Vol 01.009 4. What is God (From ch 6 Hinduism rediscovered)

4. WHAT IS GOD?
FROM CHAPTER 6 OF " HINDUISM REDISCOVERED"-
( What is, Who is, Where is, this Descending and Condescending God?)

Any religious person would be shocked at my temerity in devising such a title for this chapter, when a definition of God has eluded even the greatest minds all over the world from time immemorial. And my posing the Query as `What is God?' would be even more shocking. A rephrasing into `Who is God?" may be less revolting but nonetheless it is not going to make the answer any simpler. We will identify "Who is God?" in the next chapter limiting ourselves now only to the Question "What is God?".

I would be foolish to rush into an area where `angels fear to tread' if only I hazard a definition. What I am attempting is a Quest for a near approximation to the concept of God.

SECTION 1 BRAHMAN
GOD IN THE NEUTER And, in this attempt, I am not alone. The Vedas themselves have addressed the Supreme of Supremes not by any gender appellations but by the neuter expression BRAHMAN". Aphorisms such as

'TAT TVAM ASI' - `That thou art" (in Chandogya Upanishad)
'AHAM BRAHMOSMI' - I am Brahman (in Brihadaranyaka Upanishad)
'PRAJNANAM BRAHMA'- Pure consciousness is God ( in Aitareya Upanishad)
'AYAM ATMA BRAHMA'- This soul is God -( in Mandukyo and Brihadaranyaka Upanishads)
SARVAM KALUIDAM BRAHMA' -`All this is verily Brahman' ( Chandokya Upanishad)
'AASITH EKAM ADVITIYAM.' -`There was but one without a second "(ibid.) etc.

refer to God in the neuter. Otherwise an unwarranted controversy would arise whether God is masculine or feminine; if so, why so and if not, why not. Hence, the neuter suits the occasion. RigVeda Aranam 2 declared that Brahman is neither male nor female or eunuch but merely denoted by the letter 'A'

The neuter is one of the most wonderful expressions in human language. It represents an overwhelming presence of something which is omnipresent. Thus, the neuter Brahman is indeed an expression of such ubiquitous divinity.

The concept of `Brahman" is a courageous attempt to verbalise an essentially mystical experience which defies description. The changeless principle that holds the changing world together and gives it coherence, that on which the warp and woof of the world are interwoven, that which is abiding in the earth, which is other than the earth, whom the earth does not know, whose body is earth, who controls the earth from within and without - This unknown, unknowable something, the Hindus of ancient times called the `Brahman'.

"Brihat means great, It also means `to expand', `to grow', `to fructify'. Brahman is the vivifying expansive force of nature in its eternal evolution" 1

The word is made up of BRIH (Great) + MANAS (Consciousness) or 'Cosmic Consciousness' - the Cosmos that is entirely alive, entirely spiritual, entirely eternal - consciousness that every being has eternal life and undergoes only transformation and never destruction. That Cosmic Consciousness, they called Brahman `into which no evil had ever entered or will ever enter' says Rigveda 10.129.

This Brahman is both IMMANENT (Indwelling) and TRANSCENDENT (Pervading). It pervades the entire Universe 'EXISTING WITHIN AND WITHOUT' the created Cosmos. At the same time, it is ABOVE AND APART from its creations and is not subject to the limitations of its creations.

" Yasmin Sarvam, Yatah Sarvam, Yah Sarvam, Sarvatas Cha Yaha" In Tamil, it is tersely called `KADAVUL' - `KADA' meaning `transcending' and `VUL' meaning indwelling - all at once.

Religion becomes speechless after exhausting all the epithets at its command and after recognising their limitations in relation to the limitless and infinitely wider perspective of BRAHMAN - which transcends all the narrow boundaries of our futile perception. Nobody can adequately express the innumerable qualities of Brahman because every positive expression we venture fits the concept but soon is found to fall far short of the actual qualities of the divinity. That is why the scriptures acknowledging their failure to express qualities in a positive way resorted to the term `Akhila Heya pratyanika' meaning totally devoid of any blemishes, defects and deficiencies. Thus, if we are `finite' - Brahman is `IN-FINITE; If we are temporary - Brahman is E-TERNAL; if we are subject to pain and death - Brahman is IM -PASSABLE and IMMORTAL. Sastras have become silent not because the qualities of Brahman are limited but because their capacity to enumerate has been exhausted.

GOD, INDEED, IS THE SOURCE AND THE END; THE ALPHA AND THE OMEGA. HE IS ANADHI ( BEGINNING LESS) AND ANANTHA(ENDLESS)

A similar sentiment is found expressed in " The Vision of God" by Nicholos- Published by E.T Salters Ch XIII (1928)
" O! You are entirely beyond all being. O! Lord! My God! The helper of them that seek you; I behold you but know not what I see for I see nothing visible; Only this I know that I know not what I see and never can know. And, I know not what you are. If anyone were to tell me what you are or called you by this name or that, by the very fact that you had bees so named would I know that it was NOT your name"
Says Scotus Erigena- " No nomad or triad can express the all- transcending hiddenness of the all- transcending Super- essentially, Super-existing, Super deity."

This Brahman on the positive side, is "Asankhyeya Kalyana GunaGana" - collection of countless virtuous qualities. It is said that Brahman itself does not know how to keep a tab on its own auspicious qualities.

SECTION 2 .CHARACTERISITCS OF BRAHMAN
This phenomenon of BRAHMAN by whatever nomenclature you
call - Nature, Force, Power -( if you do not like the word God)
exerts its influence on human mind and life in several ways.
It is Transcendent like a horizon, Frightening in its dimensions yet
Enchanting in its charms.

TRANSCENDENCE implies that it is beyond our comprehension. There is something `wholly other' about it, something `wholly beyond', something which is opposite of every limitation that can be thought of, something supernatural, something you can only FEEL without being able to give it a clear conceptual expression, something mysterious, unusual, invisible, puzzling, occult, concealed, imperspicuous and wonderful.

FRIGHTENING implies something that instils awe and wonder, a fear, a tremor that can even reach the point of being gruesome and grisly in some cases. It can also mean an upsurge of `creature consciousness' - a feeling of utter dependence on it. There is something very baffling in the way in which it manifests itself. It is like sudden torrential downpour, a powerhouse fully charged with electricity ever ready to discharge itself upon anyone who dares to come into contact with it. It is incalculable, vibrant, resonant and oftentimes seems arbitrary and even tyrannical to an ordinary beholder. It can appear startling, formidable, even appalling, macabre and intimidating, oppressive and threatening to the uninitiated. Its tremendous majesty and might has an absolute over-powering-ness, triggering strange excitements bordering on hysterical frenzy and intoxication to the evolving soul. Its vitality is passionate, kindling emotional temper and trepidation as if in a wrathful urgency of energy. Its will forces an impetus to all movement and activity.

ENCHANTING : At the same time, it is also bewitching. It is uniquely attractive. The mystery is that it en-thralls and en-trances, bewilders and confounds with its benevolence. You are captivated by it, engrossed by it and transported with a strange ravishment of an irresistible kind by bestowing on you such noble sentiments like love, mercy, comfort, felicity, bliss and even pity. This prodigious frightening force when channelled along benign lines can transform its burning strength into an all consuming fire of love and endearment. It can shower an all embracing bliss which all religious doctrines have invoked thus boosting us from the mundane to a rapturous, overcharged, exuberant beatitude. Through devout worship it can ensure a moral uplift and transport one to the zenith of ecstasy.

SECTION 3 . PURPOSE OF LIFE
Now, let us take a few concepts to show how this Brahman's transcendence, tremendous-ness and tranceful enchantment act on various aspects of our life or to put it conversely how we react to the impact of these characteristics in our daily life.

A little reflection on how one spent one's life span is beautifully depicted in GARUDA PURANA. Out of say 100 years a man could be expected to live, 50 years went in sleep; Another big chunk of about 25 years in infancy, boyhood and old age; A major part of the remaining was clouded by grief, misery and may be service to his kith and kin and possibly society. The rest was changeful and transient like the waves of the ocean. What does glory, fame, honour or riches signify?2

An introspection would reveal that in spite of all these disincentives, life was not without a purpose - which however eludes us as transcendent, the bleak side seemingly tremendous while we cannot but be enchanted by whatever joy accrues to us even in the midst of this struggle and misery.

What is the purpose of life? Why there is water? To quench thirst and make the fields yield. Why there is fish? To cleanse the water and maybe to serve as food for bird and man. There seems to be some purpose in both animate and inanimate objects. If this is so, there should be some purpose in our lives also. Are we born only to eat, mate and sleep? We seem to understand everything except our `selves'. At best, we can only conjecture.

Well. What can be that purpose? What does man want to achieve in whatever time he is allowed to utilize or enjoy for himself? In short, what does he desire? ( To continue)

Vol 01.009 3. Hinduism rediscovered Sources of knowledge contd.

3. " Hinduism Rediscovered" Sources of Knowledge ( Contd)

2.2. BRAHMANAS ( Ceremonial handbooks)
The Brahmanas that followed are detailed handbooks, manuals or guidelines specially formulated for the benefit of the hotas, adharvyus, udgathas and brahmas - the priestly classes for the proper observance of the procedural chores involved in the sacrifices. One of the important Brahmanas is the 'Sata patha brahmana" of 1000 paths forming part of Sukla Yajur Veda which deals with modes of worship.

Together, the Samhitas and the Brahmanas were known as `Purva khanda' (Earlier works) or `Karma khanda' (Action works) as they occur in the earlier parts of the Vedas and deal with rituals, formulas and formalities called `Karma'. Brahmanas relate to holy performances while `Samhitas' to holy dictates.

2.3. AARANYAKAS( Ritual interpretations) and 2.4. UPANISHADS ( Metaphysical Dialogues)
The Aaranyakas and Upanishads which came later deal with philosophical disputations and intellectual discussions and explanations about realisation of God or `Brahman' - the ultimate reality (not to be confused with the four-headed Brahma). While the Aaranyakas were mantras recited usually in the hermitages or forests (Aaranyaka means `belonging to forest') Upanishads were the ones that contain the essence of wisdom enshrined in the Vedas.

Together, the Aranyakas and Upanishads are called `Uttara khaanda' (Later works) or Gnana khanda (knowledge works) or Brahmakhaanda (works relating to Brahman) and they embody an intellectual approach.

When we refer to Veda in general, we usually refer to the `Upanishads'. There are very many Braahmanas, Aaranyakas and Upanishads but attached to the Vedas either individually or collectively. In fact, we are told that there are more than a hundred Upanishads but only 10 of them are accepted as most authoritative by all sections of Hindus - known as `Dasopanishads' - the principal ten Upanishads, while a few others are listed as supplementary. "Upanishads generally present an objective view of the universe and rational approach to the problem of reality far in advance even of the flashes of intuitive knowledge that illumine occasional passages of the Vedas and Brahmanas. Thus, the expressions `as if' or `as it were' occurring in the BRIHADARANYAKA UPANISHAD accords well with the modern scientific view that despite the manifold appearances of the phenomenal world, the entire universe both known and yet unknown is essentially one". ISAVASYA UPANISHAD says -

"The man who understands that every creature exists in God alone and thus perceives the unity of being has no grief and no illusions".

2. 5 SRAUTA SUTRAS ( VEDIC APHORISMS)
`Sutra' means `thread'. Later, this term was applied to compositions written in an `aphoristic' style. The `Sutra' conveyed the meanings of ancient wisdom with utmost economy of words. They are so constructed as to kindle the thought process conducive to reconstruction of reasoning and provided an opportunity to test the veracity and the validity of the truths expounded.

The earlier Vedic Sutras' based on SRUTI were law manuals called `Grihya sutras' (family aphorisms) dealing with sacrificial rites of the householder. The later Sutras based on SMRITI were the `Dharma sutras' (Societal Aphorisms) dealing with the relationship of the individual with the community. While the former may be understood as `personal law', the latter constituted `social law'. Together, they emphasised the individual's responsibilities to his own self to attain salvation and the moral law governing not only the individual's interaction with the community but also of society at large.

The `Sutra' style was later adopted in all liturgical works and in all quasi philosophical systems, but necessitated commentaries to explain in simpler terms the purport of the aphorisms to make them understandable by lay folk also. The brevity of the `Sutras' defeated the very purpose for which they were composed viz. to explain the Vedas, and the `Sutras' had to be explained sometimes making the process more difficult than explaining the Vedas themselves. Since the Brahmanas had become obscure, the `Sutras' were devised to elucidate the sacrificial instructions contained in the Brahmanas.

Vol 01.009 2. Rahasya Traya Saram

2. RAHASYA TRAYA SARA

Adhikara 20 : Niryana Adhikara ( The Departure of the soul)
SECTION 1 : The two faces of death Death? The very thought would send a chill through the spine to any person especially one who is face to face with death. Those who are impervious to such a sensation would be those driven to suicidal proclivity by deep distress, untold miseries, jilted love, betrayal by trusted ones, financial breakdown or mental alteration caused by drug , dope and the like. Though the media blares forth day in and day out cases of murder, loot, arson and rape along with a good sprinkling of suicides - the suicide instances are comparatively few and far between.

On the other end of the continuum, there are of course, a few exceptional cases who 'liked to live and not die' for very different reasons. For example, when Sri Rama beckoned Anjaneya to ascend with him to Paramapada, the latter declined politely saying that the relationship he had acquired with Sri Rama on earth would be unavailable in Paramapada and therefore preferred to ' live' here on earth! Similarly, Thondar Adippodi Alwar also liked to stay back saying that he would not trade in the pleasant experience he had in this world serving Sri Ranganatha with any of the pleasures that Paramapada itself could offer !.

Swami Desikan also saysTvam Chet Praseedasi Tavaasmi Sameepatas Chet Tvayi Asti Bhaktir Anagha Kari Saila Naatha Samsrijyate Yadicha Daasajanaas Tvadheeyah Samsaara Yesha Bhagavaan Apavarga Eva

" O! Lord! If thou art gracious, if I am always by thy side, if there is in me pure devotion to thee, if I am in the company of those who are thy servants- Then, this Samsara itself is salvation"

Death and total non-existence are unbearable and unacceptable to the ordinary mortal in spite of the trauma attaching to the struggle for existence and the survival of the fittest. THE MAJORITY, HOWEVER, WOULD RATHER LIKE TO LIVE THAN 'JOIN THE MAJORITY'. This has been very vividly portrayed in the Puranic story of a man hounded by a wild animal and falling into a deep well surrounded by poisonous snakes clinging to a branch that was being gnawed by rats- still going in for the momentary pleasure of tasting the rare drop of honey dripping from the honeycomb nested on the branch of the tree just above his head.

Life of man on earth is likened to the flight of a sparrow through a banquet hall in winter, with a good fire in the midst, while storms of rain and snow batter abroad. The sparrow is flying in at one door and immediately exiting out at another. During the passage in the hall he is safe from the wintry storm but after a short sojourn of fair weather, he instantly vanishes into the dark winter from which he emerged. The only difference is that the sojourn here is really not that rosy while the Scriptures say that the beyond is beautiful to the one who has played by the rule while on earth. Says Dr. Radhakrishnan " The fleeting is enclosed on both sides by an eternity which is real"

Another reason for the dread is the prospect of one's having to contend with death 'all alone'. Even when one is involved in a collision dash on the road or, or a train smash or a plane crash or a ship wreck when hundreds die, each one has to go through the throes of death 'all by oneself'..

More than the inevitability of death itself, the fact of the pangs involved in the process is forbiddingly threatening.

It is here that our Vedas, Sastras, Itihasas, Puranas and in fact the entire gamut of our sacred scriptures step in to assure that one could actually look forward to death as a welcome guest, LIVE PEACEFULLY TILL IT ARRIVES AND DIE GRACEFULLY.

Lord Krishna , the Charioteer friend turned Acharya of Arjuna intended to convey this comforting formula to us under the pretext of advising Arjuna. He deliberately goaded Arjuna to ask a leading question by feigning to slip out an apparent indiscretion when he said to Arjuna " I taught this great truth to Vivaswan (the Sungod), he to Manu and Manu to his son Ikshvaku etc."

Arjuna promptly seized the slip to question Krishna that since they themselves were just contemporaries, how could Krishna have taught anything to Vivaswan. The launching pad thus set adroitly, Krishna proceeds to explain the secret of his Avatara, how the imperishable soul transmigrates to newer bodies and therefore he should not imagine he was killing the soul and how the perishable body is cast away by the soul in successive births so that he should not feel sorry for the destruction of the body which, in any case, was going to perish.

" Many births of mine have passed away, Arjuna! as well as many of yours. I know them all but you know them not, Slayer of foes"

He further explains how even though he has no birth he is born out of his own sheer will while others are born due to their karma.

This concept of transmigration of the soul , the central theme of Hinduism imparts the much needed solace to the troubled minds of those fearing death. It presents the prospect of death as a welcome experience not to feel sorry about, prepares us to cast off our mortal coils, 'IF THE TIME COMES, WHEN IT COMES' with absolute ease and equanimity.

"To understand man's life as important, but not all important, as good but with a chance to be still better, is to relax the grip of terror a bit, and to see things in perspective. When one does see things in perspective - 'freedom from existence' can become the goal which transcends and transforms the threat of death to a sweet promise."

How the soul escapes at the time of death has been engaging the attention of researchers all over the world. They experiment with persons with ' paranormal' and 'Near- death- experiences' (NDE). Even recently, in the USA, a person terminally ill with a prognosis of imminent death was enclosed in a glass domed cubicle. When he actually died, the scientists wondered how the breath could have escaped through the air tight, hermetically sealed cubicle. They noticed a minuscule - less than hairline fracture in the glass that was not there earlier when the dome was examined with sophisticated instruments before the experiment. The experiment conclusively proved that the soul must have pierced through the glass dome.

Long long ago, in fact, millions of years ago, our Sastras have explained graphically and with minute details not only what processes the soul undergoes 'At death' and what happens 'After death'.

Sri Ramanuja's SriBashya based on the Vedas and Upanishads clearly portrays these aspects and Swami Sri Vedanta Desika has incorporated these in Adhikaras 20.21 and 22 of his Rahasya Traya Sara in his own inimitable style. We discuss below the subject as told by these pioneers.

Vol 01.009 1. Note from the editor

1. NOTE FROM THE EDITOR

Dear Bhagavatas,
In addition to our usual features, we commence a series entitled " What is God?" to be followed by " Who is God?", "Where is God?", "The Descending God (Avataras)" and " The condescending God (Archa)". Hope you will find them interesting.
Dasoham
Anbil Ramaswamy

Vol 01.008 3. From ch. 3 of Hinduism rediscovered

3. From Chapter 3 of " Hinduism Rediscovered"

2.1.5. GODS OF THE VEDAS
The Veda Samhitas or recensions in general are collections of mantras or hymns of praise of the different deities representing the various facets of the natural world and include 33 major deities: grouped into 3 categories of 11 each presiding over as many as 330 million subordinate deities. This is also known as 'Muppattu Mukkodi Devatas.' (Arrangement is in alphabetical order and not according to their relative importance)

( i.) CELESTIAL GODS
1. ARKA : One who radiates from 'ark' to radiate denotes a particular aspect of Sun God.
2. ARYAMA Guardian of compacts and marriages, Represents chivalry, Another aspect of Sun God.
3. CHANDRA: Moon, also known as Indu (drop of Soma), Nisakara (maker of night), Nakshatra Natha (master of constellations), Sitamsu (having cool rays)
4. INDRA : Lord of thunder and lightning; a.k.a. Mahendra (Indra, the great) His city : Amaravati (Immortal city), his horseUchaisravas ( shrill shriek), the rainbow is called Indra dhanus
5 .MITRA: Friendship, Solidarity, mainly connected with vows ( cf. ) .Zorashtrian 'mitras'
6.PUSAN : Prosperity, Nourisher, Guardian of roads, herdsmen and protector of cattle
7. SAVITR: Vivifier, Life stimulator, Procreator, also refers to power of words
8. SURYA: The luminous from 'SUR' or 'SVAR' to shine (cf.) svarga a.k.a. Aditya (Source of the world), Paavaka (purifier), Karmasaakshin (witness of deeds) Divakara (maker of day) Prabhakara (source of light) Bhanu (shining), Bhaskara (maker of light) Sahasramsu (1000 rayed)
9. TVASTR: The Vedic vulcan, the shaper, craftsman
10. VARUNA: The mysterious, cryptic, hidden-from 'VRU' to envelop, cover or restrain; Cosmic law (cf.) Greek Uranus. Varuna becomes Ahura Mazda ( ORMUDZ) the supreme God and creator of the world. If Varuna is the Lord of RTA, Ahura is the Lord of Aasa. Like Varuna, Ahura is also closely associated with Mitra, the Sungod.
11. VISHNU-The All-pervader, the Supreme deity

( ii. ) ATMOSPHERIC GODS.
1. APSARAS: Nymphs (cf.) nymphs of Greece-born of waters in the pond (Ap+saras), Essences
2. ARUNA: the red one, charioteer of the Sun God.
3. DYU: or Dyava: The sky a.k.a. Ambara (veil) Antariksha (space)
4. DEVAS: the divine ones (from the root 'Div" to shine)
5. GANDHARVAS Divine musicians, fragrances, also harmonies (go always with Apsaras)
6. MARUTS: Breath . One without whom one dies PITRUS-consisting of
7. VASUS:( Eight ) Spheres of existence: viz. Apah (water), Anala (fire) Anila (wind), Dhara (flow), Dhruva (Polestar) Soma (an aspect of moon) Prabhasa (light) and Prathyusha (dawn)
8. RUDRAS (Eleven ) Divinities of life: viz. Ahirbudnya (seasnake), Ajaikapada (shepherd), Bhaga (fortunate), Dahana (burning), Kapalin (bearer of skulls), Mrigavyaada (hunter), Nirruti (misfortune), Pinaakin (archer), Sarpa (snake), Sthaanu (pillar), and Trayambaka (three eyed)
9. AADITYAS ( Twelve ) Sovereign principles of the sky: viz., Aryama (an aspect of Sun God) Bhaga (share), Dhaatri (order), Mitra (friend), Pushan (nourisher), Rudra (roarer), Savitru (vivifier) , Surya (sun god) Tvastr (craftsman) Varuna (watergod) and Vishnu (pervader)
10. VAYU: Wind God a.k.a.Vaata ( wanderer), Marut (the one without whom one dies) Anila (one by whom one lives) Paavana (cleanser)
11. VISVEDEVAS : Manes, a vague group of indeterminate gods

( iii. ) TERRESTRIAL GODS
1. AGNI (Devourer), Fire God cf Latin 'Ignis"a.k.a. Jatavedas (one who knows all happenings), Paavaka (purifier), Vaisvanara (all pervader), Havya vaahana (oblation bearer), Vahni (conveyor)
2. AAPAH: Water
3. BRIHASPATI: The great master, Teacher of Gods 4. DHATR: Order
5. HIRANYAGARBHA: Golden Embryo
6. PRAJAPATHI: Lord of progeny
7. PRITHVI: Earthly sphere
8. SOMA: Ambrosia, Nectar, Devoured, the lord of offering, fuel, the presiding deity being Moon a.k.a. Soma, considered as chalice of Soma. Ghandharvas are associated with Soma as the promoter of lust.
9. SUKRA: The teacher of the genie or antigods.
10. VAGEESA Lord of speech
11. VIVASVAAN: The ancestral law, morality.

(iv.) OTHER GODS AND DEMI GODS FOUND MENTIONED IN THE VEDAS
ABHASVARAS: The shining
ADITI: Primordial vastness
AMSA: the share
ANGAARAKA: Mars
ASVINS : the gods of Agriculture
BUDHA: Mercury
CHITRAGUPTA: Scribe of Yama, secrets illustrated
DAKSHA: Ritual skill
GARUDA: Divine falcon, Vehicle of Vishnu
KAAMA; The god of love a.k.a. Ananga ( bodyless)
KAAMADHENU: The cow that grants all wishes
KIMPURUSHAS: Divine musicians
KINNARAS: Heavenly humans
KRATU: Inspiration
MANUS: The Law givers
MARICHI: Light
MAYA or MAAYA: Power of illusion, also the name of the architect for the anti-gods
PRACHETAS: Awareness
RATHI: Desire ,wife of Kaama
RBHUS: Gnomes who worked in metal, skillful craftsmen
SAADHYAS: Those who have the means to realize
SAKRA: The mighty
SESHA: The remainder, what remains when everything else has disappeared
SIDDHAS: Those who have realized
SURABHI: Fragrant, the mother of Kamadhenu
TUSITAS: The satisfied
UPANAAYIKA: Minor fairies
VAISRAVANA : Son of fame, denotes Kubera
VIDYAADHARAS: The bearers of knowledge
VISRAVAS: Fame
VISVAKARMA: Architect of the Gods
YAKSHAS: Speedy beings
YAMA: Lord of death
YAAMINI : Yama's sister, also means night who subsequently became river Yamuna (Markandeya purana77.7) YOGINI: Powers of realization

But, the Gods of Atharva Veda are different (e.g.) KALA (Time), KAMA (Desire) PASUPATA (Lord of Cattle), ROHITA (Sun), MATARISVAN (Wind), VIRAJ (Cosmic water), UCHISHTA (the remains of sacrifice), ENDOR (son of death), PARAMESHTIN (He that is highest), VIDHARI (the arranger) and CHITRA RATHA (kind of Gandarvas or invading spirits).

Vol 01.008 2. Rahasya Traya Saram

2. RAHASYA TRAYA SARA

ADHIKARA 18 : APARADHA PARIHARA ADHIKARA (Atonement for offences)
After Prapatti, a Prapanna will not indulge in committing any sins
(1) Should he commit any without intention, such sins will not accrue to him
(2) Sins knowingly and deliberately committed can be neutralized by atonement -prayaschitta prapatti (not for the purpose of Moksha)
(3) Should one indulge in sins deliberately and does not atone, minor punishments will be imposed on him like becoming blind, lame etc., or disobedience by wife, children etc. In such an event also the Prapanna would not be denied Moksha because his papas will be negatived by atonement or suffering punishment as aforesaid.
(4) Even major sins except what is stated in (5) below will be excused by the Lord by inflicting a light punishment in exercise of his patience, love and compassion towards the Prapanna.
(5) The only heinous and unpardonable sins which will nullify the effects of Prapatti are: (a) Disrespect to Bhagavatas and Acharyas and (b) Adherence to deities other than Bhagavan.
(6) Though the means and Phala of Moksha are identical as between a Prapanna and the great Nityas and Muktas like PARASARA,VYASA,SRI NATHAMUNI and others, the Prapanna should not arrogate himself by equating himself with these extraordinary luminaries since they are far superior on account of their birth, character, knowledge, discipline etc which are not comparable to those of the Prapanna.
(7) THE PRAPANNA SHOULD NOT DISCRIMINATE ANY ONE AS INFERIOR ON ACCOUNT OF THE LATTER'S CASTE, CREED, SEX OR OTHER DIFFERENCES
(8) The Apacharas committed towards Bhagavatas can also be expiated but Only by seeking the forgiveness of the same Bhagavatas
(9) A SUBTLE POINT TO NOTE IN THIS CONNECTION IS THAT IF A PRAPANNA PRAYS AT THE TIME OF DOING PRAPATTI FORGIVENESS OF SINS HE MIGHT COMMIT KNOWINGLY OR UNKNOWINGLY IN THE POST-PRAPATTI PERIOD, THE LORD WOULD TAKE CARE TO GUARD HIM AGAINST HIS COMMITTING SUCH SINS ALSO.
(10) The Post-Prapatti sins get exculpated thus:- 1/4th by not repeating such sins; 1/4th by feeling repentant; 1/4 th by efforts to perform atonement (Prayaschitta) and the balance1/4th by actually performing the Prayaschitta. Thus, for the Prapanna, there is no consignment to hell or the danger of rebirth under any circumstances.

ADHIKARA 19 : STHANA VISESHA ADHIKARA
(The places suitable for the Prapanna's residence ) The question arises as to which places will be most suitable for a Prapanna to reside. This is answered as follows:
(1) A Prapanna should select a place suitable for carrying out his daily ritualistic chores relating to his Varna and Ashrama
(2) Any place sanctified by Bhagavatas would be suitable. Places glorified and consecrated by Alwars in their Mangala Sasanas ( statement of consecration) will be most suitable since they will be the usual places where other devotees would prefer to reside.
(3) However great a place may be, if it is not recognized by Bhagavatas, such a place is not fit for a Prapanna.
(4) SHOULD, HOWEVER, A PRAPANNA IS FORCED BY CIRCUMSTANCES TO LIVE IN ANY SUCH PLACE (e.g.) IN THE USA OR ELSEWHERE, AND CONTINUES TO PERFORM SCRUPULOUSLY HIS DHARMIC DUTIES, SUCH A PLACE WOULD BECOME SANCTIFIED BY VIRTUE OF *HIS* HAVING RESIDED THEREIN.

Vol 01.008 1. Note from the editor

1. NOTE FROM THE EDITOR

Dear Bhagavatas,
We continue postings on RTS and Hinduism Rediscovered in this issue. Certain points on the Question Box Replies received from members will be posted separately. Dasoham
Anbil Ramaswamy

Vol 01.007 3. The Sruti texts ch 3. Hinduism rediscovered

3. FROM CHAPTER 3 OF HINDUISM REDISCOVERED

SECTION 2 : THE SRUTI TEXTS.

2.1. VEDAS
The word `VEDA' itself means `wisdom', `knowledge'. Scholars say that it bears resemblance to the English `Wit', the German `WIZEN' or the Latin `VIDERE; stemming from `VID' to See. The wisdom of the Vedas is absolute and inherent and not the material or empirical knowledge.

Vedas were not created by anybody - not even by God. Hence, they are called "Apaurusheyam" (Authorless ), the Vedic hymns were passed on by teachers to pupils through an oral tradition. It is essentially an auditory phenomenon. Vedas are supposed to have existed always. After every deluge (Pralaya) when the universe remanifested, God remembered the texts of the Vedas exactly as they were before the deluge and taught them to the fourfaced Brahma and through him to succeeding generations through Guru-sishya-parampara (generations of preceptor - pupil relationship). Even when an alphabet was sought to be introduced or altered there was strong opposition and the tradition was conveyed through `Sruti (heard or revealed) and `Smriti (remembered).

LE MAITRE, SOLANGE observes: "What is found in the VEDA has no equivalent anywhere in the religious history of mankind. A philosophic teaching of lofty range is expressed in hymns of exceptional poetry, powerful in their lyricism and often and deliberately in their symbolism, it seems the secret of the Veda must remain impenetrable to the profane". -5 Incidentally, `pro' means in front of and `fane' means temple. Hence, to be left outside the precincts of the holy.

It might take a whole lifetime may be many lives to study all that is contained in the Vedas and other scriptures or even to have a smattering. But, as Hindus, is it not necessary and desirable for us to know at least their names and briefly the basics as to what they stand for - before we proceed.?
HERE IS A RAPID LOOK AT THIS l
VEDA is also called `SRUTI'. `NIGAMA' and AMNAYA. `Sruti' : means that which is `heard' - a sacred knowledge heard by the ancient Rishis and transmitted through generations of pupils as already explained. They lay down rules of grammar, pitch, rhythm and intonation for recitation. Originally, the word `VEDA' applied to `mantras' (mental recitations) and `Brahmans' (manuals) but later extended to Upanishads and other works. When we say `heard' - it does not mean spoken by someone. The Munis (silent ones) and the Rishis (having power of knowledge) were believed to have heard through the medium of sounds the eternal truths which they grasped with their intuitive wisdom. " Purusha Prayatnam Vinaa Prakateebhutam". The word so heard itself became powerful when properly uttered by the proper person under the proper circumstances at the proper time. These materials cannot be conveyed by the printed texts.They could be transmitted only between the two minds - of theGuru and the Sishya both of whom should have the qualifications to give and to take respectively. The Auditorial character of Sruti is self evident.

`Nigama' : Means a settled text or work handed down. This is distinct from 'Agama" which is not based on the `Veda' but improvised later.

Aamnaaya' : Means what is learnt by a student and cherished by constant repetition and frequently thinking over the same. Originally, the Vedas were not classified. Great difficulty was felt in performing the Yaagas. Sage Vyasa with the help of his disciples Sumantu, Vaisampayana, Jaimini and Bylar classified the Vedas into 4 groups consisting of 1131 branches. Hence, he is called Veda Vyasa.6
The four Veda collection of Mantras of praise known as `SAMHITAS'. They are briefly as follows

2.1.1. RIG VEDA (Oldest Vedic verses in oral form ) Hymns of praise. Relates to the function of `HOTA' or the person who sits in a place, tends the sacrificial fire and recites prayers (mantras). We will discuss more about mantras later. The collection comprises of 64 Chapters, 10,552 verses in 1028 hymns arranged in 10 books (mandalas) known as `Sakala' recension, the text used by the priestly school. It included 36 hymns called `Khilasuktas' (not in the original Rig Vedic nucleus). A subsequent arrangement divides the text into 8 each of which was subject to further divisions. Mandalas IV, VI and VIII represent three well known subdivisions of the `ANGIRASAS' namely the GAUTAMAS, BARADWAJAS and KEVAL ANGIRASAS. Books III, V and VII belong to the Non-Brigu-Angirasa gotras. II and VII are classified as `Family books' while IX is confined to the `Soma' ritual. I and X seem to be late compositions- 6 .

J.MUIR observes
"RIG VEDA provides far more illustrations of the workings of human mind, in the period of its infancy upon matters of religion, than can be found in any other literature whatsoever".7

2.1.2. YAJUR VEDA ( Hymns of wisdom of sacrificial rites chanted with cadenced intonation)
Rites performed by `Advarvyu' or person engaged in actual performance of the rituals (formulas). He handles the sacrificial instruments, measures quantities of materials for sacrifices and performs the actual sacrifice.

The Veda of the Yajus (Vishnu purana V 1.3) states that originally the Veda consisted of 27 Parts (in 40 Chapters, 7 Khandas, (Cantos) 82 Prasnas ( questions), 368 Anuvakas, ( Sections) and 1987 hymns compiled by `VAISAMPAYANA' who imparted them to 27 pupils; including `YAGNAVALKYA'. But, both of them quarreled on an interpretation on the prayaschitha (atonement) for the `Mahapataka' (great sin), on the preceptor killing his own sister's child. The quarrel resulted in YAGNAVALKYA leaving his preceptor after `vomiting' what he had learnt. The other pupils immediately transformed themselves into Taittri (Black birds) and picked up the texts and hence Taittriya samhita is called `Krishna Yajurveda' ( Black Yajurveda). Another legend says that VAISAMPAYANA taught YASKA and YASKA to TITTRI. Hence, TAITTRIYA. YAGNAVALKYA learnt the texts from SUN who acknowledged his homage by appearing in the form of a horse and revealed to him again the Yajur Veda. Hence. VAJASENEYI samhita or `Sukla Yajurveda' (White Yajurveda).

2.1.3. SAMA VEDA ( Hymns of wisdom set to melodious music)
Relates to the functions of `Udgata' or person who sings Samans or Musical notes (ie) chants set to music. In the Veda of sacred songs (samans), hymns were taken out from Rig Veda transposed and rearranged to suit ritualistic requirements. Of the 1875 verses contained in 2 parts of Sam Veda -only 75 are new ones, all the others being found in Rig Veda, ( mostly in Mindless VIII and IX.) Most of these verses are in Gayatri and Jagati meters and were meant to be sung.

They have been 'notated' for purposes of chanting with a special 'cadence' and a remarkable 'melody'. The three recensions of Samaveda are the Gauthama saka prevalent in Gujarat, Jaiminiya current in Karnataka and Ranayaniya popular in Maharashtra 8 The three together were known as `Trayividya' -( three fold collection of wisdom). A fourth Veda was added later.

2.1. 4. ATHARVA VEDA
Attributed to sage ATHARVAN describing the functions of `Brahma' - - the person who is the general supervisor of rituals - the master of ceremonies. But, ATHARVA Veda is also known as a `Weird' one dealing with charms and incantations dealing with spirits, witches, goblins and Imps.
Atharva Veda which deals with magic formulae is also called `BRIGUVANGIRASA' founded by BRIGU, ANGIRASA and ATHARVAN. Originally contained 18 books but 2 more were added subsequently. The 18 books comprise 9 branches, 20 Khandas, 36 Prasnas,143 Suktas and 5977 hymns. I to VII deal with charms and imprecations. VIII to XII sacrifice of goats and five rice dishes offered, the praise of VIRAJ and the UCHISHTA ( the sacrificial remains.). Other portions deal with mystic hymns, priestly riddles and human anatomy, special amulets, list of remedies for various venoms and poisons etc. XIII to XVIII are devoted to special subjects (eg) XIV to wedding and XVIII to funeral rites.
(To be continued)

Vol 01.007 2. Rahasya Traya Saram

2. RAHASYA TRAYA SARAM OF SWAMI DESIKA

ADHIKARA 15 : UTHARA KRITYA ADHIKARA
(The manner in which one should conduct oneself after Prapatti)
This Chapter lays down the duties to be performed by a Prapanna from the time of his doing Prapatti till attaining Moksha on death.
(a) A Prapanna should not slacken his attentions to and performance of his Nitya Karmas.
(b) He should continue to widen his knowledge by associating with Acharyas and others qualified.
(c) Even if he has achieved a mental evolution befitting him to a direct communion with God., he should not feel proud about it since he should be ever aware of his own insignificance
(d) He should keep his sense organs under perfect control
(e) He should continue to do service to the archa form of the Lord as also Nishkamya Karmas.
(f) He should consciously avoid all desire for worldly pleasures and carry on his daily routine with wealth earned through Dharmic means.
(g) He should always feel grateful to the grace of the preceptor who initiated him into Prapatti
(h) He should always utter the Dvaya mantra as advised by his Guru
(i) He should never boast about his own greatness (j) He should scrupulously avoid insulting or disrespecting the Bhagavatas and Acharyas.
(j) He should always be eager to perform service to Bhagavan, the Bhagavatas and Acharyas.
(k) He should eat only pious foods conducive to augmenting Satva guna.
What a Prapanna should do and what he should not may be summarized as follows:
(i) Not to indulge in Worldly pleasures and desire therefor
(ii) To remember The great help rendered by Acharyas
(iii) Not to utter Words of Self-praise
(iv) To utter Dvaya Mantra
(v) To avoid in mind, Disrespect to Bhaghavatas and
word and deed Acharyas
(v) To perform in mind, Service to Bhaghavan, Bhaghavatas
word and deed and Acharyas

ADHIKARA 16 : PURUSHARTHA KAASHTA ADHIKARA
(The farthest extent of our ultimate object) If we probe into what is most pleasurable to the Lord, we will come to the conclusion that service to his devotees is the one that is so. Hence, service to Bhagavatas constitutes the farthest extent and most important aspect of our service to the Lord. As we saw, the ultimate object of a Prapanna is to do service to the Lord in Paramapada. But, one has to be trained in such service even while being in this world. Since Bhagavatas are ensouled by Bhagavan any service done to them constitute service to the Lord himself. As Bhagavatas are like God's favorite children, service done to them will please the Lord just like a parent being pleased with the one who pets his child. It is, therefore, that a Srivaishnava calls himself 'adiyen' which means "I who am at your feet". This concept also finds echoed in the expression "adiyar". This service which acts as a probationary period of service so that the Prapanna could taste the pleasure of service to God ' again for the first time' when he reaches Paramapada. This also saves the Prapanna from (i) Propensity to commit sins
(ii) Entertaining doubts in the authority of the Sastras (iii) Attachment to petty deities
(iv) Imagining pleasures as resulting out of one's own efforts and (v) Misappropriating the fruits of efforts for one's self instead of dedicating them to the Lord.

ADHIKARA .17 :SASTRIYA NIYAMANA ADHIKARA
(The injunctions ordained by the Sastras) We have been repeating time and again that one should act according to the injunctions ordained by the Sastras. Sri RAMANUJA, at the time of his death gave his disciples the following commandments that constitute the essence of these Sastric injunctions:
(1) The Prapanna should study the philosophy of SRI BASHYA and expound them to others.
(2) If he cannot do this, he should study the 4000 holy collects (Nalayira Divya Prabandham) authored by Alwars and expound them to others.
(3) If he cannot do this also, he can engage himself in such services in Divya Desas (shrines consecrated by the Alwars) like preparing offerings of prasada, preparing sandal paste, garlands etc to adorn the Archa forms of the Lord, lighting lamps in the sanctum sanctorum and around the temples etc
(4) If he cannot do even this, he must concentrate and unceasingly recite the Dvaya Mantra and meditate on its meaning constantly (5) If none of the above is possible, he must conduct himself in such a way as to become acceptable as a disciple to a qualified preceptor.
The Prapanna should bear in mind the following:- (i) Srivaishnavas (Bhakthas Of Sri Vishnu) are like his kith and kin and he should yearn for association with them and feel glad in their company like enjoying the fragrance of sandal paste flowers, moonlight, cool southerly breeze or a dear darling wife. (ii) Those opposed to Bhagavan should be shunned like poisonous snakes, fire etc.,
(iii) Others who are neither Bhaktas nor opposed to Bhagavan should be ignored as dirt. This category of people, if they show signs of being amenable to turning good, an attempt can be made to instruct them; if not , the Prapanna can only sympathize with them as being misled.
If out of desire for worldly pleasures one disregards a Bhakta or supports a non-believer, one is sure to incur the wrath of the Lord (which is another name for sin). If the neutral type of persons are supported for the same reasons, it is like not being able to differentiate between a gem and a clod of clay- and the Lord would ignore such supporters.
Hence, a Prapanna should be circumspect in offering his services only to the proper Bhaktas (To be continued)

Vol 01.007 1. Note from the editor

1. Note From The Editor

Dear Bhagavatas,

It gives us great pleasure to welcome Mr. Kalale and Mr Sudarsan who have joined our Satsangam on October.15, 96. We will be sending them the previous issues and Question Box Reply # 1 published so far.

After posting 5 or 6 issues say in a fortnight, we propose to give a break in the following fortnight for the readers to frame queries and for us to refer to source materials and / or consult with scholars before venturing to reply, lest the answers should prove impulsive not befitting the serenity of the discussions and the demeanor of the erudite scholars in the group.

We welcome your valuable inputs and constructive criticisms as much as any words of appreciation, which will be gratefully acknowledged and incorporated in the final editions.

Dasoham
Anbil Ramaswamy

Vol 01.006 2. Sources of knowledge from ch 3. Hinduism rediscovered

2. FROM CHAPTER 3 OF " HINDUISM REDISCOVERED "

SOURCES OF KNOWLEDGE

SECTION 1 : VARIOUS SOURCES OF KNOWLEDGE
How do we derive knowledge of anything? Hinduism answers : We acquire knowledge of things and concepts from:

1. PRATYAKSHAM: Direct Experience
2. AINDRIYAKAM: Sense Perceptions
3. ANUMAN AM Inference or Logic
4. UPAMA NAM Analogy
5. PRAMANAM: Authority and
6. AMPRADAYAM: Tradition or Convention

1.1. PRATYAKSHAM
Those which we can understand by direct experience; By means of observance of events a correlation of cause and effect could be recognized thereby deriving a knowledge that a stated action experienced leads to a stated result which also can be confirmed. This is wrought with too many imponderables. The experience itself may be real or may be what we imagine it to be so; the observation may be blurred by preconceived notions and prejudices formed in subconscious layers of mind based on past experiences and observations which themselves might have been faulty and unreliable. The correlation of cause and effect may be due to a chance occurrence and may not be directly connected within the purview and competence of our limited powers of recognition. And, therefore, the knowledge so derived may also be dubious as not to constitute `real knowledge' at all.

1.2. AINDRIYAKAM
Those recognized by the five sense organs (Gnanendriyas) and the five motor organs (karmendriyas) are called `Aindriyakam' organic perceptions. The sense organs are the Eye, the Ear, the Nose, the Mouth and the Skin. The Motor organs are the tongue, the hand, the leg, the anus and the organs of reproduction. We experience through these organs. Not all the perceptions through these organs can be said to send the correct signals to the brain. Sometimes, perception may get distorted or vitiated either by a defect in the system or by external circumstances (e.g.). A person having jaundice will see everything colored; a person with cataract may not be able to identify an object or might see a multiplicity of objects where there may be just one. Due to similarity in appearance, a rope may be mistaken for a snake or a diamond may acquire the color of a flower placed near it; one might experience fanciful things in a dream or a Quasi dream or in a day dreaming state, or due to an aberration may actually suffer from `digbrama' (not knowing directions) or illusions, delusions, apparitions, hallucinations and the like. Perception can be truthful only when it is not affected by any of the above detractors. Both `Pratyaksham' and `Aindriyakam' suffer from the same kinds of infirmities and get vitiated and distort perceptions. Thus, they constitute a dubious source of knowledge.

1.3. ANUMANAM
By understanding a thing, we logically infer something else although not directly experienced by the senses (e.g.) when we see smoke, we infer that there is fire. Anumana' presupposes the following :
a. Pratigna: Proposal of a cause
b. Hetu: Assumption of a cause
c. Upanaya: Leading to a correlation
d. Udarana: Reason for guessing determined
e. Niyamana: Conclusions arrived at

This is a long drawn out process full of pitfalls and imponderables which could vitiate the conclusions (eg). There can be smoke without there being fire. When water is sprinkled on a red hot iron bar, it may give out smoke even though there is no actual fire but may be in a subsumed form.

1.4. UPAMANAM
Or `Analogy' is a close associate of `Anumana' or Inference because it provides the basis and background reason for the inference. `Upamana' recalls characteristics in objects seen, heard, smelled, spoken or felt of similar objects that are -
a. Synonymous
b. Antonymous
c. Cause and Effect
d. As part to a Whole
e. As part to a part
f As to purpose
g. As action to Object
h. As object to Action
i. As to association with place
j As to association with Sequence
k. As to association with Time
l. As to degree
m. As to measurement of Occurrence
n. As to Semantics
o. As to even non semantic resemblance thus enabling conclusions to be made. The process of observation in the first place and that of recognition in much greater measure suffer from the same infirmities as in perception vitiating the veracity of both the `Upamana' itself and the `Anumana' that follows.

1.5. PRAMANAM (Authority)
It is also called `Sabda' which means `sound' - Not any sound, but the expressions of `Apthas' (ie) those who could be trusted to tell the truth. When someone says that he has seen Australia, we believe because that person is trustworthy, close to us, has actually seen in reality and could relate his experience truthfully. Our sages and seers like Valmiki and Vyasa have time and again tested the veracity of the Vedas and Sastras ( scriptures) by direct experience and confirmed the authority of what they have experienced. In so expounding, they had no ulterior motives, nothing to gain for themselves except for the satisfaction of sharing their experiences with the rest of mankind and for the benefit of mankind. And, therefore, for whatever cannot be perceived by direct experience or whatever cannot be inferred, We have to turn to `Sabdapramana' ( authority of Sound) contained in the Vedas and the scriptures supplementing them

These mystics are those who had extraordinary experience in a conscious way the rhapsody of being enveloped by and absorbed into the divine mystery. As VAN BUITENEN puts it - "Whereas for us, to put it briefly knowledge is something to be discovered for the Indian, knowledge is so be recovered"1 HUSTON SMITH confirms - "India owes the deeply religious character of its civilization to the divine revelation that was received at the dawn of the ages by inspired wise men endowed with supernatural intuition, the `Rishis' who transcribed this revelation into the Vedas or holy scriptures. It is a rare occurrence in the history of mankind to find such a continuity underlying the development of civilizations"2.

It may be questioned how `Sabda' or sound could have such an effect?
( i.) Let us suppose an audience deeply absorbed in a captivating performance, music, dance or whatever. Suddenly, someone screams `snake'. What happens? The audience run helter skelter on hearing the mere sound of `snake' though most of them would not have seen one.
( ii ) Or someone mentioning some dirty, disgusting thing when you are about to enjoy a delicious treat placed in front of you. How repelled you become, how you develop nausea and total dislike of the food (for no fault of the food or your taste buds) merely on hearing the dreaded `sound'.
( iiii ) Or, take the case of a school teacher whom his boss on his rounds admonished as babbling words and enjoined him to teach by example. The teacher did not reply. But, he asked one of his pupils to get up and beat the boss. The boss got very angry at the behavior of the teacher and demanded an explanation. The teacher explained why though he was not actually hit the boss got angry on the possibility of getting hurt solely based on the mere `spoken word' of the teacher to the pupil, thus demonstrating the power of the `uttered word'.
(iv.) Or this - Mother is a certainty, father is only a hearsay. One comes to know of one's father through one's mother who points to a person as the father of the child. This is one more example of the power of the `spoken word' of a `trustworthy person'.
( v.) Research has proved that soul stirring, sublimating music can cure diseases, (eg) the Raga Bhairavi curing cancer, help in the growth of plants while debasing music like Rock music or metallic music or MTV can injure health on the physical and psychological planes - one more instance of the effect of `sound'.

"The prehistoric period is not an entirely unchartered landscape. India was a land whose oral tradition flourished with an astounding persistence and exactitude. Thus, when we speak of the hymns of the RIG VEDA as the oldest literature, not only in India but in any Aryan language and ascribe them to the second millennium BC, we are thinking of the hymns transmitted by word of mouth and not written down - as the word `literature' implies unknown until centuries later"- 3.

Vedas are in the form of sounds expressed and pronounced in a particular manner constituting `NADHABRAHMAM' ( Lord in the form of sound of music ) with profound effect on man's mind and matter.
As HARPER observes in 'Dictionary of Hinduism' - "In India, sound has been from ancient times the subject of intense study. A pure tone was considered not only to free the sacrifice from evil influences but also to purify the sacrificer."4 Sound was distinguished as -

i. `Shot' - An obviously existent but imperceptible sound.'Sphota' means boil which when it bursts, gives out a sound
ii.`Nadha'- Discernable only for the seer and the sage
iii.`Anahata' That which can only be thought of but not articulated
iv.`Ahata' Any sound that becomes audible

Modern scientific research shows that of all faculties a foetus develops in the womb, the first one relates to the faculty of hearing. This was recognized long back by our ancestors who narrated the story of how PRAHLADA `heard' the advice of Sri NARADA even while he was an infant in his mother's womb which made him stand like a rock in his steadfastness of Bhakti to Lord NARAYANA against the tortures he was subjected to by his father, HIRANYAKASIPU.

Incidentally, and perhaps because of this - of all the external sense organs, the `ear' is considered so sacred that the sacred thread is wound over the `ear' before easing oneself.

1.6 "SAMPRADAYAM"
`Tradition' or `Convention'"Samprada" means 'to give, to grant ,to bestow, to confer'

Though `Sabdapramanam' outlines the dos and don'ts through scriptures, doubts might still arise as to what is right in any given circumstance. The wordings of scriptures being in the form of aphorisms might lend themselves to varied interpretations. And, herein enters what we call `Anushtanam' or `Sishtacharam' -( the traditional code of conduct practiced by the great teachers) trained in self-discipline. When in doubt these Gurus and Acharyas will definitely extend their helping hand to advise us on the right course of action in tune with the true tenor, spirit and contemplation of the scriptural dicta. That is why the importance of a spiritual master is so much emphasized in the Hindu philosophical domain. By following their advice and precedents a pattern of conventions emerges for educating the uninitiated. These conventions are sometimes considered even more valid than the aphorisms because more than the `written law' the traditions established make us ` LEARN THE SCRIPTURES THE EASY WAY' for regulating our conduct even in our day-to-day activities. Thus Sishtacharam represents a very valuable source of knowledge along with Pramanam
( To continue)

Vol 01.006 1. Rahasya Traya Saram

1. Swami Desika's Rahasya Traya Sara :

ADHIKARA 14 : SVANISHTA ABHIGNANA ADHIKARA
(Characteristics of behaviour of a Prapanna which show that he has developed the proper state of mind required of a Prapanna)

The following traits of behaviour would reveal that a Prapanna has attained proper stage of evolution of mind and the following nishtas (Codes of conduct) Viz., (i) Svarupa Nishta ( self surrender), (ii) Upaya Nishta ( surrendering the means ) and (iii) Purusharta Nishta ( surrendering the fruits of surrender) would serve as a barometer to measure the stage of such evolution:

(1 ) SVARUPA NISHTA:
(a) He will not feel hurt when others hurl insults on him, being aware that the soul can never be insulted
(b) He will feel compassionate towards those insulting him for only they would incur sin by insulting a Prapanna.
(c) He will feel thankful towards those accusing him because they make him aware of a possible defect in him for rectifying which they had given him an opportunity.
(d) He will not harbor any ill will against those insulting him being convinced that it is divine will that is instrumental for such accusations in a process of testing his courage to face insults with equanimity.
(e) He will feel happy that his sins get removed by being exposed to insults (merited or otherwise) and by exposure of his defects. In practical termsIf someone insults, you say "I think you are perhaps correct" If someone calls you a fool, you say "I have that doubt myself" If someone besmears you, you think you have gained an experience If you think nothing is in your hands, you will have no grief or misery

SRI ANDAL has provided in her TIRUPPAVAI an excellent example of this attitude. When her mates accused her , she answered "Maybe, I am at fault"- "Nanethan Ayiduga"6

This is considered to be the essential index of a true Vaishnava ( Vaishnava lakshanam)

NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is a Vaishnava?" ( devotee of Vishnu) and this poem is said to have influenced Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the following as the traits of a Vaishnava:7

(i) One who feels sympathetic on seeing the sufferings of others and rushes to alleviate their sufferings and does not feel proud for doing this.
(ii) One who respects all living beings alike, and does not engage himself in slandering through mind, word or deed
(iii) One who has no illwill towards others and regards all womenfolk (other than his wife) as Mother (i.e) without lust., one who does not indulge in falsehood, one who does not covet others' belongings
(iv) One who has banished with a determination Kama and Krodha (desire and anger) from his mind.
(v) One who has totally dedicated himself to the service of the Lord and humanity- because such service is the true hallmark of a Vaishnava.

(2) UPAYA NISHTA
(a) He is convinced that he is not subservient to any one other than Sri Narayana.
(b) He is prepared to welcome death as and when it comes-as an honored guest, knowing full well that on his death, he would reach up to the kingdom of God.
(c) He does not take recourse to any other means to achieve his goal in the firm faith that Lord Sri Narayana has already assured to respond to his prayers and will protect him under all circumstances.
(d) He is free from all worries knowing that Lord Sri Narayana would destroy all that is harmful and grant all that is beneficial to his spiritual upliftment ( not necessarily what he desires, which might turn out to be harmful ultimately)

(3) PURUSHARTHA NISHTA
(a) Being immersed in his dedication to the Lord, he no more seeks physical or material comforts or nourishment, in the conviction that everything happens as per the will of God.
(b) If any physical or material comforts come his way (through Dharmic ways, of course) he does not shun them, knowing that it is one of the ways to get rid of his Punya karmas because they also constitute impediments on his path to Moksha
(c) He views both joy and sorrow alike submitting himself to both with equanimity, knowing that both pleasure and pain visit him as ordained by the Lord.
(d) He feels intensity of devotion like that of 'Parama Bhakti" when he cannot brook any further delay in achieving communion with the Lord

When one acquires the mental caliber as aforesaid, there can be no fear other than Bhagavata Apachara and Acharya Apachara (disrespect to devotees and preceptor) which in any case, he would not indulge in.

In short, a true Vaishnava is a true gentleman and answers to the description of a 'TRUE GENTLEMAN' given by CARDINAL NEWMAN in these words:8

"The true gentleman carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; all clashing of opinion , or collision of feeling, all restraint or suspicion; or gloom or resentment. His great concern being to make everyone at their ease and at home. He has his eyes on all his company. HE IS TENDER TOWARDS THE BASHFUL, GENTLE TOWARDS THE DISTANT, AND MERCIFUL TOWARDS THE ABSURD. He can recollect to whom he is speaking. He guards against unseasonable allusions, or topics which may irritate. He is seldom prominent in conversation and never wearisome. He makes light of favors and SEEMS TO BE RECEIVING WHEN HE IS CONFERRING. He never speaks of himself except when compelled, never defends himself by a mere retort. He has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil which he dare not say out. From a long sighted prudence, he observes the maxim of the ancient sage that we should EVER CONDUCT OURSELVES TOWARDS OUR ENEMY AS IF HE WERE ONE DAY TO BE OUR FRIEND.

He has too much good sense to be affronted at insults; he is too well employed to remember injuries and too indolent to bear malice. He is patient, forbearing and resigned on philosophical principles

HE SUBMITS TO PAIN BECAUSE IT IS INEVITABLE, TO BEREAVEMENT BECAUSE IT IS IRREPAIRABLE AND TO DEATH BECAUSE IT IS HIS DESTINY.

If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy to better though less educated minds.

He may be right or wrong in his opinions but he is too clear headed to be unjust, he is as simple as he is forcible and as brief as he is decisive"

( To be continued)

Vol 01.005 2. Chapter 2 Hinduism rediscovered

2. Hinduism Rediscovered
Religion vis - a- vis Mathematics, Atheism and Secularism

2.3 RELIGION AND MATHEMATICS
`Vedanta' the ultimate Hindu Philosophy is remarkable for its consistency internally. The objective truths propounded by Vedanta can be verified with personal experience. In this respect, Vedanta is even superior to mathematical science whose forte is exactitude.

Let us take a mathematical formula. If you change the relation of the elements say within an equation, the results change. For example you can add, subtract, multiply, divide, square - and carry on the process to the nth power; or you can extract square roots, cube roots and so on; or you may introduce a new element into the equation. In all these cases, you get different results, in accordance with set mathematical laws. The changes made determine the nature of the equation itself and the results in some definite direction. In fact, the solution of any mathematical problem could always be found internally within the problem itself, and not as any external element. If you are unable to solve a problem, it only means that you have overlooked some element that had been introduced, withdrawn or modified. In other words, you have not seen it whole.-12A
Likewise, the relationships between myriad elements in life affect each other and the end results in any situation, any experience, exactly as they do the elements in a mathematical equation. It will be impetuous to claim that we know what all the elements are or that we can forecast everything that can happen within the equation, especially because no situation, no experience is ever exactly repeated. Even the lines on the palm or the shape of ears are never formed the same way for any two persons and hence relied upon in forensic science. Although there is only one law, it has so many factors, so many variables that it appears as if there are laws too numerous to be understood.. And, at times we may conclude that there is no law at all and everything is so lawlessbecause it is operating at a level beyond our comprehension.

For example, the idea of life beyond death cannot be brought within the numerical exactitude though it is based on an unerring, unfaltering and indisputable pattern which eludes our comprehension.

2.4. RELIGION AND ATHEISM (NASTIKAM)
Astika is one who accepts Vedas as authority while Nastika or atheist is one who denies , an unbeliever who rejects all scriptural authority of Vedas This includes Sikhism,. Jainism, Buddhism and Charvakam.

To the so called `Rationalists, we can only say "if you don't want to believe in God, it is O.K. But, as a rationalist, what you have to do is to probe, sift, keep an open mind and try to find out the undercurrent of truth that runs through the scriptures.

The scriptures declare that God is omnipotent. If he were not so, he will not be God. He cannot be limited by our rules of why, must and should. Again, God is not so helpless to need your recognition, and does not have to present his credentials to you. God's mystery is beyond our comprehension that we are simply powerless to recognize it let alone challenge it with our paltry understanding.We become silent having exhausted our finite perceptions and narrow boundaries in fathoming the infinitely limitless perspectives that religion relates to. This is because an attempt by fraction to comprehend the totality of which it is a part is destined to frustration.

The history of Hinduism, or for that matter any religion is replete with challenges. The atheist of today is not all alone. He has good company right from the Vedic days - JABALI, CHARVAKA, BUDDHA, JAINA and a host of others raising the banner of revolt from time to time.

Even as late as in the 20th century, the so called `dravidians' of South India - an ethnic group with a brute majority feeling insecure before a minuscule minority whom they branded as `Aryans' (even though such distinctions had long vanished over several generations) - proceeded to tear incidents from the Puranas out of context and like devil quoting the scriptures projected them out of perspective with no more laudable objective than to bash the defenseless minority who held allegiance to the Vedic injunctions. It all ended up with an exercise of `cutting the nose to spite the face'. Hinduism had the dynamism to absorb the challenges within its fold and the sagacity to let them die a natural but well deserved death under the weight of their own contradictions.

If you want to collect a lot of information on the life of say, whales, you have to go to their habitat under water, mingle with them, make yourself acceptable to them - while keeping your objectives clear in your mind. So also, if you want to challenge - you should in the first place want to collect all about religious experiences. There is no way but to devote yourself to the pursuit wholeheartedly, mingle with people who have such experiences without losing yourself in the game.

Hinduism offers you this chance, this opportunity of `seeing for yourself' - if you really want to see what the scriptures proclaim. Can you hope for any better opportunity than this? In science, when you do not have the proper infrastructure, you have to rely on reports of another scientist about specific results he had obtained through specific experiments. In Hinduism, you are yourself the equipment, the infrastructure. You are free to experiment all by yourself - if you do not want to believe the Sastras.

It is said that "Life is a pathway on which there is no knowing without going". New truth does not dawn so easily but has to be struggled for"

Even within Science, as ROLSON puts it (p336). "Truth comes to those with zeal who hunt for it; those who frame theories to catch the right data. Within Religion, truth comes to those who in passion sacrifice for it, who compose lives to hear the spirit wind of God".

When a person is ready to receive the truth, then the truth comes to him. Then only, he will realize the truth of that truth because for that which is needs no proof .
If you cannot do this, you have no alternative to accepting the veracity of the statements of sages from the dawn of time down to our own times. They have dedicated themselves to serious ontological studies in general and animistic studies in particular and arrived at the eternal truths propounded by our Sastras.

No intelligence is needed to keep on saying `nay' to anything - say God. But, it requires lot of wisdom, knowledge, circumspection and persuasion for the one who affirms the existence of God.

IT IS RIGHTLY SAID THAT WHILE AN OPTIMIST IS ONE WHO SEES AN OPPORTUNITY EVEN IN A CATASTROPHE A PESSIMIST IS ONE WHO SEES A CATASTROPHE EVEN IN AN OPPORTUNITY. It is the optimist who does research about life and death and comes to conclusions which ultimately science accepts or if it does not, at least does not refute. It is only the ignorant who go on questioning everything mindlessly. The believer tries to prove what is right ; the disbeliever, what is wrong.

There is no literature commending `Atheism'. Even if there were any, they perished because they had neither depth nor strength , reason or conviction. But, The Bible, the Koran and the Vedas have stood the test of time because of their inner strength and self consistency.

2.5 RELIGION AND SECULARISM
`Secularism' adopted as a "politically right" posture by the power mongers is but a close cousin of atheism. The word is derived from `Saeculum' which means the world. Secularism holds that all that matters is the immediate environment in this world. It rejects God as the supreme reality. It holds that God is an unnecessary encumbrance and religion robs and ravages the essence of our life in this world leaving us meek and weak and totally reduced to a state of helplessness and misery.

Let the atheist and secularist ponder over the following : - When two wells lie next to each other, one is yielding plenty of water, the other parched completely even though the inputs are the same. Why?
- Two trees standing side by side of which one flowers, the other has only leaves. Why?
- Celebrities have dull children; Dull parents beget child prodigies why?
- In the political arena, Bhutto was hanged by his own General .why?
- Mahatma Gandhi, hailed as the father of the nation was shot to death the very next year after he secured independence for India.
Why? Why? Why? There is something beyond what meets the eye, some invisible movement, some force beyond individuals and nations - call it fate, destiny, nature or God or what you will.

It should be understood that in Hinduism, intuition is superior to intellect, experience to theory and soul realization to mundane expressions.

At least Christianity and Islam fought against atheism. Hinduism never fought it. Its majesty and grace would not let it stoop to the level of the bottomless `NASTIKAM'. It went on doing its duty and left it to God to do the rest. For God is not in such an unenviable position as to need somebody to advocate him against those who deny him. It is like a few goats trying to move the Himalayas. Result:- only their horns got broken in a worthless effort.

In fact, the favorite pastime of other religions viz heresy hunting is significantly absent in Hinduism. Hinduism believes that there are many ways equally valid to serve and worship the supreme power that rules the world. The Upanishads firmly state "Reality is one though the sages call it by different names". In this background, of faith heresy is absolutely impossible in Hinduism. When one does not respect God, he will not respect law. In those days, everything had to be and was in its place. Netsukes world is topsy-turvy. He cannot differentiate between a dining room and a toilet; between mother and wife.

ASTIKA lives like human and dies as DIVINE; NASTIKA looks like human but dies as a BEAST.

An atheist is one who refuses to believe anything that he is not able to `see' physically or with some mechanical aid. This closed - circuit frame of mind was challenged by justice A.S.P. Iyer, a Highcourt Judge when he quipped to an atheist -in a public meeting.

"Well. I don't see your brains. Can I therefore, conclude that you have no brains?".

It may seem fanciful and fashionable when one dares to cover up one's abysmal depth of ignorance only by the dizzy heights of hypocrisy and snobbery. It is not only not scientific since it is shorn of the spirit of enquiry or the quest for truth which characterizes a real scientific approach but also positively stupid and superficial. Even the atheist who masquerades a facade of bravery to impress others when tilted out of balance even very slightly, his private but mad rush to seek solace in the ancient wisdom only proves how hollow and vulnerable his arguments are. But, paradoxically, the atheists have been providing a necessary complementary role without which Astika philosophy may not establish itself on firmer ground. You need scorching HEAT to realize the value of SHADE; you need DROUGHT to realize the value of RAINS; you need the BEAST to realize the value of BEAUTY. So you need the `atheist' as an antithesis to realize the value of `Astika' philosophy!. If there were no devils, there would perhaps be no Gods since a POSITIVE CANNOT FUNCTION WITHOUT A NEGATIVE.

The best bet, therefore, is to follow the findings of the great Seers, Sages, Rishis and Munis who had dedicated their whole lifetimes to discern the eternal truths and have handed down to us in a ready made fashion - truths tested time and again by their intuition and spiritual experience - which we ordinary mortals can scarce hope to imitate, let alone achieve.

Man both individually and collectively can no more escape being religious than he can deny his own existence or give up breathing.

As HERBERT STROUP saysMan is essentially a Religious animal; one cannot live a life divorced from God".

Coming from the individual level to the level of a nation or community, we cannot miss to notice this fact, namely whether a nation is atheistic or agnostic, theistic or theosophist, it has recognized God by acceptance or denial. From "God save our gracious Queen" in England to "God Bless America" in the USA (even though prayer is now tied to the flagpole in the school by a fiat, hopefully temporarily) - point to this acceptance. The declaration "One nation under God"in the pledge of allegiance, the President's taking the oath with his hand on the bible, the coins screaming "In God We trust"- all confirm this acceptance. The very fact of denial of God by the communist regime in the former Soviet Union is a recognition of that force called `God' antecedent to such denial. The collapse of the Soviet Union, is the collapse not only of the `proletariat' but also of Karl Marx's maxim that "Religion is the opiate of the masses".

Even in India, in Kerala state ruled by a communist Government, you can notice bus loads of communists blaring forth anti-God slogans converging at the Guruvayoor temple to offer meekly their respectful prayers observing religiously the removal of shirt and donning the ritualistic marks on their forehead. What a dichotomy in their behavior, disjunction between word and deed between what they preach and what they practice!. This only proves that even they could not divorce God from their hearts. May be, these people were neither innocent nor fools. They were enjoying a happy blend of their convictions on the one hand and diplomacy and pragmatism on the other by being 'ON THE SIDE WHERE THEIR BREAD WAS BUTTERED.'
Let me repeat "Our ancestors over millions of generations were not fools" and we will be well advised not to arrogate ourselves as wisdom - incarnate while our failings and foibles are transparent and always exposing us.

SECTION 6 : CONCLUSION
Bhagavan Lord Krishna says :
"Therefore, in what should or should not be done, the final authority is SASTRA (scriptures). You are, therefore, advised to know what the scriptures prescribe or prohibit and act accordingly".
Lord Krishna very categorically asserts And, if one is still entertaining doubts,being ignorant and lacking ardour,one has neither this world nor the next nor happiness but would only have to perish.
* IF THE FOREGOING HAS KINDLED IN YOU A GENUINE INTEREST TO KNOW MORE ABOUT OUR RELIGION, YOU MAY READ ON.
* IF YOU HAVE NOT BEEN SUFFICIENTLY ENTHUSED, HOPEFULLY YOU WILL BE ENCOURAGED TO KNOW, IF YOU KEEP ON READING.
* IF AS THE OLD SCHOOLMASTER IN GOLDSMITH'S `DESERTED VILLAGE' `EVEN THOUGH VANQUISHED YOU COULD ARGUE STILL' - A READING WILL IDENTIFY FOR YOU WHAT YOU ARE FIGHTING FOR OR WHOM YOU ARE FIGHTING AGAINST.

SINCE YOU DO NOT KNOW WHO OR WHAT IS YOUR ADVERSARY, YOU CAN AT BEST DO ONLY `SHADOW - BOXING'. WHEN YOU GET TO KNOW, YOU MAY AFTER ALL FIND A `FRIEND, PHILOSOPHER AND GUIDE' WITH WHOM YOU WILL `MAKE LOVE, NOT WAR

---

Vol 01.005 1. Rahasya Traya Saran

1. Swami Desika's Rahasya Traya Sara

ADHIKARA 12 : SANGA PRAPANA ADHIKARA ( The preliminaries for performing Prapatti)
An archer might be able to fix the arrow to his bow and aim immediately at the target. Though the actual act of shooting might be done at an incredibly short split-second, he would have gone through a lot of preparation, practice and intense training before acquiring the expertise and precision in fixing and targeting. He would have developed over a period of probation adequate mental concentration, adequate physical agility, adequate dexterity and adequate confidence about his achieving the hallmark of marksmanship .

So also, there are a few preliminaries for one desirous of performing Prapatti. These are:-
(i) Surrendering one's self unto the Lord (Svarupa Samarpana)
(ii) Entrusting the responsibility of one's protection to the Lord (Bhara Samarpana)
(iii) Dedicating the fruits of all deeds to the Lord himself (Phala Samarpana)

The mental preparation consists of the following auto suggestions and conviction thereof:
(i) "I" do not belong to me
(ii) I have nothing to call my own
(iii) I am not subject to anyone other than the Paramatma
(iv) Being my natural owner and master, Paramatma does every act of mine and for his own pleasure
(v) I have no means to protect myself other than the Lord
(vi) Myself and all that is supposedly mine belong to the Lord and the responsibility for protecting them rests with the Lord only and none else
(vii) The results (fruits) entailing from such protection accrues to the Lord and none else. These are known as Kartrutva Tyaga, Mamata Tyaga, Phala Tyaga and Phalopaya Tyaga.

If a person prays at the time of Prapatti for a sinless future in the Post-Prapatti period for the rest of the present life itself, the Lord grants this prayer also. But, such a prayer could occur to a Prapanna only when his mind is so evolved by the kind of training in the disciplines and dedication mentioned above.

ADHIKARA 13 : KRITA KRITYA ADHIKARA ( The one who has done what ought to be done)
The marks of a person who has performed what he ought to perform viz., Prapatti are explained:
In the Post-Prapatti period till death the Prapanna should be free from all anxieties, worries, tensions or doubts regarding the fact of achieving the goal. He should look forward to the event of deliverance as anticipating the arrival of a honored guest since the release from Samsara ( cycle of births and deaths) is a matter for supreme rejoicing.
He should, nevertheless, be wary of his promises to do the Nitya and Naimittika karmas pleasurable to the Lord, avoid those that would displease the Lord and maintain the Mahaviswasa and remember his own Karpanya and Aakinchanya during the rest of his life. In short, he will conduct himself as a liberated soul even while living in this world .

The repentance on his having committed sins and the atonement therefor are proper before Prapatti; Otherwise, Prapatti would be ineffective. If on the other hand, he languishes over his past karma EVEN AFTER PRAPATTI, it will amount to disbelieving the Lord's assurance to forgive all that. SO, ATONEMENT BEFORE AND HOPE AFTER ARE THE HALLMARKS OF A PERSON WHO HAS DONE PRAPATTI.

A self conceited person might feel that his initiative has been lost, but the Prapanna would feel that the initiative was never with him; It was always with the Lord to whom he had surrendered. Neither our will nor our mind nor our intelligence work out things for us. Every action is His; The only actin that can ever be ours is to surrender our will to Him. This surrender, he does not do for us because it has to come out of our free will. All he does is to create the circumstances for us to surrender to Him. If we don't surrender in word, thought and deed, He mercifully lets us go free, but to be tossed about in Samsara and take our own time to come to Him. Once, having surrendered, the Prapanna can rest assured of His protection and has nothing else to do for saving himself. (To be continued)

Vol 01.004 3. Religion vis-a-vis history, science, mathematics, atheism and secularism

3. RELIGION VIS-A-VIS HISTORY, SCIENCE,
MATHEMATICS, ATHEISM AND SECULARISM

From Chapter 2 of " Hinduism Rediscovered"

2.1 RELIGION AND HISTORY
We saw that Religion dates back several millions of years before history began. India's past goes beyond millions of years into which history dare not peep into and therefore consigned it to the incomprehensible heap of mythology.

In fact, while historical times are measured in terms of centuries, prehistoric times could be measured, if at all, only in terms of millenniums. Even though modern archeological, geological, geophysical, geochemical, paleomagnetic, and paleontological researchers have devised techniques like carbon dating and other scientific methods, like magnetic satellite data gravity, morphological and geotectonic studies and other scientific methods nothing conclusive could be arrived at by them in reckoning even historic times not to mention the so called mythological. This is because such techniques can apply only to physical matter and will not be competent to comprehend or comment on the concepts underlying even such physical matter. These concepts are much older than anything history can think of. History will be powerless beyond a certain point where only intuition and spiritual experience can have any significance. As S.G.F.BRANDON observes -
"for Hinduism and Buddhism, history is a repetitive pattern of illusory phenomena in a perpetual cyclical movement. History can, therefore, have no abiding significance nor inspiring purpose"1 .In dealing with the heritage of India, historical methods encounter enormous difficulties because even historians like A.L.BASHAM believe that man first left surviving traces in India during the second interglacial period between 400,000 BC and 200,000 BC.2

And, as the great American Indologist in 1907, MAURICE BLOOMFIELD observed of the world" ( p20). "Vedic tradition is in some respects the most remarkable in recorded history. From the entire Vedic period, we have not one single piece of an antiquarian or archeological material, not one bit of real property, not a building nor a monument, not a coin, jewel or utensil - nothing but the Winged Words".3

2.2 RELIGION AND SCIENCE
Hindu mythology from the days of Vedic lore bristle with supernatural events and happenings which viewed from the myopic, skewed up, distant stance of the skeptical modern mind seem unnatural.

To cite just a few examples, let us take the birth of Lord Krishna. Vasudeva, his father is said to have left his prison cell at dead of night when the sentries went into a deep stupor, the river Jamuna parting and making way for him to cross over to switch the baby boy with the baby girl born to Yasoda or the episode in which the child Krishna lifted on his left little finger the great mountain of Govardhana or his dancing on the hoods of the hydra-headed cobra of Kalinga and indeed many other miracles.

The modern mind is intrigued and refuses to believe. Even those who swear by the great wisdom enshrined in `Bhagavad -Gita', the Song of the same Lord Krishna on the battle field of Kurukshetra hesitate to accept the supernatural events mentioned above.

Their objections are that they are unnatural, extraordinary and even ridiculous to have happened really; and they are against the scientific spirit and rationale in the absence of any documentary evidence preserved and presented in a scientific way as to be acceptable in modern science.

The objections stem from the `unscientific' nature of the phenomena. The very source on which these objections are based has no "locus-standi" or competence to discuss such phenomena. The questions assume that God should behave only in a scientific manner in what he does. This assumption ignores certain basic parameters relating to the role and scope of science vis-a-vis those of religion.
Science does not presume to research the concept of God. Science does not and cannot answer the question of existence of God. Science never ventured to pose it as a question for itself, let alone attempting to answer the existence or nonexistence of God - because science has recognized that this question lies outside the pale and scope of its enquiry. No scientific mind can think that God, if he exists, has to behave only in accordance with scientific norms and principles. When we know nothing of God, how can we assert that he has to behave only this way and not that way.

How can science help in explaining what it has failed to express itself on? No true scientist would arrogate himself to question something which is beyond his comprehension, until and unless he is able to prove to the contrary.

Modern scientists have been extremely dedicated but unfortunately their dedication consists in investigating everything except the scientist himself. Sanity and sobriety cannot be counted as the strong points in their gadgetry when it comes to this selfintrospection. These scientists have failed to understand that their methods apply only to situations within the realm of physical matter and heuristic methods have a definite role to play to aspects beyond this realm.

The matter that science explains is only an infinitesimal fraction of the universe that lies beyond us as much as the universe that lies within us. An infinitely vast portion of this universe which science has not dared to probe so far lies still outside the purview of science.

Even if a scientist tries to know God, it will be like trying `to see the eye with the eye'. It will be like a person seeking to know himself without knowing that the self he seeks to know is none other than his own self being engaged in the process of seeking to know. The perceiving self and the self perceived are merged into the same entity.

Science has not succeeded in solving this riddle so far and therefore cannot be deemed to have come of age to question the norms of God's behavior.

The respective roles of science and Religion may be summarized as follows :4

SCIENCE RELIGION

Merely INFORMS you Can TRANSFORM you

DESCRIBES life EXPLAINS life

CATERS to your INTELLECT APPEALS to your INTUITION

UNRAVELS the `WHAT' of things REVEALS the `THAT' of things

By very NATURE has to be By very PURPOSE has SUBJECT to the RATIONAL to TRANSCEND the RATIONALE

EXPLOITS for you the REDUCTIONIST PUTS TOGETHER the aspect of the universe HOLISTIC aspect of the universe

Has made MAJOR CONTRIBUTIONS Has only MINOR to your MINOR needs EXPECTATIONS for your MAJOR needs

Is a COLLECTIVE OBLIGATION Is INDIVIDUAL answerable to the PEERS in society RESPONSIBILITY irrespective of the EXPERTS in society

TAKES CARE of your MICRO PROBLEMS UNDERTAKES to fulfil your MACRO ASPIRATIONS

MICRO is in our SCIENTIFIC hands MACRO is in HIS INVISIBLE hands

DESCRIBES our RELATIONSHIPS ADDS MEANING to in the OBJECTIVE world WHAT is KNOWN and WHAT IS UNKNOWN

Looks for DIFFERENCES among things SEEKS for the SAMENESS of divinity in all things as evidence to the glory of God.

Thus, they have a complementary and not contradictory role to play. Science provides one approach of the finite to the infinite and Religion provides another. There is nothing to preclude the same person from adopting both the approaches.

Science can at best deal with the present but it cannot deal with the future because that dimension cannot be verified by any norms that Science knows or can employ. Only imagination and hope can foresee the future.
Also, the so called scientist is so anxious to weigh to test and to prove everything that he fails to see the obvious. For the aboriginal, a plane flying across the sky was ' magic'; for the scientist, what he cannot explain is 'myth'.

Again, however much of intellectual involvement we invest, our problem solving expertise stops short of the ever expanding horizon that seems to mock at our limited perceptions .Intellect can at best attempt to research into destiny but cannot conquer or rule over destiny. And, into this sphere only religion walks in with all its majestic strides leaving science and research miserably behind since they are related to limited and proximate goals.

A scientist should avoid a perfunctory view, misplaced emphasis, faulty statements, dubious database, obstinate reasoning and skewed up scenario. He should not fall into the same trap which he accuses religious diehards to have fallen due to their sticking uncompromisingly to their pet fantasies. A true scientist would accept in all humility that there can be things beyond scientific explanations.

It is a remarkable fact that whenever a scientific or technological breakthrough is achieved, it throws up new risks of abuse and misuse. For example,

i. .The achievement in nuclear physics has exposed the world to an explosive situation and in the hands of an impulsive upstart can trigger a catastrophe of unimaginable magnitude;

ii. The so called achievement in biochemistry if carelessly applied would engender an ecological disequilibrium of incalculable dimensions. New advances in science have never been an unmixed blessing; often, they carry with them new potential for danger.

iii. It was predicted that Computers would lead to a ' Paperless Office'. The enormous gains in productivity quickly gave way to The grim reality of printers spouting out more paper than ever and in many cases, with little or no change in productivity. As the electronic system is so easy to use, the recipients promptly took print out of the massive materials received through electronic files frustrating, nay, even defeating he concept of the much vaulted ' Paperless office'

iv. It was expected that antibiotics would eradicate infectious diseases from the face of the earth but we are faced with the dangerous realization that overuse of the same antibiotics has triggered new and resistant strains of 'super viruses' that leave us even more vulnerable than ever before.

v. Pesticides, instead of eliminating destructive insects sometimes eliminated the life-giving, life-supporting natural essences, leaving the pests more pernicious than previously.

vi. The provision of helmets and paddings to prevent injuries have led to more daring acrobatics and more injuries.

vii. Flood control measures gave a sense of safety and lured large groups of people to migrate to the supposedly flood proof areas while ravages of nature when they did occur in reality were known to have nullified the efforts devastating millions of settlers.

viii. According to one estimate, the average American spends 1,600 hours a year either driving or earning the money to support the car, and drives an average of 6,000 miles a year. That works out to about 4 miles traveled per hour spent - the equivalent of a normal walking pace.

Edward Tenner, a former Editor of Princeton University Press and author of " Why things bite back?"- a compilation of technology's 'Opposite than intended Outcomes' has listed quite a few of instances such as those cited above and says in the Chapter entitled " Technology and the revenge of Unintended consequences" - that ' many of the things we didn't want to happen are the direct result of our efforts to prevent them'.

Just because the subject of `Atman' is not within the realm of science but of `Vedanta' the scientist cannot rush to brand the concept as irrelevant or erroneous. He should have the pragmatism to accept that certain concepts like `Atman' may fall beyond the pale of scientific rationale.

Let us take a home where some argument is going on between members of the family, say, a husband and wife. Do they carry on the arguments in a scientific way? Can you ever imagine that during ' family feuds', fighting can and ought to be carried out on purely scientific lines? Science has no `locus standi' in such feuds. The causes, the reasoning, the manner of argument, postulates and even the results defy all scientific presumptions. Similarly, by asking scientific proof in the Sastras of `Atman', one is addressing wrong quarters.

The father might have given a drop of his blood. Can science discover who gave the bones and the nerves, the lines on the palm or why there is no hair inside the head?; Or how the vital air does not escape though the body has nine major outlets and innumerable pores all over. And, how and why the air that is inhaled and exhaled day in and day out, one day goes out never to return. Why? Why? Where science cannot explain, Religion does it by saying that it is all the handiwork of God.

A westerner arguing with an Indian may find himself cornered by a quotation from the Upanishads. As A. BARTH in "Bulletin on the Religions of India" observes - "Nothing ever incorporated in their traditions has completely vanished. And, even what has the most modern appearance, we may look to find again some day or other in their most ancient monuments"

The failure of western thought issues from its cavalier assumption that ancient traditions have very little, if anything, to teach us. It has gone too far to belittle the wisdom enshrined in ancient traditional teaching because of its obsession with its revolt against the suffocating effects of "authority" while being incapable of learning its lessons by experience and reason. You can never forget the fortitude in suffering of the forgotten intellectual giants of the past or the wisdom born out of tragic experiences that had been treasured in the great teachings of our traditions. We should not forget that these traditions were meant TO GUIDE US, NOT TO GUILE US.

An interesting development of our most recent times is that modern science as a result of recent discoveries has come very close to accepting the eternal truths of religion. Modern science has learnt to reject the atomistic, mechanistic and reductionist outlook of the earlier generations of the scientific community. Modern science has now started developing a holistic view supporting the religious beliefs quite contrary to the earlier outlook and realizing that the cosmic diffusion is but the diversification of the one unified entity - which our ancestors designated as `Brahman'.

For example, for ALBERT EINSTEIN, popularly viewed as a relentless revolutionary against tradition - "Mystery is a more substantive and irreducible aspect of things" than it is for other scientists and philosophers. On Religion, he asserts -

"Religion is a rapturous amazement of the harmony of natural law which reveals an intelligence of such superiority that compared with it, all the systemic thinking and acting of human beings is an utterly insignificant reflection" And, he continues - "The most beautiful experience we can have is the mysterious. Whoever does not know it and can no longer marvel, is as good as dead and his eyes are dimmed. It is this knowledge and this emotion that constitute true religiosity; in this sense and in this alone, I am a deeply religious man".

Big Bang Research team leader GEORGE SMOOT has this to say.:
"The momentous findings confirm beliefs that the universe is the work of a majestic guiding hand, providing a common ground for the two old antagonists. IF YOU ARE RELIGIOUS, IT IS LIKE LOOKING AT GOD"

BURNHAM, Science historian and Director of Trinity Institute, New York city, concludes -
"Many scientists would consider the idea that God created the universe, a more respectable hypothesis at this point of time than at anytime in the last hundred years".

Many of the modern scientists and researchers who have dedicated their lives in the quest for truth have vouched for the convergence of scientific and religious thoughts.

OWEN GINGERICH, Harvard Astronomer and JOHN MATHER, Chief Scientist at NASA agree "The theory of Earth springing forth from that blinding flash bears striking resonance with those succinct words of `Genesis' - And God said let there be light and there was light".

They pledged to encourage both creationists and Scientists to pursue their mutual findings in a less hostile light.

STEPHEN HAWKING in his "A brief history of time from the Big bang to the Black holes" discovered.-"We now know that our galaxy is only one of some hundred thousand million that can be seen using modern telescopes, each galaxy itself containing some hundred thousand millions of stars. We live in a galaxy that is about one hundred thousand light years across and is slowly rotating; the stars in its spiral arms orbit around its center about once every several hundred million years. Our sun is just an average sized yellow star near the inner edge of one of the spiral arms".

Our Vedas proclaimed much the same thing much ahead of the scientists like Stephen Hawking when they declared that there are several Adityas, Rudras, Maruths, Vasus and innumerable other heavenly bodies they had identified and named; that the earth represented one of the Lokas (Worlds) viz Bhuh, the others being `Bhuvah', `Suvah', `Mahah', ` '.Janah', `Tapah' and `Satya' leading to the resplendent glory of `Parama Pada' as also numerous other nether worlds like `Atala', `Vitala', `Sutala', `Mahatala, `Talatala, 'Rasatala' and 'Paatala.'

One thing is certain. Even if one goes to the moon or the sun, it is the Hindu heritage that can bring peace on earth. A GOOD HINDU IS A GOOD HUMAN. It is as vain to pose oneself to be more scientific than the real scientist as it is to pose oneself to be `more royal than the king'. As a matter of fact, even great scientists go to the church or temple. Spirituality is inevitable. Denying it is only a commercial tactic. It is seen that only people who know less imagine that they know more and people who go on asking for proofs all the time have not even begun to learn!

Let us see how science and reasoning start functioning. Science and Reasoning never start with a vacuum. They are guided by the experiments of pioneers who had begun their search but had to leave them unfinished for future researchers to pick up the thread. And, religion does much the same in the sense `beliefs' built up on the findings and revelations of the Seers, Sages and Rishis who have propounded eternal truths that have stood the test of time and are constantly available for verification and validation again, if only we choose to.

And , as a true scientist, STEPHEN HAWKING admits - "Any physical theory is always provisional in the sense that it is only a hypothesis. You can never prove it. No matter how many times the results of experiments agree with the same theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory".

The time that intervenes between scientific search and scientific finding represents an area of ignorance which can sooner or later be filled by human ingenuity. But, the gap presented by mystery can never be solved even with the most enlightened projection of intellect and employing the most sophisticated infrastructure. Mystery always seems to expand even as you go on solving problems - like a horizon that seems to recede as you approach it. As knowledge advances, mystery moves further. It becomes more and more anaethmatic as we delve deeper with our questions and try to arrive at answers.

Even so, we do not doubt the scientist when he avers that he had observed the unusual `wave - particle' theory of duality of light through the well known "Two-Hole' Experiment without ourselves going through the experiment due to lack of time or money or interest or whatever.

What right have we to question and doubt our `Rishis' and `Sages' who were more scientific than the greatest scientists of the modern world - who have recorded almanacs (Panchangas -Lit . the 5 essentials) with different calculations of time and distance based on planetary movements like Thithi, Vaara, Nakshatra, Yoga, Karana etc WITH RAZOR SHARP PRECISION MILLIONS OF YEARS BACK FOR MILLIONS OF YEARS TO COME?

THE ASTONISHING FACT ABOUT THEIR FINDINGS IS THAT THEY HAD NO GADGETS, INFRASTRUCTURES, MANUALS OR OTHER AIDS WHICH OUR MODERN
SCIENTISTS BOAST OF.

By sheer vision, introspection and giant sized mental computer they had predicted the exact moments of even the eclipses with pinpoint accuracy -which our modern scientists could not even emulate to this very day.

SIMON WELLS observes:
"Concepts of God contain so much alloy to begin with that two contradictory ones may be true from different points of view as both waves and particles may be equally accurate heuristic devices for describing the nature of light"

A recent research by the scientists of the California Institute of Technology have discovered evidence of a possible human magnetic sense. Geologist JOSEPH and KIRSCHVINK and his coworkers have discovered crystals of MAGNETITE, a naturally magnetic material commonly known as `load stone' in human brain tissue. MAGNETITE is a compound of iron and oxygen that can become oriented in the earth's magnetic field like a compass needle and scientists believe that these crystals may provide the missing link needed to explain biological effects of the electromagnetic fields.

This had been discovered by our ancestors MILLIONS OF YEARS BACK when they warned us against lying with the head placed on the north in a north- south posture and instructed us in detail how one should stand, sit or lie down, sleep etc, how the bed should have (five essential characteristics) `Pancha Sayana' Viz., Beauty, softness, coolness, Fragrance and spotless white colored linen covering, how and why men should not sleep facing down pressing their chest on the bed and how and why women should not sleep in a supine posture lying flat on their back except for sexual purposes. All these were based on scientific reasons, though they did not spell them out.

These findings were based on heuristic calculations and practical experimentation. In the matter of calculations, there was no need for a computer. So advanced were they in mathematical sciences that they could do computing mentally as well as, if not better than the most sophisticated of modern computers. To name only a few, ARYABHATA, BASKARA, VARAHAMIHIRA, PARASARA down to RAMANUJAM, SAKUNTALA DEVI and myriads of `Ashtavadhanis', `Dasavadhanis' and Satavadhanis' who could perform 8, 10 and up to 100 different calculations all at once. School performance appraisals in the U.S.A. show that even today the I.Q. of the average Indian in mathematical sciences is far superior to those of others. COMPUTER IS IN THEIR BLOOD.
(Religion vis - vis Mathematics, Atheism and Secularism will follow.)