DHARMA VAHINI
(Stream of Righteousness)
by
Bhagawan Sri Sathya Sai Baba

 SRI SATHYA SAI BOOKS & PUBLICATIONS TRUST
Prasanthi Nilayam - 515 134
Anantapur District, Andhra Pradesh, India.
Grams: BOOK TRUST    STD: 08555   ISD: 91-8555
Phone: 287375   Fax: 287236
PRASANTHI NILAYAM
ªÂSri Sathya Sai Books and Publications Trust, Prasanthi Nilayam
P.O. 515 134, Anantapur District, (A.P.) India
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   International Standard Book Number   81-7208-344-0
 Revised Enlarged Edition : April 2003
Published by:
The Convener, Sri Sathya Sai Books & Publications Trust
Prasanthi Nilayam, India - Pin Code 515 134
STD: 08555 ISD: 91-8555 Grams: BOOKTRUST
Phone: 287375   Fax: 287236
Printed at: Omkar Offset Printers,
No. 3/4, 1 Main, N.T. Pet, Bangalore - 560 002.

PUBLISHER?S NOTE
The first English edition of Dharma Vahini was
a translation from Telugu by Prof. N. Kasturi.
The present one is an attempt to improve upon
the previous edition. Some grammatical errors and typos
have been corrected, and some sentences have been
modified to smooth and clarify the presentation - of course,
without disturbing the original meaning. So also, long
paragraphs have been split into two where it made sense
and provided easier reading.
Sanskrit words have been replaced by their English
equivalents, to make the Dharma Vahini more accessible
to readers who do not know Sanskrit. All the same, the
Sanskrit words have been retained in parentheses, following
the English. At the same time Sanskrit words having no
exact English equivalensts are retained so as to keep the
edition accurate. Some Sanskrit compounds have been
hyphenated  to aid those who like to analyse the meanings
of the individual words.
It is a well known fact that several Sanskrit words have
made their way into the English language and can be found
in most dictionaries ?e.g. dharma, guru, yoga, and
moksha. These words are mostly used without translation,
although their meanings appear in the glossary at the end of
the book.
Besides definition of Sanskrit words used in the Dharma
Vahini, the glossary contains descriptions of the people
and places mentioned.
In addition to Chapter headings on the title pages, a brief
expansion of the same is given in the Table of Contents,
with an Index appended to the text.
A larger format is another speciality of this edition. It is
hoped that the computerized typesetting, using a larger size
and a different font will provide more comfortable reading.
With these changes, the revised Dharma Vahini is being
presented to the readers with the hope that it will benefit all
earnest seekers in the spiritual realm.
Convener
Sri Sathya Sai Books and Publications Trust
Prasanthi Nilayam Pin 515134, India.

PREFACE
This little book contains the articles written
by Bhagawan Sri Sathya Sai Baba in the series
Dharma Vahini for the ?Sanathana Sarathi?,
the monthly journal published from Prasanthi Nilayam. They
are given here in English; but, it must be said that the original
Telugu is simpler and sweeter. It is difficult to express in
English the fundamental ideas of Indian culture, for English
is strange to the translator and perhaps to many a reader;
the English vocabulary does not offer satisfactory equivalents
to many words that form the common currency of Indian
languages. The reader will, therefore, pardon me for the
alloy of abstruseness that might have come into the pure
metal of Baba?s Telugu clarity.
This must be said of this book: It is the authentic Voice
of the Divine Phenomenon, that is setting right the moral
codes and behaviour of millions of men and women today.
And, so, it merits careful and devoted study. The Lord has
declared that when ethical standards fall and man forgets or
ignores His glorious destiny, He will Himself come down
among men and guide humanity along the straight and sacred
path. The Lord has come; He is guiding those who accept
the guidance; He is calling on all who have strayed away to
retrace their steps. Baba?s love and wisdom know no
bounds, His grace knows no obstacle. He is no hard
taskmaster; His solicitude for our welfare and real progress
is overwhelming.
May this book reveal to you the Mother?s love which has
made Baba write it, the Father?s authority which backs every
injunction therein, the Teacher?s illumination that lights up
every statement, and the Lord?s sublime Universality, that
invites you to expand your personality into a great Instrument
of service.
N. Kasturi


 TABLE OF CONTENTS

Preface ............................................................................ i
Publisher?s Note ............................................................iii
Chapter I : What is dharma? ..........................................1
God is the embodiment of dharma; Dharma is misunderstood; Buddha
and Sankara adhered to dharma; On the path of dharma; Symbolic
meanings of spiritual terms and acts.
Chapter II : Divine Versus Worldly dharma ................... 11
See the stone as God; Follow divine dharma and be free; Egotism based
on the body is hell; True dharma is the fundamental basis.
Chapter III : The Basic Flaw .........................................21
Dharma and the Gita; The Atma has no form; Dharma is ....
Chapter IV : Masculine and Feminine Natures ...............29
The chief guides of living; Dharma for women; Chastity; Modesty;
Woman: the prop of home and religion.
Chapter V : Education for Women .................................39
Progress is based on proper education for women; Study and society are
not harmful in themselves; Adhere to the dictates of dharma.
Chapter VI : Practise dharma! ......................................47
The protection of dharma; Falling into a-dharma; Follow dharma, as do
the elements; Dharma for men.
Chapter VII : Gayatri: Mother of Mantras ...................55
The four duties of man; Cultivate the soul-force; The real meaning of
Gayatri.
Chapter VIII : The Householder Stage ..........................65
All four stages lead to liberation; Adhere strictly to dharma; Harmony in
the household.
Chapter IX : All May Seek Spiritual Wisdom .................73
Women may seek knowledge of Brahman; Practise the spiritual
injunctions; Classification of the four ages (yugas).
Chapter X : The House of God .....................................81
Functions of the temple; Devotion (bhakthi) is the queen; Arousing
feelings during worship; Temple rules should not conflict with highest
conceptions of devotion.
Chapter XI : Three Eras ................................................91
The Vedic age; The Upanishadic age; The Puranic age.
Chapter XII : Temples ...................................................99
The temple is the heart of the village; The reason for the misery; Temples
are invitations to and reminders of God; Seekers find temples
indispensable.
Chapter XIII : The Dharmic Person ............................109
Three stages to knowledge of dharma; Keeping mind and conscience on
the path; The discipline of truth (sathya); The traits of the castes.
Glossary ..................................................................... 119
Index ..........................................................................141


Chapter I

What is Dharma?
People must dedicate themselves to dharma and
always be engaged in dharma, so that they may
live in peace and the world may enjoy peace.
One cannot acquire real peace, nor can one win the grace of
the Lord, through any means other than the dharmic life.
Dharma is the foundation for the welfare of humanity; it is
the truth that is stable for all time. When dharma fails to
transmute human life, the world is afflicted by agony and
fear, tormented by stormy revolutions. When the effulgence
of dharma fails to illumine human relationships, humanity is
shrouded in the night of sorrow.
God is the embodiment of dharma
God is the embodiment of dharma; His grace is won
by dharma. He is ever fostering dharma, He is ever
establishing dharma, He is dharma itself. The Vedas,
scriptures (sastras), epics (Puranas), and traditional
 accounts (ithihasas) proclaim aloud the glory of dharma.
In the scriptures of the various religions, dharma is elaborated
in language familiar to the adherents. The duty of everyone,
everywhere, and at all times, is to pay homage to the
personification of dharma (Dharma-Narayana).
The stream of dharmic activity should never run dry;
when its cool waters cease to flow, disaster is certain.
Humanity has reached this stage only because dharma, like
the river Saraswathi, flows unseen, below the ground,
feeding the roots and filling the springs. Not only humanity
but even birds and beasts have to adhere to dharma, so
that they may be happy and survive in comfort and joy.
Therefore, the waters of dharma have to be kept flowing
perpetually and fully, so that the world might enjoy happiness.
Disaster now dances madly on the world stage, because
right is neglected and there is disbelief in the essentials of
dharmic life. So, one has to understand clearly the very
heart of dharma.
Dharma is misunderstood
What is meant by dharma? What is the essence of
dharma? Can common people lead a happy life and survive
if they stick to dharma? Naturally, these doubts confuse the
mind in the course of life. Solving them is necessary, even
urgent.
As soon as dharma is mentioned, the ordinary person
takes it to mean: giving alms, feeding and providing lodging
to pilgrims, adherence to one?s traditional profession or craft,
law-abiding nature, discrimination between right and wrong,
the pursuit of one?s innate nature over the freaks of one?s
own mind, the fruition of one?s fondest desires, and so on.
Of course, it is a long, long time since the spotless
countenance of dharma was tarnished beyond recognition.
Beautiful fields and groves run wild with neglect and soon
become unrecognizable bushland and thorny jungle; fine trees
are hewn by greedy people, and the shape of the landscape
is changed. With the passage of time, people get accustomed
to the new state of things and don?t notice the transformation,
the decline. This has also happened to dharma.
Everyone has to acquaint himself with the outlines of
dharma, expounded in the Vedas, scriptures (sastras), and
Puranas. Misunderstood by incompetent intelligence,
unbridled emotion, and impure reasoning, these works have
been grossly diluted, and their glory has suffered grievously.
Just as raindrops from the clear blue sky get coloured and
contaminated when they fall on the soil, the unsullied message
of the ancient sages (rishis), the example of their shining
deeds, and the bright untarnished urges behind their actions
are all turned into ugly caricatures of their original grandeur
by uncultured interpreters and scholars.
Books written for children contain illustrations to clarify
the text; but the children spend their time with the pictures,
forgetting what they are intended to clarify. In the same way,
the unwary and the uneducated mistake the rituals, which
 are designed to illustrate the grand truths, as profoundly real
in themselves and ignore the truth that they were meant to
elucidate. Travellers moving along the road rest for a while
in wayside shelters, but during their stay, they damage by
neglect or misuse the very structure that gives them rest. So
too, the dull and perverse alter the very face of Vedic morality
and deceive the world into believing that their handiwork is
what the Vedas teach!
When such mauling of dharma took place, when the
face of dharma suffered disfigurement at the hands of the
enemies of God, the Lord responded to the call of the gods
and the godly and saved the world from ruin, by restoring
right and truth in the field of dharma and karma, i.e. in both
ideal and practice.
Now, who can cure the present blindness? Man has to
slay the six-fold beast of inner enemies (arishadvarga) that
lead him on to disaster: lust, anger, greed, delusion, pride,
and hate. Thus only can dharma be restored.
Buddha and Sankara adhered to dharma
The Lord was referred to as dharma by the Vedas and
as highest wisdom (vijnana) by Buddha. In those days, no
one liked the word ?Veda? in the times of the demon (asura)
Somaka, those who followed the Vedas desisted from calling
them ?Veda?. While in mortal dread, such behaviour is
passable. Yet the Buddha was full of reverence for the Vedas;
he was ever infused with God. The Buddha is often spoken
of as an atheist (nasthika)! Well, if the Buddha is an atheist,
who then is the theist (asthika)? The entire life of the Buddha
is a saga of dharma.
Sankara is criticized by some people as being opposed
to the path of dharma and karma. But Sankara opposed
only the dharma and karma that have fulfilment of desire in
view. He was indeed the great teacher who taught the path
of dharma and karma, of endeavour impelled by the
understanding of the basic truth.
The adherence of Sankara to dharma and karma based
on truth and the faith of the Buddha in the essentials of the
Vedas can be appreciated only by one who has the higher
vision. Without that, one will be led astray in the
interpretation. In order to climb a great height, a ladder as
tall as the height is needed, is it not?
On the path of dharma
Whoever subdues egotism, conquers selfish desires,
destroys bestial feelings and impulses, and gives up the
natural tendency to regard the body as the self that person is
surely on the path of dharma; that person knows that the
goal of dharma is the merging of the wave in the sea, the
merging of the self in the Over-self.
In all worldly activities, you should be careful not to
offend propriety or the canons of good nature; you should
not play false to the promptings of the inner voice; you should
 be prepared at all times to respect the appropriate dictates
of conscience; you should watch your steps to see whether
you are in someone else?s way; you must be ever vigilant to
discover the truth behind all this scintillating variety. This is
your entire duty, your dharma. The blazing fire of wisdom
(jnana), which convinces you that all this is Brahman (sarvam
khalvidam Brahmam), will consume into ashes all traces of
your egotism and worldly attachment. You must become
intoxicated with the nectar of union with Brahman; that is
the ultimate goal of dharma and of action (karma) inspired
by dharma.
?Sacrifice ignorance (a-jnana) and ego (ahamkara)
at the altar of wisdom (jnana) and install dharma therein?;
this is the message of the Vedas. Every single unselfish act
that prepares the ground for the merging of the soul with the
Over-Soul, that broadens the vision toward the basic Brahman
immanent everywhere, is a dharmic act. Each such act is a
tiny stream that swells the river of holiness rushing towards
the sea of knowledge of Brahman. Your acts and activities
are all rituals in the worship of the highest Atma, which
pervades the universe. Whatever is done in an attitude of
dedication and surrender is a component of the dharma
that leads to realization. The strategy of the Indian
(Bharathiya) way of life is directed toward the sanctification
of every movement and every thought, word, and deed into
a step towards that realization.
Symbolic meanings of
Spiritual terms and acts
You have to understand ancient pious actions
(dharmakarmas) by entering into their symbolic meaning.
The spiritual field has many a technical term, with its own
special connotation. These terms have to be clearly
understood, so that you can grasp correctly the teaching of
the scriptures (sastras).
Take an example. People used to celebrate sacrificial
rites (yajnas) in ancient times, and they sacrificed animals
(pasus) in these rites. But the animal is only a symbol. It
was not the dumb creature that had to be cut to pieces. The
animal leads a life of sacrifice, even without its career being
completed at the sacrificial pole! The animal that has to be
disemboweled and offered is different.
In the spiritual vocabulary, animal means ?the
bodyconsciousness?, ?the I-consciousness?, and this is what
has to be slaughtered. The Lord is known as Pasupathi or
Govinda. Pasupathi means the Lord of all individuals (jivas),
pasu meaning individual; and govinda means the guardian
of cows or individuals, ?go? meaning individual. The tending
of cows is a symbolic play of Krishna to indicate His mission
of tending individuals.
The scriptures (sastras) have profound inner meanings.
The aim of dharma is to make the individual (jiva) give up
 attachment to external nature and the illusion that it causes
and to make it realize its reality or rather, unrealize what it
has now taken as real so that it may stand revealed in its
genuine identity.
These meanings must be learned by young and old.
Take, for instance, the Siva Temple. Right in front of the
idol of Siva is the image of Nandi, the bull. You are told that
the sacred bull is the vehicle (vahana) of Siva, and that is
the reason for its being there. But, really speaking, the bull
(pasu) represents the individual (jiva) while the lingam is
the symbol of Siva. ?No one should pass between the bull
and the lingam, the individual, and the Siva,? it is said; for
they are to merge in one. Siva has to be seen through the
two horns of Nandi, they say.
When asked the reason for this procedure, people reply,
?Well, it is holier than other methods of viewing the lingam.?
But the inner meaning is, ?You must see the Siva in the
individual? ?the bull Pasu and Siva (Pasupathi) are one.
Nandi and God (Iswara) become the Lord of individuals
(Nandiswara). Both are only two ways of referring to the
same entity. When in bondage, it is Nandi; when the bound
becomes free and union with God is achieved, it is God. It
is worshipped and is entitled to be so honoured. The true
sacrifice (yajna) occurs when the bull (pasu) is offered to
the Lord of animals, Pasupathi, and its separate identity is
cast away. The significance has now been forgotten.
Today, these symbolic acts have changed beyond
recognition. The practices of today and the principles of
yesterday are far apart. Even the smallest detail of secular
life has to be inspired by the higher ideal of spiritual fulfilment.
Then, even simple folk can be led step by step toward the
goal. When you do not discriminate the process and purpose
of every act, but still go on doing it, it becomes a funny
fossilized version. Once, even Prahlada said, ?Since it is
difficult to destroy egotism, man finds it easy to destroy this
dumb animal as a substitute. Animal sacrifice is the
manifestation of the quality of inertia (thamoguna); it is the
path of bondage. The sacrifice of the animal of egotism is
the pure sacrifice (sathwic yajna) on the Godward path of
liberation.?
Thus, the highest goal (paramaartha) of those ancient
days is turned into the fool?s goal (paaramaartha) of these
days! Every one of the ancient practices, which were once
full of meaning, has grown wild beyond recognition. Branches
have shot out in various directions. It is now impossible to
pluck the tree by the roots and plant a new one. So, the
existing tree has to be trimmed and trained to grow straight.
The highest goal has to be constantly remembered and not
diluted into the lowest.

Dharma cannot be restricted to any particular
society or nation, for it is closely bound with
the fortunes of the entire living world. It is a
flame of light that can never be extinguished. It is
untrammelled in its beneficent action. Krishna taught the
Gita to Arjuna, but He intended it for the whole of humanity.
Arjuna was just an excuse. That very Gita is today correcting
all mankind. It is not for any particular caste, religion or
nation; it is the very breath for humans everywhere.
Dharma expresses itself in a variety of forms.
Sometimes, it is known by the people who codified it, like
Manu-dharma, sometimes by the group that followed it,
like caste-dharma, sometimes by the stage of life to which
it is applied, like householder-dharma, and so forth. But
these are subsidiary practical details, and not the fundamental


Chapter II

Divine Versus Worldly Dharma
norm. The Atma-dharma, the divine dharma, is what I am
speaking of.
Practical dharma, or rules of good behaviour (achara-
dharma), relates to temporary matters and problems and
physical needs, to one?s passing relationships with the
objective world. The very instrument of those rules, the
human body, is itself not permanent, so how then can these
dharmas be eternal? How can their nature be described as
true? The Eternal cannot be expressed by the evanescent;
truth cannot reveal itself in untruth; light cannot be procured
from darkness. The Eternal can emerge only from the Eternal;
truth can emanate only from truth. Therefore, the objective
codes of dharma relating to worldly activities and daily life,
though important in their own sphere, have to be followed
with the full knowledge and consciousness of the inner basic
Atma-dharma. Then only can the internal and external urges
cooperate and yield the bliss of harmonious progress.
If, in your daily avocations, you translate the real values
of eternal dharma into love-filled acts, then your duty to the
inner reality, the Atma-dharma is also fulfilled. Always build
your living on the Atmic base; then, your progress is assured.
See the stone as God
Making God into stone, that is the effort being made
today! How can such effort lead to truth, when the real task
is to see the stone as God? First, the form of the Godhead
has to be meditated upon and imprinted on the consciousness;
then, that form has to be conceived within the stone and the
stone forgotten in the process, until the stone is transformed
into God. In the same way, you have to imprint on your
consciousness the basic dharma, the fundamental fact of
Atma as the only entity; then, filled with that faith and vision,
you have to deal with the manifold world of objects, its
attractions and impingements. The ideal can be realized only
thus. If this is done, there is no danger of the authentic
meaning getting diluted or of Atma-dharma losing its lustre.
What happens when a stone is worshiped as God? The
unlimited, the ever-present, the all-pervading-immanent
entity, the Absolute, is visualized in the particular, in the
concrete. Similarly, dharma that is universal, equal, and free
can be spotted and tested in a single concrete act. Do not
be misled by the idea that this is not possible. Don?t you
accomplish many difficult things, things that only increase
your anxiety and fear? If one is wise, can?t one take up
instead things that are more worthwhile, things that give peace
of mind?
Follow divine dharma and be free
To be free is your birthright, not to be bound. It is only
when you guide your steps along the path illumined by the
universal unbound dharma that you are really free; if you
stray away from the light, you get bound and you are caught.
Some might raise a doubt: How can dharma, which
sets limits on thoughts and words and regulates and controls,
make a person free? ?Freedom? is the name that you give to
a certain type of bondage. Genuine freedom is obtained only
when delusion is absent, when there is no identification with
the body and senses, no servitude to the objective world.
People who have escaped from this servitude and achieved
freedom in the genuine sense are very few in number.
Bondage lies in every act done with the consciousness of
the body as the Self, for one is then the plaything of the
senses. Only those who have escaped this fate  are free; this
?freedom? is the ideal stage to which dharma leads. With
this stage constantly in mind, one who engages in the activity
of living can become a liberated person (muktha-purusha).
It is only because you bind yourself that you become
bound and stray away from the dharmic path. It is always
so; no other person can bind you; you do it yourself. If faith
in God?s omnipresence is deep-rooted, you would be aware
that He is your self and that you could never be bound! For
that faith to grow, you must grasp Atmic bliss firmly. The
reality of the Atma is the bedrock, the incontrovertible wisdom
(nishchitha-jnana). Devoid of that foundation, you become
the target of doubt, despair, and delusion. The maid of
dharma will not wed such.
Therefore, first endeavour to become free. That is to
say, as a preliminary to successful living, cultivate faith in
the Atma as the core of your personality and then learn and
practise the discipline necessary to reach down to that core.
With that qualification acquired, you can engage fully in
worldly activities, following the dharma prescribed for their
regulation. Then you become a moral individual (dharma-
purusha).
Those who hold the physical objective world as the all
of life and the body as the Self lead wasted lives, live as
meaningless as making God into stone. Making the stone
into God is the holier, more wholesome task. So too, seeing
divine duty (Atma-dharma) in an act transforms it into an
act of worship, elevates it, and removes its binding
characteristic. Performing the duties of worldly life with no
regard to genuine practice of the law of truth (sathyadharma)
is as unholy as treating God as stone.
Good behaviour (aachara-dharma) pursued apart
from the law of truth (sathya-dharma) and the law of truth
divorced from good behaviour are both barren of results.
Good behaviour and the law of truth are inextricably
intertwined and should be treated as such. The senior officer
needs the work of the junior official as much as the junior
official needs the help of the senior officer. Who, then, is
the bound one and who the free? Both are bound to their
desire to be happy and comfortable. Until the fundamental
secret of the Atma is recognized, the outer state of bondage
will persist. When that is done, the burden of slavery to the
senses and the objective world will be diminished. Then, the
code of behaviour toward the objective world will be merged
with the code toward the inner divinity, and the urges will all
be cooperating harmoniously.
The Vedanta, the scriptures relating to the Supreme
Spirit (adi-Atmic sastras), and dharma ?all invite man to
live and act as God (Bhagavaan), and not as bondsman.
Then, all acts become virtuous acts (dharma-karma) and
not acts done with intent to gain the fruits thereof (kamya-
karma). The shackles of bondage cannot be avoided by a
mere change of type of activity. They can be avoided only
by changing the point of view from the created to the Creator
(deha to the Deva). Thereby, the moral qualities will also be
rendered stronger.
Egotism based on the body is hell
Some people hold the opinion that being employed is
bondage, while sitting at home without any specific work is
freedom! This is a sign of want of intelligence. When
employed in a job, one has to obey the superior officer. But
can one escape the demands and compulsions of relations
even while at home? When amidst friends, can one avoid
the necessity of acting according to their fancy? Can one be
free at least from the need to take care of one?s own body
and cater to one?s own comfort? How then can one feel free
while in the cage of bondage? All life is a prison, whatever
the difference between one type of sentence and another. It
is so, as long as the attitude of identifying the Self with the
body is there.
That is why Sankara once said that ?egotism based on
the body is what is meant by hell (naraka).? Egotism of this
kind is just another form of the contra-divine attitude.
Who can remove all the thorns and pebbles from the
face of the earth? The only way to avoid them is to move
about with footwear. So too, with the philosophy of Vedanta,
with the vision fixed on the reality (sathya), with full faith in
the Brahman, which is your own essential nature, you can
bypass the need to transform the external world to suit your
ideal of happiness and attain the practice of truth (sathya-
dharma). That one is already liberated who tramples down
egotism and declares with conviction thus:
?I am not the bondsman of this body, which is the
repository of all types of servitude; the body is my
bondsman. I am the master and the manipulator of
everything, I am the embodiment of freedom.?
All codes of duties must help in this process of
destruction of the ego; they should not foster it and make it
grow wild. That is the road to freedom. If a person, finding
life with the son miserable, goes to the daughter and lives in
her house, that is not winning freedom! That is only a way
of feeding the ego. This search for sensual happiness cannot
be elevated into ?dharma?.
True dharma is the fundamental basis
After all, what is a home for? For the enjoyment of the
bliss derived from the contemplation of the Lord, for getting
the opportunity to meditate on the Lord undisturbed. All the
rest can be ignored, but not these. The true dharma of the
individual is to taste the bliss of merging with the Absolute
and to attain true liberation. A person who has reached that
stage can never be bound, even if put in the grimmest of
prisons; on the other hand, for a person who is the slave of
the body, even a blade of grass can become an instrument
of death.
True dharma is to be immersed in Atmic bliss, the
inner vision, the steady faith in the identity of one?s real
nature with the Absolute, and the realization that all is
Brahman; these four are the authentic dharma. In this physical
existence as particular individuals, these four are named truth,
peace, love and nonviolence (sathya, santhi, prema, and
ahimsa), for the convenience of practice (but yet saturated
with the inner dharma of Atmic reality), so that particular
individuals who are also personifications of that Absolute
can follow them in daily life. The mode of pursuit of dharma,
now, as in the past, is to adhere to these high principles in
every act and thought. The truth, peace, love, and
nonviolence of today are but the unintermittent immersion in
Atma, the vision fixed on the inner truth, the contemplation
of one?s real nature, and the knowledge that all is Brahman,
the one and only. These, the fundamental and the derived,
must be coordinated and harmonized. Then only can it be
termed Atma-dharma.
It does not matter what your activity is or what name
and form you have chosen. A chain is a chain whatever the
material; it binds whether it is iron or gold, doesn?t it? So
too, whether the work is of this type or that, as long as the
Atma-dharma is the base and the Absolute Principle (Atma-
thathwa) is the root, it is dharma, beyond doubt. Such
work will bless one with the fruit of peace (santhi).
When the waves of egotist fear or greed drive one
forward, into the privacy of the home, the loneliness of the
forest, or any other refuge, it is impossible to escape suffering.
The cobra does not cease to be a cobra when it lies coiled;
then, too, it is cobra. In daily practice, when acts are
motivated by the basic principle of the reality of the Atma,
every act becomes stamped with the seal of dharma. But
when acts are motivated by convenience and selfish interest,
the dharma becomes pseudo-dharma. It is a variety of
bondage, however attractive it may be. Like prisoners in a
jail pushed in a single file by wardens, either to the court of
trial or to the dining barracks, the prompting of the senses
pushes the bondsman forward either to a place of sorrow
or to a place of relief.
Why, even the feeling ?that is a friend? or ?this is an
enemy? is an error. This delusion has to be given up. The
Lord, the embodiment of love (prema), is the only constant
friend, relative, companion, guide, and protector. Know this
and live in that knowledge. This is dharma built on the
bedrock of understanding, this is life built on the bedrock
of dharma. Ignoring this fundamental basis, when attention
is concentrated on external polish, the goal moves beyond
reach. Attachment to the world can be destroyed only by
attachment to the Lord.
Why complain that the ground cannot be seen, when
all the while your gaze is fixed on the sky? Watch the ground
and look at the sheet of water that reflects the sky ?then
you can see, at the same time, the sky above and the earth
below. So too, to adhere to the law of truth (sathya-dharma)
(which, after all, is the practice of the immanent Atmic
principle) you must see in every act the reflection of the
glory of the Atma; then, attachment to the Lord will transmute
attachment to the world into a pure offering. The goal should
not be altered or lowered; that is to say, the essentials should
be kept intact. Dharma does not depend on the various
names and forms that its application entails; they are not so
basic; dharma depends more on the motives and the feelings
that direct it and canalize it.
One cannot escape from disquiet as long as
fundamental ignorance persists; mere change
of occupation, prompted by the desire for
more comfort or the need for satisfying some passing likes,
will not give lasting satisfaction. It is like hoping to improve
matters in a dark room by a mere readjustment of furniture.
However, if a lamp is lit, passage across the room is rendered
easier even without readjusting furniture. There is no need
to interfere with the furniture at all.
So too, in this benighted world, it is difficult to move
about truthfully, correctly, and peacefully without knocking
against some obstacle or other. How then are you to
succeed? Light the lamp! Let it reveal the reality; get the
light of spiritual wisdom (jnana). That will solve all the
difficulties. You may claim that you live according to
dharma. But, your basic flaw is that your acts are not done


Chapter III

The Basic Flaw

in the spirit of dedication. If so done, they get stamped with
the authentic mark of dharma.
Some clever people might raise a doubt and ask: ?Can
we then kill and injure in the name of the Lord, dedicating
the act to Him?? Well, how can a person get the attitude of
dedicating all activities to the Lord without at the same time
being pure in thought, word, and deed? Love, equanimity,
rectitude, nonviolence ?these are the attendant virtues of
the servant of the Lord. How can cruelty and callousness
coexist with these virtues? To have selflessness, the spirit of
self-sacrifice, and the spiritual eminence required for the
dedicatory outlook, one must have first won the four
characteristics of truth, peace, love, nonviolence (sathya,
santhi, prema, ahimsa). Devoid of these, mere naming will
not make any deed a votive offering.
Acts that are expressions of dharma are deathless,
and only those who know that they are deathless can perform
them. That is the highest destiny of humanity. Instead of
reaching it, people are intent on doing acts against dharma.
People everywhere degrade themselves from their status as
children of eternity (amritha-putra) to that of children of
futility (anritha-putra)! Holding nectar in their grasp, they
are drinking the poison of sensual pleasure. Neglecting the
joy of contemplation of the fundamental Atmic reality of the
universe, they are entangling themselves in the external
trappings of this objective world of appearances. One can
only bewail that this fate has overwhelmed Mankind!
Dharma and the Gita
The Gita also declares in a verse in Chapter 14,
I am the bliss of Brahman, of positive immortality, of
timeless dharma, and of eternal bliss.
Brahmano hi prathishtha aham amrithasya
avyayasya cha. Shaashvathasya cha dharmasya sukhasya
aikaanthikasya cha
This immortal dharma (amritha-dharma) is described
in the Upanishads, and since the Gita is the kernel of the
Upanishads, the same is emphasized in the Gita also. The
dharmic way of life is as the very breath; it is the road to
self-realization. Those who walk along it are dear to the Lord.
He dwells with all who are truthful, whose deeds spring
from dharma. That is why the Gita teaches Arjuna to
develop certain qualities that help the practice of the Atmic
dharma. These are delineated in verses 13 to 20 of Chap.
12. Those who have drunk deep at the fountain of the Gita
will remember them. The most important of the verses in
this context is:
But those who revere this dharmic way to immortality
and who completely engage themselves with faith, making
Me the ultimate goal, are exceedingly dear to me.
Ye thu dharmyaamritham idham yathoktham
paryupaasathe. Shraddhadhaanaa Math parama
bhakthaasthe atheeva me priyah.
What a grand idea this verse (sloka) conveys! This is
the concluding verse of the series that gives the qualities one
has to develop. It calls the entire group the dharmic way to
immortality (dharmya-amritham)! The Lord has declared
therein that those who have these qualities, those who trust
in Him as the only ultimate goal, those who are attached to
Him single-mindedly ?those are dearest and nearest to Him.
Note the expression ?dharmic way to immortality
(dharmya- amritham)?, used here. Ponder it and draw
inspiration from it. The nectar of the Lord?s grace is deserved
only by those who adhere to the Lord?s dharma. Simple
folk believe they have devotion (bhakthi) toward the Lord,
but they do not pause to inquire whether the Lord has love
towards them. People who pine to discover this are rather
rare. That is really the true measure of spiritual success.
The same person is king to his subjects, son to his
parents, enemy to his enemies, husband to his wife, father
to his son. He plays many roles. Yet, if you ask him who he
is, he would be wrong if he gave any of these relationships
as his distinctive mark, for these marks pertain to physical
relationship or activities. They denote physical kinships or
professional relationships, names attached to temporary
statuses. Nor can he reply that he is the head, the feet, the
hands, etc., for they are but the limbs of the physical form.
He is more real than all the limbs, beyond names and forms,
which are all falsities that hide the basic Brahman; he is known
as ?I?. Reflect over that entity well and discover who that
?I? really is.
The Atma has no form
When it is so hard to analyse and understand your
entity, how can you pronounce judgement on other entities
with any definiteness? What you refer to as ?I? and as ?You?
relate to the body, the appearance; they are not real (sat).
The Atma is one and indivisible; dharma based on That is
genuine dharma.
Some ask, ?You go on saying Atma, Atma. Well, what
is the form of this Atma?? But wherefrom is Atma to get
form? It is eternal, unchanging, immortal. It is goodness,
right, beneficence. It is immutable, unblemished. It cannot
be limited by any particular name or form. It can be
understood by the spiritual wisdom (jnana) that dawns in
and through the body, i.e. as acquired as the result of activity
(karma-deha). The body alone has name and form, so, in
every activity of the body, you should manifest the dharma
based on Atma-consciousness (Atma-dharma).
It is said, ?the Atma is neither male nor female; neither
cattle nor sheep nor horse nor elephant nor bird nor tree; it
is beyond such categorizations.? These distinctions and
differences arise on the basis of activity; the Atma is incapable
of modification; only one thing can be posited about it, viz.,
that It is. The sum and substance of all this is that the Atma
is the Absolute, the highest goal (Paramaartha). The rest is
all particular, insignificant, false, unreal, denotable, and
identifiable.
Take a palanquin. Before being transformed into that
article, it was a tree, which was changed into timber and
planks and finally into a palanquin. With every change in
form, the name is also changed. Sitting in a palanquin, no
one would claim to be on a piece of timber or on a tree.
Objects undergo change; they are not eternal. They are not
real (sat).
Objects can be distinguished only by means of name
and form; they can be described only by means of their
characteristics. For they are artificial and temporary.
What exactly is a chair? It is a particular modification
of wood, isn?t it? Remove the wood, and the chair also
disappears. Think of the wood, which is the substance, and
the ?appearance? of the chair will vanish. So too, dharma!
Dharma based on caste (varna), dharma for a householder
(grihastha), dharma for a forest dweller (vanaprastha),
dharma for a renunciate (sanyasa), dharma for a student
(brahmacharya), this dharma, that dharma ?all are
modifications of the basic dharma, like the chair, the bench,
the palanquin, etc. The separate varieties disappear as soon
as you go deep into their nature; the corporeal dharmas
fade away, and only dharma according to the Atmic
consciousness (Atma-dharma) remains. The articles of
furniture vanish and the wood alone remains; so too, the
objective dharmas disappear and Atma-dharma alone
shines in unique glory.
Of course, for the worldly career, the corporeal dharmas
are important. I won?t say they are not. Just as wood is
turned into furniture and used, so dharma based on the
Atmic consciousness, or dharma based on peace (santhi),
or the law of truth (sathya) has to be shaped into dharma
for a householder, dharma for the forest dweller, dharma
based on caste, dharma for women, dharma for men, etc.
The stuff is the same in all; the substance is identical, in
every separate form. How can the substance be used up? It
can only be transmuted and transformed and the various
modifications named differently when used for different
purposes.
Dharma based on the Atmic consciousness (Atma-
dharma) can be viewed piecemeal and compartmentalized
for different purposes, just as wood is hewn, sawed, joined,
arranged, and rearranged. But it is dharma based on the
Atmic consciousness nevertheless. As long as the different
systems of dharma are derived from that ?wood?, there is
no harm; remember, however, that the furniture can never be
regrouped into the original tree! Apply the Atmadharma in
the fields of worldly activity, but don?t call the worldly
dharmas Atma-dharma! That would be playing false to the
Ideal, the Absolute.
Dharma is ...
Dharma is the moral path; the moral path is the light;
the light is bliss (ananda). Dharma is characterized by
holiness, peace, truth, and fortitude. Dharma is yoga, union,
merger; it is truth (sathya). Its attributes are justice, sense
control, sense of honour, love, dignity, goodness, meditation,
sympathy, nonviolence; such is the dharma that persists
through the ages. It leads one on to universal love and unity.
It is the highest discipline and the most profitable.
All this ?unfoldment? began with dharma; all this is
stabilized by truth (sathya); truth is inseparable from dharma.
Truth is the law of the universe, which makes the sun and
moon revolve in their orbits. Dharma is the Vedas and the
mantras, the spiritual wisdom (jnana) they convey. Dharma
is the course, the path, the law. Wherever there is adherence
to morality, there one can see the law of truth (sathyadharma)
in action. In the Bhagavatha too, it is said, ?where there is
dharma, there is Krishna; where there are both dharma and
Krishna together, there is victory.? Dharma is the very
embodiment of the Lord; since the world itself is the body
of the Lord, the world is but another name for the moral
order; no one can deny it, now or ever.
People refer to various duties, rights, and
obligations, but these are not the basic dharmic
truth (sathya dharma); they are only means and
methods of regulating the complications of living. They are
not fundamental. All these moral codes and approved
behaviours are prompted by the need to cater to two types
of creatures and two types of natures ?viz. masculine and
feminine.
They connote creation (prakriti) and God
(Paramatma), gross and subtle, inert and conscious, the
all-pervading duet. All this creation came about by the
interrelation of the inert and the conscious, didn?t it? So
too, all the various morals have emerged on account of this
bifurcation. All this ramification and elaboration of dharma
is due to this: the masculine and the feminine.


Chapter IV

Masculine and Feminine Natures
The chief guides of living
Therefore, the chief dharma for the practical progress
of the world is the moral conduct and behaviour of these
two; whatever any great teacher might teach, it cannot go
beyond these two distinct natures.
The dharma for the male (purusha-dharma) and
female (stri-dharma) are important applications of the
dharmic truth mentioned above. Other codes and disciplines
are but accessories, tributaries like the streams that meet the
Godavari when it is coursing forward. They are related to
the various circumstances, situations and statuses, which
are temporary; you have to pay attention to the main river
and not the tributaries. Similarly, take the major masculine
and feminine dharma as the chief guides of living and do
not give the minor accessory dharmas any decisive place in
the scheme of living.
Dharma for women
The Feminine Principle is spoken of as the illusion
imposed upon Himself by the Lord, as the energy with which
He equipped Himself out of His own will. This is the maya,
the feminine form. This is why woman is considered as the
embodiment of the highest energy (Parasakthi Swarupa).
She is the faithful companion of man, his fortune; since
she is the concretization of the will of the Lord, she is mystery,
wonder, the representative of the protective principle, the
queen of his home, his beneficence, the illumination of the
house.
Women, who are the repositories of the embodiment
of energy (sakthi swarupa), are in no way inferior; how full
of fortitude, patience, and love is their nature! Their self
control is seldom equalled by men. They are the exemplars
and leaders for men to tread the spiritual path. Pure selfless
love is inborn in women. Women who are full of knowledge,
who are cultured, who are bound by love, and who are keen
on discriminating whether their words and deeds are in
conformity with dharma ?such women are like the goddess
Lakshmi, bringing joy and good fortune to the home. That
home, where husband and wife are bound together by holy
love, where every day both are engaged in the reading of
books that feed the soul, where the name of the Lord is
sung and His glory remembered ?that home is really the
home of the Lord, Vaikunta! The woman who is attached to
her husband by means of love is indeed a flower radiating
rare perfume; she is a precious gem, shedding lustre in the
family. A wife endowed with virtue is really a brilliant jewel.
Chastity
Chastity is the ideal for womankind. By the strength
derived from that virtue, they can achieve anything. Savithri
was able, through that power, to win back the life of her
husband; she actually fought with the Lord of Death.
Anasuya, the wife of the sage Athri and the mother of
Dattatreya, was able to transform even the Trinity into infants.
Nalayani, who was devoted to her leper husband, could by
the mysterious force of her chastity stop the sun in its course.
Chastity is the crown-jewel of women. That is the virtue
for which she has to be most extolled. Its beneficent
consequences defy description. It is the very breath of her
life. By means of her chastity and the power it grants, she
can save her husband from calamity. She saves herself by
her virtue and wins, without doubt, even heaven through her
chastity. Damayanthi burned to ashes a hunter who attempted
to molest her, by the power of her ?word?. She bore all the
travails of lonely life in the jungle when her husband, King
Nala, deserted her and she suddenly became the victim of
cruel fate.
Modesty
Modesty is essential for woman; it is her priceless jewel.
It is against dharma for a woman to overstep the limits of
modesty; crossing the limits brings about many calamities.
Why, the very glory of womanhood will be destroyed.
Without modesty, woman is devoid of beauty and culture.
Humility, purity of thought and manners, meekness, surrender
to high ideals, sensitivity, sweetness of temper, the particular
blend of all these qualities is modesty. It is the most invaluable
of all jewels for women.
Through her innate sense of propriety, the modest
woman will ever keep within limits. She becomes
automatically aware which behaviour is proper and which is
improper. She will stick only to virtuous deeds and
behaviour. Modesty is the test of a woman?s grandeur.
A woman without modesty injures the interests of
womanhood itself, besides undermining her own personality.
She is like a fragranceless flower, which the world does not
cherish or honour, or even approve of. The absence of
modesty makes life, for a woman, however rich in other
accomplishments, a waste and a vacuum. Modesty lifts her
to the heights of sublime holiness. The modest woman wields
authority in the home and outside, in the community as well
as in the world.
Some might interrupt and ask, ?But women who have
swallowed all the compunctions of modesty are being
honoured today! They strut about with heads erect, and the
world honours them not a whit less.? I have no need to
acquaint myself with these activities of the present-day world.
I do not concern myself with them. They may receive honour
and respect of a sort, but the respect is not authorized or
deserved. When honour is offered to the undeserving, it is
tantamount to insult; to accept it when offered is to demean
the very gift. It is not honour but flattery that is cast on the
immodest by the selfish and the greedy. It is like spittle,
dirty and unpleasant.
Of course, the modest woman will not crave for honour
or praise. Her attention will always be on the limits that she
should not transgress. Honour and praise come to her
unasked and unnoticed. The honey in the flower or lotus
does not crave for bees; it does not plead with the bees to
come. Since the bees have tasted the sweetness, they
themselves search for the flowers and rush in. They come
because of the attachment between themselves and
sweetness. So, too, is the relationship between the woman
who knows the limits and the respect she evokes.
If a frog sits on a lotus and proclaims that fact to the
world, does it mean that it knows the value of the beauty or
the sweetness of that flower? Has it tasted any of these? It
may flatter the lotus, but has it at least recognized what it
contains? The honour and respect given to woman today is
of this type, rendered by people who do not know what to
appreciate and how. They do not know the standards of
judgement, they have no faith in the ultimate values, and
they do not respect the really good and great. So how can
we call the thing they offer ?honour? or ?respect?? It can
only be called ?a disease? or, at best, ?etiquette?. That is all.
The principle of Atmic dharma will not allow the term
?woman? to be applied to ?a woman without modesty?.
Heaping respect and honour upon a person who does not
follow Atmic dharma is like heaping decorations on a body
that has no life in it. The soul that has left the body cannot
enjoy the respect shown to the corpse. So too, if a person
who is unaware of the Reality, who has not experienced the
purpose of the Atma?s embodiment, is crowned with fame
and glory, who derives joy therefrom?
The modest woman will not care for such meaningless
trash and tinsel; she will rather seek self-respect, which is
much more satisfying. That characteristic makes her the
Lakshmi of the home (Grihalakshmi). That is why the wife
is referred to as Lakshmi of the home. If the wife has no
such mark, the home becomes a seat of ugliness.
Woman: the prop of home and religion
The woman is the prop of the home and religion. She
plants and fosters religious faith or dries up and uproots it.
Women have natural aptitude for faith and spiritual endeavour.
Women with devotion, faith, and meekness can lead men on
the Godward path and the practice of holy virtues. They
will get up early, before dawn, clean the home, and, after
finishing their bath etc., sit for a while engaged in repetition
of the name (japam) and meditation (dhyana). They will
have in their homes one small room set apart for the worship
of the Lord. There, they will place images of the Lord, as
well as pictures of holy sages and of gurus and guides. They
will consider the room specially sacred and fill the atmosphere
with their prayers both morning and evening, as well as on
holy days and festivals. A woman who is steadfast doing
these will be able to transmute even her atheist husband,
persuading him to join the prayers or engage in some good
activity or some scheme of social service marked by the
attitude of dedication to the Lord. Indeed, it is the woman
who maintains the home; that is her mission. She is truly the
representative of divine energy (sakthi).
On the other hand, if the wife tries to pull the husband
away from the Godward path, from the spiritual to the level
of the sensual, or if the husband treats the wife who is
disposed to seek joy from her spiritual endeavour as a person
following the wrong track and tries to drag her away from it,
the home is unworthy of that name. It is not a home but an
inferno, where ghosts and evil spirits revel.
Really, woman should strive to achieve the knowledge
of the soul and live every moment in the consciousness of
her being only the Atma; she must evince always a desire to
become one with the divine consciousness. The home where
the woman is such and where the husband and wife are
leading their lives in the shade of great ideals, where together
they sing the glory of the name of the Lord and spend
themselves in good deeds, where truth, peace, and love reign,
where regular reading of holy books is done, where the
senses are under control, and where there is equal treatment
for all creation prompted by the knowledge of the basic
unity of all creation ?such a home is certainly Heaven on
Earth.
A wife with such a nature is a wife worth the name. She
must have real love towards the husband; only then can she
be called housewife (grihini). Only then is she a dharmic
housewife (dharma-pathni, the bhaarya), the instrument
and companion for dharma, wealth (artha), and desire
(kama). She who knows the mind of her husband and speaks
softly and sweetly is the real friend. Why, sometimes, when
the wife has to point out the path of dharma to the husband,
she takes on the role even of a father! And when the husband
is down with illness, she is the mother.
A woman must accord first place to the service of her
husband; that is true worship for her. Her prayers, worship,
and spiritual exercises (puja) can wait. Without serving the
husband, she cannot attain bliss in worship or meditation.
As a matter of fact, the Lord must be welcomed as
represented by the husband, and all service rendered to him
must be elevated to the level of worship; that is the path of
genuine duty. If every act is done as if it is for the sake of the
Atma and its merger with highest Atma (Paramatma), then
activity becomes dedicated to the Lord. All such acts save;
they do not bind.
It does not matter how bad or low the husband is;
through love, the wife must bring him round, correct him,
and help him gain the blessings of the Lord. It is not correct
to feel that her progress alone matters and that she has no
concern in his improvement or uplift. On the other hand,
she must feel that the welfare of the husband, the joy of the
husband, the wishes of the husband, the salvation of the
husband are the panacea for her also. Such a woman will
automatically receive the grace of the Lord, without special
effort. Grace will be showered upon her; the Lord will always
be by her side and be kind to her in all ways. By her virtue,
she will ensure the salvation of her husband.
Education is necessary for both men and women.
But education for women has to be in
accordance with their special needs. Educated
women are really the promoters of dharma for the whole
world. Parents must also cooperate in equipping women
with proper education. Women should not be given freedom
in certain matters. I will not approve of their being given
such freedom. They must be made into ideal women; their
education must be so shaped.
Unbridled freedom is destructive of dharma, and it
also harms the woman herself. Mixing in society without
any discrimination produces ruinous results. Of course there
were educated women in the past, but they never gave up
their dharma, they never forgot the goal of Atmic dharma.
Education (vidya) must be built on the basis of discrimination
(viveka). Sulabha, Savithri, Anasuya, Gargi, Nalayani, and
other such models of chastity, devotees of the Lord like


Chapter V

Education for Women
Meera, yoginis like Chudala, all were born in this country of
God (Bharathadesa) and strengthened dharma by their
adherence to it. Once, when Sulabha was discoursing on
the Atma with all her scholarship and experience, even Janaka
was astounded! It is through the example of such great and
holy women, with their character and conduct inspired by
devotion and spiritual wisdom, that even today simplicity,
humility, and devotion shine in the hearts of the women of
this country of God.
Today, women should draw inspiration from them;
efforts must be made to live as they did in the past. The
Hindu woman must always have before her as her guide the
ideal of dharma and progress in spiritual discipline. She
can master any subject related to the objective world that is
prominent today, but the welfare of the spirit should not be
forgotten; she must get interested in Vedantic study, which
cultivates the inner vision. A woman without this training is a
rock without support, a danger to herself and others, a very
unbalanced individual. Sulabha and others who pursued such
studies became expounders of Brahman (Brahmavadins)
of great fame. India produced several such female saints
and scholars. Learned scholars (pundits) and wise persons
(vidwans) used to approach such women for inspiration
and guidance.
Progress is based on proper education for women
On what is progress based? The progress of the nation,
the community, and the family depends on the proper
education of women. The country can be lifted to its pristine
greatness only through women mastering the science of
realization of the Reality (Atma-vidya). If the nation is to
have lasting prosperity and peace, women have to be trained
through an educational system that emphasizes moral conduct
and moral qualities. The cause for the present fall in moral
standards and absence of social peace is the neglect of this
aspect of women?s education. The earth and sky are still the
same; the change is in the ideal of education, from dharma
to a-dharma.
The education of today is spoken of as vidya, but that
is merely a way of calling it. It doesn?t deserve that name, if
you consider the present actions of the educated and their
personality traits. The educated person must be capable of
imbibing the inner joy of the Atma, regardless of external
circumstances; that person must have grasped the purpose
of existence and must be aware of the discipline of realization.
In the old days, the grace of the Lord was the diploma that
every student sought to secure. That diploma was awarded
to those who were proficient in the cultivation of morality,
the knowledge of the Atma, sublimation of instincts, good
conduct, pure habits, control of the senses, restraint of the
mind, and development of divine qualities. Today, however,
things are different. Diplomas can now be gained by mugging
up a few books! One cannot acquire moral and spiritual
training through modern schooling.
Every woman must be given education in a wellplanned
manner. She must be able to understand the problems of the
country. She must render such service and help as she can,
within the limits of her resources and capacity, to the country,
community, and family. No nation can be built except on the
culture of its women. The coming generation is shaped by
the mothers of today; this generation is so full of a-dharma
and injustice because their mothers were not vigilant and
intelligent enough. Well, what is past is past. To save at least
the next generation, women have to be warned in time and
guided to take the ancients as their model.
Past, present, or future, for all time, women are the
backbone of progress, the heart of the nation, the very breath.
They play the chief role in the dharma of life here below, a
key role that is charged with holiness. The woman?s mission
is to lay down the canons of rightness and morality. She
must provide children with moral and spiritual training. When
the mother is imbued with dharma, the children get the benefit
and get similarly saturated. When she is skilled in morals,
the children learn to be moral. Therefore, the level of
education among women decides whether a country is to
prosper or decline. Her acts and conduct are crucial factors.
The responsibility of the elders and the parents is very
great in this. Take the students of today. No trace of culture
can be seen in them; matters of the spirit and talk of the
Atma raise laughter among them! A mastery of words, a
servitude to tailoring , these have become the fashion. This
is not genuine culture. The educated women of today are
helpless when it comes to managing a home. Home to them
is but a hotel, they are so helplessly dependent on the cook
and the maid. The educated woman is but a painted doll,
decorating the modern home; she is a handicap to the
husband, a weight around his neck. He is squeezed by her
insistent demands for spending money on all kinds of
objects. She does not share in the tasks of housekeeping,
so by sheer idleness, eating, and sleeping without exercise,
she develops illness that leads her quickly to death.
The wanton behaviour of women has enveloped the
world of today in an atmosphere of declining dharma.
Women are harming themselves by running after fleeting
pleasure, disregarding the need to develop good character
and elevating qualities. They are enamoured of
pseudofreedom, which feeds their conceit. To get fixed up
in a job, to earn degrees, to move about with all and sundry
without distinction and discrimination, to discard respect
for elders and give up fear of sin and evil, to overlook the
claims of the good and the holy, to force the husband to
dance to one?s tune, to deny the tribute of repentance to
one?s errors ?are these the signs of education? No; they
are all the monstrous shapes of uneducation (a-vidya), the
uneducated egotistical attitudes that make a person ugly and
repelling.
If the wife feels that the husband?s home is sacred,
then that home itself will endow her with every skill and
qualification. There is no place anywhere that excels such a
home for her. One saintly poet sang that the home is her
temple, her school, her playground, her political arena, her
field of sacrifice, her hermitage.
Study and society not harmful in themselves
Educated women can do useful service to the
community around them according to their skill, taste,
inclination, desire, character, educational status, mode of
living, discipline, or scholarship. But they should avoid
tarnishing the reputation of their parents, their family, or
themselves. A woman without a good character is as bad as
?dead?; so, women must be ever vigilant when they move
about in the world. They should avoid flippant talk or free
mixing. The discriminating woman will engage only in acts
that will add to the lustre of her husband?s fame and honour,
never an act that will tarnish it. That is why it is said that
?virtue (sadguna) is the sign of the educated person, the
thing that makes education worthwhile.?
I do not declare that women should not be educated or
should not move in society. Wherever they move, if they are
endowed with good qualities and if the good qualities are
accompanied by good actions, good habits, and adherence
to the eternal (sanathana) dharma and spiritual discipline
(sadhana), then their study is really worthwhile and society
is indeed benefited. Study and society are not harmful in
themselves; they react with the nature of the people who
make use of them and yield good or bad results. The cat
holds the kitten as well as the rat in the selfsame mouth, but
with what a difference! The kitten, it fondles; the rat, it kills.
The bite is neutral, it is the rat or kitten that decides how it
behaves.
So too, knowledge can develop discrimination, inspire
the springs of service, prompt inquiry into the Reality,
promote the search for the Absolute, and even pave the way
for becoming a sage (paramahamsa). On the other hand, it
might feed and strengthen the roots of falsehood, hypocrisy,
cruelty, and injustice; it might teach people newer means of
deceit and ruin the career of people on earth. It might turn
love into poisonous hatred and truth into a bone of
contention.
Adhere to the dictates of dharma
Therefore, whatever subject a woman might have
studied and mastered, whatever the degree she has won,
whatever the status of her husband or of herself, she must
hold fast to these truths: real charm consists in good
character; morality is the very breath of woman; modesty is
the very life force; adherence to truth is her daily duty. She
must plant the seedlings of fear (of sin, of the Lord) in her
heart and cultivate the charm of humility. In the religious,
moral, and physical fields, she must adhere to the strict
dictates of dharma and take that as the essence of all
education (vidya). She must be prepared to sacrifice even
her life for the sake of maintaining honour; she must nourish
and preserve her chastity and her adoration of the husband.
This is the chief dharma of woman. This is the reason for
her very birth as woman.
The principles of dharma will not change to suit
the convenience of people. Dharma is
immutable. Dharma persists as dharma then,
now, and forever. Of course, the practices and rules of
applied dharma might change according to changing causes;
but even then, the practices have to be tested on the basis
of the scriptures (sastras), not on the basis of advantage.
There should be no such calculation. The scriptures may
not always support rules that yield tangible visible advantage,
nor can the Vedas etc. be expected to indicate only such
acts. Dharma cannot be tested on those lines; direct or
ocular proof is impossible. The Mimamsakas state that
dharma can be known only through the Vedic mantras and
that the Vedas attempt to elucidate only truths that are beyond
ocular demonstration.
If dharma is followed with an eye on the consequences,
it might even be neglected when the advantage is not patent


Chapter VI

Practise Dharma!
or immediate. Everyone will not have the same motive or the
same standard. For example, each will have a different idea
of the fruits of bathing, morning and evening prayers,
repetition of the name, and meditation, which are prescribed.
Some people cancel repeating the Gayatri in the evenings
and instead recite the thousand names (sahasranama) of
Siva or Vishnu. ?Perform morning and evening prayers
(sandhyavandana) at the proper time (kaale sandhyaa
samaachareth); that is the prescription.? But, in spite of
such directions, is it not a breach of dharma to cancel the
evening prayers like this? Similarly there are prescriptions
for every caste.
I created the four castes (varnas), dividing them
on the basis of quality and activities.
(Chaathurvarnyam mayaa shrishtham guna
karma Vibhaagashah)
says the Gita. The meaning is quite clear; that is the teaching.
But, relying on all kinds of paltry arguments and dry
reasonings, many follow the dharma that appeals to them
and, without any fear of God or sin, also drag the innocent
and ignorant onto the wrong path.
The protection of dharma
The Lord comes down now and then to uplift the
downtrodden and to reestablish dharma. This is the reason
for the incarnation of the Lord, as has been said in ringing
tones in the Gita.
I create myself for the establishment of dharma
in every age.
Dharma samsthapanaarthaaya sambhavaami
yuge yuge.
Here, one point has to be clearly grasped. Many who
read the Gita take it that the Lord incarnates when dharma
is destroyed and when the forces of a-dharma begin to
prevail. But there is no basis to draw the conclusion that
dharma gets destroyed. The Gita does not say so. The
word used is diminish (glaani); that is to say, when the
indications are that dharma is in danger, ?I will come in
order to protect dharma from harm.? He did not say that
He will come down to protect it and preserve it after dharma
has been destroyed! Of what use is a doctor after life has
left? So too, after dharma, the very life-breath of humanity,
has been destroyed, what is the need for the incarnation of
the Lord (Bhavarogavaidya)? What is the Lord to protect?
This is why the word decline is used to indicate not the
destruction but the decline and weakening of dharma. The
protection of dharma is the task of the Lord, for dharma is
the very breath of the soul (jivi).
Falling into a-dharma
Dharma is not an ordinary affair. One who does not
practise dharma is as bad as dead; one who practises it is
of the divine nature. Now, there is need to turn people on to
the dharmic path by means of the traditional methods of
good advice, tempting them with the attractive consequences
of following the path, threatening to dissociate from those
who do not, and inflicting punishment as a last resort
(traditional methods of sama, dhaana, bheda, and danda).
In ancient times, people never gave up the practice of dharma,
even when threatened with death at the point of the sword.
Now, without even the slightest pressure from others, people
slide down and fall into a-dharma. Indeed, dharma is
interpreted in various confusing ways, and those who strictly
follow the real dharma are obstructed, laughed at, and treated
as worse than dried-up grass. Those who anxiously adhere
to dharma are branded as cheats, hypocrites, and
ignoramuses. Such calumnators do not know what dharma
is or what its principles are. Unfortunate individuals! They
have no capacity to grasp the meaning of that word.
You can judge for yourself how dharma can be
understood by people who do not know even the literal
meaning of the word. What can people born blind know of
the sun or its rays? Of course, they can feel the heat when
the rays of the sun fall on their bodies, but they can?t have
an idea of the nature of sun, its form, its shape, its brilliance,
etc. So too, for a person who has no conception of dharma,
who has no faith in dharma, the joy derived by its
observance is incomprehensible. To dilate on dharma before
such people is as useless a venture as blowing a conch before
people who are stone-deaf. They can only see the conch at
the lips of the person blowing it, but they can?t hear the least
bit of sound. So, when dharma is taught to people or
extolled, care must be taken to see that they have the faith,
earnestness, and eagerness to practise it. Only such must be
handled and sought to be corrected. Later, by the promptings
of their own experience and the joy they derive therefrom,
even the ignorant will plant the seedlings of dharma in their
hearts.
Nowadays, many educated persons immersed in Vedic
and scriptural (sastric) knowledge and classic scholarship
have lost faith in the texts of which they are masters. They
have become afraid to stick firmly to dharma, for it is
laughed at by their cynical friends, They have yielded to the
crooked arguments of critics and sold their heritage for trivial
returns. They interpret the fast on the eleventh day of the
lunar month (Ekadasi) as one of the means for regulating
health, the waving of the camphor flame as a remedy for
asthmatics, breathing exercises (pranayama) as helping
digestion, pilgrimages as educational tours, and charity as a
means of self-advertisement, thus demeaning and desecrating
the holy injunctions of dharma.
Such people only deceive the world; they are barbarians
who do not know or heed the principles of dharma. They
can learn something from a perusal of Manu?s text on
dharma.
Anyone who wants to know dharma can know it
only by following a system of logic (tarka) that is
not opposed to Veda and the scriptures.
Aarsham dharmopadhesham cha
Vedashaasthra a-virodhina
Yastharkena anusandhaththe
Sa dharmam veda, netarah
Thus said Manu: No conclusion opposed to Veda can
be logical. Dry logic is profitless, and Manu does not
recommend it to those who want to study the Vedas, etc.
Still, many today stick to this logical reasoning and follow
adharma themselves, dragging others with them into the
wrong path. That is why Veda Vyasa declared long ago:
Those who follow the path of causalism and logic,
seeking cause-and-effect connection, will not offer
sacrifices in the sacred fire but will involve
themselves in low demeaning acts.
Na yakshanthi, na hoshyanthi, hethuvadha
vimohithah
Neechakarma karishyanthi, hethuvadha
vimohithah
Veda Vyasa said this in Aranyaparva of the
Mahabharatha, while describing the conditions that are to
be expected in this age (the kali-yuga).
Follow dharma, as do the elements
Only by following the path of dharma or rectitude do
the sun and moon revolve unerringly in their orbits. Only the
call of dharma makes all divine powers adhere to their
various duties and responsibilities. Only dharma keeps the
five elements bound to the principles of their nature.
You should derive the greatest possible benefit from
dharma and, while following it, avoid causing any injury to
yourselves or others. You must spread the glory of dharma
by making yourself a shining example of the peace and joy it
gives. Do not follow the trail of dry logic; do not confuse
your brain by cynicism and prejudice; do not get interested
in what others do or believe in and try to reform them or
correct their footsteps. Have faith in the basic Atma, which
is your real truth; test all lines of conduct on that basis,
whether it will hinder the process of revealing the Atma or
not. In the light of that faith and that test, carry on your daily
duties and rites. Then, you will never fall into error. You will
also derive great joy.
There are worldly maxims like ?being engaged in a
profession is the sign of a human (udyogam
purushalakshanam)?, or ?being engaged in a task is the
sign of a human (karmam purushalakshanam).? But the
real maxim is ?Observance of dharma is the sign of a human
(dharmam purushalakshanam)?. Everyone must engage
in tasks infused with dharma, while putting into action the
four goals of human life (purusha-arthas): dharma, wealth
(artha), desire (kama), and liberation (moksha).
Dharma for men
Just as faithfulness to the husband (pathivratha-
dharma) is for women, celibacy (brahma-charya) is for
men. Just as woman should consider one person and one
person only as her master and husband, man too has to be
faithful to one woman and one woman only, as his mate, his
wife. She has to consider the husband as God and worship
him and minister to and follow his desires for the fulfilment
of her duty of loyalty to the husband (pathivratha); so too,
man should honour his wife as the ?mistress of the home?
and act in accordance with her wishes, for she is the Lakshmi
of the home (Grihalakshmi). Then only can he deserve the
status of ?man?.
Name and fame, honour and dishonour, vice and
wickedness, good and bad are all equal and uniform for
both men and women. There is no such thing as woman
alone being bound and men being free; both are equally
bound by the rules of dharma. Both will fall into a-dharma
if they behave without consideration of the claims of the
four pairs of attributes mentioned above. Men are bound in
certain matters, just as women are; men have no right to do
certain things. There are some important pledges between
the husband and the wife.
All that is visible shines as Gayatri, for speech
(vaak) is Gayatri and all objects are speech,
are indicated by speech, and are subsumed in
speech. It is speech that describes them, declares them, and
denotes them. All objects are also of the world. Nothing can
go beyond it. This world is the body of mankind; one can?t
leap out of the body. The breath (prana) that sustains a person
is inside the heart (hridaya), and it cannot move outside and
beyond the heart.
The Gayatri has four feet and six categories. The
categories are speech, objects, world, body, breath, and heart
(vaak, butha, prithvi, sarira, prana, and hridaya). The
Supreme Being that is extolled by this Gayatri is indeed
exalted, sacred, glorious. As has been said, all this objective
multiplicity is but a fraction of His body. The number and
nature, the measure and meaning of the objects are beyond


Chapter VII

Gayatri: Mother of Mantras
understanding; yet all this is but a quarter of His magnificence.
The other three quarters are His effulgent immortal form.
It is impossible to grasp the mystery of that
splendourfilled form. This Supreme Being indicated by the
Gayatri is indeed referred to as Brahman.
He is the sky (akasa), beyond the comprehension of a
person; He is spoken of as ?outside the personality of people
(bahirardhaa purushaakaashah)? ?this is the mark of the
waking stage. The Supreme Being is the sky, inside the
personality (anthah purushaakaashah) ?this is the mark
of the ?dream stage?. He is the sky inside the heart of a
person; He fills and fulfils it ?this is the ?deep-sleep stage?.
Whoever knows this truth attains fullness and Brahman. That
is, the one who knows the three states of wakefulness, dream,
and deep sleep (jaagrath, swapna, and sushupti) is himself
Brahman.
How ridiculous it is that a person, known as a divine
being and bearing the name of this embodiment of the Atma,
should become the repository of egotism and consequent
impurity, busy in the unholy pursuit of injustice! How
calamitous! At least for being known even today as a ?divine
being?, one should try to practise the path that will endow
one with an atom of that glory.
Then what should we say of dharma for people? How
can people who have not cared to earn even the infinitesimal
glory of the Primal Supreme Being be expected to practise
dharma for people? Not even the most diligent search will
now reveal a fraction of it! As the ancient sage (rishi) said,
The twice-born who gives up the morning-evening
(sandhya) worship falls into perdition. Those who
neglect the morning-evening worship have no right
for any other type of ritual.
Samdhyaa heeno suchirnithyam, anarhah
sarva karmasu
Yadh anyath kuruthe karmano thasya phala
bhaagbhaveth.
So say all the authoritative traditions (Smrithis) and
Vedas. It is because the sages of ancient times performed
the morning-evening worship for many years that they
acquired long life, fame, glory, wisdom, and the splendour
of divinity; this is mentioned by Manu also. Therefore, from
whatever point of view we consider, the brahmin who does
not meditate on the Gayatri does not deserve that status.
Of course what is meant by brahmin in this context is
the one who has realized the Brahman principle
(Brahmathathwa) and who has purified himself by the
practice of the ceaseless contemplation of Brahman. This
has nothing to do with caste or even religion. Nevertheless,
those who have inherited the name brahmin have a special
responsibility to adhere to the morning-evening worship and
the Gayatri.
The four duties of people
What exactly is sandhya? San means well and dhya is
derived from dhyana, so sandhya refers to proper or intense
meditation (dhyana) on the Lord. It means concentration
on the Godhead. To fix the mind on God, the activities have
to be controlled. For success in that process of control,
one should overcome the handicaps of the qualities (gunas),
the pure, passionate, and dull (sathwa, rajas, and thamas).
When these forces of natural impulse predominate and try
to direct along their channels, one must pray to God to
negate their pull. That is the first duty of the one who strives
towards God.
The rule of nature is that the morning is the period of
pure (sathwic) quality, the noon of passionate (rajasic)
quality, and the evening hour of dusk of dull (thamasic)
quality. At dawn, the mind is awakened from the comfort of
sleep liberated from agitations and depressions, so the mind
is calm and clear. At that time, in that mental condition,
meditation of the Lord is very fruitful, as everyone knows.
This is why dawn worship (praathah-sandhya) is
prescribed. But, ignorant of the significance, people continue
doing the ritual in a blind mechanical way, simply because
the ancients laid down the rule. The second duty is to perform
the dawn worship, after realizing the inner and the deeper
meaning of the same.
As day progresses, one is infused with the passionate
quality (rajoguna), the active effortful nature, and one enters
the field of daily work and toil. Before one takes the midday
food, one is directed to meditate on the Lord again and to
dedicate the work, as well as the fruit derived through it, to
the Lord Himself. One can start eating only after this act of
devotion and grateful remembrance. This is the meaning of
the noontime (maadhyamika) worship. By observing this
ritual, passion is kept in check and is overpowered by the
pure (sathwa) nature. This is the third duty of all people.
Then, people are possessed by a third nature, the dull
(thamas). When evening descends, one hurries home, eats
one?s fill, and is overpowered by sleep. But a duty still
remains. To eat and sleep is the fate of idlers and drones.
When the worst of the qualities (gunas), the dull (thamas),
threatens to rule, one must make a special effort to escape
its coils by resorting to prayer in the company of those who
extol the Lord, reading about the glory of God, the cultivation
of good virtues, and the purposeful nursing of good rules
of conduct. This is the prescribed evening worship
(sandhyavandana).
Therefore, the mind that emerges from the vacancy of
sleep has to be properly trained and counselled; it must be
made to feel that the bliss of meditation and the joy of being
unaware of the outer world are much grander and more lasting
than the comfort one gets by means of the daily dose of
physical sleep. This bliss, this joy, can be felt and realized
by all; discrimination will bring this home to you. This is the
fourth duty of people.
People who, as long as they have life in them, observe
the thrice-a-day worship are indeed of the highest type; they
are ever glorious and attain all that is desired. Above all,
they are liberated, even while alive (jivan-muktha).
Cultivate the soul-force
Care must be taken to see that the morning-evening
prayers are not taken as a routine ritual, one among many
laid down for observance. This is to be carried out while
one is aware of the significance and dwelling on the inner
meaning. One should clearly grasp the sense of the Gayatri
Mantra. It is necessary to feel the identity between the
effulgent Being (Atma-swarupa) mentioned therein and
oneself. Only those who are ignorant of its meaning will
neglect the Gayatri.
Manu lays special stress on just this; he has declared
the Gayatri to be the very life-breath of the brahmin. It is
not only his declaration: it is the truth. What is more efficient
for spiritual uplift than meditation on the effulgence that
illumines and feeds the intellect? What is more vitally fruitful
than the prayer that pleads for saving the mind from sinward
tendencies?
For a person, there is no better armour than the
cultivation of virtues. Manu states that brahmins won?t lose
status as long as they hold on to the Gayatri and are inspired
by its meaning; Manu says that if they are too weak to pursue
the study of the Vedas, then they must at least recite the
Gayatri and adhere to it till the very end. The authoritative
tradition (smrithi) also says that there is no treasure richer
than the Gayatri.
Soul-force can accomplish all the tasks of the world;
and, since the Gayatri confers inner strength, to foster that
force the Gayatri has to be cultivated with care at the right
moment, without neglect. For the growth and development
of the body, pure (sathwic) food is necessary, isn?t it? So
too, the effulgence of the Sun has to be drawn, to reinforce
the inner effulgence in the form of creative thought
(bhaavana).
When soul-force waxes, the senses are activated and
directed along fruitful lines. When it wanes, the senses fail
and fail you. So, if the solar energy is drawn at that very
juncture, it will be as seeds planted in season, and the harvest
is assured. Can darkness hide and confuse when the sun
has risen and bathed the earth in splendour? Can sorrow
prevail when one has infused oneself with that effulgence?
How can one be devoid of strength, the strength derived
from the very fountainhead of Brahman? The technique of
this process has been laid down by the ancients, for the
benefit of all aspirants. Learn and practise it, and, by your
own experience, you will be able to witness the truth of their
path.
Of what purpose is the sacred thread (upanayana)
sacrament? Which mantra are you initiated into that day?
Why was that mantra alone taught then? Why are other mystic
formulae not given equal prominence? Reflect on these
matters, and you will find that the Gayatri is the mother of
mantras. You will also find the rituals shining with a new
meaning, the rules and restrictions will be full of purpose;
the deeds and activities of the ancients will seem worthwhile.
If you do not try to know their significance, you will interpret
them as your fancy leads and land yourselves in tricks and
stratagems to escape the obligations of life. You will be
caught in injustice and negation (anyaya and a-dharma).
The real meaning of Gayatri
Well, what is the real meaning of the word Gayatri?
Does anyone try to know it today? The word is taken to
mean either a Goddess or a formula. Gayatri is that which
protects (thra) the life breaths (gayas or pranas) or the
senses (indriyas), beginning with speech. Besides, it is said,
That which saves those who sing it, revere it,
repeat it, or meditate on it is called Gayatri.
Gaayantham thraayathe yasmaath Gayatri,
thena kathyathe.
That is to say, it is this sacred mantra that transformed
a royal sage (rajarshi) like Viswamitra into a brahmanical
sage (brahmarshi). The mother that is the Veda (Vedamatha)
will confer all boons on all those who worship Her. That
Goddess is described in glorious terms in the Brahmanas
and in the texts on dharma (dharma-sutras); if you
understand these clearly, you can realize it, unaided.
Dharma, imbued with such deep mysteries, is today
rationalized and interpreted wilfully in various paltry senses.
That is why the decline of dharma has come about. So, it is
imperative to revive the eternal religion (sanathana dharma)
and the principles of interpretation natural to the Atmic truth,
which is the basis of dharma. Otherwise, the meaning will
be changed out of all recognition, and the whims of individuals
will prevail. Every act will be stamped as dharma, whatever
its nature!
The stages of life (asramas) regulating man?s life
are four: student, householder, forest dweller,
and renunciate (brahmacharya, grihastha,
vanaprastha, and sanyasa). They are all based on the
householder stage of life. That is the chief stage, because
the householder fosters the other three. The householder is
the most important of all.
Just as all living beings depend upon air for their
existence, the other three stages are dependent on the
householder. Householders not only feed and clothe the
others, they also provide facilities for the study of the Vedas.
Manu, in his texts on dharma (Dharma Sastras), has
emphasized this point very clearly. He has declared that
householders also attain liberation; only they must follow
strictly the dharma laid down for their stage of life. There is
no doubt that everyone who adheres to the dharma of their
stage of life, no matter which stage it is, will attain liberation.


Chapter VIII

The Householder Stage
All four stages lead to liberation
In the Manu texts (Manusmrithi), in the Narada ascetic
Upanishad (Parivrajaka Upanishad) and other such texts,
it is mentioned that in some instances the householder who
adheres to dharma is reckoned as the highest type of person,
while in other texts it is laid down that only sages who have
renounced everything deserve worship. Therefore, doubt
may arise whether one can adopt the householder stage of
life, which is the base and support of all, or whether one has
to take up the universally honoured stage of renunciate, the
inward path of detachment (nivritti). There is an intimate
relation between the worship-worthy householder and the
saintly sage (paramahamsa). So, to whichever stage of life
you may belong, you do no wrong. All four stages will lead
you to liberation (moksha) if you follow strictly the dharma
as laid down for each and devote yourself steadfastly to
your uplift. Each stage is important at that stage; the conduct
of the individual, their practice, that is the essential test. If
one is engaged in good conduct, every stage is holy and
commendable. That is the judgment of the scriptures
(sastras).
Those who are endowed with the knowledge of the
Atma as their basic truth do cross the ocean of birth and
death and without doubt attain liberation. On the other hand,
those who are ignorant of the vows and rites prescribed for
them, as well as those who have not studied the Vedas,
Upanishads and Gita but satisfy themselves with mere
external purity and show, will surely suffer grief.
The rites and vows prescribed for daily adherence
(nithya- anustana) are very important among the disciplines.
They are the highest austerity (tapas), the highest dharma.
Have you noted what the Gita, the essence of all
Upanishads, has to say on this point? Those who are ever
active in the spiritual field, in whatever stage of life they may
be, whatever their caste, they attain the Lord. Manu also
says, ?They are endowed with the highest wisdom
(vijnana).? The person who is free from all desire, who has
not even the slightest inclination to possess or enjoy the
sensory world, who has no trace of egotism or property,
who is ever in the bliss of Brahman-consciousness, who is
far from any tinge of sorrow; that person is established in
supreme joy and peace. At least, one who is fixed at the last
moment in the knowledge of their basic nature, which is
Brahman, can successfully merge in That, beyond doubt.
The stage of the ?person of steady wisdom
(sthithaprajna)? is quite natural for such people. The
constant feeling ?I am Brahman (aham Brahmasmi)? is
the panacea for all ills. Liberation comes through this ?I am
Brahman? idea itself. The real duty is to cultivate that feeling
and enter into that experience. The ignoramus (a-jnani) who
is moved by the inert (jada) principle, believes that the body
is himself! The pundit who is capable of a little ratiocination
and enquiry feels that the individual soul (jivi) in the body is
?I?. But the wise ones who can see the an-Atma as separate
from the Atma know that the truth is ?I am Brahman?, and
they don?t stray from that conviction.
Castes like brahmin, colours like white and black,
stages of life like student, etc. ?these are physical conditions
and not the characteristics of the Atma. They are conditioned
by time and place. They belong to this world of bondage
and are governed by reasons related to this world. They are
ordained by the divine will for the orderly functioning of the
world. They have to be observed by everyone who is bound
by worldly limitations. For those who are untouched by the
limitations and extensions, that is to say, who are beyond
worldly ties, they are unimportant. That is why people who
are ever engaged in the contemplation of Brahman
(Brahma-nishta), those who have grasped the basic reality,
do not observe them so much! They are not bound to caste;
they see everything as the basic reality itself. How then can
they pay attention to what is called caste? But until that stage
is reached, you have to follow the rules of caste and stage
of life without exception. This is the dharma for the body-
conscious.
Adhere strictly to dharma
The great sages who grasped the divine dharma
(Atmadharma) declared that being, awareness, and bliss
(sat, chit, and ananda) are the basic characteristics of the
Self. Therefore, those great wise ones (vijnanis) can be said
to have attained Brahman, which is being-awareness-bliss
Itself. For liberation, clearness of vision to see the Atma is
enough; that is the essential thing, not caste or colour.
How to get that clear vision? The answer is through the
practice of dharma, the dharma that is conditioned by caste
and stage of life! Dharma enables the Atma to be realized,
without any mist or fog hiding it from view. The practice of
dharma fills you with experience; through that experience,
truth is established; the truth reveals clearly, and the vision
grants liberation. People who are free from such inner
encumbrances hiding the Atma may belong to any caste or
stage of life; that does not matter; they do attain liberation.
This mental purity (anthahkarana suddhi) is what the
scriptures extol when they speak of salvation.
Those who have attachment and hatred, even if they
dwell in the forest, cannot escape harm. Those who have
conquered the senses, even if they are householders, can be
ascetics (tapasvis). If engaged in acts that are not harmful
or condemned, they are entitled to be called spiritually wise
people (jnanis). The home is the hermitage (thapovana) for
attaining non-attachment. Liberation cannot be won by
progeny, charity, riches, sacrificial rites (yajna), or yoga;
what is wanted for liberation is the cleansing of the self.
In order to decide what is right action and wrong, the
scriptures alone are the authority, whatever the stage of life.
People who have the realization of Brahman as the goal and
who seek to realize their own real reality (swaswarupa) will
succeed in removing the veil of ignorance and know
themselves as Brahman. Attention fixed on one?s Atma ?
that is the means of liberation.
Understanding this lesson of the Vedas, practising the
principles of living laid down for the particular stage of one?s
life, anyone, whatever the caste, can attain the highest stage
(paramapadha). If there is the will and strength to adhere
strictly to dharma, if there are no difficulties in acquiring
wisdom (jnana), one can remain a householder and yet be
liberated, without entering the stage of renunciation.
Kingly sages like King Janaka, Aswapathi, and Dilipa
reached the goal while continuing in the householder stage;
while in that stage, they struggled and succeeded in removing
all obstacles that hindered the winning of the grace of the
Lord; they had as the goal the Godhead they wanted to
reach. Therefore, do not doubt it; the stage of householder
is no hindrance.
Harmony in the household
Moved by the desire to cross this ocean of worldly
existence (samsara), the husband and wife must both have
harmony of mind. The resolution to reach the goal must be
equally strong and steady in both. Otherwise, renunciation
is the refuge! See, even the midday sun is associated with
His consort, shadow (chaya); the sixteen-fractioned moon
is closely associated with the cool rays of light, acting like
nectar. The mistress of the home must be bright, patient,
calm, and good and must have all the virtues; then, the home
will shine and be a home of victory in the spiritual field also.
There is no rule that people should become renunciates
and flee when they meet with difficulties in the spiritual field
at home. It can never be fruitful for the husband to become
a renunciate without full approval of his wife. The best that
he can do is to leave home with his wife and be a forest-
dweller (vanaprastha), adhering to the dharma of that new
stage. If there are children who need attention and care, even
forest-dwelling at that stage is not favoured by the scriptures.
One has to make the children independent of one?s
care and then leave them to themselves. The scriptures
(sastras) therefore require that a person has to be in the
householder stage till the age of 48, whether it is favourable
or not. One has to be in it and struggle to perform one?s
duty (swa-dharma), without hindrance. If hindrances come,
dedicate them too to the Lord, take them quietly as His play
(leela) and as His plan; that is the way to follow the
householder discipline, the path for both men and women.
High and low, rich and poor, male and female
?all are affected by illness, and all have the
right to seek the drugs that cure illness. So
too, all people are affected by the illness of birth and death
and all have the right to the drug, named knowledge of
Brahman (Brahma-vidya), that is its effective cure. That is
the heritage of all. According to the stage reached by each,
the degree of development attained in spiritual discipline,
and the extent of assimilation of the drug, each person will
improve in health, that is to say, in peace and equanimity.
But one thing has to be specially mentioned: along with the
drug, the regulations regarding the mode of living have also
to be strictly adhered to.
The drug, Brahma-consciousness, has to be
supplemented and strengthened by the appropriate dharma
as well as by cultivation of devotion (bhakthi), wisdom


Chapter IX

All May Seek Spiritual Wisdom
(jnana), and discrimination (vairagya). Dietary and other
restrictions are essential components of the treatment of
illness; so also mere initiation into knowledge of Brahman
(Brahmajnana) is not enough. Without equanimity (sama),
self-control (dama) and the other moral and spiritual
excellences, no one, be they emperor or bondsman, high-
born or lowborn, can reach the goal. Though everyone is
entitled to the heritage of knowledge of Brahman, only those
who equip themselves with the qualifications can receive it.
One must be strong enough to undergo treatment and to
digest and assimilate the medicine, right? If the strength is
not there, the great physician Himself will not certify that the
patient can take the medicine. Some physicians, seeing the
plight of the patient, give drugs free to those who are in dire
need and are too poor to afford them; what then of the
Lord, the greatest physician of all, the source of mercy and
grace? He takes into consideration the capacity and the need,
and He arranges for the supply of the drug.
Women may seek knowledge of Brahman
Now, there is one question: are women entitled to seek
knowledge of Brahman (Brahma-vidya)? This question has
already been answered. If women don?t deserve this
knowledge, how did Vishnumurthi teach Bhudevi the mystery
of the Gita? How did Parameswara teach Parvathi the Guru-
gita? ?Dhara spoke (Dharovaacha)?, ?Parvathi spoke? ?
such statements reveal that Dhara and Parvathi took part in
the discussions and put questions to clarify the points. The
meditational scriptures (yoga-sastra) and the sacred-formula
scriptures (mantra-sastra) were both taught to Parvathi by
Iswara. This must therefore be correct, authorized by the
scriptures (sastras), right? In the Brihadaranyaka
Upanishad, it is mentioned that Yajnavalkya taught the
knowledge of Brahman to Maitreyi.
The Vedas consist of two parts: the portion on rituals
or actions (Karma-kanda) for beginners (a-jnani) and the
portion on spiritual wisdom (Jnana-kanda) for the wise
(vijnani). Even when the scriptures (sastras) alone are taken
into consideration, they have also two sections; the words
of the scholars and the words of the wise, coming out of
their experience of knowledge of the Atma (Atma-jnana).
Of these, the words of those who have given up all idea of
doer-ship, as a result of their realization of the identity of
Brahman and Atma, of those who know and feel that the
same Atma is inherent in the multiplicity of life, of those
who have lost all distinction between mine and thine, of those
who seek the welfare of all animate and inanimate creation
?the words of such knowers of Atman alone are genuine
and valuable.
In the Brihadaranyaka, there is mention of such
effulgent women-sages as Gargi and Maitreyi, and in the
Mahabharatha, the names of Sulabha and Yogini are found.
Women should be inspired by their moral rectitude and their
steadfastness and then walk in that path; then only does the
question of reaching that height arise. Chudala, Madalasa
and other such women attained knowledge of Brahman while
in the householder stage of life (grihastha asrama) itself.
Women can, by spiritual practice (sadhana), attain that
unwavering unequalled auspicious Brahman; this is made
clear in the Yoga-vasishta and in the Puranas. Doubts will
haunt only those who have not studied the scriptures
(sastras) properly. Novitiates, householders, recluses, all
among women, have attained the goal by their pure hearts
and holy conduct. All women should strive to acquire these
two.
The spiritual guide (acharya) is ten times worthier
than the teacher of arts and sciences. The father
is ten times worthier than the spiritual guide. The
mother is thousand times worthier than the father.
This is the declaration of Manu in the law text
Manusmrithi. This law text is the binding text for all scriptures
on dharma (dharma sastras); it is the very basis. See what
a great honour it pays to the mother!
Lakshmi, the patron of wealth, is a female deity. When
addressing letters to women, it is customary to begin, ?To
..., who is equal to Lakshmi in every way?. Women are
entitled to universal respect. Causative appearances of
Godhead like Rama and Krishna, religious teachers like
Sankara, Ramanuja and Madhwa, bearers of wisdom like
Buddha, Jesus Christ and Mohammed ?were they not all
born of women? Their mothers were embodiments of holy
glory, and they gave the world sons who transformed it.
Women who follow in their footsteps and lead pure,
consecrated lives can claim the right to knowledge of
Brahman (Brahma-jnana), and no one can deny it to them.
In fact, the Atma is devoid of all differences as between
men and women. It is eternal, pure consciousness itself,
and self-illumining (nithya, suddha buddha, swayam-jyothi).
Women can reach the status of those holy women only when
they become aware of the nature of the Atma.
The patron deities Saraswathi of education (vidya),
Lakshmi of wealth, and Parvathi of wisdom (jnana) are all
women! Therefore, it is unbelievable that women have no
right to spiritual discipline, leading to merger with Brahman
and to the final emancipation from bondage.
Practise the spiritual injunctions
A lion asleep is unaware of its nature; so too, people
asleep in the coils of delusion (maya) are not aware of being
the splendourful Atma. In this stage of ignorance, they
elaborate more on their prejudices and give their likes the
stamp of scriptures (sastras)! The scriptures will not declare
so at any time.
Scripture is an eye (nethra) to humanity; it is the eye
that leads and illumines and guides. Follow its directions ?
that is one?s whole duty. That is the big task before the
world today. If the scriptures are fully understood, no doubt
will arise, no discussion will be needed.
It is not proper to select and superimpose on the
scriptures things that are congenial to you, nor should you
go against the injunctions of the scriptures. Even to challenge
them and talk lightly of their commands is sinful. The world
has come to this sorry pass mainly because the scriptures
have been neglected in practice. This is the tragedy, the moral
fall.
Aspirants for liberation must first practise the rules and
restrictions prescribed in the scriptures for the elevation of
character and the consecration of feelings. Devoid of this
liberating quantum of knowledge of Brahman
(Brahmajnana), mere scholarship acquired by laborious
perusal of the scriptures is just so much exhausting burden!
Scholars who practise such mere scholarship are like the
spoons that turn round in sweets and savouries but do not
taste either! The Mundaka Upanishad has compared
scholars who have not assimilated the essence of the
scriptures but guide others, in spite of their own ignorance,
to the blind leading the blind, with the result that both the
leader and the led fall into the well!
Even without the knowledge of the scriptures, if you
have the wisdom (jnana) gained through experience and
practice, you can attain the goal and also lead others along
the path you have become familiar with. The dull find no
need for scriptures; so too, the holy person who is immersed,
always and under all conditions, in the contemplation of
Brahman and in the sweetness of that bliss, has no need for
scriptures. Of course, strict adherence to truth and practice
of dharma may entail great hardship, but, having in view the
bliss that awaits you in the end, you have to put up with all
that and bear them gladly. Only the intelligent can save
themselves by knowing the truth; the rest will remain bound.
Classification of the four ages (yugas)
The ages (yugas) are classified on the basis of the
dominant mental role. In the age of truth (Kritha-yuga), it is
said that dharma walked about on four legs, happy and
safe. In the second age (Thretha-yuga), dharma had only
three legs, while in the third age (Dwapara-yuga), it had to
totter about on just two! In the present Kali-yuga, dharma
has only one leg, according to this tradition.
The four legs are truth, compassion, austerity, and
giving (sathya, daya, tapas, and dana). A person with all
four can be said to be in the Golden Age (Kritha-yuga),
whatever the age in the calendar. If truth is not steady but
one has the other three qualities, one is in the Thretha-yuga.
If truth and compassion are absent but austerity and giving
persist, one is in the Dwapara-yuga. If only giving remains
out of the four, it is as if dharma is standing on one leg, and
the person sticking to giving, in spite of everything else having
disappeared, is in the Iron Age (Kali-yuga) ?even if it is
chronologically the Golden Age.
The ages (yugas) change only with the change in
dharma, not with the mere passage of time. The wicked
Hiranyakasipu and the pure-hearted Prahlada lived in the
selfsame chronological yuga; the same yuga saw Dharmaja,
the personification of righteousness and peace (santhi), as
well as the arch cheat Duryodhana. So, dharma is what
makes the yuga for each; one can always be in the Golden
Age (Kritha-yuga), if only one has all four qualities of
dharma. The conduct of man makes and mars history and
changes the Golden Age to the Iron Age.
Next, about the house of God, the residence of
the concretized formful aspect of divinity, the
temple (alaya or mandir) and the rules of
dharma relating to it. Rules have overgrown and
overwhelmed these institutions, following the whims and
prejudices of various authorities. They have led people away
from dharma and Brahman and even away from proper
action; they have confounded the devotees by their variety
and unreasonableness. The rules are insisted upon blindly,
so they have done much harm to the welfare of the world
itself. In fact, the rules and formalities form the first steps in
the retreat away from God and have fostered atheism in
great measure.
Functions of the temple
Think deeply over the functions of the temple. Temples
are centres of discipline, where the aspirant is guided step


Chapter X

The House of God
by step to attain a vision of the truth. They are schools for
the training of the spirit, academies for the promotion of
scriptural studies, institutes of super-science, laboratories
for the testing of the values of life. They are hospitals for the
treatment and cure not only of the ?birth-death disease?,
which has persisted in the individual for ages, but even the
much more patent ?mental disorders? that trouble those who
do not know the secret of acquiring peace. Temples are
gymnasia where people are reconditioned and their hesitant
faith, waning conviction, and upsurging egotism are all cured.
Temples are mirrors that reflect aesthetic standards and
achievements.
The purpose of the temple is to awaken the divinity in
humanity (Madhavathwa in manavathwa), inducing people
to believe that the physical frames in which they live are
themselves houses of God. Therefore, all the formalities,
rites, and rituals of the temple emphasize and cultivate the
spiritual truth (Brahma-jnana) that the individual (jivi) is
just a mighty ocean of God.
Devotion (bhakthi) is the queen
The scriptures teach that all actions and activities must
lead ultimately to non-attachment, for this is the best
qualification for the development of knowledge of Brahman.
Of the three, devotion, wisdom, and renunciation (bhakthi,
jnana, and vairagya), devotion is the queen. The rules and
rites are the maids-in-waiting; the queen treats her maids
with kind consideration and favour, no doubt, but if the
ceremonies, which are only ?servants? and ?aides?, disregard
the queen, they should be mercilessly dismissed. All the
formalities and rituals in the temples must therefore subserve
the glorification of the queen, devotion; this is the sum and
substance of the dharma that must direct and govern all
temples. Only then can man reach the goal.
Devotion helps the attainment of the bliss of merger
with the basic Brahman most easily by canalizing toward the
Lord the mental agitations, the sensory reachings-out, and
the emotional urges of people. It is in this direction that all
the details of the worship of the Lord in temples took shape.
In the temple, all the various ceremonies, from the ?awakening
of God in the early dawn? to the ?laying in bed? late at night,
are intended to heighten and promote the devotional trends
of the mind. In turn, each incident helps the sublimation of
the appropriate emotion, in a peculiarly charming manner. In
the sublimity of that experience, the agitation of the lower
emotions declines and disappears. The vulgar feelings of
ordinary life become elevated to the status of worship and
dedication to the Almighty Presence.
The Lord will evoke in each the emotion that the person
associates with Him. If He is conceived as a monster
(bhuutha), He will terrify as a monster; if pictured and
believed as the master of the five elements (bhuthanatha),
He will manifest Himself likewise. Perhaps, you might ask,
how? Why perhaps? The fundamental foolishness of the
age is this very attitude of doubt.
It has now become a fashion to distribute advice, a
fashion indulged in by those who know and those who don?t.
They do not care whether the advice is followed or not.
People jump into this superior attitude of giving advice just
to feel important and show off their status. They are blinded
by their own conceit, and they have to be pitied more than
condemned. For no one can lay down ?thus and thus only?,
as far as the Lord is concerned.
Moreover, though wisdom (jnana) and detachment
(vairagya) might have some standards of measure, devotion
has its own measure. It will assume many a form, adjusted
to the attitude of the devotee (bhaktha). Kamsa, Jarasandha,
Sisupala, Hiranyakasipu, etc., took up an attitude of hostility
to the Lord, so the Lord manifested Himself as their enemy
and finished their careers and struggles. If the Lord is
conceived as the Most Loved One, as Jayadeva, Gouranga,
Thukaram, Ramdas, Surdas, Radha, Meera and Sakkubai
conceived Him, He manifests Himself as the nearest and the
dearest and showers bliss. The little child takes the sun to
be similar to the vermillion (kumkum) dot on its mother?s
forehead; but the knowing adult sees it as a sphere of
effulgent heat. This shows the effect of the mental picture
on the process of comprehension. In case of Godhead as
well as of the temple, the same law applies.
It is proper for people to have an exalted attitude towards
the Lord as well as towards the habitation of the Lord, viz.
the temple. This attitude yields great good. While it is quite
natural and appropriate for people to picture God (Madhava)
in human form, it is not desirable to assume that He is just
an ordinary individual. The principle of devotion states that
He is conceived as an extraordinary person, with a figure of
sublime splendour.
Arousing feelings during worship
Feelings aroused by and during worship must be sweet
and melodious and must, imperceptibly, transform the low
desires and cravings of matter-bound people; they must not
awaken or inflame the latent animal instincts of people. Take
this example: Thyagaraja forgot that he should go to bed in
his enthusiasm to see that Rama was put to bed. Here, you
should infer not that Thyagaraja made Rama sleep in a swing
but that Rama seated Thyagaraja on the swing of devotion
and gently swung him to sleep (or the forgetfulness of all
things material).
Instead of remembering your child in its cradle when
you swing your chosen Lord (Ishta-devatha) in the silver or
golden cradle, you must cultivate the attitude of seeing your
chosen deity, Rama or Krishna, in the cradle when you swing
your own child in it. So too, when you stand before the
installed God, you must get confirmed in the installation of
Brahman in your own heart as the real base of your existence,
knowledge, and bliss. It is to instil this feeling that the rites
and ceremonies of temple worship have been organized.
So you should not take the divine couples Sita-Rama,
Radha-Krishna, Lakshmi-Narayana, and Parvathi-
Parameswara in the temple as ?pitiable couples? eking out a
miserable existence in the cramped sanctorum, subsisting
on food given by the worshipper and slaking thirst with the
drinks that the worshipper offers. The worshippers say, ?the
Lord is sleeping?, ?the Lord is taking food?, while refusing
to open the door of the inner shrine. This is absurd. They
sometimes even enforce silence, for ?the Lord is asleep and
He might be awakened too soon by the noise.? There will
be no chance at such times even for emergent pleadings.
Statements such as these may cause wrong conclusions
in the minds of people. They raise many ridiculous queries,
like the problems of the Lord answering calls of nature while
shut up in the niche, and they promote atheism among people.
The worshippers and the carping unbelievers are both
ignorant of the real principles of temple-worship. That is the
reason for their conduct. You should be cultured enough to
avoid the lower worldly path. The temple should not be
valued on secular principles at all; only the attitude of
devotion can ennoble and beautify feelings that drag you
down to the lower worldly path.
Temple rules should not conflict
with highest conceptions of devotion
Today, on account of newfangled views, temples have
become objects of derision. This is a sad state of affairs.
Therefore it is necessary to reveal publicly the real objective
of temple-worship and elevate temples to the status that is
their due. The temple must prosper once again.
How stupid it is to be under the impression that the
Lord sleeps as you do when a lullaby is sung, or that He
wakes up as you do when someone calls on Him aloud, or
that He feasts when some food is placed before Him, as
you want to do, or that He becomes weaker and weaker
when not given regular meals, as happens to you. Filling up
the entire universe down to the minutest part of the atom,
unreachable by time, effulgent beyond imagination, merciful
above all expectation, the Lord has to be conceived as the
vital energy that pervades and inheres everywhere, forever.
How foolish to subject the Lord of that stature to the carping
criticisms of cynics and the false theories of the ignorant.
Can you bind the Lord to a timetable as you can a
devotee (bhaktha)? Travails don?t fall upon the devotee at a
fixed time, do they? Does the devotee have to wait till the
Lord is awakened from sleep? Oh, the foolishness of it all!
The infant can cry for its mother?s milk at any time; the
mother will rise from sleep and feed it at her breast. She
won?t push it off, angry that it yells when she is sleeping.
Well, the Lord, who is the Universal Mother, must be getting
disturbed and awakened at least a million times, if He really
slept.
It all depends on the progress of your mental faculties!
They must reach the supreme level. The Lord is immanent
everywhere; He is capable of everything; He is the Universal
Witness; there is nothing He does not know. These truths
must be taken as axiomatic, and all rituals and disciplines
(sadhanas) must be arranged and interpreted in conformity
with those truths. No low, demeaning, feeling must be
associated with the worship of the Lord or with His name
and form. Therefore, the highest devotion and rites that can
supplement it are very essential. To say that the Lord?s sleep
will be disturbed, that one should not interrupt Him while
eating, and that at such times the doors of the temple must
remain closed is, to say the least, infantile. It does not indicate
a broad or correct attitude. When the emotion of devotion
gets ripe and blossoms more fully, these low secular feelings
melt away into nothingness.
One small incident comes to mind now. Once in
Calcutta, in the Kali Temple constructed by Rani Rasmani,
a Gopala idol fell down, and its foot was broken a little.
Since many elders declare that according to the scriptures a
broken image should not be worshipped, Rani Rasmani made
arrangements to get a new one made by sculptors.
Ramakrishna heard of this and reproached her, saying,
?Maharani, if your son-in-law breaks his leg, what will you
do? What is the correct thing to do? Bandage the foot and
set it right or discard the son-in-law and get another in his
place? The elders and pundits were dumbfounded. The
broken foot of Gopala was set right, and the image was
installed and worshipped as before. See, when devotion
(bhakthi) is purified and is ascendant, the Lord will be patent
even in a broken idol. This, too, is the dharma declared in
the scriptures (sastras).
When the doors are closed, the rules might say they
should not be opened; but that is only a general direction.
For, when persons like Sankara, Sananda, Jayadeva,
Chaithanya, and Gouranga come, it becomes impossible to
follow the rule, isn?t it? Lord Krishna turned round at Udipi
to give darshan to His devotee; Siva yielded before the
intensity of Nandanar?s devotion. The reason for closing
the doors is not connected with the Lord; such rules have
been prescribed by elders for reasons unconnected with
divinity.
The rules must not conflict with the highest conceptions
of the devotee. If the temple servants have no fixed timings
and if everything is left to their whim and fancy, the temple
will not be able to instil devotion in the mind of the ordinary
man; certain limitations and regulations are needed even to
arouse the awe and respect that are the roots of devotion.
That is the reason why certain hours are laid down for entry
into temples and for opening the shrine for worship. Such
restrictions are not repugnant to the main principle. For the
aim of the temple is to promote dharma, to develop the
inner culture and spiritual discipline.
Human behaviour, actions, attitudes ?all have to be
subservient to the overall need to grow in the consciousness
of God as the living Presence. So, certain rules are necessary,

no doubt, for the correct performance of temple rites.
Otherwise, ordinary men will not learn steadfastness, faith,
and discipline, and they will not grow in devotion. The
responsibility of the worshipper (archaka), of those in charge
of temples (dharma-karthas), and of the worshipping public
is great indeed. Everyone must be aware of the purpose of
temples and the need to carry out temple rites; they promote
faith and devotion (sraddha and bhakthi) more than anything
else. Therefore, the doors of the temple can be opened for
allowing worship by ardent seekers. No one should forget
or ignore this basic fact: Temples exist for the progress and
welfare of humanity.
The eras, classified according to the principles
and practices of spiritual progress as laid down
in the Hindu dharma, are three:
1. The Vedic era, during which great importance was
laid on rituals (karma).
2. The Upanishadic era, when wisdom (jnana) was
emphasized more than all else.
3. The Puranic era, when devotion (bhakthi) was
declared and described as all important.
The Vedic age
Vedic literature consists of hymns (samhithas),
Brahmanas, forest texts (Aranyakas), and Upanishads. Of
these, the first three deal with actions (karma) and are known
as karma- kanda, and the last, the Upanishads, are


Chapter XI

Three Eras
concerned with spiritual wisdom (jnana) and are therefore
called wisdom texts (Jnana-kanda).
The groups of mantras in the Vedic texts (samhithas)
are full of hymns (stotras) glorifying Gods like Indra, Agni,
Varuna, Surya, and Rudra. The Aryans in ancient times earned
peace and contentment and the fulfilment of their desires by
sacrifices and rituals, which were addressed to these Gods
through the mantras. They realized that the Absolute
Principle, the Paramatma, is one and only one; and they
also knew that it manifests nevertheless as varied and
manifold, under different names and forms.
In many Rig-vedic mantras this is clearly
announced:
There is only just One; those who have seen the
truth praise it in many ways: Agni, Yama,
Mathariswan.
Ekam Sath vipraah bahudhaa vadanthi Agnim
yamam mathariswaana maahuh.
This Brahman, the One without a second, is designated
in the Rig-veda as Hiranyagarbha, Prajapathi, Viswakarma,
and Purusha. The Hiranyagarbha hymn (sukta) and the
Purusha hymn are classical examples of this vision. The
way of living of the ancient Aryans is designated ?dharma?.
It can also be called ?holy ritual (yajna)?. Their daily
disciplines were marked by rituals, worship (puja), praise,
surrender, and dedication. So, their life was full of devotion
(bhakthi). The word devotion might not be used as such in
the Vedic texts (Samhithas), but isn?t the word faith
(sraddha) found there?
It is only through faith that the flame of the
sacrificial fire is lit and fed. Through faith alone
do the offerings reach the Gods who are called.
Let us praise faith, which is the highest form of
worship.
shraddayagnih samidhanthe sraddhaa-
huuyathe havih, sraddhaam bhagasya
muurdhani?vachasaa Vedayaamasi).
See how mighty the power of faith is!
The simple spontaneous disciplines of the Vedic Age
gradually became complex and confused by the overgrowth
of rituals and formal rules; with the passing of time, it was
declared that dharma consisted of ritual (yajna) and oblation
(homa) and that heaven could be gained only by the
performance of such rites! Though the ritual was really a
method of worship of the gods, value was shifted from the
gods to the ritual itself. ?The gods were only the means;
those who desired heaven must do rituals.? Such was the
turn the declaration took.
The Upanishadic Age
Meanwhile, the Upanishad Age dawned. The
Upanishads rejected material objectives as devoid of
permanent value; they condemned them as inferior. In fact,
the ritual portion (Karma-kanda) of the Vedas was
transformed and revalued in the Upanishads, as vehicles
for the liberation of people from the bondage of birth and
death and as vessels for crossing the ocean of worldly
existence (samsara). The vision of the Upanishadic aspirant
(sadhaka) breaks through this ?external sensory objective
world? and centres itself on the ?inner world?. The
Upanishadic sages (rishis) collectively confirm the nature
of the highest Principle thus:
In the basic depth of this name-form world of
change (nama-rupa jagath) there is the One
eternal permanent being (Sat). That is the Absolute,
the Highest Brahman (Parabrahman). The Highest
can be grasped by means of the wisdom of yoga
(jnanayoga).
Therefore,
Inquire into That; That is Brahman (Thadh
vijijnaasasva; thadh Brahma).
This is knowledge of Brahman (Brahma-vidya)
taught by the Upanishads (the Vedanta).
Besides, the Upanishads also declare:
The Vedas, though mainly concerned with the
human objective of attaining heaven, also provide
the basic training for achieving liberation (moksha).
The attainment of the Absolute does not depend
entirely or solely on mastery of this knowledge of
Brahman (Brahma-vidya). It is beyond the reach
of study, scholarship, or intellectual conquest. It
is only by devotion (upasana) that it can be
realized.
If the scholar, with all the weight of learning, also gets
immersed in devotion, his life is indeed sanctified!
Before such aspirants, the Lord will be manifest in His
real glory. This is the meaning of the following declaration in
the Brihadaranya Upanishad about the bond between the
individual and the Universal (jivi and the Paramatma) :
The Universal is the individual?s highest goal,
highest wealth, highest elevation, deepest joy.
Eshosya parama gathih-Eshosya paramaa
sampath; Eshosya paramo lokah-Eshosya
paramanandah.
The Taithiriya Upanishad proclaims thus:
The Highest Atma (Paramatma) is the source of
contentment, for He is the embodiment of the
purest emotion (rasa). Attaining Him, the individual
(jivi) can be immersed in joy. If the Highest Atma
is not shining in the firmament of the heart, who is
to taste, who is to live? He feeds all, with bliss
(ananda).
The Puranic age
The seeds of devotion (bhakthi) found scattered in
the Vedic texts sprout in the Upanishads and begin to grow
with many a blossomful branch in the Puranas.
Well, many are yet confused when it comes to deciding
what exactly devotion (bhakthi) is, what the nature of the
attitude called devotion is! It is impossible for anyone to
demarcate what exactly devotion is and what it is not.
Devotion has infinite facets. Only pure, tender, tolerant, calm
and loving souls, the very cream of spiritual aspirants
(sadhus), the swans (hamsas) sporting ever in the company
of kindred devotees, can understand its purity and depth.
Others will find it as difficult to discover devotion in a person
as discovering softness in rock, coldness in fire, or sweetness
in the margosa (neem) tree. Devotees hold the Lord dearer
to themselves than life, and the Lord is attached to them in
equal measure.
Some great people even declare that the devotee is
superior to Bhagavan; the farmer loves the clouds more
than the ocean, though the clouds only bring the ocean waters
to their fields. The ocean does not come directly over their
crops. This is how Tulsidas describes the relationship
between the devotee and God: The clouds bring the mercy,
the love, the grandeur of the ocean, and the fragrance of the
atmosphere and shower them over the entire land; so, too,
devotees carry these great traits wherever they go. Just as
gold is dug out of mines, these virtues are part of the divinity
in humanity.
The sage Durvasa arrived one day in the court of
Ambarisha to test the efficacy of devotion to God. For this
purpose, he created out of his anger a demoness, Krithya,
for his destruction. But the Lord?s discus (chakra), which
demolishes the fear in the hearts of devotees, destroyed
Krithya and started pursuing Durvasa to the ends of the
earth. He fled over hill and dale, lake and stream, and leaped
across the seven seas; he tried to take asylum in the heavens
?but the foe of a devotee could get asylum nowhere. At
last, he fell at the feet of God (Narayana) in Vaikunta, an
exhausted penitent. However, the Lord declared that He was
always on the side of His devotee, and that He would never
give up the devotee who relies on Him as his only refuge. ?I
follow the devotee as the calf follows the cow, for the devotee
gives up for Me all that is considered desirable by the worldly-
minded.?
Once, Krishna told Uddhava thus: ?Austerity, wisdom,
renunciation (tapas, jnana, vairagya), yoga (communion),
dharma, vow-keeping ritual (vratha), pilgrimage ?the merit
acquired by these is acquired by My devotees with even
greater ease.? Reflect how great true devotion is! By its
means, an outcast (chandala) can excel even a brahmin! A
devotionless brahmin is inferior to an outcast endowed with
devotion. This is elaborated in the Puranas. That which is
described in the Vedas as simply, ?Not this, not this (nethi,
nethi)?, that which is declared as ?beyond the reach of the
words, far out of the grasp of the mind?, that which is
unreachable by the senses, the mind, or the intellect ?such
an entity is capable of being felt and experienced by those
immersed in meditation. Devotion (bhakthi) brings it into
the consciousness easily and fills the devotee with bliss.
The Bhagawan, described in the epics (Puranas) is
not only the quality-less, change-less One (nir-guna-
nirvikaraadwaitiya) Brahman, the Thing-to-be-known, the
origin of the universe, and pure consciousness (chith-
swarupa). He is also the repository of all the noble, elevating,
and attracting qualities. He is the reminder and refuge of all
that is beautiful and loving. He lifts, energizes, and purifies.
The unmanifested quality-less Brahman cognized at the
climax of the path of spiritual wisdom (jnana-marga) cannot
be grasped by the sense-centred individual without great
travail and trouble. This is why the Puranas dwell so much
more on the with-qualities (sa-guna) aspect than on the
quality-less (nir-guna) aspect of Godhead.
First, aspirants have to practise the discipline (sadhana)
related to the with-qualities aspect of God; this will endow
them with concentration and, later, according to the law of
procedure from the gross to the subtle, they can merge their
minds in the quality-less Brahman itself. The mirage leads
the thirsty person far away from the tank; the person then
turns away and returns to the place where water is available;
reaching the tank, the person becomes competent to drink
and slake the thirst (sthula-souram-bhika- anyaya). So too,
aspirants after liberation (moksha) get the desire for
meditation and worship of the formless Supreme (nir-
gunopaasana); the Lord, who is attached to the devotees,
takes up the forms that the aspirants and great souls seek.
Out of His bounty, He grants all four goals of human life
(purushaarthas).
The ancients considered temples not only as
temples of God (deva-mandirs) but also as
temples of spiritual wisdom (vijnana-mandirs).
They knew that God can be attained by service done
consciously and with full knowledge of meaning. They felt
that temples are academies of higher learning, where man
develops the real culture of the mind. They knew that the
house of God in the hearts of people would be as clean and
holy as the house of God was in the hamlet where they
lived. You could guess the nature of the inhabitants of a
village simply by observing the village temple and its environs.
?If the temple is kept clean and pure, with holiness in the
atmosphere, you can infer that the villagers are full of the
fear of sin, that they walk along the path of goodness? ? so
thought the ancients.


Chapter XII

Temples
Today, such institutions of spiritual inspiration
(divyajnana- mandirs or Atmopadesalayas) have
degenerated into places where ?offerings? are distributed
and picnic parties revel. Idlers gather in the precincts and
play cards or dice or such other games. The evil spirit of
Kali (Kali-purusha) sports in glee when such groups gather
in the temples.
The temple is the heart of the village
This is contrary to dharma. The temple is the heart of
the village; it should therefore be preserved, nourished, and
nursed as befits the heart. Believe that God walks about in
the temple; it is His residence. All have a responsibility to
preserve the holiness of that atmosphere, which confers the
joy of serving the Lord. Believe that the temple is the heart
of all. The day this is done, the God principle
(Madhavathwa) in man will shine forth as a jewel. This is
the truth; this is the reason for all the cost and pain incurred
in the construction of temples.
Village authorities, government agencies, or devotees
themselves must make all arrangements needed to develop
spiritual discipline and wisdom. Then only can people shine
forth in divine splendour.
This is not all. Some ultra-modern critics condemn the
decorated gate of the temple (gopuras), etc., as so much
waste of money. This reveals a total absence of
farsightedness; no one with a high ideal or an upward vision
would make such a remark. If you dwell upon the significance
of the entrance gate to the temple, you can realize how holy,
how mysterious, how revealing its purpose is. The entry
gate beckons to wayfarers who have lost their way and who
wander away from truth, ?O ye mortals! Blinded by the fog
of physical attachments and self-aggrandizing urges,
overcome by the miasma of worldly desires, which are
fleeting and false, you have forgotten Me, the source and
sustenance of you all. Look up to this eternal, ever-pure,
ever-full tower of joy. Forgetting Me, you are wallowing in
grief; you are pursuing the mirage in the desert sands. Come;
have faith in the everlasting Me. Struggle out of the darkness,
enter the realm of light, and come to the royal road of peace
(santhi). That is the path of dharma. Come, come, O come.?
Thus does Gopala call on all, with raised hands, from
above the line of house-tops in every village.
So, when seen through this more elevated insight, entry
gates to the temples can be respected as conducive to the
raising of human ideals and conduct. This is the principle
underlying the construction of decorated gates to the temples.
Such high ideals inspire these structures. This is the true
meaning, a meaning that can be experienced and felt. The
light on top of the gate is the symbol of the light that is the
refuge of all, it is the representative of the unflickering inner
lamp, lit at the self-same flame; it is the inner illumination
gained by merging in God (Hari).
Temples are oases in desert wastes. For those who
have lost their way in the hot sands of grief and greed, they
are peace temples (prasanthi mandirs, santhosha sadhans),
welcoming you to cool joyous peace. The entry gates are
guides to stricken wanderers; they hold aloft the flag of the
name of God; all should be thankful to them for the service.
The reason for the misery
Many dull-witted moderns are puzzled at the purpose
of all the constructions and conditions, conventions and
customs that revolve around the temple. They cannot grasp
the significance of any reply that is beyond their limited
understanding. A patient suffering from high fever will find
even sweet things bitter; so too, those afflicted with the high
fever of worldliness can never taste the real sweetness of
truth. The fever must subside; then, they can appreciate the
value of the things of the spirit.
What is the goal of human life? What is the objective
that one must realize? Is it just eating, drinking, sleeping,
tasting a little joy and grief, and finally dying, like any bird or
beast? No, certainly not. A little thought will reveal that it is
not so. The goal is the realization of the Absolute, of Brahman
(Brahma-sakshathkara)! Without that, no one can attain
peace (santhi). One must win that bliss of divine grace.
However much one strives to extract happiness from the
multiplicity of worldly things, the quantum of satisfaction is
very little; as for peace, one finds it impossible to get it
through things of the world. The mind can have peace only
when it merges in the Absolute Consciousness, the Primal
Cause, the Unchanging Existence.
Even the most comfortable house, equipped with all
the luxuries people crave for, even heaps of treasure, are
helpless to endow one with peace. Peace can be won only
by surrender to God, who is the very core of one?s being,
the very source of all life and living. Consider this: Do those
lucky enough to possess wealth, gold, property, and comfort
have peace? Nor is this all. Are highly learned people, people
of extraordinary beauty, people of super-human physical
strength ?are they at least at peace with themselves and the
world? What is the reason for the misery of even these?
The reason is that they have forgotten the divine basis
of creation; they have ignored the one absolute underlying
principle. All lives lived without faith and devotion to the
one supreme Overlord are despicable lives spent without
tasting the nectar of the divine Principle; they are all wasted
chances.
It is really a strange turn of events! Your genuine basis,
the fountain of your joy, your ultimate fundamental
(Paramaartha) principle has become for you something
outside and beyond, unnecessary, unsought for. The world,
with its tinsel tawdriness, has become near and native,
necessary and desirable.
Denying themselves the bliss derivable from surrender
to the Lord, people run about madly in the name of devotion,
pursuing sacred spots, sages, and sacred rivers. A modicum
of devotion will awaken them from this delusion. It will teach
them that one can attain peace only by returning to one?s
native home, viz., God. Until then, homesickness will haunt
one.
Temples are invitations to and reminders of God
Temples are invitations to that home, signboards
directing people there. On one occasion, Sri Ramachandra
spoke thus to those assembled to hear Him on the Chitrakuta
Hill: ?Dawn breaks and dusk falls. With dawn, greed awakes
in people; with dusk, lust gets hold of them. Is this to be
your way of life? Is this to be your goal? With the passing of
every single day, people have wasted one more precious
chance. They have taken one more step towards the cave of
death. But do they ever bewail their lot? Do they sorrow
over the wasted day?? Note how worthy of remembrance
this message is!
It is because of such reminders that the culture of India
(Bharatha-varsha) has God as its central theme. ?Bha-ra-
tha? means the land that has attachment (rathi) to Bhagavan
or God. If westerners renounced everything, in their
singleminded devotion to the discovery of the laws that
govern the objective world, here in India (Bharatha-varsha),
people renounced everything for the discovery and
experience of the Absolute, which is the Prime Cause of the
universe and which, if known, confers unshakeable peace.
Westerners renounce for the evanescent; here, the
renunciation is for the eternal. This is for wisdom (vijnana);
theirs is for ignorance (a-jnana). This is austerity (tapas);
theirs is ignorance (thamas). That is why even today, the
splendour of the sages (rishis) and yogis shines through the
corridors of centuries on the faces of people; if sometimes
the shadows of despair, despondency and discontent flit
across those faces in this land, it is forewarning of the decline
of faith in dharma itself.
Temples are intended to instruct people in the art of
removing the veil of attachment that lies over their heart.
That is why Thyagaraja cried in the temple at Tirupathi,
?Remove the veil within me, the veil of pride and hate.? The
fog of illusion (maya) melted away before the rays of grace,
so he could discern and describe the image of divine charm
in the song ?Sivudavo Maadhavudavo? and drink deep the
sweetness of that form. The churning of his heart by the
divine formula produced the spark of wisdom (jnana), and
it grew into the flame of realization.
Not only in this present age of Kali-yuga but even in
the earlier ages (yugas), the Kritha, the Thretha, and the
Dwapara, remembrance of the name (nama-smarana) was
the secret of liberation from bondage. The temple is the
place where remembrance of the name is natural, automatic,
and undisturbed. Therefore, going to it is imperative,
especially in the Kali age, when the air is full of wicked and
ungodly thoughts.
That is why Krishna, in the Gita, declared that ?Among
sacrifices (yajnas), I am the repetition of the name
(namayajna), the sacrifice that has the sacrificial beast
offered in the sacred fire, the animal ignorance (a-jnana)
itself.? For the cure of grief, for the earning of joy, temples
where the name of God can be remembered are very
essential. ?For bliss, remembrance of the name (smarana);
for remembrance of the name, temples.? That is the series.
There is nothing more fruitful than this, nothing more blissful
or more charming. ?
Having the greatly simple name, the ever available
tongue, and the temple where His enchanting image is installed
so people can sing His glory in an exalted voice ... why
should people hasten toward the gates of hell?? wondered
Vyasa. His wonder was born out of his own experience of
the efficacy of the name and its remembrance. So too,
Tulsidas, who lived constantly in the temple and sang of the
joy he tasted. ?Alas!? he lamented, ?When people give up
the name and the temple and seek peace and joy in other
places, I am reminded of the foolishness of those who
forsake the rich and tasty fare on their plates and beg with
outstretched hands for the leavings on the plates of others.?
Even in Vedic discipline, the name and the need
to make the mind stay on it are emphasized as of
utmost importance:
Om ?that One Word is Brahman
Om ithyekaaksharam Brahmam,
declare the Aryan sages.
Examine, if you like, whether any saint was saved
without the name of the Lord or the house of the Lord! For
Gouranga, the Vishnu temple (Jagannatha mandir) was
the inspiration and refuge. For Jayadeva, it was the
Radhakrishna temple. For Nandanar, the temple at
Chidambaram provided the source of realization.
Vallabhacharya, Kabir, Nanak, Meera, Radha, Ramanuja,
Madhwacharya, Sankaracharya, Namadev, Tulsidas,
Thyagaraja ?all attained divine vision and, what is more,
divine wisdom itself in and through temples. What need is
there to dilate more? Even in recent times, was it not in the
Kali temple built by Rani Rasmani that Ramakrishna
Paramahamsa tasted divine bliss and discovered his identity?
Seekers find temples indispensable
To misuse such temples, to spoil the sacred atmosphere
of their precincts, to forget their holy mission, to decry the
conventions and customs prevalent there, and to pave the
way for their decline and desecration ?undoubtedly, this is
not dharma. Those who do these things have neither inner
nor outer light; they are in utter darkness. Temple worship,
the company of sages, recital of the name, adoration of the
image or symbol ?these are external sources of light.
Meditation, austerity, reflection (dhyana, tapas, manana)
?these are the sources of inner illumination. Devoid of both,
how can men experience the vision of divine glory?
No wonder Tulsidas Goswami once declared, ?Do you
require light inside the house as well as outside? Then place
the lamp on the doorstep! So too, do you desire to spread
the illumination of peace (santhi) outside yourself as well as
inside? Then place the name of the Lord on the tongue,
which is the doorstep of your personality! The lamp on the
tongue will not flicker, fade, or be put out by any storm. It
will confer peace on you as well as on all whom you meet,
the entire world.?
Therefore, for the salvation of the individual, evoke the
vision of the form. The very memory of the name will evoke
the vision of the form. That form, in all its enchantment and
glory, is depicted in temples for the inspiration of the aspirant.
Whether the ordinary eye sees it or not, the seekers of the
Atmic truth find temples indispensable.
Dharma has no prejudice or partiality; it is
imbued with truth and justice. So, people have
to adhere to dharma; they have to see that
they never go against it. It is wrong to deviate from it. The
path of dharma requires people to give up hatred against
others and cultivate mutual concord and amity. Through
concord and amity, the world will grow, day by day, into a
place of happiness. If these are well established, the world
will be free from disquiet, indiscipline, disorder, and injustice.
Whatever you are dealing with, you must first grasp its
real meaning. Then, you have to cultivate it daily, for your
benefit. By this means, wisdom grows and lasting joy is
earned. The two basic things are dharma and action (karma).
The wise, who are impartial and unprejudiced, who are
confirmed in dharma, walk on the path of truth (sathya), as
instructed in the Vedas. That is the path for all people today.


Chapter XIII

The Dharmic Person
Three stages to knowledge of dharma
The knowledge of dharma is reached in three stages:
(1) You must receive training under wise people
(vidvans), who are also imbued with dharma.
(2) You must aspire to attain self-purification
(Aathmashuddhi) and truth (sathya).
(3) You must realize the value of knowledge of
the Vedas (Veda-vidya), the voice of God
(Parameswara).
When these three are completed, then one understands the
truth and how that truth is to be separated from untruth.
This enquiry into truth has to be done in amity and co-
operation; all must be equally eager to discover it for the
benefit of all. Everyone?s opinion must be tested on the
touchstone of dharma, of universal good (sarva-lokahitha).
The principles that pass this test have to be specially kept
apart, used, and spread in the world for the advancement of
human welfare. By this means, all will develop joy and
happiness in equal measure. ?
?All are the same (samithih samaani)?, says the
scripture. All have the same claim for wisdom (jnana) and
for the means of attaining it, like education. Therefore, all
must do noble and pure deeds.
Keeping mind and conscience on the path
The renouncing of evil deeds, the giving up of desire
?these two are accomplished by the same instrument, the
mind (manas). The objectives of human life (purushaarthas)
have to be gained only through that. As a result of persistent
training, the mind will learn to obey your interests. On the
other hand, the memory (chittha) presents past and present
experience before you and invites you to see things in
perspective, to judge them against that background.
Equanimity has to be attained in and through this process,
which goes on in the mind. That is to say, become single-
minded.
Remember also that both of these ?the mind and the
conscience? have to be kept straight on the path of welfare
of all mankind (sarva-manava-sukha). Dharma will shine
and illumine only in the person who serves all and confers
joy on all. Such a person will receive not only the grace of
the Lord but also the unique privilege of merging in Him.
Whenever you give anything to anyone or take anything from
anyone, see that you do not transgress the boundaries of
dharma. Do not go against its commands. Follow it at all
times, believing this to be your bounden duty. Fill every
ounce of your energy with the essence of dharma and
endeavour to progress in that path, more and more, with
every passing day.
The dharmic person will reveal decision and
enthusiastic exultation in every act of his. His adherence to
dharma must be of that order. An attitude of fear that the
Lord is seeing everywhere and everything, an ever-present
apprehension that one might slide into sin, a natural bent
towards truth, a leaning towards right conduct ?the mind
(manas) is endowed with such virtues. Your task is to direct
it and utilize it for the welfare of all mankind.
Dependence on dharma will ensure happiness and
increase it. It can remove the spite that one develops towards
others. It will not allow you to swell with pride when another
suffers or grieves. Can such wickedness confer happiness
on you? Remember, you can be happy only when all are
happy! Always love and follow only truth; falsehood is never
beneficial.
People respect and disgrace, but you will find no one
who honours falsehood, deceit, and injustice. And all will
respect truth, straightforwardness, and justice. The dharma
as prescribed in the Vedas is tested and capable of being
tested. It is impartial and just. Faith in it grows with practice.
The worship of the gods has to follow the rules prescribed
in the Vedas; by this means, people will get strengthened in
dharmic practice. This dharma is the command of the Lord;
it is the authentic voice of God, so it can well be followed
by all. For who is a divine person (devatha)? It is just a
name for a person who observes truth as their vow (vratha)
in daily life.
Consider how much talent the Lord has given to people.
With that endowment, seek the four goals (purusha-arthas)
and move forward on the path to the Lord, adhering strictly
to the demands of truth. That is the use to which the talent
has to be put; that is the purpose of the gift. Only those
gifted with eyesight can see things; the blind have no such
luck. So too, only those gifted with truth, longing for the
four goals and adherence to dharma, can see the Lord; all
others are blind. The Lord has also given people instruments
for developing their intellect and discrimination. If they use
them well and try to realize themselves, the Lord will add
unto them fresh talent and new sources of power, for He is
full of grace towards the struggling. When people seek to
follow dharma, the truth will also reveal itself to them.
The discipline of truth (sathya)
If you are careless about the discipline of truth, every
duty laid on you by dharma and every action prompted by
dharma will hang heavy as a burden. Search for the reality
behind all these phenomena and that search will make all
dharmic actions light and pleasant. The Lord has shaped
people so that they are inclined towards God and is delighted
at the expansion of their vision and happy when they are
moral and virtuous. So, people must serve their best interests
by adhering to their basic nature, by concentrating on
Brahman, by cultivating truth, and by practising dharma.
Truth has to be sought and tested by all the canons of
reasoning. The discipline consists of:
? The heroism to observe dharma rigorously (ojas).
? Fearless self-control (tejas).
? The discarding of all feelings of joy or sorrow at
the ups and downs of life, with equanimity.
? Having unshakable faith in truth and dharma
(sahana).
? Mental and physical health of the most excellent
kind, earned by discipline and celibacy (bala).
? The desire and ability to speak sweetly and straight,
won by the practice of truth and love.
? Withdrawal of the five senses of wisdom
(jnanendriyas) and the five senses of action
(karmendriyas) from vice and sin and the
sublimation of all the senses for the service of truth
(indriya-moha).
? The winning of the overlordship of all the worlds
by the self-won domination of the inner world.
? The destruction of one?s prejudices and the pursuit
of truth at all times (dharma).
The prayer one has to make is, ?May all this be conferred
on me? as found in the ?Chamaka hymn?.
Dharma brings good to all; it confers bliss (ananda)
here and hereafter. It is essential that all humanity today see
the glory of this universal dharma.
The traits of the castes
Brahmins are known by their significant traits:
knowledge (vidya), virtue, action of the most exalted and
beneficial kind, and the spread of virtue by example. One
who promotes these and cultivates these and develops these
is a brahmin, whoever one is. That is the qualification and
the authority exercisable by the brahmin. Only the highly
learned person and the person who conducts himself as
befits that learning can deserve the status. Earning these
qualifications is the effort to be made by those eager to
justify that position.
Now for the signs of protectors (kshatriyas). They are
efficient in all undertakings, have heroism, courage,
adventure, and an eagerness to punish the wicked and protect
the virtuous. Those endowed with such qualities are entitled
to the status of warriorhood. They have to take up all tasks
with that attitude and establish at home worthy rules for all.
Next the business people (vaisyas). They have to try
to make the currents of commerce flow smooth and fast, to
forge communication links that tie the nations into one
commonwealth and make wealth multiply in the world. That
is their task. They must ensure that the concord between
peoples is unbroken and undiminished. They have to aspire
for ?the fame (yashas) of great deeds and noble
achievements? and ?the splendour (varchaska) of having
helped in the spread of education and health by the erection
of schools, hospitals, and the like?. They must devote their
wealth to the promotion of all worthy causes. By this means,
virtue and righteousness are fostered.
Now for the labourers (sudras) and their ideal
characteristics: They have to produce and gather things of
value, not deviating from the path of dharma. Always earnest
to realize the objects of human existence and always striving
for the same, they must intelligently store and protect things
produced and try to produce more and more, for the common
benefit. The things thus collected have to be liberally utilized
for the spread of genuine knowledge (vidya) and for the
sustenance and support of the virtuous.
In this way, by the cooperative effort of these four
types of human endeavour, wealth will become much and
manifold; man will be rendered happy. The four castes
(varnas) have to feel that the social order has been designed
with the overall aim of maintaining worldly dharma (loka-
dharma). If each caste adheres to its duties, the welfare of
the world will doubtless be assured; besides, each will be
able to win what is even more important, the bliss of the
Atma. On the other hand, if all feel that there is but one
caste, one code of duties, and one set of rules for all, the
welfare and security of the world will be endangered.
If all enter the field of trade, who will purchase and
consume the goods offered? If all start teaching, who will
learn and practise? If all command, who will obey? If all
produce and grow, who will seek the products of their toil?
It is to create the diversity that will contribute to unity, through
the practice of truth and dharma in every individual and
social act, that the Lord has ordained the way of living
according to the duty of caste (varna-dharma).
It is believed that occupation (vritti) was based on the
caste (varna); no, castes were so named on the basis of the
occupations only. Today, there is neither caste nor
occupation. One profession today, another tomorrow; a
caste today, another tomorrow ?this instability lies at the
root of the disturbed atmosphere of the world, of the
discontent that has spread.
Infuse every profession and occupation with inner
morality, with constant attachment to truth, with the
unperturbed equanimity of fortitude; then, follow the duties
of the caste (varna) with its prescribed professions ?that
is the summum bonum, the supreme blessing. If you fail to
do this, your lot will be misery and chronic poverty. The
choice is between the first, the Sri Rama saviour (raksha),
and the second, the worldly punishment (lokashiksha) of
distress (dhurbhiksha). Your saviour from the punishment
is learning dharma (dharma-sikshana)!

Glossary
achara-dharma Good behaviour.
acharya Spiritual teacher, preceptor.
a-dharma Evil, injustice.
adi-atma Pertaining to the individual soul, spirit, or manifestation of supreme
Brahman.
adi-atmic Pertaining to adi-Atma.
Agni God of fire.
Aham Brahmasmi I am Brahman, or I am divine.
aham-kara Ego, self-love, selfish individuality.
ahimsa Nonviolence.
a-jnana Ignorance, stupidity.
a-jnani Ignorant person.
akasa Sky, space, ether.
alaya House, dwelling.
Ambarisha Pious king of the Ikshvaku dynasty. Son of Prasusruka and
father of Nahusha.
a-mritha-dharma Immortal dharma.
a-mritha-putra (puthra) Son of eternal Divinity.
ananda Supreme bliss, unending joy.
Anasuya Wife of sage Athri and mother of Dattatreya, an incarnation of
the Trinity.
an-atma Not Atma, or not-Self.
anritha-putra (puthra) Son of falsehood; child of futility.
anthah-karana Inner psycho-somatic fourfold instruments of mind,
intellect, memory, and ego.
a-nyaya Injustice.
Aranyakas Religious or philosophical texts closely connected with the
brahmins, either composed in the forest or studied there.
Aranyaparva First section of the third book of the Mahadhundhumara;
contains predictions of the Kali yuga.
archaka Worshipper.
arishadvarga Six inner enemies of man, viz. lust, anger, greed, delusion,
pride, and hate. Arjuna. Krishna?s disciple, in the Bhagavad Gita;
third of five Pandava brothers. See Mahabharatha.
artha Wealth, prosperity, material object, thing, aim, purpose, desire.
Aryan (a) Literally noble. (b) Follower of Vedic or spiritual path. (c)
Ancient dwellers of India who composed the Rig-veda; the chief tribe
was that of the Bharathas.
asrama A stage of life, one of: student, householder, hermit, and renunciate.
asthika Believer; theist; God-revering person.
a-sura Demon; term arose when Diti?s sons refused to drink the divine
liquor (suraa) offered by Varuni, the daughter of Varuna.
Aswapathi Lord of horses, brother-in-law of Dasaratha, the father of
Rama.
Atharva-veda The fourth Veda. Atharva means ?fourth?. Steady, unmoved
person, of stable nature.
Athri A sage; father of Dattatreya.
Atma The real Self, one?s divinity, God, the substance of everything, the
unseen basis, the spark of God within. The Atma is unchanging and
immortal; It does not die.
Atma-dharma Atmic duty, divine duty.
Atma-jnana Knowledge of Self-realization; awareness of Atma.
Atma-suddhi Self-purification.
Atma-swarupa Embodiment of the all-pervading divine Self.
Atma-thathwa True nature of Atma, the Atmic Principle.
Atma-vidya Knowledge of supreme reality or Atma.
Atmic Of or pertaining to the Atma.
Avatar An incarnation of God, taking a form according to the age in which
the incarnation occurs. Special manifestation of God on Earth.
a-vidya Ignorance.
bala Strength, vigour, power.
bhaarya Housewife.
bhaavana Creative thought; creator.
Bharatha-varsha Culture of India.
Bharathiya Indian, dweller in the country of Bharath (India).
Bhagavad Gita Literally, Song of God. Portion of the Mahabharatha
that is a dialogue between Arjuna, one of the Pandava brothers, and
Krishna. See Mahabharatha.
Bhagavan  Divinity; term of reverential address; Sri Sathya Sai Baba is
called Bhagavan by his devotees.
Bhagavatha A textbook of divine love ?the story of Avatars, especially
Krishna, it describes all the incarnations of Vishnu. It also means those
with attachment to God, or the Godly.
bhaktha Devotee of the Lord.
bhakthi Devotion to God.
Bharatha-desa India; region of God-loving people.
Bhava-roga-vaidya The Lord; the curer of worldly ills.
bheda Separation, division.
Bhudevi The goddess of Earth; wife of Vishnu.
bhutha Any of the five elementary constituents of the universe; spirit;
monster
Bhuthanatha Lord of the primordial elements; Lord of beings.
brahma-charya Path to knowledge of Brahman; state of an unmarried
religious student; first stage of life of a brahmin; spiritual studentship.
Brahma-jnana Knowledge of Brahman. Brahman (Brahmam).
Impersonal Supreme Being, primal source and ultimate goal of all
beings. Thus, It is identical to the Atma.
Brahmana A section of each of the four Vedas dwelling on the meaning
and use of mantras and hymns at various sacrifices.
Brahma-nishta Steady contemplation of Brahman.
brahmarshi Highest sage; one absorbed in divine consciousness.
Brahma-sakshathkara Direct perception of Brahman.
Brahma-thathwa Formless God, Brahman principle.
Brahma-vadin One who expounds the Brahman.
Brahma-vidya Spiritual attainment, knowledge of Brahman.
brahmin First of four castes of social order, the priestly or teacher caste;
a person belonging to this caste. See Caste.
Brihadaranyaka Upanishad The Upanishad that sets forth teachings
maintained by Yajnavalkya regarding Brahman.
buddha Awakened, enlightened, wise. Buddha. Prince Gautama, circa
556?480 BC. Founder of Buddhism after attaining enlightenment.
Caste The four castes of social order are: brahmin (priestly or teacher),
kshatriya (warrior, protector), vaisya (trader, merchant, agriculturist),
and sudra (worker, helper).
Chaithanya Fifteenth century Vaishnava mendicant reformer; taught path
of love and devotion to the Avatar of Sri Krishna.
chakra Disk; wheel; a weapon used by Krishna.
Chamaka Hymn of prayer to Siva found in the Yajur-veda.
chandala Outcast.
chaya Shade, shadow.
Chidambaram Town 122 miles SSW of Chennai, noted for its temple
dedicated to Siva in his aspect of ?cosmic dancer?, Nataraja.
chit Consciousness, knowledge, awareness.
chith-swarupa Embodiment of consciousness.
Chitrakuta Mountain renowned in the Puranas on the banks of the
Mandakini river as a place where Rama and Sita lived for some time.
Banda district of Uttar Pradesh State in modern India.
chittha Mind stuff, memory, subconscious mind.
Chudala Saintly wife of King Shikhidwaja. When he renounced his
kingdom, she gave him instruction in Atmic knowledge and brought
him back to the throne.
dama Control of the outer senses.
Damayanthi Wife of King Nala of Nishada, who lost his kingdom at
dice.
dana, danam Charity, giving.
danda Stick, rod of punishment.
Dattatreya Sage son of Athri and Anasuya.
daya Compassion, sympathy. dhaama. Rope, garland.
Dhara Wife of the vasu Nandagopa (the vasus were a class of gods
whose chief was Indra).
dharma Right action, truth in action, righteousness, morality, virtue, duty,
the dictates of God, code of conduct. Dharma defies a simple
translation into English.
Dharmaja (or Yudhishthira) Eldest of the Pandavas. Born to Kunti by
the grace of Yama Dharmaraaja, Lord of Death. Named for adherence
to dharma. See Mahabharatha.
dharma-karma Act of duty, virtuous action.
dharma-kartha Person in charge of a temple.
dharma-narayana Personification of dharma.
dharma-pathni Lawful wife.
dharma-purusha Moral individual.
Dharma Sastras Codes of law and ethics concerning virtuous living.
dharma-sikshana Instruction in dharma.
dharma-sutras Texts consisting of rules on dharma.
dharmic According to dharma, righteous.
dharmya-amritham Dharmic way to immortality.
deha Body.
deva Deity, celestial being.
deva-mandir Temple of God.
durbhiksha Distress, want, dearth, famine.
dhyana Meditation.
Dilipa Son of Amsumanta; became king of the solar dynasty; offered his
life to a lion who was about to kill the sacred cow Nandini.
Durvasa Son of Athri and Anasuya; known for quick temper and severe
curses.
Duryodhana Chief (and eldest) of the evil-min ded sons of Dhritharashtra.
Dwapara-yuga Third in the cycle of four ages. See yuga.
Ekadasi Eleventh day of fortnight of lunar month; considered sacred for
fasting.
Gargi Celebrated female sage, born in the family of Garga.
gayas Vital airs.
Gayatri mantra Ancient Vedic prayer to awaken the intelligence and
lead to enlightenment.
Gita Literally, song. Short for Bhagavad Gita.
glaani Decline, weakening.
Godavari Sacred river of south India; cuts across central south India,
flowing from west to east.
Gopala Cowherd boy. A name for Lord Krishna.
gopura Decorated gate to the temple.
Gouranga Name for Chaithanya.
govinda Guardian (e.g. of cows or individuals)
Govinda Name for Krishna.
Grihalakshmi Goddess of the home.
grihastha Householder, one of the four stages of life.
grihini Housewife.
guna Quality, characteristic. The qualities of sathwa, rajas, and thamas
are general universal characteristics of all kinds of mental tendencies
and actions/ thoughts, which are prompted by specific kinds and
mixtures of these three qualities. For example, satthwic food is health-
giving, strength-giving and delightful; rajasic food is spicy, sour, or
salty and brings on diseases; and thamasic food is impure, old, stale,
tasteless, or rotten. See thamas, rajas, sathwa.
guru Preceptor, teacher, guide to spiritual liberation.
Guru-gita (-geetha) Section of the Skanda Purana, the epic story of
Skanda.
hamsa Swan.
Hari God; destroyer of sins; another name for Vishnu.
Hindu Person who adheres to Hinduism ?the religion based on the
Vedas. Name originally applied by foreign invaders to inhabitants of
Indus (Sindhu) river valley.
Hiranyagarbha Cosmic divine mind; cosmic womb; golden egg first
created by Brahman from which all creation issued.
Hiranyakasipu A demonic person who forbade mention of Vishnu?s
name, wicked father of Prahlada, a great devotee of the Lord; killed
by man-lion Avatar of Vishnu. In a previous incarnation as Varaha,
Narayana killed Hiranyaksha, Hiranyakashipu brother.
homa Oblation to the gods performed, by throwing ghee (clarified butter)
on the sacred fire.
hridaya Heart.
Indra Rig-vedic Lord of the devas (celestials).
indriya-moha Sublimation of the senses.
indriyas Senses.
Ishta-devatha Chosen deity.
Iswara Lord, God, Supreme Being; another name for Siva.
ithihasa Historical legend, traditional account of former events.
jaagrath Waking state.
Janaka A self-realized king; father of Sita and father-in-law of Lord Rama.
His ancestor was Nimi, a great emperor.
Jarasandha King of Magadha and father-in-law of Kamsa; enemy of
Krishna.
Jayadeva Sanskrit poet; wrote the Gita Govinda, which describes the
early life of Krishna.
Jesus Christ Founder of Christian religion; death on cross symbolized
death of the ego.
jiva  Individual soul with ego.
jivan-muktha One who is liberated in this life.
jivi Individual or soul.
jnana Spiritual knowledge, experiential wisdom.
Jnana-kanda Portion of the Vedas that deals with knowledge of Brahman
through the path of spiritual wisdom or discriminative knowledge.
jnana-marga Path of spiritual wisdom.
jnanen-driyas Five organs of perception: eye, ear, tongue, nose, and
skin.
jnani Wise man, realized soul.
Kabir or Kabirdas 15th century mystic poet; preached equality before
God of all creatures and the religion of love/devotion (bhakthi), which
was aimed at the union of the soul with God. Born to a Muslim weaver
family of Benares.
kali-purusha Personification of kali-yuga, the evil age.
Kamsa Brother of Krishna?s mother, Devaki, and killer of her first six
sons.
kamya-karma Acts done to gain fruits thereof.
karma (a) Activity, action, work, duty. (b) Fate; the consequences of acts
done in this life and past lives.
karma-deha Body acquired as a result of action.
Karma-kanda Portion of the Veda that deals with ceremonial acts and
sacrificial rites.
karmen-driyas Organs of action: larynx, hands, feet, anus, sex organs.
Krishna The Avatar of Vishnu in the Dwapara yuga, prior to the present
Kali yuga.
Kritha yuga First age of man, Golden age of truth. See yuga.
Krithya Demoness or demon to whom sacrifices are offered for destructive
purposes. Created by the black arts.
kshatriya Protector, warrior; see Caste.
kumkum Auspicious mark of vermillion placed on forehead.
Lakshmi Consort of Vishnu, goddess of wealth.
leela Divine sport or play.
lingam Egg-shaped stone; symbol of Siva; the form of the formless;
symbolizes the merger of the form with the formless.
loka-dharma Worldly dharma.
loka-siksha Worldly punishment.
maadhyamika. Noontime.
Madalasa Wife of King Rithadwaja. Once, the demon Patalakethu carried
her away to the nether world; Patala and King Rithadwaja rescued
her.
Madhava  God (another name for Krishna); Master of illusion (maya),
Lord of Lakshmi.
Madhava See Madhwacharya.
Madhavathwa Divinity. Madhwacharya (Madhvaachaarya). 13th cent.
exponent of dualist philosophy; lived in the South Indian court of
Vijayanagar; author of Vedantic works; founder of a sect of Vaishnavas;
refuted monism of Sankaracharya.
Mahabharatha Ancient epic in poetic form, by sage Vyasa; describes
conflict between the Pandava brothers and their cousins, the 100
Kaurava brothers. Arjuna is one of the Pandava brothers. It contains
the Bhagavad Gita.
maharshi Great sage.
Maitreyi Female consort of Yajnavalkya; one of greatest sage-philosophers
in the Upanishads. Maitreyi was known for her wisdom. See the
Brihadaranyaka Upanishad.
manana Reflection, meditation, understanding.
manavathwa Human value.
mandir Temple.
mantra Sacred syllable or word(s) to be repeated (often silently) for
attaining perfection or self-realization; a mystic formula for spiritual
enlightenment.
mantra-sastra The science of the Vedic sacred formulae.
Manu The first father of mankind; author of the codes of righteous conduct
(Dharma Sastras); son of Surya (the sun) and father of Vaivaswatha
Manu, the present progenitor of mankind.
Manu-dharma Code of virtuous conduct presented in the Dharma
Sastras by Manu.
Manu-smrithi Laws of Manu.
Mathariswan God of wind.
maya Wordly illusion, mistaking the transient for the real; non-awareness
of actuality, appearances masquerading as reality.
Meera Princess of Rajastan and queen of Chittor; devoted to Krishna;
took poison from her husband without any effect; composed devotional
songs of exceptional quality.
Mimamsaka Adherent of philosophical system concerning itself chiefly
with correct interpretation of the Vedic rituals.
Mohammed Seventh century Arabic prophet and founder of religion of
Islam.
moksha Stage of liberation, devoid of delusion, freedom from bondage.
muktha-purusha Liberated person.
Mundaka Upanishad. A Upanishad of Atharva-veda.
Nala King of Nishada and husband of Damayanthi; lost his kingdom at
dice.
Nalayani Previous birth of Droupadi, who was married to the aged,
leprosy-ridden, sage Maudhgalya.
Namadev Hindu saint-poet in 13th and 14th centuries.
nama-rupa jagath World of name and form.
nama-smarana Remembrance of God?s name.
nama-yajna Sacrifice only in name.
Nanak 15th century founder of the Sikh religion.
Nandanar Great 13th century devotee of Siva, born in the labourer (sudra)
caste. Through devotion, he overcame all obstacles and merged with
God in the temple in Chidambaram.
Nandi  Siva?s bull.
Nandiswara God, Lord of all creatures; Siva.
Narada Sage-bard; traveled the world chanting Narayana. Famous for
creating disputes, resulting in solutions for the spiritual advancement
or victory of the virtuous. Expert in law and author of texts on dharma.
Narada-parivrajaka Upanishad The sage-mendicant Narada?s
Upanishad.
naraka Hell.
Narayana The Primal Person, the Lord, Vishnu.
nasthika Atheist.
neem The margosa tree, which exudes a tenacious gum, has a bitter bark
used as a tonic, and whose fruit and seeds have medicinal properties.
nethi Not this.
nethra Eye.
nir-guna Without qualities, attributeless.
nir-gunopasana Contemplation on the formless Supreme.
nishchitha-jnana Incontrovertible wisdom.
nithya Eternal, permanent.
nithya-anushtana Rites and vows prescribed for daily adherence.
nivritti Withdrawal, detachment, renunciation.
ojas Heroism, power.
paaramaartha Fool?s goal.
para-sakthi (paraa-shakthi) Universal cosmic energy; supreme energy.
Parvathi Siva?s consort.
Param-aartha Highest good; highest goal beyond and above this material
world.
parama-hamsa Realized sage.
parama-padha Highest stage of spirituality; final emancipation.
Param-atma Supreme Self, Supreme Atma.
Parameswara Supreme Lord, highest Godhead.
Parivrajaka Upanishad See Narada-parivrajaka Upanishad.
pasu Animal, bull. Pasupathi (Pashupathi). Lord of animals or individualized
souls; another name for Siva.
pathi-vratha Chaste and loyal to the husband.
pathi-vratha-dharma Duty of a chaste wife to husband.
pathni Housewife.
praathah-sandhya Dawn worship of the Lord.
Prahlada Son of the demon king Hiranyakasipu. As a boy, he was beaten,
trampled, and cast into fire and water. But, he saw only God
everywhere, and repetition of the Name saved him. Once, Prahlada
asserted that God was everywhere, and Narayana appeared in his
man-lion form from within a pillar to destroy the king.
Prajapathi Creator of this world; God presiding over creation. Also called
Manu, Surya?s son.
prakriti Causal matter, creation, nature.
prana Life-breath, life force, vital energy, the five vital airs.
pranayama Breath control.
prasanthi Supreme peace, equanimity.
prema. Divine or supreme love.
prithvi Earth, world.
puja Worship.
pundit Learned scholar, wise man.
Purana Any of a number of collections of ancient legends and lore
embodying the principles of the universal, eternal religion and ethics.
There are 18 Puranas, the most famous being the
Mahabhagavatham and the Devi Bhagavatham.
Puranic Relating to Purana.
purusha Perfect person, supreme lord, soul.
purusha-arthas Goals of human life.
purusha-dharma Dharma for man (for the male).
Radha Cowherd maid, a chief devotee of Krishna; one of Lakshmi?s
forms.
rajarshi Royal sage.
rajas Passion, restlessness, aggressiveness, emotions such as anger, greed,
grief. Associated with colour red. See guna.
rajasic Adjective form of rajas, passionate, emotional.
rajoguna Quality of passion, restlessness, aggressiveness. Associated with
colour red. See guna.
raksha Saviour, protection.
Rama Avatar of the Thretha era (yuga). Hero of the Ramayana; killed
the wicked Ravana to rescue his virtuous wife Sita, who had been
kidnaped. ?Rama? means ?he who pleases?.
Ramachandra Another name for Rama.
Ramakrishna Paramahamsa (1836-1886) Celebrated mystic; mastered
all types of Yoga and also Christian and Islamic practices. Swami
Vivekananda took his message of universal religion to the West. Married
to Saradadevi.
Ramanuja Eleventh century teacher and interpreter of the Brahma-sutra;
proponent of the ultimate oneness of the differentiated (visishta-
adwaitha). Believed in a personal God reached by devotion and faith
and the everlasting self-identity of the individual soul in communion
with God as the goal of life.
Ramdas Maratha 17th century saint; author of work on religious duty;
guru of the great King Sivaji.
Rasmani, Rani Devotee of Ramakrishna; constructed a Kali Temple in
Calcutta.
rathi Attachment.
Rig-vedic Of or relating to the Rig-veda.
rishi Sage, wise man.
Rudra Vedic God of dissolution of the cosmos; named Siva in his auspicious
or benevolent form; one of the Trinity of Brahma, Vishnu, and Rudra/
Siva.
rupa Form, figure, appearance.
sadguna Good character, virtue.
sadhaka Spiritual aspirant.
sadhana Spiritual discipline or exercise; self effort.
sadhu Virtuous, wise aspirant; pious or righteous person.
sa-guna With qualities, with form, materialized.
sahas Power, victory, strength.
sahasra-nama 1000 names of Siva or Vishnu.
Sakkubai A famous Krishna devotee.
sakthi Great universal power, divine energy, strength.
sama Quiet persuasion, good counsel.
sama Control of the senses, peace, equanimity, tranquility.
samhitha Collection of methodically arranged verses or text; continous
text of the Vedas as formed out of the separate words by proper
phonetic changes.
samsara The objective world; sea of change; cycle of birth and death;
transmigration.
Sananda A rishi, one of four mental sons of the Creator, Brahma, (the
others are Sanathana, Sanatkumara, and Sanaka).
sanathana Ancient and also eternal.
Sanathana Dharma Eternal Universal Religion.
sandhya Early morning, noon, and evening.
sandhya-vandana Morning, noon, or evening prayers.
Sankara (Shankara) Celebrated philosopher and preceptor of
nondualistic Vedanta. Defeated all religious opponents in debates
throughout India.
Sankaracharya See Sankara.
santhi Peace, equanimity, serenity, tranquility.
santhosha Peace, contentment, happiness.
sanyasa Renunciation-detachment, mendicancy.
Saraswathi An underground river that joins the Ganga and Yamuna rivers;
in the Rig-veda, usu. means the Indus River. Goddess of learning and
eloquence, a daughter of Brahma.
sarira Body.
sarva-loka-hitha Universal good; benefit of whole world.
sarva-manava-sukha Welfare of all human beings.
sastra Holy scripture; sacred text; that which commands, orders, directs
with authority.
sastric Relating to the scriptures.
sat Existence, being, good, real.
sathwa Purity, calmness, serenity, joy, strength, goodness. Associated
with colour white. See guna.
sathwic Adjective form of sathwa; serene, pure, good, balanced.
sathya Truth.
sathya-dharma Law of truth, practice of truth.
Savithri Brought husband back to life by outwitting Yama the Lord of
Death, by her power of purity and chastity.
sikshana Learning.
Sisupala Demon slain by Krishna who then merged with the Lord.
Sita Wife of Rama; brought up by King Janaka who found her in a box in
the earth. Also, a tributary of the Ganga, flowing westward.
Siva Destroyer in the trinity of Brahma (the Creator), Vishnu (the
Preserver), and Siva. The embodiment of spiritual wisdom and God
of Gods, Mahadeva.
sloka Verse.
smarana Remembering the name of the Lord.
smrithi Code of law; traditional law delivered by human authors.
snaana Bath.
Somaka Demon who forbade the mention of God?s name.
sraddha Faith.
sree Success, good fortune, welfare.
sthitha-prajna Person of steady integral spiritual wisdom.
stotra Hymn of praise of God.
stri-dharma Dharma for women.
suddha Pure.
suddhi Purity.
sudra Labourer, the fourth caste of workers. See Caste.
sukta Hymn.
Sulabha Female mendicant in the Mahabharatha.
Surdas A great blind devotee of Krishna.
Surya The sun god, the father of time. A name for the sun.
sushupti Deep sleep state.
swa-dharma One?s own dharma or duty.
swapna Dream state.
swarupa Form, essential nature, true nature of Being.
swa-swarupa One?s true nature.
swayam-jyothi Self-illuminating.
Taithiriya Upanishad  One of the ten most important Upanishads; it is
the philosophical portion of the Black Yajur-veda; the other part is
called the White Yajurveda.
tapas Concentrated spiritual exercises to attain God, penance, austerities.
tapasvi Ascetic.
tarka Philosophical system based on reasoning or logic.
tejas Spiritual power, splendour.
thamas Dullness, ignorance, delusion, inactivity, inertia, sloth. Associated
with colour black. See guna.
thamasic Adjective form of thamas, dull, ignorant.
thamoguna Quality of dullness, ignorance, delusion, inactivity, inertia, sloth.
Associated with colour black. See guna.
thapovana Sacred grove in which religious austerities are practised,
hermitage.
thra Protecting.
Thretha-yuga The second in the cycle of four eras. See yuga.
Thyagayya See Thyagaraja.
Thyagaraja 18th and 19th century mystic singer- composer. Leader in
Karnatak tradition of classical Indian music. Born in Thanjavur District
of south India.
Tukaram Well-known Maratha 17th century writer. He abandoned the
world and became a wandering ascetic.
Tulsidas Author of the greatest medieval devotional poetical work
concerning the acts of Rama.
Uddhava Friend and messenger of Krishna.
upanayana Sacred thread ceremony in which a boy is initiated with a
sacred thread and is endowed with a second or spiritual birth.
Upanishad Any of a set of most ancient treatises constituting the primary
source of Vedanta metaphysics. Principle message is nondualism: unity
of Brahman and the Atma.
Upanishadic Relating to the Upanishads.
upasana Worship, devotion, meditation practice, acquisition of the
presence of the Lord.
vaak Word of mouth.
vahana Vehicle.
Vaikunta Vishnu?s heaven.
vairagya Detachment, renunciation.
vaisya Business person, trader, merchant. See Caste.
Vallabhacharya Fifteenth century Vaishnava teacher; advocated non-
mortification of the body. Wrote many spiritual texts including
commentaries on the Vedantasutras.
vanaprastha Forest-dweller, hermit; third of four stages of life.
varchaska Splendour, brightness, power.
varna Caste.
varna-dharma Dharma of any caste or tribe.
varuna Water, rain. Varuna. Chief Rig-vedic god associated with Mithra;
god of rain, water, the ocean, night; a great sage.
Veda-matha The mother that is the Veda.
Vedanta Doctrine of either pure non-dualism, i.e. identity of Brahman and
Atma, or conditioned non-dualism; the end or bottom line of the Vedas,
which declares this doctrine.
Vedantic Of or pertaining to Vedanta.
Vedas Entire body of ancient sacred revelations of truth, chief among which
are four books: the Rig-veda, the Yajur-veda, the Sama-veda, and
the Atharvana-veda.
Veda-vidya Knowledge of the Vedas.
Veda Vyasa A name for Vyasa. See Vyasa.
Vedic Of or pertaining to the Vedas.
vidwan Wise person.
vidya Spiritual education, spiritual knowledge, learning, that which illumines,
that which gives light, supreme teaching.
vijnana Highest intellect; discriminating faculty of the intellect.
vijnana-mandir Temple of spiritual wisdom.
vi-jnani Scientist; wise person; one who has developed and correctly
applied spiritual power.
Vishnu-murthi Vishnu.
Viswakarma Architect of the Gods.
Viswamitra Sage; known for his efforts to equal Vasishtha. Born as warrior
Kausika who by the power of the Gayatri transformed himself
spiritually. Early counselor of the young Rama.
viveka Discrimination
vratha Vow; discipline of worship.
vritti Occupation.
Vyasa Compiler of Vedas and author of the Mahabharatha,
Mahabhagavatham, and Brahma Sutras.
yajna Holy ritual, sacrifice, or rite. Also, personification of rite.
Yajnavalkya Great Upanishadic person. Priest and guru of King Janaka.
Taught monistic Adwaithic doctrine of identity of Atma and Brahman
in Brihadaranyaka Upanishad.
Yajur-veda Second Veda, consisting of a collection of sacred texts in
prose relating to sacrifices.
Yama God of Death; death personified.
yashas Fame.
yoga (a) Union of individual self or Atma with Supreme Being or Universal
Self; act of yoking. (b) Spiritual discipline or exercise aimed at control
of the senses. (c) Science of divine communion. (d) self control. No
single definition of yoga suffices. Patanjali?s Yoga-sutras define yoga
as a series of eight spiritual steps leading to union with God.
yoga-sastra Scripture or science that deals with yoga, esp. by Patanjali.
Yoga-vasishta Sacred work in the form of dialogue between Vasishta
and his pupil Rama, teaching the way to eternal bliss.
yogini Female ascetic or yogi.
Yogini  Female yogi in Mahabharatha.
yogi One who practises yoga.
yuga Era. There is a cycle of four yugas: Kritha, Thretha, Dwapara,
and Kali. Together, the four yugas comprise 4,320,000 years. The
present age is the Kali yuga.
Index
Activity dedicated to God does
not bind, 37
Acts, symbolic meaning of, 7
Age of truth, 79
Ages, classification of, 79
Ages, three, 91
Agni, 92
Anasuya, 31, 39
Animals, sacrifice of, 7
Animals must adhere to
dharma, 2
Aryans, 92
Arjuna, 11, 23
Aswapathi, 70
Atma, cultivating faith in, 14
has no form, 25
is neither male nor female, 25
is the Absolute, 25
Attachment to world can be
destroyed only by attachment
to God, 20
Behaviour, good, 12, 15
Bhagavatha, 28
Bhudevi, 74
Bondage, 14 - 20
Brahmin, meaning of, 57
traits of, 115
Buddha, 4-5, 76
Business person, traits of, 115
Caste, 116,117,26,48,57,67-69
named on basis of
occupations, 117
traits of, 115-117
reasons for, 116-117
Chaithanya, 89
Chamaka hymn, 114
Egotism, 16-17
Eras, three, 91
Evening worship, 57
Faith, cultivate faith in the
Atma, 14
Falsehood is never
beneficial, 112
Father, mother worthier than, 76
Feminine nature, 29 - 38
Feminine principle, 30
Food, sathwic food is
necessary, 61
Forest texts, 91
Freedom, 13-20
as a type of bondage, 14
Friend, God is the only one, 19
Frog, on lotus, 34
Gargi, 39, 75
Gayatri, 55-63, 48
real meaning of, 62
no treasure richer than, 61
has 4 feet and 6 categories, 55
Gita, 66,74,106,11,23-27, 48-49
kernel of the Upanishads, 23,
God, embodiment of dharma, 1
God, the only true friend, 19
Golden age, 79
Gouranga, 84, 89, 107
Govinda, 7
Hell: egotism based on body, 16
Harmony in the household, 70
Hiranyagarbha, 92
Hiranyakasipu, 80, 84
Home can be heaven on earth, 36
Householder stage of life, 65
I am Brahman, 67
Ignorance causes disquiet, 21
Incarnation, for establishment of
dharma, 48
India, culture has God as its
central theme, 104
Indra, 92
Iron age, 79 - 80
Janaka, 40, 70
Jarasandha, 84
Jayadeva, 84, 89, 107
Jesus Christ, 76
Jnana-kanda, 75, 92
Kabir, 107
Kali yuga, 52, 79
Kamsa, 84
Karma-kanda, 94, 75
Krishna, 7, 11, 28, 76, 85, 89, 86,
97, 106
Kritha yuga, 79, 105
Krithya, 96
Kshatriya, traits of, 115
Chastity, 31
models of, 39
Christ, 76
Corporeal dharma is important
for wordly career, 26-27
Chudala, 40, 75
Damayanthi, 32
Dawn worship, 58
Devotion cannot be
demarcated, 96
Devotion is the queen, 82-83
Dhara, 74
Dharma, adhering to dharma, 45
authentic dharma, 18
brings good to all, 114
Buddha adhered to dharma, 4
depends on motives, 20
deriving greatest benefit from
dharma, 53
is immutable, 25, 47
for men, 54, 27
for men and women, 30
for women, 30 - 37
foundation for welfare of
humanity, 1
genuine dharma is based on
Atma
consciousness, 25
has been tarnished, 3 - 4
is the moral path, 27 - 28
man?s dharma, 5 - 6
Manu?s text on dharma, 51-52
men, women equally bound by
dharma, 54
observing dharma is the sign of
manhood, 53
path of dharma, 5
practical dharma, 12
practice of dharma, 69
protection of dharma, 48
reason for decline of
dharma, 63
Sankara, a great teacher of
dharma, 5
shines on those who serve
all, 111
the truth that is stable
for all time, 1
three stages to knowledge of
dharma, 110
true dharma, 17
varieties of dharma, 11, 26-27
women, men equally bound by
dharma, 54
worldly vs divine dharma, 12,
13,
Dharmaja, 80
Dharmic way to immortality, 23
Dharmic person, 109 - 117
Dilipa, 70
Divine person, definition of, 112
Dream, deep sleep, and
wakefulness, 56
Durvasa, 96
Duryodhana, 80
Dwapara yuga, 79, 105
Education for women, 39-46
Education built on basis of
discrimination, 39
Labourer, traits of, 116
Lakshmi, 31, 35, 54, 76, 86
Life, goal of, 102
Logic, dry logic is profitless, 51-53
Mathariswan, 92
Madalasa, 75
Madhwa, 76
Madhwacharya, 107
Maitreyi, 75
Man?s entire duty, dharma, 6, 53
Man, four duties of, 58
Man?s highest destiny, 22
Man?s real duty, 67
Manu, 65, 67, 76, 11, 52, 57, 60
Manu?s text on dharma, 52, 65-
69, 76
Masculine nature, 29-30
Men, dharma for, 54
Meera, 40, 84, 107
Mimamsakas, 47
Modesty, 32
Morning and evening prayers, 35,
48, 57, 60
Mother worthier than father, 76
Mohammed, 76
Nala, 32
Nalayani, 32, 39
Namadev, 107
Rasmani, Rani, 88, 107
Renunciate, no rule that one
should become one, 71
Repetition of the name, 106
Rig-vedic mantras, 92
Rudra, 92
Sakkubai, 84
Sananda, 89
Sankara, 4-5, 17, 77, 89
Saraswathi, 76
Saraswathi river, 2
Sathwa, time of, 58
Sathwic food is necessary, 61
Savithri, 31, 39
Scriptures alone are the authority,
69
following the scriptures, 77
See the stone as God, 12-13
Sita, 86
Siva, 8, 48, 89
Siva temple, 8
Sudras, traits of, 116
Six-fold beast of inner enemies, 4
Sleep, dream, and wakefulness,
56
Somaka, 4
Soul force, 60 - 61
Stages, of being awake, dream,
deep sleep, 56
Nanak, 107
Nandanar, 89, 107
Nandi, 8
Narayana, 97
Noon-time worship, 59
Parameswara, 74, 86
Parvathi, 74, 86, 77
Pasu, 8
Pasupathi, 7 - 8
Path of dharma, 5
Peace, cause of absence of, 41
Peace won by realization of the
Absolute, 102
Practical dharma, 12
Prajapathi, 92
Prahlada, 9, 80
Progress based on education for
women, 40 - 44
Protector, traits of, 115
Puranic era, 91, 95-98
Purusha, 92
Radha, 84, 107
Rajas, time of, 58
Rajoguna, 58
Rama, 76, 85, 117
Ramakrishna Paramahamsa, 107
Ramanuja, 76, 107
Ramdas, 84
Stages of life, 65
all four lead to liberation, 66
Stone, seeing it as God, 12-13
Sulabha, 39-40, 75
Surdas, 84
Surya, 92
Symbolic meaning of animal
sacrifices, 7-9
Temple, 99-108
functions and purpose of, 81-82
is indispensable, 107
meaning of temple gates,
100-101
the heart of the village, 100
Temple rules, 86-90
Thamas, time of, 105, 58
Thread ceremony, 61
Thretha yuga, 79
Thyagaraja, 85, 105, 107
Truth, discipline of, 113
Thukaram, 84
Tulsidas, 96, 106-108
Uddhava, 97
Upanayana, 61
Upanishadic era, 91, 93-95
Upanishads, 23, 66
Vaikunta, 31, 97
Vaisya, traits of, 115
Vallabhacharya, 107
Varuna, 92
Veda Vyasa, see Vyasa Vedas, 106,
52
Vedic era, 91-93
Vedic literature, 91
Virtue, the sign of the educated
person, 44
Vishnumurthi, 74
Viswakarma, 92
Viswamitra, 62
Warrior, traits of, 115
Wisdom (spiritual)
all may seek wisdom, 73
solves all difficulties, 21
Woman
backbone of progress, 42
can master any subject, 40
chastity is the ideal, 31
Dharma for woman, 30
embodiment of highest
energy, 31
heart of the nation, 42
education for women, 39-46
may seek knowledge of
Brahman, 74
modesty is essential, 32
mother worthier than father, 76
patron deities of education,
wisdom, wealth, are women, 76
prop of home and religion, 35
reason for birth as woman, 46
representative of divine
energy, 35
World
reason for instability of, 117
the body of man, 55
Wordly career necessitates
corporeal dharma, 27
Worship,
feelings aroused during, 85
times for, 58-60
Yajnavalkya, 75
Yama, 92
Yogini, 75
Yugas, classification of, 79