Hinduism and Family life (2020)

First of all, I wish all of you a very happy healthy peaceful and prosperous new year 2020. You must be very curious to know what I am going to talk about. Today, I propose to explain one of the statements that I often repeat in my Vedanta classes. And that statement is that in a Vedic society, family is the basic unit. Whereas in a democratic society, the individual is the basic unit. Thus, there is a very big paradigm shift with regard to the Vedic and democratic society. It has got far reaching consequences which are already experienced. Many of the changes are irreversible, but it is worth knowing, what is the basic vision:  In the Vedic society, family is a basic unit, it means, Veda gives great importance to family life. I want to share some thoughts as to why Veda considers family life as a very important thing.

            According to the Vedic vision, the Vedic family is designed in such a way that it can fulfill all human aspirations. By human aspiration, I mean, all the human puruṣārtha - dharma, artha, kāma and mokṣa. In modern language, they call it Maslow’s hierarchy of human being. While family life will help in the fulfillment of all the puruṣārthas, it will transform a human being also. To put in Swami Chinmayananda’s language, transforming the animal-man into a man-man into a god-man. All these are possible, if we follow a Vedic life.

            In Båhadäraëyakopaniñad, there is a section called puruṣavida-brāhmana, first chapter 4th section. There is a mention of the first manifestation of Brahma as the creator of the universe. It says that, after Brahmaji arrived, he looked around, there was no one at all. Feeling and uncomfortable and he created a partner for himself.

sa vai naiva reme tasmādekākī na ramate

Brahmaji was unhappy as an individual. So he created Manu and Saharūpa and the details are given. The upaniṣad concludes in the section, that since, Brahmaji felt lonely, all the living beings including human beings will never be happy as single. So, the Upanishad says

“ātmaivedamagre āsīt”,

“so kāmayata,” “jāyā me syāt”

All the human beings also, having the genes of Brahmaji, also want partners. Therefore, desire for a partner, desire for getting progeny, and desire for raising a family, the Veda says, it is an intrinsic desire of all living beings, including human beings. This is the fundamental universal aspiration or desire, which is called artha-kāma-icchā. Therefore, family-life fulfills the first fundamental and universal desire of a human being for arthaa and kāma. But we don’t stop there.

            Then Veda points out that if we use a family life, only for artha and kāma, we will prove that we are like all other animals. At this stage, we are just an animal-man only. Therefore, family-life must be utilized to convert us from a mere animal-man to a man-man. Otherwise we will prove ourselves to be well dressed, sophisticated, smartphone wielding animals. That will be the only difference.

āhāra-nidrā-bhaya-maitunam ca sāmānyamevatat paśubhirnarāṇām

buddhiḥ teṣām adhigo viśeṣaḥ buddhyāhinā paśubhirsamānāḥ

Therefore, family-life is meant for artha kāma, alright, but it also must be utilized for raising our mind through dharmic activities. The Veda prescribes several dharmic activities to bring about an internal transformation to develop values, to refine our mind, to remove our selfishness and to expand our mind to accommodate the entire cosmos and that is possible only by service.

            The scriptures prescribe varieties of religious and service activities for a gṛhastha in the form of pañca-mahā-yajña which I have talked about very often. I don’t want to get into that topic. Many religious activities are seeking the grace of god, grace of the rishis and grace of our ancestors, deva-riṣi-pitṛ-pūjanam. Many service activities are also prescribed in the form of manuṣya-yajña and bhūta-yajña. They are designed to reduce our ahaṅkāra, our mamakāra, our rāga, our dveṣa, and to expand our mind. Not only Veda prescribes all these activities as compulsory activities, Veda insists that they must be done by the family members together. This is very important, because, only then, family will function as one team and one unit. Otherwise, each member will pursue his/her own activity and family will not exist as one unit. Different members will go out at different times and they will come in at different times and they eat taking from refrigerator at different times and they will never have one harmonious unity. The unity will be among the cooks, drivers and watchman. Such families are prone to break ups as they don’t have a built-in harmony and cohesiveness. Therefore, for the sake of family unity, Veda said that all the pūjas, ritual and services should be done by all the family members to indicate that all these are called yajña.

            The very definition of yajña is given as panktaha- yajñah. Pankta means, every family pūjas should involve five members, yajamāna, patnī, putra, daivavittam, and manuṣa-vittam. Man should be involved. Wife should not say “you do; I will go somewhere”. Wife should also join. Children should not go somewhere. They all should join. Thus, yajamāna, patnī and putra should go together. And of course, daiva-vittam, it should be guided by the scriptural knowledge. And manuṣa-vittam, it should involve money also for dhānam etc,. Therefore, all the dharmic activities are called yajña. Panktam means family should survive together as one cohesive unit. Because Veda was very much aware that family unity is not that easy. Because every member of the family has got his own her own personality, different ways of thinking and different rāga-dveṣas, therefore, bringing different minds with different personalities together is very difficult.

            Gṛhasthāśrama can be compared to a delicately balanced coalition government. Family life also is exactly like a coalition government. If we are going to highlight the differences, there will be quarrels; there will be fights and the family will breakup. In a broken family, everyone suffers and the greatest suffering is for the upcoming children. Gṛhasthāśrama will require lot of adjustments. It may be very painful. But if gṛhasthāśrama should survive, that adjustment is required and however much pain is involved, a family must learn to put up with the pain remembering that family is required for dharmaanuṣṭhānam.

            The common minimum programme for a family is dharma and mokṣa. For the sake of dharma and for the sake of future mokṣa, we should be together as one unit and work together as one unit engaging in dharmic activities. It is the vision that is given by the Veda. If every family remembers this and keeps dharma and mokṣa as primary, then that family will complete one full term of gṛhasthāśrama life. In the process gṛhastha will get converted from animal-man to man-man. Artha-kāma-pradhāna to dharma- pradhāna.

            What is the full term of gṛhasthāśrama? According to Veda, the full term of grihista ashrama means raising the children to become healthy, responsible, well-educated adult. In the Vedic society, getting the children married also was considered as part of gṛhasthāśrama term.

Nowadays it is very difficult because the children do not belong to Vedic society, they belong to democratic society. So they have got their own philosophy. But really speaking, getting the children married also is considered as a duty of the gṛhastha. When that much is accomplished, then gṛhasthāśrama life is completed. Children are grown up and the gṛhasthas also have grown up to become the man-man, i.e., dharmapradhāna human being.

            Once gṛhasthāśrama is completed, Veda offers a very beautiful retirement program for those who are interested to grow further. Because animal-man to man-man is not enough. Man-man to God-man is the ultimate growth. For that, Veda offers a comprehensive retirement scheme, in which one retires from professional life, retires from social life and retires from family life also. Life is dedicated for only spiritual enquiry and contemplation, jñāna-yoga-pradhāna life consisting of śravaṇam, mananam and nididhyāsanam. Varieties of schemes are offered by the Veda. Vānaprasthāśrama is one scheme; sannyasāśrama is another scheme.

At this stage of life when the husband and wife, the couple, who have completed their duties, the couple decides to dedicate their lives for only spiritual sādhana. They don't look upon themselves as husband and wife. Husband wife relationship is deliberately ended. They look upon themselves as co-seekers in spiritual life. They change their infrastructure. Also they change to suit the pursuit of committed śravanam mananam and nididhyāsanam, without social distraction, professional distraction and family distractions. In short, self-enquiry and contemplation. This is an option given to the gṛhasthas who have completed their duties.

            Once the couple decides to lead such a life, they have an option to stay with the children or to stay away from the children. Both options are given. Whatever option is chosen, the idea is that life should be dedicated for mokṣa-puruṣārtha, otherwise, spiritual puruṣārtha. Once this step is taken, the role of the parents and the role of children get reversed. Until now, parents served the children, helping them to grow. Now that the children are grown up, they have to serve the parents to pursue their spiritual life style. It means, children should cooperate with parents allowing them to get involved only in spiritual activities, not dragging them to any one of the worldly activities. Not only that, children have to provide all the support to the parents, nearby or far away. Whatever is the type of support, financial support or maintenance of the infrastructure, or all of them, the children take care of them and the family is dedicated to Vedantic study consisting of Bhagavad-gītā and upaniṣad. As a gṛhastha, they said no time Swamiji. But now as a retired gṛhastha, they should not complain, no time. Between two classes, they should revise also.

How to lead such a retired life? Lord Kṛishna gives a beautiful guideline throughout the Bhagavad-gītā.

asaktiranabhiṣvaṅagaḥ putradāragṛhādiṣu

nityaṁ ca samacittatvamiṣṭāniṣṭopapattiṣu (13-9)

Gradually get detached from the family, the children, the grandchildren including the spouse. Detachment is the norm. In the family of the children and grandchildren, so many events will happen. Don’t get obsessed with all those events. Family obsession must be gradually dropped and with an equanimous mind, one should pursue Vedānta-vicāra.

mayi cānanyayogena bhaktiravyabhicāriṇī

viviktadeśasevitvamaratirjanasṁsadi (13-10)

adhyātmajñānanityattvaṁ tatvajñānārthadarśanam

etajjñanamiti proktamajñānaṁ yadato'nyathā (13-11)

May you take more and more seclusion, more and more study, more and more contemplation. And gradually grow into your own highest nature called brahman or ātma. This is called mokṣa pursuit. In fact, mokṣa is dropping self-ignorance, dropping self-misconception and dropping the sense of self-limitation and discovering the highest nature, “ahaṁ brahmāsmi”. This spiritual sādhana must dominate the life of a retired gṛhastha.

            Even though, mokṣa is the primary goal, there are so many other secondary benefits also, and the biggest practical benefit is the ability to confront old age. Confronting old age is not that easy. Lot of fear, lot of anxiety, lot of problems, degenerative issues will start appearing as the age advances. There will be death happening around. Old age disease and death are inevitable aspect of human life. When we are young, we are not aware, but after retirement, they all will share and if I could confront them, old age disease, death and separation, if I have to confront, spiritual knowledge is the biggest emotional immunity. Just as we wear a helmet or a seat belt to protect us from all types of accidents, to face old age and disease and death, we require an emotional helmet, an emotional seat belt to make the last part of the human journey. If the spiritual teachings of Bhagavad-gītā and upaniṣad are available, we can say

yat yat bhavyam bhavatu bhagavan pūrvakarmāṇurūpam

Oh Lord! let anything happen according to the law of karma, I am not afraid of old age, I am not afraid of diseases, I am not afraid of death also, because I have discovered my higher brahman nature.

            Bhartṛhari, a great person, writes in his vairāgya-śatakam, how an enlightened person should die. When death is nearing, he says, we should invite all the pañca bhūtas, the five elements which have gifted us this human body. So the human body is a mixture of pañca bhūtāni - ākāṣa, vāyu, agni, āpaḥ, pṛthvī. This body has been gifted not for enjoying worldly pleasure, but meant for discovering our immortal nature. So, before we face the mortality of the body, we should have discovered our own immortality. And Bhartṛhari says, oh elements, all of you come, now it is time for me to give this body back to you with a note of thanks, because I have utilized this body very well. Now, I know I am brahman, body may go away, but I will continue to exist as brahman eternally. I am merging into brahman without worrying about death and the separation. This is the transformation from man-man to god-man.

            In conclusion as a gṛhastha, I have dharma, artha, and kāma, but as a retired gṛhastha supported by children I pursue mokṣa and die as sthitaprajña, a jñāni. This is the Vedic vision. On this auspicious New Year, let us pray to Lord Siddhi Vināyaka that we understand the goal of life and we also follow it. Before that we discover that we are none other than brahman. With these few words, I conclude my talk. 

Vedic approach to happiness (01/01/2019)

Firstly, I wish you a happy, healthy, peaceful and prosperous new year, 2019!

And today, I propose to talk on the topic of the Vedic approach to happiness. And, this is based on a well-known portion, named ānanda mīmāṃsa, which occurs in taittirīya and bṛhadāraṇyaka upaniṣads. Ananda mīmāṃsa meaning, an analysis into the nature and means of ānanda.

            The Veda divides happiness into three categories, based on the means by which the happiness is acquired by a person. The concepts are there in the Veda; but, I am only giving them three different names. Those three types of happiness, are kāma ānandaḥ, dharma ānandaḥ and mokṣa ānandaḥ.

            The word kāmaḥ in this context means, all the sense objects in the world which are capable of giving us sense pleasures when we contact them through our sense organs. Here, the word kāmaḥ means, not desire; but, the desired or desirable objects. kāmyate iti kāmaḥ. [karma vyutpatti]. And the sense objects can give us ānanda - śabda sparśa rūpa rasa gandha – sound, touch, form, taste, and smell. Varieties of music, varieties of eatables, varieties of colours - they all can give us happiness. That happiness is called kāmānandaḥ. In simple English, all forms of sense pleasures will come under kāmānanda, which is seen as New Year revelries and parties.

            This kāmānanda, sense pleasures, are not entirely condemned by the Veda; but, are advised in moderation. All legitimate, dhārmic, sensory enjoyments are accepted by the scriptures. Veda even prescribes pūjās to get those pleasures. There is a homa, called āvahanti homa. "āvahantī vitanvānā I kurvāṇācīram ātmanaḥḥ I vāsāgṃsi mama gāvaśca I annapāne ca sarvadā I ..." [taittirīya upaniṣad - śīkṣāvallī -anuvāka 4]

            'I should have wonderful food, clothing'. All of them are asked for. They all come under kāma ānanda only. I don’t have to talk much about this; because, kāmānanda is the most popular ānanda, all over the world. In fact, when we talk about happiness, the world understands only kāmānandaḥ! That there are two other types of ānanda is introduced by

the Veda which are dharma ānandaḥ and mokṣa ānandaḥ. kāmānanda is well known.   

           Dharmānandaḥ means, the happiness that a person enjoys by following a dhārmic way of life. And by dhārmic life what we mean is, a life style that is prescribed by the Veda. And dharmic life means, a life style governed by dharma. I generally present the vaidika dharma in 3 categories. sadbhāvanāḥ, sadguṇāḥ, satkarmāṇi. Healthy attitudes, healthy values and healthy or noble actions or activities. All put-together is called dharma. All the three limbs are equally important and complimentary.

            Of them, the first one is sadbhāvanāḥ - healthy attitudes. And while talking about healthy attitudes Veda repeatedly mentions, that we should have a healthy attitude towards the very world in which we are living. Because, unfortunately, since the world is already available for us and we are born into that, we take the world for granted. And when we take it for granted, we don’t understand its value, its glory etc; and therefore, we don’t have a proper attitude. Because of that alone, there is destruction, abuse, exploitation; and the world becomes unfit for our very living itself.        

Therefore, Veda talks about varieties of upāsanās/meditations in which we are asked to dwell upon the wonderful universe and the wonderful earth and the wonderful environment – consisting of animals, plants, human-beings and nature - rivers, mountains etc. All of them you don’t take for granted; may you meditate on them regularly, ppreciating their glory, their designs. A beautiful upāsanā in taittirīya upaniṣad [anuvāka 1.7.1] talks about bringing awareness the stars, the sun, the moon, the plants, the rivers, the oceans, the animals. All of them are gift given to us; a fantastic and marvelous, well-designed universe!

            We cannot create even a blade of grass! But, all of them are provided to us; the best resources are available. And the whole earth is a specially designed house where life can be sustained. They are struggling to find life elsewhere. But, the conditions are not favorable. The Earth has got all ideal conditions to sustain life! And not only all basic resources are there, everything is provided even for the fulfillment of all human aspirations - dharma artha kāma mokṣa! And, we have an extraordinary brain by which we can discover more and more and we can create more and more and enjoy more and more. Only, we have to learn to appreciate this universe. And this appreciation should change to admiration. And the admiration should change to reverence. "namo brahmaṇe namaste vāyo". In fact, we have to do namaskāraṃ to vāyu; because, in some of the cities vāyu is so polluted that even living is becoming difficult! Chennai is also progressing towards that. So, vāyu we take for granted. Veda says, revere the vāyu. "namaste vāyo; tvam eva pratyakṣaṃ brahmāsī". Thus, appreciate the universe; admire the universe; revere the universe. 

            Then the next two are sadguṇāḥ and satkarmāṇi. Healthy values and healthy actions. Healthy values and noble actions prescribed by the Veda are based on one fundamental principle. It is beautifully given in a ślokā - sukham me sarvadā bhūyāt ; duḥkhaṃ mābhūt kadācana I itīcche sarva sāmānye te jñānād eva siddhyataḥII - all the living beings, including human beings, have got two instinctive desires. Being instinctive, they are universal. There are so many desires which vary from individual to individual. They are subjective, acquired and variable desires. But, this ślokā talks about two universal, instinctive desires of all living beings. They are sukham me sarvadā bhūyāt - let me be happy. When? sarvadā - always. Let me be happy, always! This is the desire, whether a person is an Indian or foreigner; or, a Hindu or a Muslim or a Christian; or, a male or a female; or, even an animal or plant! Therefore, sukham is one desire for all.

            The other instinctive, universal desire is, duḥkhaṃ mābhūt kadācana – I should never have sorrow. Do you want sorrow at any particular day of the week, or at a particular hour of the week!? No. sukha bhāvaḥ and duḥkha abhāvaḥ are universal desires. And therefore veda says, dhārmic life is a life which is led by taking into account these two universal desires. So, when my life is based on these two basic desires of every living being, and I don’t violate or contradict that, my life is in harmony with the universal craving. Therefore never give pain to others. Always be alert. And, always try your best not to give duḥkhaṃ or pain to others, even by thoughts or words or deeds. Never give sorrow. And even if pain is to be given during extraordinary circumstances, try to make it as minimum as possible, to get the things done appropriately. manu smṛti says, advena ca bhūtānāṃ alpa droheṇa vā punaḥyā vṛttiḥ tāṃ samāstāya vipro jīved anāpadi I vipraḥ - a vedic follower - should have a philosophy of life that 'I will never give sorrow to others'. Even if he has to, that should be as minimum as possible, like a doctor giving minimum pain during treatment. This is considered the most important value; a healthy value. It is said - ahiṃsā paramo dharmaḥ. And, Swāmĩ Dayānanda Saraswatĩ says, 'all other values are nothing but an extension or derivative of ahiṃsā only'. When it is said, "satyaṃ vada", what is the message? By telling lies, by giving wrong information, we are hurting others; therefore, 'don’t tell lies' means, ahiṃsā. 'Don’t cheat others' means, ahiṃsā. Thus, all values are based on one fundamental seed value, which is ahiṃsā. Therefore, dharma consists of bhakti, which is healthy attitude. dharma consists of ahiṃsā, which is the fundamental value. So, healthy attitudes, healthy values.

What is the third one? satkarmāṇi. What do you mean by noble karma? Noble karma we can easily understand! It is that which fulfills the basic desires of all living beings. [Do you understand what I am trying to arrive at?!] Nobody wants sorrow. Therefore, what can be the noblest karma? Whatever I do to alleviate or remove the pain of others. Like, a few nice words.

            Even though we cannot spend money, a few nice words or whatever help I can

give to alleviate the pain of others - duḥkha abhāvārthaṃ. Or, the other one. What is that? Everybody wants happiness. Whatever help I can do to give or improve the comfort and joy of others. Whatever I do for para duḥkha nivṛtti or para sukha prāpti. All these actions - which are done directly or indirectly - they are all satkarmāṇi. A beautiful verse says -

aṣṭādaśa purāṇeṣu vyāsasya vacanadvayam I paropakāraḥḥ puṇyāya pāpāya parapīḍanam There are 18 purāṇās. Each purāṇā running into thousands of verses. skanda purāṇaṃ is 80000 and odd verses, bhāgavataṃ 18000 verses and so on. So many purāṇās have been written! Many people will wonder, where do we have time to study? The entire essence of all the purāṇās I will tell you in one ślokā. In that, the first line of the ślokā is introduction. aṣṭādaśa purāṇeṣu vyāsasya vacanaṃ dvayaṃ - vyāsa condenses their essence, in just 2 ststements :: paropakāra puṇyāya, pāpāya para pīḍanaṃ. para upakāraḥ - do whatever help you can do. No doubt we all have so many commitments and responsibilities; we have to earn money, we have to raise the family, we have to settle children, we have to buy house for children - [in fact we have to one house each for every child!]. Thus, we have got so many desires centered on me and my family. May you fulfill those desires. But, may you also give some time for paropakāra puṇyāya, pāpāya para pīḍanaṃ. May you alleviate the pīḍa - the sufferings – of others; may you give any help you can. Allot some time for any voluntary work you can. [We find many volunteers are doing voluntary work during weekends; just going to some temple and cleaning; or, going to some temple and collecting prasāda and visiting hospitals and giving to patients there].

            So many methods of paropakāra and parapīḍa varjanaṃ are there. Do whatever help you can, whatever be the scale. Veda doesn’t prescribe the scale. veda says, you decide that; but, do something or the other.

            Thus, dharma consist of three principles. sadbhāvanā = viśvarūpa bhakti. satguṇaḥ = ahiṃsā. satkarmāṇi = para upakāraḥ. If these three we follow to the extent possible, it is called a dhārmic way of life. Veda says, this dhārmic way of life itself will give immense joy; a joy derived by giving joy! Because, in paropakāra, we give joy and increase our joy. A win-win situation in which both benefit. The other day, I read in an auto-rickshaw - give joy and discover joy! The whole humanity will enjoy! And, when everybody enjoys, it becomes my also! This ānanda is called dharmānandaḥ.

            And Veda says, dharmānanda is quantitatively and qualitatively much superior to kāmānandaḥ. And you know how much superior? Taittirīya upaniṣad says - te ye śataṃ, hundred times superior is the dharmānanda that we can enjoy. And once we start enjoying dharmānanda, kāmānanda will appear sour or bitter!

            Materialistic society promotes kāmānanda. Vedic society promotes dharmānandaḥ. Veda doesn’t condemn or criticise kāmānanda. It only says, may you gradually promote yourself from kāmānanda to dharmānanda, which will preserve the earth also. In kāmānanda unchecked exploitation of worldly resources is taking place. It will make the Earth unlivable. But, dharmānanda will make the Earth livable for us & for the coming generations also! This is, dharmānandaḥ.

            Now, what is the third one? mokṣānandaḥ. This is also the teaching of the Veda.  mokṣānandaḥ is the ānanda derived through mokṣa. In kāmānanda, kāma is the means of ānanda. In dharm-ānanda, dharma is the means of ānanda. In mokṣānanda, mokṣa is the means of ānanda. mokṣa means, liberation or freedom or release. Freedom from what? Release of what? Dropping of ignorance and misconception. Ignorance and misconception with regard to what? veda says, self-ignorance and self-misconception that we have. We think we know ourselves well; but, in the vision of the Veda, we do not know ourselves. And, if it is only pure ignorance it is bliss; but, it is ignorance followed by misconception also! And there are several misconceptions. The fundamental ignorance is: to be happy we have to get happiness from the external world; to be happy we have to depend on the external sources; [in modern language, we have to outsource happiness!] And this is based on our conclusion - a thoughtless, un-enquired, unquestioned or unchallenged conclusion - "I have to get happiness from outside; I don’t have happiness."  According to Veda, that is the worst misconception. And, Veda makes a diagonally opposite statement. A mind-blowing, un-swallowable, unacceptable, almost laughable statement. Veda says, I am the only source of happiness. It first says, I am the source of happiness. You will then challenge that, 'looking at my face Swāmĩjĩ, do you say that?' How you can say, 'I am the source of happiness?!' But, Veda says 'yes, you are'. veda says, "not only you are the source of happiness. You are the only source of happiness; there is no happiness coming from outside". ātmā ānanda svarūpaḥ. Anātmā duḥkha svarūpaḥ.

            Naturally, we will be questioning it. "How come? I am deriving happiness from the external world. When I enjoy music [music season] or when I enjoy nice food or when I meet people, I am deriving happiness". Veda says, when you say, 'I am deriving happiness from the external things and beings', really speaking they are not giving you happiness. They are only bringing out the happiness which is already in you; which is hidden in you as your core nature. So, those happiness-giving-objects are nothing but a mirror to show your own happiness. They are only mirroring your happiness! When you bring a mirror in front of you, you see a very beautiful face. Veda says, mirror doesn’t give you that charming face. Mirror is only mirroring the face that you already have. Similarly, both kāma ānanda and dharma ānanda are the ānanda brought-out by the external objects from within our own inner core. They are just brought to our mental plane. The inner happiness surfaces and appears in our mental plane!

            This is the truth; but, we may not accept that. Veda says, if you are willing I have got a beautiful teaching and training program by which you can discover this fact for yourself. By which you will discover that ānanda which is our own, which puts an end to all our struggles; because, I need not go out in search of happiness with a begging bowl, pleading 'you give me joy', 'you give me joy'. Nothing need give me joy; because, I have got my own! yastvātmaratireva syādātmatṛptaśca mānavaḥḥ I ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate II [bhagavad gĩtā 3.17] After mokṣānanda all the struggle for ānanda ends. That is called liberation; freedom from ignorance; freedom from misconception; freedom from

struggles to get happiness from outside. 

            kāmānanda is great. dharmānanda is greater. But, mokṣānanda is the greatest. And Veda says, 'on the happy New year day may you resolve to gradually promote yourself from kāmānanda to dharmānanda to mokṣānanda!' This is the Vedic message which I wanted to share on this New Year day, happily!

The glory of Sanatana Dharma - 2018

#73 Post: I wish you all a very happy, healthy, peaceful, prosperous, successful New Year 2018.

As New Year approaches, many people become curious to know, 'what topic Swāmĩjĩ is going to talk about?!'  My answer is definite: I cannot talk anything new! And, I don't hope to do that also. Whatever I talk, you already know. I am taking this opportunity only to share some thoughts from the scriptures, so that it is a loud remembrance of the teachings, together. That is my main intention. And incidentally, if there are non-students who happen to hear these talks, they may get some benefit and may be they will get inspired to study the scriptures. That is my only intention. Today’s topic is:  THE GLORY OF SANĀTANA DHARMA.

            Sanātana dharma is popularly known as Hinduism. sanātana dharma is a compound word, consisting of two words: sanātana and dharma. And the word dharma is a significant word, with many shades of meanings. And, I will refer to three meanings that are there is our tradition.

The first and formal definition of dharma given by the traditional ācāryā, Jaimini Mahaṛiṣhi in His pũrva mĩmāṃsa sũtrāṇi is, "codana laksanah  arthah dharmah" - anything revealed by vedā is called dharmaḥ. Arthaḥ means, the teachings or message. Coming from which source? codanā which means, Veda. Therefore dharmaḥ means, Vedic teaching. Then, the second and third meanings are based on the benefit of following the teachings of the Vedas. If the humanity or society follows the Vedic teachings, what are the benefits that we will get? One is, the benefit at the cosmic level, the outer level. And the other is, the benefit at the internal level. The benefit at external level is, maintenance of harmony and peace at all levels - at individual level, family level, social level, national level, international level - that which preserves peace and harmony is called dharmaḥ. jagataḥ dhāraṇāt, dharmaḥ. So the secondary meaning of dharma is, that which maintains harmony. The third meaning of dharma is, not only it maintains peace and harmony outside; but, it maintains peace and harmony within ourselves also. A dhārmic person - the one who follows Vedic teachings - can enjoy peace of mind, he can enjoy a joyous life also, which is called dharmaḥ; otherwise called, puṇyam at the internal level. All these three meanings are there for the word dharmaḥ or Hinduism. And, it is called sanātana; because, we believe that these teachings have been given by the Lord Himself, through the medium of Rishis –

yo brahmāṇaṃ vidadhāti pũ̃rvaṃ yo vai vedāṃśca prahiṇoti tasmai II

tagṃ hadevaṃ ātmabuddhiprakāśaṃ ṃummukṣurvai saranamaham  prapadye IIII [śvetāsvatara]

It has originated from the Lord Himself. Therefore, it does not have a beginning. And since the Lord is the originator, the Lord is the maintainer also of this dharma. In the Bhagavad Gĩtā[11.18] Arjunā says, "tvam avyayaḥ śāśvata dharmagoptā" - you are the protector of this dharma. And since the Lord is the protector, it will survive rest of the time also! Therefore, even though sanātana dharma may face several challenges - throughout the history it has faced, even now it is facing - but, in spite of all this challenges this dharma will survive, eternally. It is beginning less and it will be endless also. And, being eternal it is called sanātanam.

            The second meaning of the word sanātanam is, that which is ever valid and therefore which never goes out of date. It can never become obsolete at any time. It is always valid not only in this generation; but, in the generations to come also it will remain valid! Therefore, eternal and ever valid teachings of the Vedas is sanātana dharma or Hinduism. 

            And, these teachings have been later elucidated, expanded and clarified by several later secondary scriptures also. Like smṛti, itihāsa, purāṇa etc. All those secondary scriptures are also considered to be part of the Veda only. Therefore, when I say Vedic teachings, it includes all the teachings of the supportive scriptures also. Now, the question is, what is the glory of these teachings? We have been learning the teachings of the scriptures for years. Therefore, the teachings are endless. But, today, being auspicious New Year day, (auspicious because, we have done a Puja) we will try to remember some of the salient teachings of the Vedas, especially the ones I appreciate.

The first and foremost teaching the Veda gives us is this : this entire world or universe in which we are born is the most wonderful infrastructure that any human being can conceive of.  Not only it supports Life; but, it has got all the resources for our physical growth, emotional growth, intellectual growth, spiritual growth - for all of them provision is there in this wonderful creation. Therefore, never take this creation for granted. As human beings we have got the intellectual resources to appreciate the wonder called this universe! If at all there is any ugliness in the creation, it is only within a small negligible area where human beings are there. That means, ugliness is our contribution! Otherwise, the cosmos, the universe is the most wonderful infrastructure, governed by countless principles, without violation! Not only physical principles; but, the law of karma, called the moral principles also. 

Whether you study at the micro level or at the macro level, World is the most wonderful infrastructure. manasāpy aciintya racanārupasya - which we cannot even remotely visualise! Whether you study it at the micro level or at the macro level, it is the most wonderful infrastructure. Therefore, the scriptures say that, as intelligent human beings we should give time to appreciate the glory of this creation. Therefore, Veda is never tired of describing the wonders of the universe. We have been seeing in taittirĩya upaniṣad first chapter - anuvāka 1.7.1 - several descriptions of the universe -

pṛthivyantarikṣaṃdyaurdiśo''vāntaradiśaḥII agnirvāyurādityaścandramānakṣatrāṇi II āpa oṣadhayo vanaspataya ākāśa ātmāII ityadhibhutam II athādhyātmam II prāṇo vyāno''pāna udānaḥsamānaḥII cakṣuḥśrotraṃano vāk tvak II carma māgṃsagṃsnāvāsthi majjāetad adhividha??ya rṣ̣iravocat II - anything you take in the external world; or, any organ you take in your own body, talk to the relevant specialist, they are still studying every organ, dividing and dividing and dividing, and every part of the organ requires life-long study and so they are not able to complete!! The more we look at the creation - outer or inner - it is a wonder. Therefore, may you - as an intelligent human being - appreciate this universe.

            Not only that. vela prescribes certain regular activities, in which we acknowledge the contribution and express our gratitude through a token offering of water, called tarpaṇam. One of the most popular - and, becoming unpopular - Vedic ritual is, nitya sandhyāvandanam. In that, right from young age, we are only asked to appreciate the glory and the wonder of this creation, which supports and nourishes us. And the centre of the solar system being Lord sũryā Himself, daily sandhyāvandanam is, the appreciation of the contribution of the Sun. Without Sun, life is impossible. "ādityam tarpayāmi, somam tarpayāmi, ańgārakam tarpayāmi, budhaṃtarpayāmi" - planets we remember, the Sun we remember, water we remember, fire we remember. Appreciate! Acknowledge! Express gratitude! And, as even we appreciate this cosmos, this infrastructure more & more, this appreciation will get gradually converted in to admiration; and admiration to reverence. Not only I talk about that; but, as even I talk about that, my hands will join in reverence!

namaḥsavitre jagadekacakṣuṣe II jagatprsauti sthiti nāśa hetave II trayĩ̃mayāya triguṇātma dhāriṇe II viriñci nārāyaṇa śań́karātmane II For me, Brahmā, Vishnu and Shiva are none other than the pratyakṣa sũrya devatā. Appreciation to admiration to reverence. This universe is not only a gift of the Lord, this universe is the very manifestation of the Lord Himself. Even in this Ganeśa pũjā, one of the words used is namo namo ganeśāya namaste viśvarũpiṇe - this whole universe is the manifestation of the Lord. Therefore, a Vedic person is one, according to whom, the appreciation of GOD and the vision of GOD does not require closing of the eyes but vision of GOD is by opening of the eyes. Therefore, 'where do I see GOD?' if you ask, a Hindu will say, 'where do I not see GOD?!' This divinisation of the world is the first and foremost lesson of the veda. Don't imagine GOD is an extra-cosmic thing, existing somewhere exclusively; but, it is the one available in & through in our every perception. This is the first lesson I like. sarvam viṣṇumayam jagat!

Then, the second lesson that the Veda gives is, this cosmic infrastructure has got an already inbuilt harmony in itself. We need not create harmony. We need not harmonise the world. And therefore, Veda tells the human being, that what is requested of you is (you can guess before I say) don't disturb this natural harmony. No new harmony is needed, it is inbuilt. This request is uniquely given to human being only; because, the only living being who can abuse, exploit and destroy this very infrastructure, the only living being who has the power to do is, the human being!! All the other living beings in the form of other animals and plants never violate the harmony. They have got instinctive and inbuilt program by which they live, grow and die, without disturbing the harmony. A vast forest will be in absolute harmony, until we the great ones enter! The vast ocean will be in wonderful harmony, until we enter. Badrinath, Kedaranath - all those places will be in wonderful harmony, until we enter. Wherever we go, we destroy the harmony; we destroy all other living beings; and in the process, we destroy ourselves!

            And therefore, Veda instructs, 'Oh human being may you be responsible!' All the dharma śāstrams and instructions are given not to the local buffalo; not to the cow or horse! All the instructions are given to the human beings only. And, all the values are reduced to two basic principles. "sloka??rdhena pravaksya??mi yadyuktam grantha kotibhih ppaarroopakāra puṇyāya,, pāpāya para pĩ̃ḍanam". So, never hurt the infrastructure or never disturb any living being which is part of this infrastructure. If you can contribute positively wonderful; para upakāra puṇyāya. If you can, you do. Otherwise, at least follow ahimsā to the maximum extent. Take to para upakāra, avoiding para apakāra. This is the foundation of all the values of life. "ahimaa??paramo dharmaḥ̣". Therefore, what is the second important Vedic lesson? Be a responsible member of this cosmic orchestra! The whole cosmos is a music, it is a rhythm, it is a harmony. This is a dhārmic life, which makes a person a Hindu.

            So, what is the second lesson? Be responsible. What is the first lesson? Gratefully appreciate & acknowledge this creation. The third lesson is, since we are drawing resources and support from this cosmic infrastructure, we will have to give back. As a taker from the cosmos, I have to give back also. As they talk about Corporate Social Responsibility. The humanity has the responsibility to contribute to the structure. For this contribution alone we have got a fantastic scheme, called pañca mahāyajñāḥ, which I am never tired of talking about. Because, I consider it as the most glorious scheme. These 5 yajñās are - deva yajñaḥ - we start the day contemplating upon the cosmic wonderful infrastructure you have, looking upon it as the very body of viśvarũpa ĩśvarā. In every mantra that is said. As I have quoted,

laṃpṛthivyātmane gandha??n dha??rayāmi II haṃākāśātmane puṣpaiḥ̣ pũ̃jayāmi II yaṃvāyvātmane dhupaṃāghrāpayāmi II raṃagnyātmane dĩ̃paṃdarśayāmi II vaṃamṛtātmane amṛtaṃahānaivedyaṃnivedayāmii II saṃsarvātmane sarvopacārapujāṃsamarpayāmi

When we are doing various upacārā to the Lord, we are saying this. 'Oh Lord I am offering candanam, visualising you as the manifestation of pṛthivi. Similarly, every upacārā only reminds us that bhagavān is available in the form of the pañca mahābhũtāni and their products. I gratefully acknowledge this gift and make a prayer that everyone who is part of this universal infrastructure are like my own family. "mātāca pārvatĩ̃ devi pitādevo maheśvaraḥ,, bāndhavāḥ

śiva bhaktāśca svadeśo bhuvana trayam". śivabhaktāśca or viṣṇubhaktāśca. The entire creation, with living and non-living beings, let there be peace and joy. "sarve bhavantu sukhinah". I start the day not by remembering my small family; but, I expand my mind to remember my largest family. If we start the day with deva yajña, my narrow mind will expand to accommodate the whole universe. This is deva yajñaḥ. Start the day with remembrance of the Lord; not, as a small idol in your room; but, the Lord as the live universal organism.

The second one is pitṛ yajñaḥ. GOD has given this infrastructure and this body that I have. The human body I have has come to me because of my parents. GOD is the sāmānya kāraṇam; parents are the viśeṣa kāraṇam. Because of them only I am here and I am able to appreciate. Therefore, show your gratitude towards the parents. ''ma??ta??pitrbhya??m vapuso janaka??bhya??mm uda??nvaham namaskaromi viijñ̃a??na janakaa??bhya??m' - not only they have given me the body they have given me the wonderful education and culture. And therefore, I revere them; I do namaskāra every day; and take care of them in their old age. They supported me when I was a child. It is my responsibility to reverentially support them when they need me. This reverential service that I do to my parents is called pitṛ yajñaḥ, which is the responsibility of every single Hindu, the sanātana dharma follower. Because it is said, for every pāpam there is a prāyaścitta; but, for ingratitude there is no prāyaścitta! Therefore, be grateful to the macro; be grateful to your immediate source also, the parents. It is called pitṛ yajña. Not only while they are alive, even after their death we have to remember and acknowledge.

Then, the third one is manuṣya yajñaḥ. I remember the contribution of all other human beings -because of the farmers, grains are available; because of weavers, cloth is available. Food, clothing and shelter - they are all because of other human beings contributing to me. Therefore, in return, I have to share whatever resources I have with others, which is called manuṣya yajñaḥ.

Thereafter, bhũta yajñaḥ. Not only human beings contribute to our welfare, even animals and insects and worms! The lowly earth worms are very, very valuable! The earth worms are making the land fertile! Thus, from worms onwards, birds onwards, everything! Trees give us the oxygen we breathe. Thus, I am aware of the contribution of every plant and animal; and, I contribute to them also in whatever manner I can. That is called bhũta yajñaḥ.

Then, finally comes brahma yajña. I am enjoying these wonderful teachings because of the Vedic scriptures. And the scriptures are there because the ṛishis - in an endless paraṃparā - in spite of so many calamities and problems, they have preserved! Now there are so many technological advancements for preservation. But in the olden days, they had to preserve in the mind when even the writing had not come! The entire veda was received orally, preserved in the head and transmitted to the next generation! And even when the writings came - not our computer and all - they had to take the palm leaf and they had etch every letter. Remember, the Veda, the Rāmāyaṇa and Mahābhāratam [one lakh verses!] - all these, the ṛishis have preserved. The ācāryās have preserved. In spite of the onslaught of other people trying to destroy these also, somehow the scriptures have managed to survive. Therefore, I have to express my gratitude to the ṛishis and the ācāryās. That is called brahma yajñaḥ. brahma here means vedaḥ.

            Not only that I should acknowledge, I should do my best to preserve this knowledge for our own future generations. Thus, pañca mahāyajña is the best scheme provided by the vedās themselves for contribution to this wonderful infrastructure. This is the third lesson. What is that? Be a contributor. So, be an appreciator. Be responsible.       And, the fourth and final Vedic lesson. The Vedas point out that, if only we receive, understand and assimilate the Vedic teaching and understand the principle by which the entire cosmic infrastructure is functioning, not only this knowledge will help us in living a meaningful life; but, this knowledge will be useful in going through the later part of our life also, which is ageing and dying. Which we generally don't think of when we are young. But that is also an integral part of living. And once we understand the infallible principles of the universe, we will know how to accept those also very gracefully, without resistance. Because, the greatest challenge in life is going to be confronting the old age and death. The best preparation is, assimilation of the cosmic laws. In the bhagavad gĩtā- which is an extract of the vedic teaching - Lord Krishna tells -

mātrāsparśāstu kaunteya śtoṣṇasukhaduḥkhadāḥḥII āgamāpāyino''nityāstāṃstitikṣasvabhārata IIII [2.14] So, we have to understand and assimilate that everything that arrives in our life they all will have to leave us, one by one. The things that will come to us will have to go away from us or we have to go away. The people who enter our life one by one, also will have to leave one by one; or, we have to leave them. In our own body, every faculty in our body gradually came - right from conception onwards, various faculties of jñānendriyams, karmendriyams - all these faculties gradually came. And, gradually these faculties will have to go also. Finally, the very body which we have acquired in time will have to go away! Every arrival will be followed by departure. Every union will be followed by separation. These are the infallible laws of this cosmic infrastructure. As long as we remember these laws, we can age gracefully and accept these events as very, very natural events. They are not extraordinary events happening only to me, about which I have to complain! Nothing can be complained about!

jātasya hi dhruvo mṛtyurdhruvaṃjanma mṛtasya ca II tasmādaparihārye''rthena tvaṃśocitumarhasi IIII [2.27] Just as birth is an event in time, death is also an inevitable event in time. Once we have assimilated this, we will never look upon it as an amańgalam thing. That is also part. Whether it is the death of the near and dear ones or my own death, I can gracefully accept, without complaint. Above all, Lord Krishna, beautifully tells, 'death is not the end of life'. Death is not the end of life! Krishna gives a fantastic definition for death by saying that, it is not an end of life; because, the vedic teaching is, life is never created or destroyed! Just as we say, matter can never be created or destroyed or energy can never be created or destroyed, so too, life also is never created or destroyed. Therefore, what is death? It is not end of life. Then, what? Krishna says -

dehino''sminyatthādehe kaumāraṃyauvanaṃjarāII tathādehāntaraprāptirdhirastatra na muhyat IIII [2.13]

- death is transition of life from one body to another. It is transition of life and it is not end of life. Then we will ask, 'why this transition?' Very simple. 'Because, after sometime this body becomes worn-out and is no more capable of expressing Life!' Therefore, naturally, the worn out body will have to be replaced by a fresh and new and efficient body. Krishna gives the example, 

vāsāṃsi jirṇāni yathāvihāya navāni gṛhṇātiinaro''parāṇi II tathāśarirāṇi vihāya jĩ̃rṇānyanyāni saṃyāti navāni dehi IIII [2.22] - when the clothing is worn out we get a new clothing. It is good news or bad news? It is a good news only! Similarly, death is not amańgalam.

yyamāya dharmarājjāya mṛtyave cāntakāya ca II vaivasvatāya kālāya sarvabhuta kshayāya ca II auḍumbarāya dadhnāya nĩ̃lāya parameṣṭhine II vṛkodarāya citrāya citraguptāya vai namaḥIIII There is no amańgalam in this creation! Thus, life is beautiful; growth is beautiful; ageing is beautiful; death is also wonderful!!

 We can go through all these with a cheerful face, if only we assimilate this message. If we don't have the emotional strength to go through these experiences, for that also the solution is there in the infrastructure. "Oṃ namo bhagavate anantāya" - let us chant the ĩśvara nāmā and draw strength from the very infinite creation; and with that strength we can go through all these things with emotional strength and a cheerful face. Therefore, I consider sanātana dharma is a wonderful gift from the Lord. We are fortunate that we are born into this. Let us thank GOD for this and try to follow the teachings. With this prayer I conclude my talk.