Post by radha on Aug 30, 2012 4:25:05 GMT 5.5
OM SRI GURUPYO NAMAHA:,RESPECTFUL PRANAMS TO SRI KANCHI MAHA PERIVA.
ESSENCE OF SANATHANA DHARMA.
"Prastanatraya" - The triple texts: the source scriptures for the religious philosophy (Vedanta) of the Hindus
(i) "Upanishads" (the end portion of Vedas- the essence of Vedas): Vedas are, of course, the basic source of Indian religious philosophy. But they are said to be originally countless-Anantavaivedah, though they have been later collated by sage Vyasa into four principal texts, namely, "Rigveda, Samveda, Yajurveda and Adharvaveda." The Upanishads, i.e, the culminating portions of these Vedas (Srutis-divine revelations or revealed scriptures) form the primary scriptural authority for the Indian religious philosophy)
(ii) "Brahma Sutra" (the Vedantic aphorisms, as given out by sage Vyasa): these are a systematic grouping together and enunciation of the essential doctrines of the Upanishads.
(iii) "Bhagavad Gita" (the song celestial): the gospel given by Lord Krishna (God Himself)
Brahma Sutras and Bhagavad Gita come under the category of Smritis. Smritis are secondary scriptures based on Srutis but they are human compositions whereas Srutis are of divine origin. These triple texts form the authority for Indian religious philosophy.
Hinduism is predominantly mono-theistic
While the Indian Philosophy in its higher and ultimate reaches is absolutist, i.e, believes in the ultimate Reality as being impersonal, the popular religion is predominantly theistic, i.e., it believes in a personal God. The impersonal Brahman (Absolute Spirit) manifests itself as "Iswara", a perosnal God, and besides as various Avatars from age to age. The concept of Avatar is explained later under "the principle doctrines of Hinduism". God manifests Himself on earth among humans, in a human form, to guide the erring humanity into the right path and to shower His infinite love and grace. God thus assumes various names. One is free to choose any name and any form for his adoration and worship. All names and forms ultimately belong to the one Supreme Being only. This is spelled out in the Upanishads and re-echoed in the Gita:
"Ekam Satyam, Bahuda Chintayanti"'
"Truth is one, but it is conceived differently"
"Ye yathamaam prapadyante Taamstathaiva bhajamyaham" - "Oh Arjuna! whichever path men may choose,, howsoever they may approach, I do accept them all, as all the paths in their ultimate reaches lead upto me only, who am the Supreme Godhead."
The infinite is conceived in different ways, as per the various and different levels of understanding and capacity of men. The multiplicity of names of deities and forms of worship practised by Hindus are like scaffoldings of different designs to suit the needs of men and women of varying temperaments, aptitudes and stages of psychological development prevailing amongst people. The Hindu seers are conscious of the amazing variety of ways in which we may approach the Supreme and they have provided for diverse ways of worship according, to suit the needs of anyone and as per his choosing and choice.
However, all worship is said to reach the only one and the supreme Godhead - "Sarva Deva namaskaram Kesavam prati gacchati!"
Hari roopo Mahadevaha, Lingaroopo Janardhanaha,
Yo vai Vishnuhu, sa vai Rudrah, sa pitamaha,
Yam Saivah samupasate Siva iti, Brahmeti Vedantinah!
The same applies also to the various Vedic deities like Indra, Varuna, Agni and various aspects, facets and manifestations of the supreme divinity. The different deities and god-concepts are, as it were, so many doorways through which men can enter into the sanctum sanctorum of the One and Final Existence. To a Hindu Worshipper, the "Ishta Devta", his chosen form of deity, is both the Supreme being as well as in whom all the other gods also reside. Thus, Hinduism is essentially monotheistic but with the belief and dictum--"Infinite is God and infinite are his expressions".
Man's imperative need for religious life
God is the mother and father of all the creation. He is the basis of all life. Can a son disclaim his mother? Just as the mother, so also is the religion for man. Actually, God's love for man exceeds that of thousands of mothers. He is the Sustainer, the Provider and the Redeemer. One cannot afford to remain a run-away and a 'prodigal son' for long. He has to get back "home" to his mother and father, i.e., God, sooner or later. God is Truth, God is Reality. A ceaseless quest for God is the purpose of human life. Hinduism accepts the theme of evolution of consciousness. Effort, i.e, "Sadhana" ( moral and spiritual practices ), accelerates this evolution; man is a ceaseless pilgrim on the path of perfection.
Man is of the same essence as that of his Creator. "Tat Twam Asi" (That thou art) - proclaims the scripture. The core of his personality is an "amsa" of God himself. In addition to his body (deha), man has a mind (manas),intellect (buddhi) and a soul (atma) which is the aspect (amsa)
of God himself. The Atma links man with God (Brahman).
Kathopanishad gives the beautiful chariot analogy explaining this.
"The senses (indriyas) are the horses, the objects sought by the senses
are the roads, the body is the chariot, buddhi is the charioteer and
mind is the reins that control the unruly horses. Lord of the chariot
is Atman, and senses are to be regulated by the reins of mind, mind by
the intellect and intellect should be subservient to the Spirit, who is
the lord of the chariot of the human body".
This is what is meant by "yoga", i.e, union of individual consciousness with the Supreme Consciousness by restraint of senses and mind and treading on the Godward path. This is the main theme of religion.
Religion implies realisation
Religion does not end with man's mere intellectual belief and faith in scriptural teaching; but it demands his intuitive experiencing of the Reality, the nature of which is suggestively pointed out in the scriptures. Religion finds its fulfillment and fructification in realisation of the Truth which is the sole purpose and goal of religion.
For this realisation, Vedic religion advocates all the three paths, viz, "Karma, Bhakti and Jnana." They are complementary to one another. All these paths duly integrated and harmonised are described in the Gita; Meditation on self is simultaneously stressed on for the Realisation. "Atmavare srotavyo, mantavyo, nidhidhyasitavyo Maitreyo"--says Yanjnyavalkya Rishi.
"Sravana" - listening to the scriptural Truth, i.e, any of the Maha Vakyas (from preceptor), "Manana" - reflection on the truth heard and "Nidhidhyasana" - deep contemplation on the Truth, this is the discipline for the realisation of the Truth(self)".
The Vedantic Maha Vakyas are:
1. "Pragnanam Brahma" - "The Supreme Consciousness is Brahman."
2. "Tatwamasi" - "That thou art."
3. "Ayamatma Brahma" - "The self within me is Brahman."
4. "Aham Brahmasmi" - "I am Brahman."
The first two Maha Vakyas are the Proclamations by the Guru, the preceptor, to the disciple by way of instruction (Adesa Vakya); the third Maha Vakya is the premise for contemplation by the disciple and fourth is his (disciples's) exclamation after his experiencing his identity with God-Head (Anubhava Vakya).
Sadhana Chatushtaya
Before we take to the quest of Truth, we should have our hearts purified; this is the four fold preparatory discipline called Sadhana Chatushtaya enjoined on all aspirants.
The four fold disciplines are:
(i) "VIVEKA" - " Nityanitya Vastu Viveka Jnana" (discrimination between impermanent and the permanent, the unreal and the Real and non-self and Self).
(ii) "VAIRAGYA" - "Ihamutraphalabhoga Vairaga" (desirelessness for the joys of this world or the joys of the other world, i.e, of Heaven).
(iii) "SHAT SAMPATTI" - (the sixfold treasures). Sama (mind control), Dama (control of senses), Uparati (contentment), Titiksha (forbearance), Sraddha (abiding faith) and Samadhana (steadfastness and equanimity of mind).
(iv) "MUMUKSHATVA" - (yearning for liberation)
A moral, ethical and virtuous life is insisted upon and one should eschew and overcome the six inner enemies in our nature, viz., Kama (lust), Krodha (anger), Lobha (greed), Moha (attachment), Mada (pride) and Matsarya (hatred). Elimination of these is essential otherwise spritual effort will not fructify. In a purified heart only the light of the Spirit can dawn and shine.
Kanchi Maha Periva Thiruvadigal Saranam
ESSENCE OF SANATHANA DHARMA.
"Prastanatraya" - The triple texts: the source scriptures for the religious philosophy (Vedanta) of the Hindus
(i) "Upanishads" (the end portion of Vedas- the essence of Vedas): Vedas are, of course, the basic source of Indian religious philosophy. But they are said to be originally countless-Anantavaivedah, though they have been later collated by sage Vyasa into four principal texts, namely, "Rigveda, Samveda, Yajurveda and Adharvaveda." The Upanishads, i.e, the culminating portions of these Vedas (Srutis-divine revelations or revealed scriptures) form the primary scriptural authority for the Indian religious philosophy)
(ii) "Brahma Sutra" (the Vedantic aphorisms, as given out by sage Vyasa): these are a systematic grouping together and enunciation of the essential doctrines of the Upanishads.
(iii) "Bhagavad Gita" (the song celestial): the gospel given by Lord Krishna (God Himself)
Brahma Sutras and Bhagavad Gita come under the category of Smritis. Smritis are secondary scriptures based on Srutis but they are human compositions whereas Srutis are of divine origin. These triple texts form the authority for Indian religious philosophy.
Hinduism is predominantly mono-theistic
While the Indian Philosophy in its higher and ultimate reaches is absolutist, i.e, believes in the ultimate Reality as being impersonal, the popular religion is predominantly theistic, i.e., it believes in a personal God. The impersonal Brahman (Absolute Spirit) manifests itself as "Iswara", a perosnal God, and besides as various Avatars from age to age. The concept of Avatar is explained later under "the principle doctrines of Hinduism". God manifests Himself on earth among humans, in a human form, to guide the erring humanity into the right path and to shower His infinite love and grace. God thus assumes various names. One is free to choose any name and any form for his adoration and worship. All names and forms ultimately belong to the one Supreme Being only. This is spelled out in the Upanishads and re-echoed in the Gita:
"Ekam Satyam, Bahuda Chintayanti"'
"Truth is one, but it is conceived differently"
"Ye yathamaam prapadyante Taamstathaiva bhajamyaham" - "Oh Arjuna! whichever path men may choose,, howsoever they may approach, I do accept them all, as all the paths in their ultimate reaches lead upto me only, who am the Supreme Godhead."
The infinite is conceived in different ways, as per the various and different levels of understanding and capacity of men. The multiplicity of names of deities and forms of worship practised by Hindus are like scaffoldings of different designs to suit the needs of men and women of varying temperaments, aptitudes and stages of psychological development prevailing amongst people. The Hindu seers are conscious of the amazing variety of ways in which we may approach the Supreme and they have provided for diverse ways of worship according, to suit the needs of anyone and as per his choosing and choice.
However, all worship is said to reach the only one and the supreme Godhead - "Sarva Deva namaskaram Kesavam prati gacchati!"
Hari roopo Mahadevaha, Lingaroopo Janardhanaha,
Yo vai Vishnuhu, sa vai Rudrah, sa pitamaha,
Yam Saivah samupasate Siva iti, Brahmeti Vedantinah!
The same applies also to the various Vedic deities like Indra, Varuna, Agni and various aspects, facets and manifestations of the supreme divinity. The different deities and god-concepts are, as it were, so many doorways through which men can enter into the sanctum sanctorum of the One and Final Existence. To a Hindu Worshipper, the "Ishta Devta", his chosen form of deity, is both the Supreme being as well as in whom all the other gods also reside. Thus, Hinduism is essentially monotheistic but with the belief and dictum--"Infinite is God and infinite are his expressions".
Man's imperative need for religious life
God is the mother and father of all the creation. He is the basis of all life. Can a son disclaim his mother? Just as the mother, so also is the religion for man. Actually, God's love for man exceeds that of thousands of mothers. He is the Sustainer, the Provider and the Redeemer. One cannot afford to remain a run-away and a 'prodigal son' for long. He has to get back "home" to his mother and father, i.e., God, sooner or later. God is Truth, God is Reality. A ceaseless quest for God is the purpose of human life. Hinduism accepts the theme of evolution of consciousness. Effort, i.e, "Sadhana" ( moral and spiritual practices ), accelerates this evolution; man is a ceaseless pilgrim on the path of perfection.
Man is of the same essence as that of his Creator. "Tat Twam Asi" (That thou art) - proclaims the scripture. The core of his personality is an "amsa" of God himself. In addition to his body (deha), man has a mind (manas),intellect (buddhi) and a soul (atma) which is the aspect (amsa)
of God himself. The Atma links man with God (Brahman).
Kathopanishad gives the beautiful chariot analogy explaining this.
"The senses (indriyas) are the horses, the objects sought by the senses
are the roads, the body is the chariot, buddhi is the charioteer and
mind is the reins that control the unruly horses. Lord of the chariot
is Atman, and senses are to be regulated by the reins of mind, mind by
the intellect and intellect should be subservient to the Spirit, who is
the lord of the chariot of the human body".
This is what is meant by "yoga", i.e, union of individual consciousness with the Supreme Consciousness by restraint of senses and mind and treading on the Godward path. This is the main theme of religion.
Religion implies realisation
Religion does not end with man's mere intellectual belief and faith in scriptural teaching; but it demands his intuitive experiencing of the Reality, the nature of which is suggestively pointed out in the scriptures. Religion finds its fulfillment and fructification in realisation of the Truth which is the sole purpose and goal of religion.
For this realisation, Vedic religion advocates all the three paths, viz, "Karma, Bhakti and Jnana." They are complementary to one another. All these paths duly integrated and harmonised are described in the Gita; Meditation on self is simultaneously stressed on for the Realisation. "Atmavare srotavyo, mantavyo, nidhidhyasitavyo Maitreyo"--says Yanjnyavalkya Rishi.
"Sravana" - listening to the scriptural Truth, i.e, any of the Maha Vakyas (from preceptor), "Manana" - reflection on the truth heard and "Nidhidhyasana" - deep contemplation on the Truth, this is the discipline for the realisation of the Truth(self)".
The Vedantic Maha Vakyas are:
1. "Pragnanam Brahma" - "The Supreme Consciousness is Brahman."
2. "Tatwamasi" - "That thou art."
3. "Ayamatma Brahma" - "The self within me is Brahman."
4. "Aham Brahmasmi" - "I am Brahman."
The first two Maha Vakyas are the Proclamations by the Guru, the preceptor, to the disciple by way of instruction (Adesa Vakya); the third Maha Vakya is the premise for contemplation by the disciple and fourth is his (disciples's) exclamation after his experiencing his identity with God-Head (Anubhava Vakya).
Sadhana Chatushtaya
Before we take to the quest of Truth, we should have our hearts purified; this is the four fold preparatory discipline called Sadhana Chatushtaya enjoined on all aspirants.
The four fold disciplines are:
(i) "VIVEKA" - " Nityanitya Vastu Viveka Jnana" (discrimination between impermanent and the permanent, the unreal and the Real and non-self and Self).
(ii) "VAIRAGYA" - "Ihamutraphalabhoga Vairaga" (desirelessness for the joys of this world or the joys of the other world, i.e, of Heaven).
(iii) "SHAT SAMPATTI" - (the sixfold treasures). Sama (mind control), Dama (control of senses), Uparati (contentment), Titiksha (forbearance), Sraddha (abiding faith) and Samadhana (steadfastness and equanimity of mind).
(iv) "MUMUKSHATVA" - (yearning for liberation)
A moral, ethical and virtuous life is insisted upon and one should eschew and overcome the six inner enemies in our nature, viz., Kama (lust), Krodha (anger), Lobha (greed), Moha (attachment), Mada (pride) and Matsarya (hatred). Elimination of these is essential otherwise spritual effort will not fructify. In a purified heart only the light of the Spirit can dawn and shine.
Kanchi Maha Periva Thiruvadigal Saranam