VEDANTA: ITS THEORY AND PRACTICE

 21 VEDANTA: ITS THEORY AND PRACTICE 

1. Materialism says, the voice of freedom is a delusion. Idealism says, the voice that tells of bondage is delusion. Vedanta says, you are free and not free at the same time; never free on the earthly plane, but ever free on the spiritual,

2. This philosophy is very, very ancient; it is the outcome of that mass of ancient Aryan literature known by the name of the Vedas. It is, as it were, the very flower of all the speculations and experiences and analyses, embodied in that mass of literature-collected and culled through centuries. This Vedanta philosophy has certain peculiarities. In the first place, it is perfectly impersonal; it does not owe its origin to any person or prophet; it does not build itself around one man as a center. Yet it has nothing to say against philosophies, which do build themselves around certain persons. 

3. The Vedanta Philosophy, as it is generally called at the present day, really comprises all the various sects that now exist in India. Thus there have been various interpretations, and to my mind they have been progressive, beginning with the Dualistic or Dvaita and ending with the non- dualistic or Advaita. 

4. Vedanta and modern science both posit a self-evolving Cause. In Itself are all the causes. Take for example, the potter shaping a pot. The potter is the primal cause, the clay the material cause, and the wheel the instrumental cause; but the Atman is all three. Atman is cause and manifestation too. The Vedantist says, the universe is not real, it is only apparent. Nature is God seen through nescience. The Pantheists say, God has become nature or this world; the Advaitists affirm that God is appearing as this world, but He is not this world. 

5. The Vedanta claims that man is divine, that all this which we see around us is the out' come of that consciousness of the divine. Every' thing that is strong, and good and powerful in human nature is the outcome of that divinity, and though potential in many, there is no difference between man and man essentially, all being alike divine. There is, as it were, an infinite ocean behind, and you and I are so many waves, coming out of that infinite ocean; and each one of us is trying our best to manifest that infinite outside. 

6. Another peculiar idea of the Vedanta is that we must allow this infinite variation in religious thought, and not try to bring everybody to the same opinion, because the goal is the same, as the Vedantist says in his poetical language: "As so many rivers, having their source in different mountains, roll down, crooked or straight, and at last come into the ocean-so, all these various creeds and religions, taking their start from different standpoints and running through crooked or straight courses, at last come into Thee." 

7. Vedanta does not take the position that this world is only a miserable one. That would be untrue. At the same time, it is a mistake to say that this world is full of happiness and blessings. So it is useless to tell children that this world is all good, all flowers, and milk and honey. That is what we have all dreamt. At the same time it is erroneous to think, because one man has suffered more than another, that all is evil. It is this duality, this play of good and evil that makes our world of experiences. At the same time the Vedanta says, "Do not think that good and evil are two, are two separate essences, for they are one and the same thing appearing in different degrees and in different guises and producing differences of feeling in the same mind." 

8. The Vedanta system begins with tremendous pessimism, and ends with real optimism. We deny the sense optimism but assert the real optimism of the Supersensuous. That real happiness is not in the senses but above the senses; and it is in every man. The sort of optimism which we see in the world is what will lead to ruin through the senses. 

9. "The theme of the Vedanta is to see the Lord in everything, to see things in their real nature, not as they appear to be. 

10. The Vedanta says that you are pure and perfect, and that there is a state beyond good and evil, and that is your own nature. It is higher than good. Good is only a lesser differentiation than evil. We have no theory of evil. We call it ignorance. 

11, Vedanta declares that religion is here and now, because the question of this life and that life, of life and death, this world and that world, is merely one of superstition and prejudice. There is no break in time beyond what we make. What difference is there between ten and twelve o'clock except what we make by certain changes in nature? Time flows on the same. So what is meant by this life or that life? It is only a question of time, and what is lost in time may be made up by speed in work. So, says the Vedanta, religion is to be realised now. And for you to become religious means that you will start without any religion, work your way up and realise things, see things for yourself; and when you have done that, then, and then alone, you have religion. Before that you are no better than atheists, or worse, because the atheist is sincere; he stands up and says, "I do not know about these things', while those others do not know but go about the world saying, "We are very religious peopled 

12. Materialism prevails in Europe today. You may pray for the salvation of the modern sceptics, but they do not yield, they want reason. The salvation of Europe depends on a rationalistic religion, and Advaita-the non-duality, the Oneness, the idea of the impersonal God-is the only religion that can have any hold on any intellectual people. It comes whenever religion seems to disappear, and irreligion seems to prevail, and that is why it has taken ground in Europe and America. 

13. I make bold to say that the only religion which agrees with, and even goes a little further than modern researches, both on physical and moral lines, is the Advaita, and that is why it appeals to modern scientists so much. They find that the old dualistic theses are not enough for them, do not satisfy their necessities. 

14. Another peculiarity of the Advaita system is that from its very start it is nondestructive. This is another glory, the boldness to preach; "Do not disturb the faith of any, even of those who through ignorance have attached themselves to lower forms of worship." That is what it says, do cot disturb, but help everyone to get higher and higher; include all humanity. 

15. The Dualists all the world over naturally believe in a Personal God who is purely anthropomorphic, who like a great potentate in this world, is pleased with some and displeased with others. He is arbitrarily pleased with some people or races and showers blessing upon them. Naturally the Dualist comes to the conclusion that God has favourites, and he hopes to be one of them. You will find that in almost every religion is the idea, "We are the favourites of our God, and only by behoving as we do, can you be taken into favour with Him. Some Dualists are so narrow as to insist that only the few that have been predestined to the favour of God can be saved; the rest may try ever so hard, but they cannot be accepted. I challenge you to show me one Dualistic religion which has not more or less of this exclusiveness. And, therefore, in the nature of things Dualistic religions are bound to fight and quarrel with each other, and this they have ever been doing. 

16. This idea of reincarnation runs parallel with the other doctrine of the eternity of the human soul. Nothing which end? at one point can be without a beginning and nothing that begins at one point can. be without an end. We cannot believe in such a monstrous impossibility as the beginning of the human soul. The doctrine of reincarnation asserts the freedom of the soul. 

17. Those that come out of zero will certainly have to go back to zero. Neither you, nor I, nor anyone present, has come out of zero, nor will go back to zero. We have been existing eternally, and will exist, and there is no power under the sun, or above the sun, which can undo your or my existence, or send us back to zero. Now this idea of reincarnation is not only not a frightening idea, but is most essential for the moral wellbeing of the human race. It is the only logical conclusion that thoughtful men can arrive at. If you are going to exist in eternity hereafter, it must be that you have existed through eternity in the past: it cannot be otherwise. 

18. The Atman never comes nor goes, is never born nor dies. It is nature moving before the Atman, and the reflection of this motion is on the Atman and the Atman ignorantly thinks it is moving, and not nature. When the Atman thinks that, it is bondage, but when it comes to find it never moves, that it is omnipresent, then freedom comes. The Atman in bondage is called jiva. Thus you see that when it is said that the Atman comes and goes, it is said only for facility of understanding, just as for convenience, in studying astronomy you are asked to suppose that the sun moves round the earth, though such is not the case. So the Jiva, the soul, comes to higher or lower states. This is the well-known law of reincarnation, and this law binds all creation. 

19. The aim and end in this life for the Jnana-Yogi is to become this Jivanmukta, "livingfree". He is Jivanmukta who can live in this world without being attached. He is like the lotus leaves in water, which are never wetted by the water. He is the highest of human beings, nay, the highest of all beings, for he has realised his identity with the Absolute, he has realised that he is one with God. 20. So, what is left attached to the man who has reached the Self and seen the truth, is the remnant of the good impressions of past life, the good momentum. Even if he lives in the body and works incessantly, he works only to do good; his lips speak only benediction to all; his hands do only good works; his mind can only think good thoughts; his presence is a blessing wherever he goes. 

21. There are some who do not understand Advaitism and make a travesty of its teaching. They say, what is Shuddha and Ashuddha, what is the difference between virtue and viceit is all human superstitions-and observe no normal restraint in their actions. It is downright roguery, and any amount of harm is done by the preaching of such things. This body is made up of two sorts of Karma consisting of virtue and vice-injurious vice and non-injurious virtue. A thorn is pricking my body, and I take another thorn to take it out and then throw both away. A man desiring to be perfect takes a thorn of virtue and with it takes off the thorn of vice. He still lives, and virtue alone being left, the momentum of action left to him must be of virtue. A bit of holiness is left to the jivanmukta and he lives, but everything he does must be holy. 

22. If I teach you, therefore, that your nature is evil. that you should go home and sit in sackcloth and ashes and weep your eyes out because you took certain false steps, it will not help you, but will weaken you all the more, and I shall be showing you the road to more evil than good. If this room is full of darkness for thousands of years and you come in and begin to weep and wail, "Oh the darkness" will the darkness vanish? Strike a match and light comes m a moment. What good will it do you to think all your lives, "Oh, I have done evil, I have made many mistakes"? It requires no ghost to tell us that. Bring in the light and the evil goes in a moment. Build up your character, and manifest your real nature, the Effulgent, the Resplendent, the Ever-Pure, and call it up in everyone that you see. I wish that everyone of us had come to such a state that even in the vilest of human beings we could see the Real Self within, and instead of condemning them, say, ^Rise thou effulgent one, rise thou who art always pure, rise thou births and deathless, rise almighty, and manifest thy true nature- These little manifestations do not befit thee." This is the highest prayer that the Advaita teaches. This is the one prayer, to remember our true nature, the God who is always within us, thinking of it always as infinite, almighty, ever-good, ever-beneficent, selfless, bereft of all limitations. And because that nature is selfless, it is strong and fearless; for only to selfishness comes fear. He who has nothing to desire for himself, whom does he fear, and what can frighten him? What fear has death for him? What fear has evil for him? So if we are Advaitists, we must think from this moment that our old self is dead and gone. The old Mr., Mrs., and Miss So-andso are gone, they were mere superstitions, and what remains is the ever-pure, the everstrong, the almighty, the all-knowing:- that alone remains for us, and then all fear vanishes from us. Who can injure us, the omnipresent? All weakness has vanished from us, and our only work is to arouse this knowledge in our fellow-beings. We see that they too are the same pure self, only they do not know it; we must teach them, we must help them to rouse up their infinite nature. This is what I feel to he absolutely necessary all over the world. These doctrines are old, older than many mountains possibly. All truth is eternal. Truth is nobody's property; no race, no individual can lay any exclusive claim to it. Truth is the nature of all souls. Who can lay any special claim to it? But it has to be made practical, to he made simple for the highest truths are always simple, so that it may penetrate every pore of human society, and become the property of the highest intellects and the commonest minds, of the man, woman, and child at the same time. All these ratiocinations of logic, all these bundles of metaphysics, all these theologies and ceremonies may have been good in their own time, but let us try to make things simpler and bring about the golden days when every man will be a worshipper, and the Reality in every man will be the object of worship. 

23. The Vedanta says that not only can this be realised in the depths of forests or caves, but by men in all possible conditions of life. We have seen that the people who discovered these truths were neither living in caves nor forests, nor following the ordinary vocations of life, but men who, we have every reason to believe, led the busiest of lives, men who had to command armies, to sit on thrones, and look to the welfare of millions-and all these, in the days of absolute monarchy, and not as in these days when a king is to a great extent a mere figure-head. Yet they could find time to think out all these thoughts, to realise them, and to teach them to humanity. How much more then should it be practical for us whose lives, compared with theirs, are lives of leisure? That we cannot realise them is a shame to us, seeing that we are comparatively free all the time, having very little to do. My requirements are as nothing compared with those of an ancient absolute monarch. My wants are as nothing compared with the demands of Arjuna on the battlefield of Kurukshetra, commanding a huge army; and yet he could find time in the midst of the din and turmoil of battle to talk the highest philosophy and to carry it into his life also. Surely we ought to be able to do as much in this life of ours-comparatively free, easy, and comfortable. Most of us here have more time than we think we have, if we really want to use it for good. With the amount of freedom we have we can attain to two hundred ideals in this life, if we will, but we must not degrade the ideal to the actual. One of the most insinuating things comes to us in the shape of persons who apologise for our mistakes and teach us how to make special excuses for all our foolish wants and foolish desires; and we think that their ideal is the only ideal we need have. But it is not so. The Vedanta teaches no such thing. The actual should be reconciled to the ideal, the present life should he made to coincide with life eternal 

24. We want to worship a living God. I have seen nothing but God all my life, nor have you. To see this chair you first see God, and then the chair in and through Him. He is everywhere saying, "I am". The moment you feel "I am", you are conscious of Existence. Where shall we go to find God if we cannot see Him in our own hearts and in every living being? "Thou art the man. Thou art the woman. Thou art the girl, and Thou art the boy. Thou art the old man tottering with a stick. Thou art the young man walking in the pride of strength. Thou art all dial exists, a wonderful living God who is the only fact in the universe. This seems to many to be a terrible contradiction to the traditional God who lives behind a veil somewhere and whom nobody ever sees. The priests only give us an assurance that if we follow them, listen to their admonitions, and walk m the way they mark out for us-then when we die, they will give us a passport to enable us to see the face of God? What are all these heaven ideas but simply modifications of this nonsensical priestcraft? Of course the Impersonal idea is very destructive; it takes away all trade from the priests, churches, and temples. In India there is a famine now, but there are temples in each one of which there are jewels worth a king's ransom! If the priests taught this Impersonal idea to the people, their occupation would be gone. Yet we have to teach it unselfishly, without priestcraft. You are God and so am 1; who obeys whom? Who "worships whom? You are the highest temple of God, I would rather worship you than any temple, image, or Bible... .But what is more practical than worshipping here, worshipping you? I see you, feel you, and I know you are God. The Mohammedan says, there is no God but Allah. The Vedanta says, there is nothing that is not God. 

25. Vedanta teaches the God that is in everyone, has become everyone and everything.... The kingdom of heaven went from Vedanta hundreds of years ago. Vedanta is concerned only with spirituality. ... God is spirit and He should be worshipped in spirit and in truth. 26. These are what Vedanta has not to give. No book. No man to be singled out from the rest of mankind-you are worms, and we are the Lord God!"-none of that. If you are the Lord God, I also am the Lord God. So Vedanta knows no sin. There are mistakes but no sin; and in the long run everything is going to be all right. No Satan-none of this nonsense. Vedanta believes in only one sin, only one in the world, and it is this: the moment you think you are a sinner or anybody is a sinner, that is sin. From that follows every other mistake or what is usually called sin. There have been many mistakes in our lives. But we are going on. Glory be unto us that we have made mistakes! Take a long look at your past life. If your present condition is good, it has been caused by all the past mistakes as well as successes. Glory be unto success! Glory be unto mistakes I . .. You see, Vedanta proposes no sin nor sinner. No God to be afraid of. He is the one being of whom we shall never be afraid, because He is our own Self. There is only one being of whom you cannot possibly be afraid; He is that. Then isn't it really the most superstitious person who has fear of God? There may be someone who is afraid of his shadow; but even he is not afraid of himself. God is man's very Self. He is the one being whom you can never possibly fear. What is all this nonsense, the fear of the Lord entering into a man, making him tremble and so on? Lord bless us that we are not all in the lunatic asylum! But if most of us are not lunatics, why should we invent such ideas as fear of God? Lord Buddha said that the whole human race is lunatic, more or less. It is perfectly true, it seems. No book, no person, no Personal God. All these must go. Again, the senses must go. We cannot be bound to the senses. At present we are tied down-like persons dying of cold in the glaciers. They feel such a strong desire to sleep, and when their friends try to wake them, warning them of death, they say, "Let me die, I want to sleep". We all cling to the little things of the senses, even if we are ruined thereby; we forget there are much greater things. 27. What does Vedanta teach us? In the first place, it teaches that you need not even go out of yourself to know the truth. All the past and all the future are here in the present. No man ever saw the past. Did any one of you see the past? When you think you are knowing the past, you only imagine the past in the present moment. To see the future, you would have to bring it down to the present, which is the only reality-the rest is imagination. This present is all that is. There is only the One. All is here right now. One moment in infinite time is quite as complete and all-inclusive as every other moment. All that is and was and will be is here in the present. Let anybody try to imagine anything outside of it-he will not succeed. 28. Therefore the Vedanta formulates, not a universal brotherhood, but universal oneness. I am the same as any other man, as any other animal-good, bad, anything. It is one body, one mind, one soul throughout. Spirit never dies. There is no death anywhere, not even for the body. Not even the mind dies. How can even the body die? One leaf may fall-does the tree die? The universe is my body. See how it continues. All minds are mine. With all feet I walk. Through all mouths I speak. In everybody I reside.

Hinduism-The One Existence.

The One Existence. 

There is one Infinite, Eternal, Changeless Existence, 

the All. 

From That all comes forth ; to That all returns. 

“ One only', without a second.” * 

That includes within Itself all that ever has been, is, and can be. As a wave rises in the ocean, a universe rises in the All. As the wave sinks again into the ocean, a universe sinks again: into the All. As the ocean is water, and the wave a form or manifestation of the water, so is there one Existence, and the universe a form, or manifestation, of the Existence. 

“All This verily [is] Brahman.” 

This is the primary truth of Religion. Men have given to the All many different names. The name in the Sanatana Dharma is Brahman. English-speaking people use the name God, adding, to make the meaning clear, “God, in His own Nature." Sometimes the Hindu speaks of the All as Nirguna Brahman, the Brahman without attributes, or the unconditioned Brahman. This is to distinguish the unmanifested state of Brahman, the All, from the manifested state, in which Brahman is called the Saguna Brahman, the Brahman with attributes, or the conditioned Brahman, the Supreme Ishvara with His universe. 

These are called “ the two states of Brahman ’ the subject is very difficult, and it is enough for a boy to understand that the Saguna Brahman is Brahman revealed— not " a second ”, but Brahman shining forth as The One, the Great Lord of Being, Thought and Bliss, He is the self-existent One, the Root and Cause of all beings. He is also sometimes called Purushottama, the Supreme Spirit, The Self. With Himself as Spirit He reveals the other side of the All, which is named MQlaprakriti, the Root of Matter. Prakriti, Matter, is that which takes form, and so can give bodies of all sorts and shapes and kinds ; all that we can touch, taste, smell, see, and hear, is Matter, and a great deal more besides, which our five senses are not yet developed enough to perceive. The solids, liquids and gases of the chemist are made of Matter; all the things around us, stones, trees, animals, men, are made of Matter. But the whole of them is not Matter; inaudible, invisible, un-smellable, un-tastable, intangible, the Spirit is in each, an Amshah, a portion, of Ishvara. We call the Matter part a Shariram, body, or a kosah, sheath, or an Upadhih, vehicle ; that which embodies, clothes or carries the Spirit. Thus Ishvara is in everything, and it is He who gives life to all things. He is  Atma, the Self, the Immortal, the Inner Ruler, dwelling in all objects, and there is nothing that can exist apart from Him. An amhsa(portion) of Him in a body of Matter, is called a Jiva, or a Jivatman, a separated Self. 

There are some very important differences between Spirit and Matter, as well as the differences just spoken of, that the senses, when completely developed, can perceive Matter, while they cannot perceive Spirit, and that Matter takes form while Spirit is formless. It is the Spirit that is life, and that thinks, and feels, and observes, that is the “ I "in each of us. And the Spirit is one and the same in everybody and in every- thing. But Matter cannot think, or feel, or observe ; it is Jadam, without consciousness. And it has also the tendency to be constantly dividing itself into many forms and to become many. So that Spirit and Matter are said to be the opposites, one of the other ; Spirit is called the knower, the one that knows, while Matter is called the object of knowledge, that which is known. 

Students should try to understand these differences, and must never confuse Spirit and Matter ; they are opposites, the first “ pair of opposites,” out of which a universe is built up. 

Just as Spirit has three qualities —सत ,चित ,आनंदनम - Sat, Chit, Anandanam-Being, Thought-Power and Bliss, so has Matter three qualities,सम:,रज:,सतवं , Tamah, Rajah, Sattvam — Inertia, Motion, Rhythm. Inertia gives resistance and stability to Matter;Motion keeps Matter active, moving about ; Rhythm makes the movements regular. You may say, " A stone does not move of itself.” But science tells you that every particle in that stone — ^particles too small for you to see — is moving rapidly and regularly to and fro, is vibrating, to use the scientific name. The शक्तिः, Shaktih, or the Divine Power of Ishvara, which makes Matter begin to take form, is called माया,Maya, and sometimes दैवीप्रकृतिः, Daiviprakritih, the Divine Prakriti. Shri Krishna speaks of "My Divine Prakriti " as " My other Prakriti, the higher, the life- element, by which the universe is upheld.” ^ 

The student may think of the great pair of opposites, Ishvara and Molaprakriti, standing, as it were, face to face, and the Divine Power of Ishvara shining out on Molaprakriti and making the qualities, called Guna,acts on each other, so that many forms begin to appear. This Divine Power is Maya, and so ishvara is called the Lord of Miya, 

Even young students 'must try to remember these names, and what they mean, for they cannot otherwise understand the teaching of the Bhagavad-Gita which every Hindu boy must try to understand. It may be good to say that the word Prakriti is generally used instead of Molaprakriti,the prefix Mola,Root,being usually left out. 

शेयं  यततं प्रवशायामि  यज्ज्ञातवामृतमश्नुते  

“I will declare that which is to be known, that which being known immortality is gained — the beginningless supreme Brahman, called neither Being nor Not- 

being. 

'‘Everywhere That has hands and feet, everywhere eyes, heads and mouths, all-hearing He dwell in the world, enveloping all. 

"Shining with all sense-faculties, without any senses ; unattached, supporting everything ; and free from properties, enjoying properties. 

"Without and within all beings, immovable and also movable ; from his subtlety indistinguishable ; at 'hand and far away is That. 

"Not divided amid beings and yet seated distributively. That is to be known as the supporter of beings ; 

He devours and He generates. That the Light of all Lights is said to be beyond darkness; .wisdom, the wisdom to be gained, the end of wisdom, seated in the hearts of all." 

This was in the form of Darkness, unknown without marks [ or homogeneous ], unattainable by reasoning, unknowable, wholly, as it were, in sleep. 

“ Then the Self-Existent, the Lord, un manifest, (but) making manifest This— the great elements and the rest— appeared with mighty power. Dispeller of Darkness. 

“ He who can be grasped by that which is beyond the senses, subtle, un manifest, ancient, containing all beings, inconceivable, even He Himself shone forth.

“ I, 0 Gudakesha, am the Self, seated in the heart of all beings ; I am the beginning, the middle, and also the end of all beings.” 

‘‘There arc two Purushas in this world, one destructible and one indestructible ; the destructible is all beings, the indestructible is called the unchanging. 

“The highest Purusha is verily another, declared as the Supreme Self; He who pervade and sustain-the three worlds, the indestructible Ishvara. 

"Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed Purushottama." 

"An eternal portion of myself, in the world of life a living being, draw round itself the senses, of which Manas is the sixth, placed in Prakriti." 

" Seated equally in all beings, the supreme Ishvara, indestructible within the destructible; he who thus seeth, he seeth. 

"When he perceive that the varied natures of beings are rooted in Oxe and proceed from It, then he reaches the Brahman. 

*‘As this one sun illuminate the whole earth, so the Lord of the field illuminate the whole field, O Bharata." 

“ Earth, water, fire, air, ether, Manas and Buddhi also and Ahamkra — these are the eight-fold divisions of my Prakriti. 

*‘This the inferior. Know my other Prakriti, the higher,the life-element, O mighty armed, by which the universe is upheld." 

“Sattva, Rajas, Tamas, these are the Gunas, born of Prakriti, O great-armed one ; they bind fast in the body the indestructible dweller in the body." 

Sanatana Dharma(Hinduism)-An introduction

ॐ 

 INTRODUCTION

   Sanatana Dharma means the Eternal Religion, the Ancient Law, and it is based on the Vedas, sacred books given to men many long ages ago. This Religion has also been called the Aryan Religion, because it is the Religion that was given to the first nation of the Aryan race ; Arya means noble, and the name was given to a great race, much finer in character and appearance than the races which went before it in the world’s history. The first families of these people settled in the northern part of the land now called India, and that part in which they first settled was named Aryavarta, because these Aryans lived in it. “[The land] from the eastern ocean to the western ocean, between the two mountains [Himavat and Vindhya], the wise call Aryavarta." 

      In later days the Religion was called the Hindu Religion, and this is the name by which -it is now usually known. It is the oldest of living Religions, and no other Religion has produced so many great men — great teachers, great writers, great sages, great saints,’ great kings, great warriors, great statesmen, great benefactors, great patriots, The more you know of it, the more you will honour and love it, and the more thankful you will be that you were born into it. But unless you grow up worthy of it, this great and holy Religion will do you no good. 

The Basis of Sanatana Dharma. 

   The ancient Religion is based on one strong foundation on which are erected the walls of its structure. 

The foundation is called श्रुतिः Shrutih, " that which has been heard”; the walls are called स्मृतिः Smritih, ” that which has been remembered”. 

The Shruti has been given through very wise men, who heard it and received it from Devas ; these sacred teachings were not written down till comparatively modern times, but were learned by heart, and constantly repeated, The teacher sang them to his pupils, and the pupils sang them after him, a few words at a time, over and over again, till they knew them thoroughly. Boys still learn the Shruti in the same way as their forefathers learned it in very ancient day's and you may hear them chanting it in any Vaidik Pathshala at the present time. 

The Shruti consists of the चतुर्वेदः Four Vedah, 'Vedas. Veda means knowledge, that which is known ; and the knowledge which is the foundation of Religion is given to man in the Four Vedas. They are named: ऋग्वेद; Rigveda;सामवेद Samaveda;यजुर्वेद Yajurveda ; and अथर्ववेद Atharvaveda, 

Each Veda is divided into three pans : — 

1. मंत्र Mantrah ; or संहिता Samhita, collection. 

2. ब्राह्मणं;, Brahmanam. 

3 -उपनिषद्;, Upanishad. 

The Mantra portion consists of Mantras, or sentences in which the order of sounds has a particular power, producing certain effects. These are in the form of hymns to the Devas— whose relations to mcn we shall study presently — and when they are properly chanted by propcrl}' instructed persons, certain results follow. These are used in religious ceremonies, and the value of the ceremony depends chiefly upon their proper repetition. 

The Brahmanam portion of the Vedas consists of directions about ritual and explains how to perform the ceremonies in which were used the Mantras given in the first part ; and further,stories connected with them. 

The Upanishad portion consists of deep philosophical teachings on the nature of Brahman, on the Supreme and the separated Self, on man and the universe, on bondage and liberation. It is the foundation of all philosophy, and when you are men, you may study it and delight in it. Only highly educated men can study it ; it is too difficult for others. 

There was a fourth part of the Veda in the ancient days, sometimes called the Upavedah, or Tantram; this consisted of science, and of practical instructions based on the science ; but very little of the true ancient Tantra remains, as the Rishis took them away as unsuitable for times in which people were less spiritual. Some Tantrika forms of ritual are, however, used in worship, along with, or instead of, the current Vaidika forms. The books now extant under the name of Tantras are generally not regarded as part of the Veda. 

That which is found in the Shruti is of supreme authority and is accepted by every faithful follower of the Sanatana Dharma as final. All the sects, all the philosophical systems, appeal to the Shruti as the final authority, determining every dispute. 

The Smriti, or Dharma Shastra, is founded on, and stands next in authority to, the Shruti, and consists of four great works, written by sages, the chief contents of which are laws and regulations for the carrying on of individual, family, social and national life. 

Hindu Society is founded on, and governed by, these 

laws. They are:— 

1. मनुस्मृति Manu Smriti, or मानवधर्मशास्त्रं Manava Dharma Shastra. The Institutes of Manu 

2 .यजनावल्क्य स्मृति  Yajnavalkya Smriti. 

3 . Shankha and Likhita Smriti. 

4 . Parashara Smriti. 

    The first of these is the chief compendium of Aryan law, Manu being the great Law-giver of the race. Hindu chronology divides the history of a world into seven great periods or cycles of time, each of which is begun and is ended by a Manu, and is therefore called a Manvantara, Manu-antara, “ between [two] Manus." 

   “Six other Manus, very great minded and of great splendour, belonging to the race of this Manu, the descendant of Svayambhu, have each produced beings." This shows that we are in the fourth Manvantara, under the rule of the Manu who is, the next shloka tells us, the son of Vivasvata. Some of his laws are handed down in the Manu Smriti. 

   The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. The other two are not now much studied or referred to. 

While the Shruti and the Smriti are the foundation and the walls of the Sanatana Dharma, there are two other important supports like buttresses : the Puranas and the Itihasah, (History).. 

The Puranas consist of histories and stories and allegories, composed for the use of the less learned part of the nation, especially for those who could not study the Vedas. They are very interesting to read, and are full of information of all kinds. Some of the allegories are difficult to understand, and require the help of a teacher. 

The Itihasa comprises two great poems : 

1. The Ramayanam the history of Shri Ramachandra, the son of king Dasharatha, and of His wife Sita, and of his brothers, a most interesting and delightful story, as you all know. 

2. The Mahabharatam, the history of the Kurus, a royal family of Northern India, which split into two parties, the Kurus and the Pandavas, between whom a great war broke out. It contains an immense number of beautiful stories, noble moral teachings, and useful lessons of all kinds. 

   These two books, the Ramayana and the Mahabharata, tell us most of what we know about ancient India, about her people, and her customs, and her ways of living, and her arts, and her manufactures. If you read these, you will learn how great India once was, and you will also learn how you must behave to make her great once more. 

The Science and Philosophy of Sanatana Dharma. 

   While the Shruti and the Smriti, the Puranas and the Itihasa, make the edifice of Hindu Religion, we find that the Religion itself has given birth to a splendid literature of Science and Philosophy. 

Science was divided into the Shadangani, the Six Angas, literally Limbs ; and these six Limbs, or Branches, comprised what would now be called secular knowledge. In the old days religious and secular knowledge were not divided. They included Grammar, Philology, Astrology, Poetry, together with sixty-four sciences and arts, and the method by which study should be carried on, so that any one who mastered the six angas was a man of varied and deep learning. 

   The Philosophy also had six divisions, the Shaddarshanani, the six Darshanas, or ways of seeing things, usually called the Six Systems. They all have 

one object : the putting an end to pain by enabling the separated human selves to reunite with the Supreme Self ; and they all have one method — the development of Wisdom. The methods employed are different, to suit the different mental constitutions of men, so that thc3' are like six different roads, all leading to one town. 

As to what is contained in the six systems of philosophy*, it will be enough for boys to know this : — 

The Nydya and the Vaisheshika arrange all the things of the world into a certain number of kinds ; then point out that a man knows all things by means of his senses, or by inference and analogy, or by the testimony 

.of other (wise and experienced) men ; and then they explain how God has made all this material world out of atoms and molecules ; final]}' they show how the highest and most useful knowledge is the knowledge of God, who is also the inmost Spirit of man, and how this knowledge is obtained in various ways. 

The Sahkhya explains in more detail and in new ways the nature of 5^1 Purushah, spirit, and of Prakfitih, matter, and the relation of the two to each other. 

The Yoga says that as there are now, generally known five senses and five organs of action, so there are other subtler senses and organs; and explains more fully how they may be developed by men who are seeking to know God, who is their own true inmost Spirit. 

The Mimansa explains what Karma is, i. e. action, both religious and worldly, and what are its consequences, causes and effects, and how it binds man to 

this world or to another. 

The Vedanta finally tells fully what is the exact and true nature of God, or AtmS, and shows that the Jiva of man is in essence the same as this Inmost God, and explains how man may live so that Karma shall not tie him ; and finally, by understanding what the Maya Shakti of God is, by which all this world comes forth and appears and disappears, how he may (after practice of Yoga) merge himself into and become one with God and so gain Moksha. 

Aromatherapy

 The Power of Touch and the Benefit of Scents

The etymology of the word massage can be traced back to the Greek word "massein" which loosely translated means "to knead". In our hectic, fast paced lifestyle, the massage has become a thing of luxury and indulgence. However, in as far back as the ancient times and ancient civilizations of the Greeks, Persians and Chinese, the massage has been used a medicinal treatment for common ailments. It was mostly used though as preventive medicine and was given a sublime or spiritual association.

The wisdom of these ancient people should be incorporated into modern day perspective. The massage can very well be used in this age as a sort of preventive therapy. If one takes the time to trace relations between illnesses and its causes, one will notice that a lot of the modern day ailments that befall the modern individual are mostly due to stress and a hyper active lifestyle. 

Regular massage will help one maintain a balance between a hectic life and a relaxed, stress free life. This way, instead of creating a tension between these two worlds, you can create harmony and balance. To enhance the experience of a massage further, aromatherapy can be incorporated into the massage. This can be done by using an aromatherapy massage oil during the massage session. This way, you are able to harness the power of touch combined with the benefits of aromatherapy.

Whatever massage technique is employed, whether it is Shiatsu, Swedish or a combination, the benefit of using an aromatherapy massage oil will double the beneficial results of your massage session.

However you must remember to acquire the assistance of qualified massage therapists because untrained individuals may cause more harm than good when it comes to practicing massage techniques. Once you have found a qualified professional, before starting the massage session, you must tell your therapist about what you want to achieve and give a personal history so that both of you can decide what best type of massage therapy will be best given your special personal situation. 

Decide on which aromatherapy massage oil to use for your situation. For instance if you need an invigorating and relaxing massage, you might decide to use a rose blend for your aromatherapy massage oil. This blend consists of some sandalwood, rose and jasmine. Done properly, the use of this aromatherapy massage oil in your massage will do wonders for your mood and physical being.

You must remember to plan the schedule of your massage appropriately, Although you can start your day with a massage using an aromatherapy massage oil, remember that you should not bathe at least 8 hours after your session to allow the aromatherapy massage oil to be fully absorbed by the body.

Going back to the use of aromatherapy massage oils, you should not be afraid to try and make your own blends. You will find recipes in books and online for aromatherapy massage oils, however, this should not limit you into using just these recipes. After you have gained a certain proficiency and knowledge about essential oils and their benefits, you can try experimenting to make your own perfect blend for an aromatherapy massage oil. This way, each experience can be unique and wonderful at the same time and personally suited to your needs.  

The benefits of aromatherapy through aromatherapy diffuser 

The term "aromatherapy" was first heard from the lips of Rene Maurice Gattefosse, a French chemist who discovered the healing method in the 1920s. Referred to as the practice of using aromatherapy essential oils derived from different parts of certain plants in a healing process, aromatherapy has become one of the common practices of people in relieving physical and psychological pains.

Since the discovery of aromatherapy and aromatherapy oils, more and more have become associated with the process. Commonly administered through inhalation or massage, aromatherapy products such as essential oils, candles, incense, lotions and the like, have become a household name in reducing stress, easing sleep process, aiding sensual harmony while relaxing sore and tired muscles.

USING THE RIGHT AROMATHERAPY ACCESSORIES 

Being an art and science of using pure plant extracts or essential oils in relaxing, balancing, and rejuvenating a person's body, mind, as well as the spirit, aromatherapy is also now valued for having holistic qualities and nature that are proven to be effective in certain conditions and for self-care.

In order to achieve the maximum benefits of aromatherapy oils and aromatherapy candles, various accessories were created to aid in the process of healing. One of the most in demand products associated with aromatherapy today is aromatherapy diffusers and oil nebulizers.  

Aside from visiting various aromatherapy stores, surfing the Internet is one of the effective ways of finding the perfect aromatherapy diffusers for you. By surfing the net, you can find great selections of quality essential oil diffusers for aromatherapy diffusers at great prices. 

Aside from aromatherapy diffusers, you can also find great selections of aromatherapy fan diffusers, nebulizing diffusers, tea candle diffusers, lamp ring diffusers, car diffusers, essential oil diffusers, nebulizers, essential oil burners, aromatherapy burners, essential oil warmers, aromatherapy and other aromatherapy accessories.

Experts such aromatherapists, massage therapists, spa owners, and healing arts practitioners say that it is more agreeable to aromatherapy diffusers that use no heat compared to those that use heat. This is to ensure the quality of the scent diffused by the aromatherapy essential oils. The following are just some of the aromatherapy diffusers available in the market today. 

1. Aromatherapy Inhaler. This refers to the high quality and sleek aromatherapy diffuser that is usually available in various colors. This is quite handy and you can even put it in your bag or purse. 

This kind of aromatherapy diffuser can separate itself into four pieces to enable easy filling. This kind of aromatherapy diffuser is a quite convenient way to take aromatherapy especially for people on the go. 

Aromatherapy inhalers also come in plastic packs where you can place tiny drops of aromatherapy essential oil. You can also bring it whenever you go and you can easily benefit from the power of aromatherapy oils whenever you want it. 

2. Aromatherapy diffuser for Tea Candle. If you want you aromatherapy diffuser to be unique, opt for diffusers that use agate slab as a base. 

This unique design of aromatherapy diffuser also completes the mood for total relaxation and is also economical because you just have to use a couple drops of pure therapeutic essential oils and combine it with water in the reservoir. It creates a slower and longer lasting diffusion that you can enjoy. 

3. Aromatherapy diffuser and nebulizer with or without timer. This type of aromatherapy diffuser is perfect for people who need to cover more space than a regular home model aromatherapy diffuser. 

This diffuser can also be used non-stop and can last for over 24 hours of use. Since there is no possibility of over-saturation, the use of this aromatherapy diffuser will result to a more enjoyable and healthy surroundings. 

These are just some kinds of aromatherapy diffusers available in the market. Just remember that when you purchase any aromatherapy diffuser, you will use therapeutic grade aromatherapy essential oils or candles so you will achieve greater results. 

Aromatherapy

 Relaxing Through an Aromatherapy Bath

A tiring day at the office with the head feeling heavy and the muscles in the body a bit sore will all disappear after a warm bath or a massage. Unfortunately, the prices for such services are quite expensive so this can’t be done regularly. 

If the same oils applied to the body can do wonders, why not use the same thing by simply inhaling it? This idea brought about aromatherapy and studies have shown that more people are getting into it. 

Aromatherapy comes from oils extracted from plants or trees. A few examples of these are chamomile, jasmine, lavender, sandalwood and ylang-ylang. These are packed in small bottles and pouring a few drops into warm water or using scented candles has an amazing effect on the person. 

But what makes an aromatherapy bath so effective? The key to this is the various scents, which enter through the nostrils and then sends a signal to the brain. It gives the person a certain high making one feel happy and refreshed.

This truly makes an aromatherapy bath different because the scent of the soap or shampoo used can never be compared to what the oils have to offer. After lying in the tub for maybe fifteen of l5 minutes, the individual can get up and then take a shower to rinse everything off. 

The nice thing about this new trend to take away stress is that an aromatherapy bath can be done at home. This will truly save a few dollars instead of going to the spa especially when the different oils can be purchased online or from a store. 

Sometimes, instead of just using one scent, it is possible to mix a few drops to create something that will have a stronger effect.

A good example that will help relieve body aches and pain is mixing 20 drops of lavender oil, 10 drops of rosemary and blackberry, 5 drops each of peppermint and cypress oil mixed with some massaging oil to make the pain go away.

Another great idea to mix into the warm water is 20 drops of geranium, 10 drops of bergamot and ylang ylang with 5 each of frankincense and cedar wood. This should also be mixed again with massaging oil before putting it in.

Aside from oil and candles, some have even tried using bath salts that will dissolve in the water. The person can even play some soft music in the background transforming the bathroom into a miniature spa.

Before trying anything, it will be a good idea to check if the individual is allergic to any of the oils used. Sometimes doing a few experiments when mixing one scent with the other should be done beforehand to be able to enjoy the experience.  The person could discover something new that has never been tried before until now. 

The person should be aware that aromatherapy is not the solution to someone who is suffering from a serious ailment. However, studies have shown that it can help improve or even strengthen the immune system. 

So the next time the person feels stressed, instead of taking some medicine, perhaps lying in the tub won’t be a bad idea after all to be able to recharge those all batteries and getting geared up for another day at the office