon that simply cooperates with the mass consciousness and is not noticed by anyone. It is not easy to avoid the system that continually indoctrinates people, even if on the subtle level, to act in certain ways or spend their money on particular items. Once you are locked into this network, which produces the materialistic mindset, it is most difficult to become self-sufficiently happy. The system makes you think that your happiness has to be according to the dictates and standards set by others, whether it is your teachers, parents, fellow employees, company supervisors, politicians, or what you see on television and in magazines. You will have to be able to rise above this influence to take a good look at who you are, otherwise life could carry you along without you ever knowing your true potential and spiritual possibilities. Don't be afraid to step outside the mainstream, even if you maintain a low profile in society. Some of the most powerful people on the planet, and the most happy, are those that the world never knows. Their spiritual discipline keeps them from being observed except by a very few.

On a personal level, the more prominent you become in society, the more people will focus their thoughts and energies on you. Some people may simply be envious of you. Or if you are something like a politician, people may blame you for their problems. However, everyday misunderstandings will always develop between people. So, to help protect ourselves from verbal or psychic attacks from others, practice raising the consciousness of those who try to attack you. First, remember there is no attack unless you accept it. See these attacks as calls for help, and review what you will do or say the next time in order to help your would-be attackers. This will protect you and help them as well.

Throughout the day, notice how every word you hear and every action you witness is either an expression of love or a cry for love. This love is the essence of happiness. And in all actions that people may perform, to find the means by which they can love and be loved is their primary purpose, whether they realize it or not. Besides food, shelter and clothing, it is the greatest need of all living beings. It is the essential nature of the soul, and the basis of everyone's outer actions and desires. So remember to respond to the calls for love with love. Practice being a loving presence for everyone, and observe any changes that occur in yourself and those around you.

Also, practice carrying your own atmosphere with you. In other words, keep that loving presence with you. For example, meditate on being in a sacred place and the feeling or consciousness you have while there. Now be absorbed in and project that atmosphere out around you wherever you are, and to others nearby. As such, you can be your own temple. In this way, when around people of negative energy, you can concentrate on sharing your own positive energy rather than absorbing theirs. In this way, you also create a protective barrier around yourself while maintaining a kind and friendly attitude. The primary objective in such a situation is to give them more of your energy, your understanding, and your essence rather than accepting theirs. You can even imagine light emanating from within you and encompassing them, clearing and cleansing all undesirable energy from the environment.

Practice being unaffected by the envy of others, whether it is directed at you or anyone else. You will gradually learn to be concerned about their welfare but undisturbed by their behavior. Bless those who wish you misfortune, or who are simply lost in their anger and bitterness toward the world in general. This blessing reduces their ability to harm you, because your positive energy counteracts their negative energy. Remember to apply the science of love in all circumstances. If, however, you react to their negative energy with your own negative thoughts, you simply increase the negativity and unbalanced disposition of your own consciousness, and in the surrounding atmosphere. This makes you even more vulnerable to increased receptivity of low energy thoughts and verbal or psychic attacks. It also increases your susceptibility to reversals in life and the manifestations of your own worries and fears. In other words, negative energy builds upon more negative energy, with which you thus surround yourself.

The highest protection we can provide for ourselves is a solid sense of love and compassion for ourselves and others. We need to think and act in dynamic and positive ways and hold a love for ourselves in order to feel a sense of completeness and happiness in who we are. Without enough love from within, you will lack the necessary armor to protect yourself from the relentless attacks of negative energy. Strong inner love will allow you to deflect such harmful energy, or to even transmute it so that it has no destructive effects. Therefore, always remember to put up a shield of love for your protection, keeping in mind that in order to love others, you need to love yourself first. The more you understand your true spiritual identity, and your connection with the Supreme, the easier it will be to love your Self.

This love is a way of balancing our consciousness and karma, the reactions of past actions. When our consciousness is out of balance, it means we must continue to learn how to get it balanced again. Holding emotions like anger, envy, the urge to get back at someone, etc., all are signs of an unbalanced mind and consciousness. Justice and balance in one'skarma is the equalization of all energies, including our thoughts, words, and deeds. All of these together create impressions in the mind which then helps form our consciousness and produce our emotional predispositions, character traits, memories, and even unexplainable fears. Any imbalances in our consciousness, along with our karma, create many instances and lessons that we are forced to endure in order for us to gain the necessary insights to once again stabilize our consciousness. So what lies ahead for us, and especially what we think of at the time of death, is determined by such factors as our attractions, repulsions, how we behave in this life, and how we handle the way others treat us. This also may be influenced by our previous karma, or how we have handled previous tests and situations in the past. This all effects our state of consciousness at the time of death, which guides our soul in a particular direction into the next life.

To help control this aggregate impression in the mind in order to balance our consciousness for inner peace, we need to bring in higher and positive thoughts. This is called controlling the lower self by the higher Self. We can purposely change our thinking from negative to positive. For example, instead of thinking about how someone did something mean or hateful, we can conclude such thinking and begin focusing on the good things in our lives and be more loving.

The reason why this is important is that thoughts are things, energies that can vibrate on different levels, both high or low. It is a person's free will that determines how such energy will be used and at what vibratory level it will operate. The intent of one's thought is what determines this vibratory level, and the ultimate outcome of one's actions, which then helps create our future. If our, or anyone's, thoughts are based on goodwill or loving intentions, those thoughts carry a high vibration. If such thoughts have a low or selfish intent, they will carry and spread that low energy. Keeping our intentions in a spiritual direction will always help maintain a high vibratory level of our consciousness, and help protect us from those who have an ulterior motive, even if it is the vibration of the images and words that come over the radio, television, magazines, newspapers, etc.

For example, if we worry about something all the time, it is a way of focusing on a particular thing or idea that will manifest in that way. Thus, worry is a prayer for something one does not want. To avoid undesirable outcomes, we must learn to control our thoughts, especially when we are under emotional stress. Stress and emotion are forms of thought energy which fuel the creation of the image being held in our minds. Instead of worrying, we can replace such negative energy and thought-forms with a visual image of the desired outcome. In this way, we can help that positive image manifest rather than the unwanted one by feeding emotional energy into the thought form you fear. As we get into the habit of energizing only the positive, our thoughts, words and deeds will automatically reflect the higher state of mind. They will, in effect, stop creating new negative karma because they will no longer generate energy that has to be rebalanced, and their positive energy will begin paying off some of the debits in our past bad karma, which itself can manifest as unbalanced or negative thoughts.

Even if you cannot control your thinking, as when you might be in emotional duress, then begin acting in positive ways, such as focusing on the care and concern for others who may be in a more problematic situation than yourself. Or even begin praying for the benefit of those less fortunate. Your thoughts and consciousness will immediately begin to change into that which is positive and uplifting.

The decision to think and function in a positive mode is the first step in transmuting energy to a higher level, which means raising its vibratory rate. Energy transmuted in this way attracts even more positive energy, producing a snowball effect which assists in furthering the creation of a new, happier and more desirable future. Controlling your thought energies in this way can make a difference between success and failure, not only with yourself, but those with whom you associate or work. If you want to help yourself as well as your work partners, or even your enemies, you must practice this form of controlling your thoughts. Otherwise, if you are continually being negative or harboring low levels of thinking, it may be better for those around you to work separately if they wish to be successful, or at least happy. The reason is that you are not contributing to their success or desired future, and neither to your own. This is why transmuting your thoughts to higher and more positive levels of consciousness can determine the difference between success or failure, not only in business, but also in health, happiness, peace of mind, and in reaching your dreams.

One of the ways negative energy can harm you is when you harbor it for long periods of time and it accumulates and becomes lodged in your body. These energies are dense and vibrate at a level too low for the body to process and release. As a result, they become blocked and crystallized, manifesting at best as diminished stamina, loss of energy, or decreased mobility. Thus, stagnant, unreleased negative energy can eventually have a harmful effect and produce dis-ease. However, such energies can be released from the body and our consciousness through methods such as forgiveness, prayer, meditation, or through conscious transmutation, as described above.

Modern medicine is slowly accepting the reality of "mind over matter," recognizing the power of the mind to influence the functioning of the human body. Therefore, it is in everybody's best interest to learn to release low energy by first moving it out of the physical body, then the conscious and subconscious mind, and the etheric body and aura. People can accomplish this by a conscious release of old grudges and resentments, or by deliberately shattering it into smaller bits and pieces in order to make the release more effortless.

In addition, strive to "love your enemies," as Jesus admonishes. Pray for them because such prayers decrease their power to hurt you, and the high energy released in the process will be returned to you in kind. Remember, everyone acts, positively or negatively, to express love or call for love.

Monitor your thoughts carefully. As you think of someone lovingly, angrily or lustfully, note how that person becomes unconsciously affected by your thoughts. Remember, thoughts are things. They are composed of the same electrical, spirit-based energy that pervades the rest of the universe. Thoughts have substance and power, and the more emotional energy people give them, the faster they will become a reality. The spoken word has the same force and creative energy. Therefore, those who learn to control their thoughts and words will control their future. Since humans are constantly creating, the only issue is whether they are being conscious creators or unconscious ones.

Think of plans that can assist the whole of humanity. Raise your level of consciousness. To understand that you are a co-creator is to be in harmony with the universe, acting as a servant of and co-worker with the Divine. If you fail to appreciate this reality, you can become destructive and are responsible for causing even more chaos in society or disharmony in your life. You can easily look around and recognize many others who have this same problem and create the described effects. So don't be one of them. The choice is yours, and so are the consequences. You manifest what you hold in your consciousness.

Remember, thought is energy that can create your future. Begin thinking of how bright your future will be and begin creating the bright future for yourself that you have a right to. Then just do it!! Stick to your plan to make it a reality, and don't give up. Don't doubt yourself, and don't become confused. Always go forward toward your goal. And only work with and depend on those who will help you reach your goals. You will succeed!!!

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:14pm

Yoga and Meditation: Their Origins and Real Purpose

By Stephen Knapp

            First of all, yoga is not a religion, it is a spiritual science that has been practiced and developed over thousands of years. Archeological evidence shows figures in yogic positions from the Indus Valley region that date as far back as 3000 BCE. Yoga is also mentioned in various Vedic literature, such as some of the Upanishads, including the Katha,Svetashvatara, Taittiriya, and Maitrayani, as well as the Bhagavad-gita, the Bhagavata Purana, and others, all of which date back thousands of years. Therefore, yoga, which is essentially theistic, was known many years before Patanjali. Although he is often given the credit for it, he merely codified it in his Yoga Sutras, which is the text many people are aware of, and which is said to have been written somewhere between the fourth century BCE and the fourth century CE. In this way, it should be clear to anyone that yoga and meditation have their origins in the Vedic system, which some call Hinduism.

            Furthermore, hatha yoga is described in such early texts as the Hatha Yoga Pradipika by Yogi Swatmarama, the Gheranda Samhita by the sage Gherand, and the Shiva Samhita. Lord Shiva is said to be the originator of the system found in the Hatha Yoga Pradipika. This is highly regarded by the Nath tradition founded by Gorakshnath and his teacher Matyendranath, who was accepted to be a disciple of Lord Shiva. Yogi Gorakshnath wrote the Goraksha Samhita. A later text on yoga is known as the Hatharatnavali by Srinivasabhatta Mahayogindra. Thus, without this ancient culture, there would be no yoga process as we know it today.

            In the Vedic tradition, yoga is the system which is the application of the Sankhya system. The Sankhya philosophy is another of the Vedic systems. The original Sankhya system, as explained in Srimad-Bhagavatam by Lord Kapila, acknowledges matter and spirit as two separate principles of reality. Sankhya analyzed such factors as purusha andprakriti (spirit and matter), the creation and development of matter through excitation of the purusha, how the world evolved, how the modes of nature operate and affect us, howahankara (false ego) causes our identification with matter and bondage to the material world, the five organs of action and five senses of perception, the subtle elements, the gross elements, etc. The goal of this system is to understand that the real self is eternal and free, but because of ignorance the soul identifies with what is temporary and, therefore, suffers. Through this kind of analysis of the material world it is expected that one will realize the difference between matter and spirit and attain freedom from false identification. After this stage is attained, release from existence in the material world is reached through spiritual training, meditation on the real self and Superself, and the practice of yoga.

            In this way, Sankhya is the theory, while yoga is the practice. The complete system of yoga is very complex and has many steps to it, each of which must be perfected before one can go on to the next step.

            Hatha yoga is one of the first types of yoga with which people become acquainted. However, it is not a separate system of yoga as many people seem to think. It is one of the eight steps of raja or astanga yoga. Nonetheless, it can be used separately if only for helping keep the body and mind fit and in shape.

            The word hatha consists of two bija or seed mantras, namely ha (prana) and tha (the mind or mental energy). Ha means the prana or energy flowing within the body and that associated with the sun, while tha means the mind or mental energy, or that associated with the moon. Thus, hatha means to bring in balance the energies of the sun and moon, or unify the vital energy of the body with the mental. This opens the door to higher consciousness, which culminates in samadhi during meditation, if one continues to develop it to that stage. With the use of hatha yoga, the body can become more subtle, or what is called a yoga body.

The purpose of yoga is to suspend the flickering nature and internal dictations of the mind. Being free of the dictates and influence of the mind would allow one at least a glimpse into the spiritual reality that was discussed in the Sankhya system. Yoga is also to attain relief from the pain that exists from such things as ignorance, which brings attachment, which then leads the way to fear and hatred, as well as the fear of death. The practice of yoga and renunciation is for bringing freedom from such pains and suffering, and allowing us to enter our natural state of never-ending happiness and bliss, which is the normal condition of the soul, our real identity. Although the basis of the yoga system may be quite popular, few people can actually reach the higher levels of self-realization through this process in this day and age.

The Sanskrit root of the word yoga is yuj, which means to bind, link, or unite with the object of our meditation. Thus, it is to unite the mind, intellect, the will, body, and soul to God, or the jivatma to the Paramatma, the individual soul to the Supersoul, through the discipline of yoga. Furthermore, the word religion comes from the Latin word religio, which also means to bring back or bind to God. Thus, there is no difference between the goal of yoga and the deeper goal of religion.

Religion as we know it today, however, often deals with externals, such as how we act, what we do, and customs and rituals. Spirituality, on the other hand, may also use rituals and practices, but is focused on our internal changes and development, and is, thus, more personal and individualistic. It does not depend on a church or our connection with an institution, though that may help and is recommended in particular situations. Neither does it depend on a strict dogma, but it goes beyond all that. This is the Vedic system. The goal of religion may be to reach heaven, but the goal of Vedic spirituality, from which originates the yoga system, is moksha, or liberation from all forms of materialistic limitations, a reawakening of our real spiritual identity, and even entrance into the spiritual dimension.

The purpose of any true spiritual path is to raise our consciousness to the point of allowing us to directly perceive the spiritual strata. Being spiritual means to recognize one’s spiritual identity and practically see the transcendental essence of all others. It also means to see that we are all parts and parcels of God and to respect each other in that light. That is one of the higher goals of yoga.

To proceed in this way, we need to understand that all things that are spiritual function on a higher plane of existence, one that is hardly perceptible by our mind, intelligence, or senses. The spiritual dimension can only be detected when our consciousness reaches a higher level of awareness, beyond the influence of the mind and senses. It is similar to radio and television waves. These are not perceptible by our mind or senses. They remain invisible, yet they are all around us. In our base level of awareness, or unawareness, we may think that such things as radio waves and television frequencies are not real. Of course, we may be viewed as quite uneducated by those who are familiar with their existence. So the thing is, even if you cannot perceive them, if you have a receiver that can detect or even utilize such subtle waves or frequencies, then you will know that radio and television waves are not only a fact, but can be used for many practical purposes.

The same thing goes for yoga, or a genuine spiritual path. It is meant to bring our consciousness up to a higher level of awareness, to fine tune it so that we can receive or perceive the higher vibrations of the spiritual strata. As we practice such a genuine spiritual tradition, our consciousness can become refined and focused enough so we can receive the subtle frequencies and perceive the reality of the spiritual domain. Then we can have our own spiritual experiences. The point is that the more spiritual we become, the more we can perceive that which is spiritual. As we develop and grow in this way, the questions about spiritual life no longer remain a mystery to solve, but become a reality to experience. It becomes a practical part of our lives. And how to reach that level of perception is supplied in the Vedic methodologies that have been preserved and handed to us by the previous sages who have also used them for their own development and spiritual experience. And that is what the Vedic process has been giving to humanity for thousands of years.

The Vedic system is practically non-denominational. It is not for any one culture or ethnic group. It is for all of humanity and is called Sanatana-dharma. Sanatana-dharma is both a path and a state of being. It means, essentially, the eternal nature of the soul, that which always exists, and our eternal duty, which is to attain that spiritual perception. We are all spiritual beings within material bodies, so the goal and our main duty in human existence is to regain that spiritual identity. This is attained by a reawakening of our higher consciousness and the direct perception of our spiritual identity. It is through the process of yoga and the path of Sanatana-dharma that we can reach this higher awareness and perceive exactly who we are. This is precisely the ultimate purpose of yoga.

            Nowadays people often practice yoga merely for improving their physical fitness, or for their mental and overall well-being. There is nothing wrong with that, and yoga can do that most efficiently. But there is also a higher aspect of yoga, which for some has been forgotten. The great rishis of old in India gave it for our preparation to reach higher states of consciousness. And such training was performed for years to attain more developed states of being. Thus, the process of hatha yoga was given to prepare one for entering the elevated stages of meditation. Hatha yoga is a beginning process for preparing the body and mind for spiritual awakening through the practice of raja or astanga yoga. Thus, it is also quite effective in reducing any diseases, physical defects, or mental disturbances. And this is why some people use it as a preventative medical therapy. It is the imbalance in the energy system that contributes much of the psychic or mental diseases that people suffer. Hatha yoga, along with breathing exercises, pranayama, can eliminate many such problems. However, it is not enough to use only particular asanas or yoga postures to remedy certain problems. It must be used holistically to treat the whole person so the student, or the sadhaka, can rise to a higher level of being. The person’s character, thought processes, mind, senses, and physical nature, must all rise to a more refined level of existence. That is what is needed, otherwise the goal of yoga remains incomplete. This, it seems, is what has been forgotten by many modern yoga teachers.

In order for the mind to be purified, the body also has to be purified, or prepared spiritually. Hatha yoga is that preliminary process by which we prepare the body, nervous system, mind, lungs or breathing, and nadi channels so the energy within can flow most efficiently for states of deep meditation. This is the objective of hatha yoga.

The benefits of yoga are various and numerous. On the mental level it strengthens concentration, determination, and builds a stronger character that can more easily sustain various tensions in the materialistic world. The assortment of asanas or postures also provide stronger health and keeps ills such as diabetes, high and low blood pressure, etc., away or in check. It improves physical strength, endurance, flexibility, back pain, digestive disorders, and arthritis. It promotes detoxification of the body, toning of muscles, and relief from stress and anxiety. Certain diseases can be prevented or improved by performing yoga on a daily basis.

Students also use yoga to find relief from the stress of study, tests, homework, and pressure to keep up good grades. Yoga has been shown to provide an increase of energy, so students can use that toward school work and improve their academic performance.

With the practice of pranayama and asanas, the glands and muscles also increase in capability, which helps cure or prevent various diseases caused by bad food habits and irregular lifestyle. Problems such as constipation, cardiovascular and respiratory difficulties are examples of this. Yoga also strengthens the heart and keeps the veins healthy. It improves the entire digestion process, making every part of the body healthy, light, and active. Yogic exercises also work to dissolve fat, which makes the body light, healthy, fit, and attractive.

It is understood that physical growth or the anabolic process continues to the age of 18. From 18 to 35 there is a balance or neutral stage between the anabolic and catabolic or degenerative processes. But from 35 onward the catabolic or deteriorating process sets in. Yoga and meditation can significantly reduce that decline caused by the catabolic process. That is because our body’s cells, organs, and nerves are affected by the attitude or energy we send through the body. They have their own consciousness and are influenced by the collective consciousness we create, that we live in by our thoughts, desires, words, and deeds. Thus, positive thoughts and spiritual practices bring uplifting results to the body. Since yoga and meditation can help establish a prolonged state of mind and body that is positive and progressive, it naturally helps rejuvenate the body and sustains life and good health, besides leads us to spiritual consciousness.

            In the changes that the body undergoes through a serious practice of hatha yoga, the body can become more subtle, flexible, and balanced so that the affects of old age are greatly reduced. However, those who practice yoga seriously and not merely for outer beautification and health reasons can progress to the higher forms of yoga. They can develop or feel the superior indwelling pleasure and peace that is attainable through the full progression of yoga, which leads to self-realization, the real goal of yoga. Nonetheless, a person will still feel benefits from whatever practice they make. Even on an elementary level, a higher state of peace, tranquility, and even meditation can be attained.

            Even if yoga is performed only for good health, the higher brain centers are still activated to varying degrees and can become further opened with steady practice in preparation for higher consciousness.

            As one progresses through hatha yoga and engages in meditation, a person can taste a mental calm that is experienced when the mind becomes stable and steady, and more closely connected with our real spiritual identity. Thus, a person becomes attracted to the meditation sessions, and other outer or sensual forms of pleasure or happiness become less significant. As one’s self-fulfillment increases, it becomes easier to naturally avoid those activities that are not conducive to peaceful living and healthy well-being.

In the preliminary stages, yoga is, essentially, for controlling the flickering nature of the mind, and for developing one’s finer qualities and expanding one’s consciousness from material to spiritual awareness. It is explained that yoga is the process of completely calming the movements of the mind, which include perceived knowledge, misconception, imagination, sleep, and memory. When these are stabilized, then it can be called yoga, which offers the opportunity for the seer to become established in his own essential and fundamental nature, full of bliss and light. Further than this, yoga is the attempt and the process to realign our selves with the Supreme Self, God.

When you progress in yoga in this way, you can feel the unwanted burdens of the mind fall away, such as anxiety, anger, greed, envy, hate, discontent, etc. Then other qualities like peacefulness, tranquility, contentment, and blissfulness will be felt. These are the natural qualities of the soul which everyone is trying to find and are some of the many things that can be accomplished with yoga.

            As we continue to develop in yoga, we separate ourselves from the general vibrations of selfishness, greed, and anger that often pervade this planet. But we also contribute to the uplifting vibrations in the social or mass consciousness that this world so much needs these days. If we all can continue to work in this way, there could be a major shift in planetary consciousness for the upliftment of humanity for the greater good. Thus, our own spiritual progress becomes a positive influence on the whole planet.

            As you make further progress, you may enter into the deeper levels of understanding and transcending the mind and gradually go so far as to attain realizations as to what your own spiritual identity is and what your relationship is with the Absolute. Becoming free from material life and regaining one’s spiritual identity is the superior goal of all yoga.

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:14pm

The Secret of Bhakti-yoga

By Stephen Knapp

 

 

            There are various kinds of yoga; such as karma-yoga, based on purifying our activities; Jnana-yoga, based on acquiring spiritual knowledge and insight; Raja-yoga, the mystical yoga system; and Bhakti-yoga, attaining union with God through love and devotion. From these yoga systems, additional systems have also developed. But these four basic forms of yoga are all discussed in the primary and essential Vedic text of the Bhagavad-gita. But out of all of them, Lord Krishna specifically directs us toward engaging in Bhakti-yoga, love and devotion toward Him. So why is this so special?

            Bhakti-yoga is the devotional service performed for Lord Krishna, or one of His avataras, such as Lord Vishnu, Lord Ramachandra, etc. Lord Krishna explains that, “Work done as a sacrifice for Vishnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti [Arjuna], perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.”²⁸  This means free from karma, which is an important point in our spiritual progress. 

            Sri Krishna goes on to relate that “Those who know Me as the Supreme Lord, as the governing principle of the material manifestation, who know Me as the one underlying all the demigods and as the one sustaining all sacrifices, can, with steadfast mind, understand and know Me even at the time of death.²⁹  And whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt. Whatever state of being one remembers when he quits his body, that state he will attain without fail. Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.”³⁰  

            In this way, we can begin to understand that devotional service ultimately brings us to the level of being able to see Lord Krishna directly. It is by this method that numerous other saintly sages and yogis have come to be able to directly see the Lord. The point to remember is that the more spiritual we become, the more we can perceive that which is spiritual. The more purified our consciousness is, or the higher the vibrational level upon which our consciousness functions, the more we can see and enter into that higher level of existence or reality. It awakens our transcendental senses that exist within us. So the process of continued service to Krishna and His devotees will bring about the purification which will allow us to enter into Krishna’s domain, even within this very lifetime, if we are fortunate enough.

            As Lord Krishna further relates, “The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am. My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding. One who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me.”³¹ 

            “One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.”³²

            Lord Krishna also explains in the Bhagavata Purana that the residents of both heaven and hell want to take a human birth on earth since such a human life provides the best facility to achieve transcendental knowledge and love of God. Neither heavenly nor hellish bodies provide the efficient means for such opportunity.³³ This is the fortunate nature of life on this earth planet and in these humans bodies, which we often take so much for granted.

            Furthermore, Lord Krishna describes in the Bhagavata Purana the highest level of happiness that can be attained when we have a taste for serving Him. He says that if you fix your consciousness on Him, giving up your material desires, you will share a happiness with Him that cannot be experienced in any way by those who remain engaged in sense gratification. If you do not desire anything of this world, and have achieved peace through controlling the senses, and if your consciousness is equipoised in all situations, and when your mind is satisfied in Him, you will find happiness wherever you go.³⁴ If or when you are without any desire for personal gratification, and when the mind is attached to Him, peaceful and without false ego, merciful to all living beings, and when your consciousness is not affected by the prospects for gratifying the senses, then you can find a happiness that cannot be known or achieved by those who lack such qualities.³⁵  In other words, this is beyond anything that a common man may experience.  

            With the explanations that follow we can understand that a separate endeavor for engaging in the mystic yoga tradition is not needed. Whatever spiritual goals you may wish to attain can be acquired simply by engaging in devotional service to the Supreme. Sri Krishna explains this: “One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.⁴⁷ And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.⁴⁸ He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me... One who at the time of death, fixes his life air between his eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality...⁴⁹  After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.”⁵⁰  

            This is the powerful effect of the process of thinking and dedicating your activities to Lord Krishna. However, the same result can also be acquired by proper association with those who are spiritually advanced. In this regard, the Supreme Lord personally told Uddhava that it is by associating with His pure devotees that you can destroy your desires for the objects that can gratify the senses. It is this purifying association that can bring the Lord under the control of such a devotee. You may perform the astanga-yoga system, engage in philosophical analysis of the elements of material nature, or practice nonviolence and other ordinary principles of piety, like dig wells, give in charity, plant trees, or other public welfare activities. You may even chant the Vedas, perform penances, take up the renounced order of life, worship the demigods, chant confidential mantras, or visit the holy places. But all such activities cannot bring Him under your control.⁵¹ Even though you may engage with great endeavor in the mystic yoga system, or philosophical speculation, or charity, vows, penances, rituals, or even studying the Vedas and teaching the Vedic mantras to others, still you cannot achieve Him by these means alone.⁵² 

            However, by example we can see that as the residents of Vrindavana, headed by the gopis [cowherd girls devoted to Krishna], were always completely attached to Him with the deepest love, they could not find any other comfort or happiness in their separation from Him when Krishna’s uncle Akrura took Him and Balarama to Mathura. All of the nights in which the gopis spent with Krishna in Vrindavana went by like a moment. And now, bereft of His association, the gopis felt those same nights drag on forever, as if each night were a day of Brahma. Just as the great sages in yoga trance merge into self-realization, just like the river merging into the ocean, and are thus oblivious to any material names and forms, in the same way the gopis of Vrindavana were so completely attached and absorbed in thought of Him that they did not think of their own bodies, or of anything of this world, not even of their future. Their complete consciousness was simply absorbed in Krishna. Though they were not completely aware of His actual position, by their thoughts and association with Him, they all attained Him, the Supreme Absolute Truth.

            Therefore, as Lord Krishna goes on to explain in the Bhagavata Purana: “Abandon the Vedic mantras as well as the procedures in the supplementary Vedic literature and all their injunctions. Simply take shelter of Me alone, for I am the Supreme Personality of Godhead situated within the heart of all conditioned souls. Take shelter of Me wholeheartedly, and by My grace be free from fear in all circumstances.”⁵³

            An example of such fearlessness for devotees on the path of spiritual progress is related as follows: Those who are yogis learn how to control their lives so that they pass away from this world at the right moment, and in the right consciousness, so that they will not take birth in this world again. However, Lord Krishna explains this, and concludes that for His devotees there is no reason to be overly concerned about such things. “According to the Vedas, there are two ways of passing from this world--one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns...⁵⁴ Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north. The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back.⁵⁵ However, the devotees who know these two paths, O Arjuna, are never bewildered. Therefore be always fixed in devotion.”⁵⁶ Thus, for a devotee who is always thinking of Krishna, there is no reason for any other endeavor or concern in the performance of one’s spiritual progress.

            Krishna further clarifies in the Bhagavata Purana that whatever mystic perfections can be achieved by good birth, herbs, austerities and mantras can all be achieved by devotional service to Him; indeed one cannot achieve the actual perfection of yoga by any other means.⁵⁷ Everything that can be attained through fruitive or karmic activities, penance, knowledge, detachment, mystic yoga, charity, religious duties, or any other means of perfecting life can be easily achieved by His devotee simply through loving service to Him. If for some reason His devotee desires to be promoted to heaven or attain liberation, or a residence in His abode, such benedictions are easily achieved.⁵⁸ 

            A similar point is reiterated by the Lord in His form as Kapiladeva when He explains that because His devotee is completely absorbed in thought of Him, he does not desire such benedictions as going to the higher planetary systems, like Satyaloka, nor any of the eight mystic powers obtained from yoga, nor does he desire to be liberated into the kingdom of God. However, the devotee nonetheless enjoys all offered benedictions even in this life, even without asking for them.⁵⁹ 

            In conclusion, everything that can be accomplished by separate endeavors in other processes are not left out of the path of devotion to the Lord. “A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity, or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.”⁶⁰ 

            This is the secret of the potency of bhakti-yoga. 

SevakPermalink Reply by padmavati dasi on April 1, 2011 at 10:15pm

Women in Vedic Culture

By Stephen Knapp

There are many civilizations in the world where respect for women and their role in society are prominent, and others where regard for them and their status should be improved. Yet the level of civility along with moral and spiritual standards in a society can often be perceived by the respect and regard it gives for its women. Not that it glorifies them for their sexuality and then gives them all the freedom men want so they can be exploited and taken advantage of, but that they are regarded in a way that allows them to live in honor for their importance in society with respect and protection, and given the opportunity to reach their real potential in life.

Among the many societies that can be found in the world, we have seen that some of the most venerating regard for women has been found in Vedic culture. The Vedic tradition has held a high regard for the qualities of women, and has retained the greatest respect within its tradition as seen in the honor it gives for the Goddess, who is portrayed as the feminine embodiment of important qualities and powers. These forms include those of Lakshmi (the goddess of fortune and queen of Lord Vishnu), Sarasvati (the goddess of learning), Subhadra (Krishna=s sister and auspiciousness personified), Durga (the goddess of strength and power), Kali (the power of time), and other Vedic goddesses that exemplify inner strength and divine attributes. Even divine power in the form of shakti is considered feminine.

Throughout the many years of Vedic culture, women have always been given the highest level of respect and freedom, but also protection and safety. There is a Vedic saying,AWhere women are worshiped, there the gods dwell.@ Or where the women are happy, there will be prosperity. In fact the direct quotes from the Manu-samhita explains as follows:

 

AWomen must be honored and adorned by their fathers, brothers, husbands, and brothers‑in‑law, who desire their own welfare. Where women are honored, there the gods are pleased; but where they are not honored, no sacred rite yields rewards. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. The houses on which female relations, not being duly honored, pronounce a curse, perish completely, as if destroyed by magic. Hence men who seek (their own) welfare, should always honor women on holidays and festivals with (gifts of) ornaments, clothes and (dainty) food.@ (Manu Smriti III.55-59)

 

            Furthermore, in the Vedas, when a woman is invited into the family through marriage, she enters “as a river enters the sea” and “to rule there along with her husband, as a queen, over the other members of the family”. (Atharva-Veda 14.1.43-44) This kind of equality is rarely found in any other religious scripture. Plus, a woman who is devoted to God is more highly regarded than a man who has no such devotion, as found in the Rig-Veda: “Yea, many a woman is more firm and better than the man who turns away from Gods, and offers not.” (Rig-Veda, 5.61.6)

Additional quotes can be found in other portions of the Vedic literature. This is the proper Vedic standard. If this standard is not being followed, then it represents a diversion of the genuine Vedic tradition. Due to this tradition, India=s history includes many women who have risen to great heights in spirituality, government, writing, education, science, or even as warriors on the battlefield.   

            In the matter of dharma, in the days of Vedic culture, women stood as a decisive force in spirituality and the foundation of moral development. There were also women rishiswho revealed the Vedic knowledge to others. For example, the 126th hymn of the first book of the Rig-Veda was revealed by a Hindu woman whose name was Romasha; the 179 hymn of the same book was by Lopamudra, another inspired Hindu woman. There are a dozen names of woman revealers of the Vedic wisdom, such as Visvavara, Shashvati, Gargi, Maitreyi, Apala, Ghosha, and Aditi who instructed Indra, one of the Devas, in the higher knowledge of Brahman. Every one of them lived the ideal life of spirituality, being untouched by the things of the world. They are called in Sanskrit Brahmavadinis, the speakers and revealers of Brahman.

Throughout the history of India and the traditions of Vedic society, women were also examples for maintaining the basic principles in Sanatana-dharma. This honor toward women should be maintained by the preservation of genuine Vedic culture, which has always been a part of India.

Unfortunately, these standards have declined primarily due to the outside influences that have crept in because of foreign invaders, either militarily or culturally. These foreign invaders who dominated India mostly looked at women as objects of sexual enjoyment and exploitation, and as the spoils of war to be taken like a prize. The oppression of women increased in India because of Moghul rule. As such foreigners gained influence and converts, decay of the spiritual standards also crept into Indian and Vedic culture. The educational criteria of Vedic culture also changed and the teaching of the divinity of motherhood was almost lost. The teaching changed from emphasis on the development of individual self-reliance to dependence on and service to others. Thus, competition replaced the pursuit for truth, and selfishness and possessiveness replaced the spirit of renunciation and detachment. And gradually women were viewed as less divine and more as objects of gratification or property to be possessed and controlled.

This is the result of a rakshasic or demoniac cultural influence, which still continues to grow as materialism expands in society. Money and sensual gratification have become major goals in life, though they alone cannot give us peace or contentment. Instead they cause us to develop more desires in the hopes of finding fulfillment while leaving us feeling hollow and ever-more restless without knowing why.

In Vedic culture it is taught that every man should view and respect every woman, except his own wife, as his mother, and every girl with the same concern and care as his own daughter. It is only because of the lack of such training and the social distancing from the high morals as this that this teaching is being forgotten, and the respect that society should have for women has been reduced.

In this way, the change in the attitude toward women in India was due to a loss of culture and of the true Vedic standards. Thus, it should be easy to see the need for organizations that will keep and teach the proper views, which were once a basic part of the genuine Vedic traditions.

When the position of women declines, then that society loses its equilibrium and harmony. In the spiritual domain, men and women have an equal position. Men and women are equal as sons and daughters of the same Supreme Father. However, you cannot bring the spiritual domain to this Earth or enter the spiritual strata if your consciousness is focused on the differences of the sexes, and thus treat women poorly. One is not superior to the other, but each has particular ways or talents to contribute to society and to the service of God. So men should not try to control women by force, but neither should women forcefully try to seize the role of men or try to adopt the masculine nature of men. Otherwise, imbalance results in society, just as a car will not move properly when the tires on one side are too low or out of balance. Of course there are exceptions in which some men are naturally good at feminine roles and some women are talented in masculine occupations. But the point is that women and men must work cooperatively like the twin wings of a bird, together which will raise the whole society. If there is a lack of respect and cooperation, how can society be progressive? After all, how can there be a spirit of cooperation and appreciation between men and women when instead there is a mood of competition? It is this mood in materialistic society that is increasing in both family and corporate life which contributes to social imbalance and not to a smooth and peaceful society.

Motherhood and Family

            The nature of motherhood of women was always stressed in Vedic India. After all, we often find them to be the foundation of family life and of raising the children properly. They usually provide the love and understanding and nurturing for the development of our children in a way that is unlikely from most men.

            Our own life is a gift from our mother’s life. We were nourished by her, we spent nine months in her womb, and her love sustained us. Even now we are loved by our mother. This includes Mother Nature and Mother Earth, which is called Bhumi in the Vedic tradition. The Earth planet is also like a mother because everything we need to live, all our resources, come from her. As we would protect our own mother, we must also protect Mother Earth.

            Women in motherhood, after giving birth to a child that they have carried for nine months, is the first guru and guide of the child and, thus, of humanity. Through this means, before any child learns hatred or aggression, they first know the love of a mother who can instill the ways of forgiveness and kindness in the child. In this way, we can recognize that there is often a strong women, either as a mother or as a wife, behind most successful men.

            In exhibiting the qualities of motherhood, women must be warm and tender, strong and protective, yet also lay the foundation of discipline and the discrimination of right from wrong. Furthermore, in the home it is usually the woman who lends to providing beauty in decorating the house and facility for an inspirational atmosphere. Also, she must usually provide the nutritious and tasty dishes that give pleasure and strength for the fitness and health of the body.

            By their innate sense of motherhood and compassion, women also make natural healers, care givers, and nurturers. Those women who have this intrinsic disposition for caring will also be natural upholders of moral standards and spiritual principles. By their own emotional tendencies and expressions, they are also natural devotees of God.

            In ancient India the Sanskrit words used by the husband for the wife were Pathni (the one who leads the husband through life), Dharmapathni (the one who guides the husband in dharma) and Sahadharmacharini (one who moves with the husband on the path of dharma--righteousness and duty). This is how ancient Vedic culture viewed the partnership of husband and wife.

            When a husband and wife are willing to be flexible to each other’s needs and move forward in love and mutual understanding, the relationship can go beyond equality to one of spiritual union. This means that each one appreciates the talents of the other, and views the other as complimenting what each one already has. This also makes up for the weaknesses or deficiencies of the other. In this way, each can provide support, encouragement and inspiration to the other. This ideal can only be achieved when they properly understand the principles of spirituality. It is also said that where the husband and wife get along well, Lakshmi Devi (the goddess of fortune) Herself dwells in that house.

            It is also considered that a wife who serves a spiritually strong and qualified husband automatically shares in whatever spiritual merit he achieves because she assists him by her service.

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