Hindu Vedic Philosophy (Sanatana Dharma, Morals, Rituals and Articles)

Different interpretations of the fundamental texts of Vedanta have given rise to three main schools: Advaita, Visishtadvaita and Dvaita. The three well known Acharyas Sankara, Ramanuja and Madhva are the chief exponents of these three schools.  According to the Advaita system, Brahman alone is the reality, the one without a second. This world has emanated from It, is established in It and will return to It at the end of creation. In effect, this world is only an appearance on Brahman and is Brahman Itself in reality even as the illusory snake that appears in a rope is actually the rope itself.
The Jivas, (the individual souls) are also, in the ultimate analysis, Brahman, The difference and Separation between them is only apparent, brought about by Ajnana or nescience. Since the Atman, the real nature of the Jiva, is identical with Brahman, experience of the Atman is the same as experience of Brahman. That itself is Moksha.  The Vishistadvaita recognizes multiplicity of Jivas, which are identical with one another, though separate from one another and from Brahman, also called Isvara.
This world, which is a modification of the insentient Prakriti (nature) is different from Brahman and from the Jivas. However, the Jivas and Prakriti exist in Brahman or Isvara  as a part of Him and are fully under His control. But Brahman is beyond both. Visishtadvaita considers the triune of Isvara, Jivas and Prakriti as one reality. Devotion to Isvara is the primary means of obtaining Moksha. It is only by His grace that Moksha can be secured.  The Dvaita system is similar to Visishtadvaita. However, it carries the differences still further and states that the Jivas differ from one another; so also do the various things of the world. 
In Bhakti yoga, cultivation of love of God, meditation on His form and repeating His name form the primary disciplines. Rajayoga prescribes meditation on the Atman by the following eight steps: Yama (restraint), Niyama (observances), Asana (posture), Pranayama (regulation of breath), Pratyahara (withdrawal of the senses), Dharana (concentration), Dhyana  (meditation) and Samadhi (trance experience).
Karmayoga advocates the purification of mind by performing one's duties in a detached way and as a service to the world. This purity of mind will ultimately result in the experience of the Atman who is within everyone of us. Health and purity of body, and moral rectitude are basic disciplines common to all the four Yogas. 
Ishtadevata is that aspect of God which a follower of Bhaktiyoga chooses for worship and contemplation. Once chosen either willingly by oneself or at the. behest of the Guru it should not be changed.   The name of the Ishtadevata is 'Mantra'. The Mantra usually includes Pranava (Om) and  often has additional letters called Bija (seed letters) also. These Bijaletters are different for different deities. 
Pranava or the syllable `Om' comprising the three basic sounds a, u and m is considered as the origin of all sounds and all words, and hence of all created objects, by Our scriptures. That is why it has been given the status of the, highest or best symbol of God.  Apart from Hinduism, Jainism, Buddhism and Sikhism also have accorded it a special place. The Mantra concerning the Ishtadevata has to be received by the disciple from the Guru is a ceremonial way,  the rite itself being known as Diksha.

When the mind is able to flow in a constant and continuous stream like the oil that is being poured from one vessel into another towards the Ishtadevata, it is called Dhayana.  Japa is the repetition of the divine name or sacred formula, received  from the Guru through Diksha. However, this repetition should be done with full faith and knowledge ,of the Mantra. 
There seems to be a much greater acceptance of the  reincarnation theory than before, The varieties and mutual differences found among human beings do not seem to be directly related to their present circumstances. For instance, children being born with defective limbs, or the differences in the mental make up of even identical twins, are cases to the point. Hence, it is more reasonable  to concede that these are the results of one's past Karma or actions. Since Hinduism accepts that the Atman or the soul is immortal, the theory of Karma and reincarnation fits admirably into that  framework. Jainism and Buddhism also believe in this theory. 
Our present life is the result of our past actions. Our future life will be the result of our present actions. This is the gist of the Karma theory.  if the theory of Karma and reincarnation is not accepted, it will be difficult to explain logically, our happy or unhappy experiences which apparently have no causes that can be attributed to this life time.
One has to accept that either God is partial or is a heartless tyrant, or that there is no guiding power like God at all and that things take place without any rhyme or reason! This standpoint, of course, is not acceptable to any intelligent being. Hence one has to accept that the theory of Karma offers the most plausible explanation for the various incongruities we come across in life. 

If the theory of Karma is comprehended properly, Hindu society will progress faster and not regress as alleged. If our present deterioration is the result of our past neglect and mistakes, we can make our future brighter and better, by putting forth the necessary effort now. This should be our philosophy of life. And, this is a philosophy of hope that places a great emphasis on self effort! That the Hindu society has sometimes blocked its own progress through fatalism is the direct result of perverted understanding of the theory of Karma. 
The Nyaya system of Gautama and the Vaishesika system of Kanada envisage creation by Paramatman (God) out of anus (atoms) which are eternal. The  shape of things is directly related to the Adrishta (the unseen deserts) of the Jivas (individual souls) left over unredeemed, from the previous cycle of creation. Combination of these atoms causes creation and their disintegration results in dissolution of this universe. 
The Samkhya system of Kapila and the Yoga system of Patanjali advance the theory that Prakriti (the fundamental matrix of matter) evolves into this universe in the presence of the Purushas (or individual souls) who act as catalytic agents. In fact, the whole process of creation is for the benefit of the Purushas, for their spiritual unfoldment resulting finally in their  emancipation. The five elements like earth and water, sense organs like the eyes and ears as also mind all these are evaluates of Prakriti only. The universe is a permutation and combination of these. Though essentially detached from Prakriti, if any Purusha feels an attachment towards Prakriti and its products he becomes involved in bondage leading to repeated transmigration. If he can successfully detach himself through discrimination and wisdom, he will be emancipated. 
In the earliest period of evolution of the Varna system, the Brahmanas and others had the full freedom to choose or change their vocations. However, due to the practical difficulties encountered in a fast growing society, it was not possible to determine one's calling based on one's Guna  and Svabhava. Hence the much easier method of fixing it on a hereditary basis was adopted.
At this point of its evolution Varna and Jati (caste) practically got fused. Again, the number of castes went on multiplying gradually as a result of admixture of the various groups as also the development and specialization of more trades and skills. Thus castes came to be determined by birth and hereditary occupations.  The very fact that the caste system has survived for millennia shows that there must be something worthwhile and useful in it.
 Any person born in a particular caste feels a sense of belonging to that group of society which gives him psychological security. It also helps him to learn the hereditary trade natural to his caste and practise it without unhealthy competition. Endogamous marriage system unites the members of the caste into a well knit group who can come to one another's rescue in times of need. 
However, even in the present day society. inter caste marriages give rise to adverse reactions. Since it is a sensitive issue, the solution should be evolved out of consensus and not by coercion. Whenever parents and elders of the couple concerned, concur with their wards, both the caste groups should co operate in bringing about the marriage. When such concurrence is not there, the respective elders can try to dissuade their wards by impressing upon them the repercussions of their step. If they do not succeed, then, it is better to leave the solution  to the couple concerned. It is enough if they lead  a Dharmic life.   However, it is advisable or even necessary that the various sub  castes and groups under each Varna at least, should gradually merge into one unit. 
The best solution to this vexed problem is the one suggested by Swami Vivekananda' He envisaged and envisioned a casteless society by a levelling up of the society through proper education which contributes towards economic, cultural and spiritual upliftment. Till  such time, the forward sections of the society need to give a helping hand to the backward sections to move up rather than exploit them, even as elder brothers and sisters lovingly care for their handicapped younger brothers or sisters. 
To clarify: The following persons have been declared as untouchable and coming into contact with them will oblige one to take a bath: those in the Sutaka and Asaucha (observing ceremonial impurity brought about by birth or death in the family), a woman in her monthly courses, those who have not washed their hands after food, those engaged in trades which soil the body and clothes like butchery or removing night soil, those who have forsaken their duties as enjoined in the Varna Ashrama Dharma, sinners and criminals and so on.
It is interesting to note that the same scriptures have shown immense wisdom in ordaining that  even such untouchability, need not be observed in holy places and on holy occasions like a Rathotsava (temple car festival) or during national emergencies. Some of the Dharmasastras go to the extent of permitting even the lowest of the castes and sections of the society (whom we call Harijans today) to  enter into temples. Hence it can be safely asserted that the untouchability current in our society is the handiwork of selfish people with a myopic vision.
The concept of the four Purusharthas, when looked at from this angle, is a unique contribution. 'Earn well. Enjoy heartily, all the good things of life. But do it within the framework of Dharma (righteousness)' this is their invaluable message. If and when this principle is put into practice meticulously, all emotional weaknesses and disturbances will gradually get reduced and disappear, making one fit for Moksha.
In order to attain this Moksha, each individual is required to pass through four Ashramas or stages of life: Brahmacharya, Grahasthya, Vanaprastha and Sannyasa. Acquisition of knowledge both secular and spiritual as also self control are the primary objectives in Brahmacharya. In Grahasthya, the second stage, he is permitted to earn and enjoy legitimate pleasures of life within the perimeters of Dharma. He is, also required to practise Dana (giving gifts) to deserving persons.
Jatakarma, as its very name indicates, is the rite which is performed as soon as the baby is born. Medhajanana (uttering a mantra in the car of the baby, by the father, to generate the power of intelligence and memory), prayers for longevity and good health are the chief features of this Samskara. However, this is not in vogue now.  Namakarana is the act of christening the child on the 10th or 12th day after birth. The name chosen is usually that of a god or goddess or of a saint.   Feeding the child with solid food for the first time is Annaprasana. The food  should be consecrated by ceremonially offering it to the family deity before feeding the child.  With Upanayana begins a period of Vedic studies and spiritual discipline.
Hence it is considered to be extremely important. Literally, the word means leading to the Guru for education (upa=3D near, nayana leading). If physical birth is the first  birth, this rite gives a spiritual birth, which is the second. Hence, one who has undergone this Samskara is called a dvija (twice born). Acceptance of the loin cord and loin cloth, wearing the Yajnopavita (the sacred thread), initiation into the Gayatri Mantra (also called Savitri) and begging the food these are the chief steps of this rite. 
The loin cloth signifies the beginning of a life of continence and self control. The symbolism of Yajnopavita is that from the day it is worn, life becomes a Yajna, a sacrifice, for the good of the society. The repetition of Gayatri Mantra engenders wisdom and memory, and is a great aid in the path of spiritual evolution. Begging for food impresses the novice of his indebtedness to society. He is  expected to serve the society all his life and to the best of his ability in order to repay the debt. 
Samskaras like Jatakarma remove the former impurity whereas Upanayana and Vedic studies dispel the latter. 
For instance: The injunction goes that one should never tell lies, but speak the truth always. Sin is accumulated if one gives up truth and tells lies. Similarly, Performing one's duties and actions ordained by the Sastras will earn one, Punya or merit. Hindu scriptures do give universal moral and ethical principles applicable to all sections of society.
Designated as Samanya Dharma or common virtues, the list comprises Ahimsa (non violence), Satya (speaking the truth), Asteya (non stealing), Daya (compassion), Dana (giving gifts), Titiksha (forbearance), Vinaya (humility), Indriyanigraha (restraining the senses), Santi (keeping the mind at peace), Saucha (purity of body), Tapas (austerity) and Bhakti (devotion to God). If every one sincerely tries to cultivate these virtues in his personal fife, there is no doubt that the whole society Will be uplifted to greater levels of peace and joy. 
The perfect housewife is the ideal presented before the Hindu woman. She is the personification of the ideal wife, friend and mother, all rolled into one. Thus, she complements man. But, at home, she plays the major role. During the period of the Vedas and the two epics, women enjoyed equal freedom with men. They had equal opportunities in the religious and spiritual fields. They could undergo Upanayana, study the Vedas and even take to monastic life.
But when the Hindu society was subjected to unprecedented pressures due to foreign invasions by alien hordes, this freedom had got to be curtailed. Now, after political independence, enough  opportunities have been afforded them to uplift themselves. However, it should be acknowledged by all concerned that man and woman are not competitors but complementary in the field of life. 
On the other hand, once the shock waves passed off, these aliens were quietly absorbed into the general. fabric of our society. The basic reason for this trait is the appearance of great religion cultural leaders at such critical periods of our  history, who imparted the necessary light, wisdom and dynamism to the Hindu society.   Any society worth the name, if it is interested in being healthy and  strong, should give ample scope and opportunity to its members for self introspection and constructive criticism.
This will enable it to spot out its weak spots and eliminate them. It will also help it to recognize its strong points, to strengthen them further. There is no gainsaying the fact that for centuries, Hindu society has given such freedom and opportunity for dissent and constructive criticism to its constituent groups as also individuals. This is the greatest single factor that has kept it alive and dynamic. However, this freedom should not be abused, creating internal enemies, as it has, sometimes, been happening. 
His greatest contribution, however, is his unambiguous  declaration that one must perform one's duty for duty's sake and contribute to the social well being. His continuously active life itself is a glorious demonstration of his philosophy.  The third reform movement was initiated by Mahavira and Buddha who banished dry and useless logic from the field of religion and substituted it with simple, but life giving moral and ethical principles which can give peace and joy here and now.  However, when in course of time, their teachings were misunderstood and misapplied, resulting in the desertion of. Vedic religion by large numbers, Sankaracharya appeared on the scene to resuscitate and re-establish it.
His was the fourth reform movement. Then came a series of  invasions by savage tribes, the impact of which was felt both at the  social and at the religious levels. It was at this most critical period of our history that a series of great religious and spiritual leaders like Ramanuja, Madhva, Vallabha, Chaitanya, Sankaradeva, Basava, Ramananda, Kabir, Tulasidas, Mira, Tukaram, Purandaradasa and scors of others descended on our soil and protected our religion, culture and society from the onslaughts of these alien hordes. But for these great and noble souls who initiated the Bhakti movements, Hinduism  might have all but disappeared from its own land. This was the fifth reform movement. 
 When we lost our freedom to the British during the nineteenth century, a different kind of problem was created by the planned import of cultural and religious ideas from the West. As a reaction to this came the sixth  reform movement aiming at Hindu renaissance. Raja Ram Mohan Roy, Swami Dayananda Sarasvati, Mahadeva Govinda Ranade, Annie Besant, Sri Ramakrishna Paramahamsa and Swami Vivekananda were the important leaders of this movement. As a  result of their ceaseless, and even  aggressive efforts, Sanatana Dharma, not only recovered its balance but made inroads into the bastions of Western culture and civilization. The movement has  gained further strength through the lives and work of Ramana Maharshi, Sri Aurobindo and a series of spirituo cultural organizations. 
These Mathas which were once the guiding lights of our society because of the austere lives of their pontiffs as well as their learning, gradually elapsed into inaction as they paid more attention to pelf and power. Often they limited their service to their particular castes or cults. All these contributed, even though indirectly, to a general decadence of our society. It is in the best interest of the Hindu society as a whole and in their own interest that these Mathas reform their attitudes in response to the changes in the social fabric. 
Our traditional Mathas can and should play a more effective role in the following fields: dissemination of the essential aspects of our religion and culture, simplifying the various religious rites and ceremonies as well as Samskaras which all Hindus can put into practice, evolving a code of  conduct that embraces both the personal and social life of every Hindu, vigorous campaigning and efforts to eliminate not only untouchability but also caste  conflicts.
Starting good educational institutions in which our spiritual values can be imparted effectively along with secular education, is another suggestion which they should consider seriously. Signs of such trends and revival on the part of these Mathas, seen of late, are quite encouraging. It is to be fervently hoped that our society reaps these benefits soon.  
Secondly: We have to develop strength physical, intellectual and spiritual and harmonize these aspects of strength into one strength, that of character. Transcending all the internal differences to achieve unity in spite of diversity is the need of the hour. Establishing. Vyayamasalas (gymnasia), conducting study groups to disseminate our religion among our own people, holding group prayers in the chief temples of the village or town at least once in a week these three activities can help in the development of the three aspects of strength indicated above. 
Thirdly: The more developed sections of our society, whether in respect of education or culture or wealth, should make special efforts to bring the backward sections also to the same level of progress they themselves have achieved. They must cultivate the attitude that the whole society is like a family and that it is their duty to help others even as the elders in a family help the youngsters with affection. Otherwise, there is the grim prospect of the weaker sections, exploited and oppressed over centuries, leaving us for good. The responsibility for this would squarely rest on the shoulders of the advanced sections. 
Fourthly: Those who had left the Hindu fold either due to ignorance or our ill treatment should be welcomed back into the fold, with love and affection, and given, due recognition, status and protection.  In rebuilding the new Hindu society, the leaders of all castes, cults and groups have a great obligation to fulfil.
They must urgently evolve a few simple Samskaras common to all the Hindus, which can make every Hindu feel he is a Hindu and belongs to a great brotherhood. It is interesting to note here that Swami Vivekananda once declared that there were no Sudras in the Hindu society. The so called Sudras and others were all Vratyas, those who had lost their Dvija hood due to lack of the proper Samskaras. He advocated Dvijikarana (making into Dvijas) for all of them. This is a programme that deserves serious consideration and implementation by an concerned. 

Om Tat Sat

                                                        

(My humble salutations to H H Sri Swamy Harshananda ji  com  for the collection)