HINDU RELIGION AND ETHICS

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AN elementary text-book

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HINDU RELIGION AND ETHICS :

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PUBLISHED BY THE BOARD OF TRUSTEES CENTRAL HINDU COLLEGE BENARES

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1916

[ the right or TRANSLATION and REPRODUCTION IS BESBR\l.D. Price Ans. 12. boards, lie. 1} cloth. Postage 1$ Anna.

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PRINTED by pandya gulab shanker at the i TARA PRINTING WORKS, BENARES.

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FOREWORD.

THE Board of Trustees of tlie Central Hindu College has laid down the following princi ples on which religious and moral teaching

is to be given in all institutions under its control. The object of the Central Hindu College being to combine Hindu religious and ethical training

with the western education suited to the nee s o . the time, it is necessary that this religious and

ethical training shall be of a wide, liberal and un sectarian character, while at the same time it shall be definitely and distinctively Hindu. It must be inclusive enough to unite the most divergent forms of Hindu thought, but exclusive enough to leave outside it, forms of thought which are non-Hinclu

It must avoid all doctrines which are the subject of controversy between schools recognised as ortho dox ; it nuy,t- not enter into any of the social ant political questions of the day ; but it must lay a solid foundation of religion and ethics on which e •student may build, in his manhood, the more spe

cialised principles suited to his intellectual and emotional temperament. It must be directed to the

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‘building up of a character— pious, dutiful, strongs self-reliant, upright, righteous, gentle and well- balanced— a character which will be that of a good man and a good citizen ; the fundamental principles of religion, governing the general view of life and

of life’s obligations, are alone sufficient to form such a character, fhat which unites Hindus in a common faith must be clearly and simply taught; all that divides them must be ignored. Lastly, care must be taken to cultivate a wide spirit of tolerance, which not only respects the differences

of thought and practice among Hindus, but which also respects the differences of religion among non- Hindus, regarding all faiths with reverence, as roads whereby men approach the Supreme.

Therefore:—

1. The religious and ethical instruction must be such as all Hindus can accept.

2- Ifc must include the special teachings which mark out Hinduism from other religions.

3. It must not include the distinctive views of any special school or sect.

This elementary Text-Boob, written in accord ance with this scheme, is intended for the use of

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Ilibdu boys in the middle and upper sections o£ the High Schools of India, and is designed to give them a general but correct idea o£ their national religion, such as may be filled in by fuller study in College and in later life, but will not need to be changed in any essential respect.

It contains the fundamental ideas and doctrines which are generally received as orthodox, but docs not enter into the details as to which sectarian divisions have arisen. It is believed that while a sectarian parent or teacher will probably make additions to it, he will not find in it anything which lie will wish positively to repudiate.

While the book may be placed in the hands of the boys for their own study, it is intended to be simplified by the oral explanations o£ the teacher, and each chapter serves as an outline on which one or more lessons may be based.

The shlokas given at the end o£ the chapters should be committed to memory by the boys. They will thus acquire a useful store o£ sacred authorities on their religion.

The name of this series, Sanatana DharmaT was chosen after full discussion, as best represent ing the idea of the fundamental truths presented.

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It bus become somewhat of a sectarian name in some parts of India, but it is here taken only as

meaning the eternal religion.

That this book may prove useful in laying a firm foundation o f right thinking in the minds o f Hindu youths, and may help in shaping them into pious, moral, loyal and useful citizens of their Motherland and of the Empire, is the prayer with which its compilers send it forth to the world.

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l Y W ) V CONTENTS. part I.

I ntroduction … … … ••• BASIC HINDU RELIGIOUS IDEAS.

Chapter Chapter Chapter Chapter Chapter

Chapter

Chapter Chapter Chapter Chapter Chatter Chapter Chapter

Chapter Chapter

Chapter Chapter Chapter Chapter Chatter Chapter

Chatter Chapter ■Chapter

P acks. •. ••• 1

… It) •••

••• 82 … 12 ••• 53

… 63

…

… —7> … •••83

I.— The Ooe Existence … …

II.—The Many III.— Re-birth IV.— Karma V.— Sacrifice

… … … … ._ .. — •••

VI.— The Worlds— Visible and Invisible PART II.

GENERAL HINDU RELIGIOUS CUSTOMS AND RITES.

I.— The Samaskiiras II.— Shraddha III.— Shaueham

… … …

… ❤

IV.—The five Daily Sacrifices

V.— W orship… … VI.—The Four Ashramas … V II.— The Four Castes …

PART III. ETHICAL TEACHINGS.

…

… ••• . . .

… 9° 95 •••1^1

••• H I

..121 ^^

126

130 – 138 • 141 ••• 1®®

… 175 … 19-> •••227

I.—Ethical Science, what it is

II.—The Foundation of Ethics as given by

Religion … III.— Right and Wrong … IV.— The Standard of Ethics

V.— Virtues and their foundation

V I.— Bliss and Emotions … VII.— Self-regarding Virtues…

…

… … … … •••

VIII.— Virtues and Vices in relation to Superiors IX .— Virtues and Vices in relation to Equals

X.— Virtues and Vice3 in relation to Inferiors

XI.—The Re-action of Virtues and Vices on each other … •••

III <SL #

SANATANA DHARMA.

PART L

BASIC HINDU RELIGIOUS IDEAS.

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ad over again, till they knew them thorough

ly. Boys still learn the Shruti in the same way as their forefathers learnt it in very ancient days, and you may hear them chanting it in any Vaidika

Pathashala at the present time.

The Shruti consists of the w g ^ r : Chaturvedali,

the Four Vedas. Veda means knowledge, that which is known ; and the knowledge which is the foundation of Religion is given to man in the Four Vedas. They am named : Rigvedah ; Samavedah ; Yqjurvedah ; and sm sfe?: A d m o ■u a v e d a h .

Each Veda is divided into three parts:

1- Mantrah ; or SamkitA, collection. 2. strgPPt Briibmanam.

3. 3-qffPTg Upanishat.

The Mantra portion consists of Mantras, or sentences in which the order of sounds has a parti cular power, produces certain effects. These are in the form of hymns to the I)evas— whose relations to men we shall study presently— and when they are properly chanted by properly instructed persons, cei tain lesults follow. These are used in religious ceremonies, and the value o f the ceremony depends chiefly upon their proper repetition.

f(f)f <4) <SL The Brahmana portion of the Vedas consists of directions about ritual and explains how to perforin

the ceremonies in which were used the Mantras given in the first part; and further, stories connec

ted with them.

The Upanishat portion consists of deep philo

sophical teachings on the nature of Brahman, on the supreme and the separated Self, on man and the universe, on bondage and liberation. It is the foundation of all philosophy, and when you are men, you may study it and delight in it. Only highly educated men can study i t ; it is too difficult

for others.

There was a fourth part of the Veda in the

ancient days, sometimes called the Upavedah, or eff^rq; Tantram ; this consisted of science, and of practical instructions based on the science , but very little of the true ancient Taotra remains, as the R’yhis took them away as unsuitable for times

in which people were less spiritual. Some lantrika forms of ritual are, however, used in worship, along with, or instead of, the current Vaidika forms. The books now extant under the name of f antras are generally not regarded as part of the Veda.

That which is found in the Sliruti is of supreme authority and is accepted by every faithful follower

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Sanatana Pharma as final. All the sects, all the philosophical systems, appeal to the Shruti as the final authority, determining every dispute.

The Smriti or Pharma Shastra, is founded on, and stands next in authority to, the Shruti, and consists of four great works, written by Sages, the chief contents of which are laws and regulations for the carrying on of individual, family, social and national life. Hindu Society is founded on, and governed by, these laws. They are :—

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3. 4.

race. Hindu chronology divides the history of a world into seven great periods or cycles of time each of which is begun and is ended by a Mam/ and is therefore called a Manvantara, Manu-antara! “ between (two) Manus.”

USl* ° t1her Manus> very great-minded and o f great splendour, belonging to the race of this Manu,

the descendant of Svayambhu, have each produced

or Manu Smrtih or Manava Dharma Shdstram. The Institutes of Mann.

Ydjnavalkya Smrtih. ^T?3T%r^r3r^r%: ShaAkha Likhita Smrtih.

<KfJtK4Hifer: Pardshara SmrtiJi.

The first of these is the chief compendium of Aryan law, Manu being the great Law-giver of the

| 1| 1• ’ <SL ,Y5^ -beings.’’ As there are two Manus for ‘each Man-

vantara, that shows that we are in the fourth Man- vantara, under the rule of the seventh Manu, who is, the next shloka tells us, the son of Vivasvat. Some of his laws are handed down in the Manu Smrtih.

The Ydjnavalkya Smrtih follows the same gene ral line as the Manu Smrtih and is next in im portance to it. The other two are not now much

studied or referred to, except in some parts of Southern India.

While the Shruti and the Smriti are the founda tion and the walls of the Sanatana ‘pharma, there are two other important supports like buttresses ;

the JTHJJTrH, Puranani, Puranas, and the Ttihasah, History.

The Puranas consist of histories and stories and allegories, composed for the use of the less learned part of the nation, especially for those who could not study the Vedas. They are very interesting

to read, and are full of information of all kinds. Some of the allegories are difficult to understand, and require the help of a teacher.

The Itihasa comprises two great poems;

1. The Traim sm Eamapanam, the history o Shri Ramachandra, the son of King Pasharatha, and

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of His wife Sita, and of His brothers, a most in teresting and delightful story, as you all know.

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

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

k The Science and Philosophy of Sanatana Dharma.

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

The Science was divided into the Shad- aiigani, the Six Aflgas, literally Limbs; and these

’ Summaries o£ these have been given as lectures at the C. H. College, by Annie Besant, and are published as The Story of the Great War, and Shr\ Rdmachandra,

f(t)| (8> <SL v- •.-.six Limbs, or Branches, comprised what would now

be called secular knowledge. In the old days reli

gious and secular knowledge were not divided. They included Grammar, Philology, Astrology, Poetry, together with sixty-four sciences and arts, and the method by which study should be carried on, so that any one who mastered the six aflgas

was a man of varied and deep learning.

The Philosophy also had six divisions, the

tthaddarshanuni, the Six Darshanas, or ways of seeing things, usually called the Six Sys tems. They all have one object: the putting an end to pain by enabling the separated human selves

to re-unite with the supreme Self; and they all have one method;—the development of Jnanam, Wisdom. The ways employed are different, to

suit the different mental constitutions of men, so that they are like six different roads, all leading to one town.

As to what is contained in the Six Systems of philosophy, it will be enough for boys to know this: The Nyaya and the Vaisheshika arrange all the

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

or by testimony of other (wise and experienced)

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. oIj ‘wnenq7and then they explain how God has made

all this material world out o£ atoms and molecules ; finally they show how the highest and most useful knowledge is the knowledge of God, who is also the inmost Spirit of man, and how this knowledge

is obtained in various ways.

The Sankhya explains in more detail and in new ways the nature of Pnrushah, Spirit, and of Prakritib, Matter, and relation of each to the other.

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

The Mimansa explains what karma is, i. e., act ion, both religious and worldly, and what are its consequences, causes and effects, and how it binds naan to this world or to another.

The Vedanta finally tells fully what is the exact nnd true nature of God, or Atma, and shows that Tiva of man is in essence the same as this inmost God, and explains how man may live so that karma shall not bind him; and finally, by understanding

f(t)| <» >’ <SL the Maya Shakli of God is, by which all this, world comes forth and appears and disappears, how

he may (after practice of Yoga) merge himself into

and become one with God and so gain Moksha. . i>

—–o :——

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CHAPTER I.

The One Existence.

TH E R E is one Infinite Eternal, Changeless Existence, the A l l .

FromThatallcomesforth;toThai ail returns.

“ One only, without a second.

T hat includes within Itself all that ever has been, is, and can be. As a wave rises in the ocean, a universe rises in the A l l . A s the wave sinks again into the ocean, a universe sinks again into the A l l .

As the ocean is water, and the wave a form or manifestation of the water, so is there one Exis tence, and the universe is a form, or manifestation, of the Existence. “ All this verily (is) Brahman, t

This is the primary truth of Religion. Men have given to t h e A l l many different names. The namein the Sanatana Dharma is Bkahman.

English-speaking people use the name God, add ing, to make the meaning clear, God, in His own

*Ckhandogyop, VI, ii—I.

flbid, III, xiv—!■ “This” Is the technical name for a muverse.

f ( I J l < 12 > < S L ^•5^g$drc.” Sometimes the Hindu speaks of the A ll

as Nirguna Brahman, the Brahman withoui attri butes, or the unconditioned Brahman. This is tc distinguish the unmanifested state o f Brahman,

the A l l , from the manifested state, in which Brahman is called the Saguna Brahman, the Brah man with attributes, or the conditioned Brahman the Supreme Ishvara with His universe.

These are called: “ the two states of Brahman;” * the subject is very difficult, and it is enough for a boy to understand that the Saguna Brahman is

Brahman revealed— not “ a second,” but Brahman shining forth as The One, the Great Lord of Being, Thought and Bliss. He is the self-existent One, the Root and Cause of all beings. He is also some times called Purusottama, the Supreme Spirit, T he Self. With Himself as Spirit He reveals the other side of the A ll, which is named Mulapra-

kriti, the Root of Matter. Prakriti, Matter, is that which takes form, and so can give bodies of all sorts and shapes and lands ; all that we can touch, taste, smell, see, and hear, is Matter, and a

great deal more besides, which our five senses are not yet developed enough to perceive. The solids, ‘

Itrihadaranyakop, II, iii—1.

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liquids and gases o£ the chemist are made of Matter; all the things round us, stones, trees, animals, men, are made of Matter. But the whole of them is not Matter ; inaudible, invisible, unsmellable, untastable, intangible, the Spirit is in each, an £ 51: Amshalj, a portion, o f Ishvara. W e call the Matter part a

Shariram, body ; or a gfpr: koshab,* sheath ; or an 3Prrfe: Upadhih, vehicle ; that which embodi es, clothes, or carries the Spirit. Thus tshvara is in everything, and it is He who gives life to all things. He is wrcfTT Atma, the Self, the Immortal, the Inner Ruler, dwelling in all objects, and there is nothing that can exist apart from Him. An

amshah of Him in a bod}? of matter is called a Jiva. or a Jivatmfi, a separated Self.

There are some very important differences be tween Spirit and Matter, as well as the differences just spoken o f : that the senses, when completely developed, can perceive Matter, while they cannot perceive Spirit, and that Matter takes form while

Spirit is formless. It is the Spirit that is life, and that thinks, and feels, and observes, that is the “I”in eachofus. AndtheSpiritisoneand the same in everybody and in everything. But Matter

* *Spelt- also Effa: koshab.

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cannot think, or feel, or observe ; it is 3T3 Jadam, without consciousness. And it has also the tend ency to be constantly dividing itself into many forms and to become many. So that Spirit and Matter are said to be the opposites one of the other; Spirit is called the knower, the one that knows, while Matter is called the object of know ledge, that which is known.

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

Just as Spirit has three qualities,

Sat Chit Anandam— Being, Thought-Power and Bliss, so has Matter three qualities <nr»

Tamah, Rajalj, Sattvam-Inertia, Mobility, Rhythm.

Inertia gives resistance and stability to Matter ; Mobility keeps Matter active, moving about ; Rhythm makes the movements regular. You may

say : “ A stone does not move of itself.” ut science tells you that every particle in that stone— particles too small for you to see— is moving rapid

ly and regularly to and fro, is vibrating, to use the scientific term.

I I I o » ) <SL ^TRR’: Shaktih, or the Divine Power of ish

vara, which makes Matter begin to take form, is

called Jirsir Maya, and sometimes t’srrsrprer:; Daivi- prakrtih, the Divine Prakrti. Shri Krshna speaks

of “ My Divine Prakrti ” as “ My other Prakrti,

the higher, the life-element, by which the universe

is upheld.” *

The student may think of the great pair of

opposites, Ishvara and Mfilaprakrti, standing, as it were, face to face and the Divine Power of Ishvara shining out on Mfilaprakrti and making the qua lities, called gurr. guflah, act on each other, soithat many forms begin to appear. This Divine power is Maya, and so Ishvara is called the Lord of Maya

Even young students must try to remember these names, and what they mean, for they cannot otherwise understand the teaching o f the B U g a

rni, Gita, which every Hindu boy must try to un derstand. It may be well to say that the word Prakrti is generally used instead of Mfilaprakrti, the prefix Miila, Root, being usually left out.

m * TOrw^trarii__ *jShagavad Gita, vii—5.

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“ x wiU declare that which ought to be known,

that which being known immortality is enjoyed— • the beginningless supreme Brahman, called neithei

Being nor Not-Being.

“ Everywhere That has hands and £eet, every where eyes, heads and mouths ; all healing, He dwelleth in the world, enveloping all ;

“ Shining with all sense-faculties, without any sense ; unattached, supporting everything ; and free from qualities, enjoying qualities.

“ Without and within all beings, immovable . and also movable ; by a reason of his subtlety indis

tinguishable ; at hand and far away is That.

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*Jlhagavad 6tfd, xiii,12—17.

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| .. .q>lj X-Sy-yL’ “ Not divided amid beings and yet seated dis

tributevely. That is to be known as the supporter of beings ; He devours and He generates.

That, the Light of all lights, is said to be beyond darkness ; wisdom, the object of wisdom, by wisdom

to be reached, seated in the hearts of all. ”

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This was in the form of Darkness, unknown,

without marks [or homogeneous}, unattainable by reasoning, unknowable, wholly, as it were, in sleep. “ Then the self-Existent, the Lord, unmanifest, (but) making manifest. This— the great elements

and the rest— appeared with mighty power, Dispel ler of Darkness.

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

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* Ma?iuJSntfUi i—5, 6, 7. t fih&garad O’ita, x 20.

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f(1 )| <is> <SL I, 0 Gudakesha, am the Self, seated in th

heart o f all beiugs ; I am the beginning, the mid dle, and also the end of all beings. ”

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“ There are two Purushas in this world, the des tructible and the indestructible ; the destructible is all beings, the unchanging is called the indestruct ible.

“ The highest Purusha is verily another, declar ed as the Supreme Self ; He who pervading all, sustaineth the three worlds, the indestructible Ishvara.

“ Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed Prushottama. ”

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t Jbid, iv—16.

* Bhayavad Gita, xv—7.

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portion of Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses, of which the mind is the sixth, veiled in matter.

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“ Seated equally in all beings, the supreme ‘ tshvara, unperishing within the perishing ; he who

thus seeth, he seeth.

“ When he preceiveth the diversified exsistence

of beings as rooted in One and spreading forth

from It, then he reaeheth Brahman.

“ As the one sun illumineth the whole earth

so the Lord of the field, illumineth the whole field,

0 Bharata.”

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“ Earth, Water, Fire, Air, Other, Mind and t Ibid xiii—27 30, 33. * Bkagucad-Oiti, TM> 4-5.

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also and Egoism— these are the eightfold 1 ^visions of my Prakrti.

“ This the inferior. Know my other Prakrti. the higher, the life-element, 0 mighty-armed, by which the universe is upheld. ”

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“ Sattva, Rajas, Tamas, these are the Gunas, born of Prakriti; they bind fast in the body, 0 great-armed one, the indestructible dweller in the body.”

……

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f Ibid— xiv— 5

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CHAPTER II.

The Many.

WHEN Ishvara shines out on Prakrit! and makes it fall into shapes, the first Forms that appear are those of the ferialtj: Tri- miirtih, the three Aspects of Ishvara, manifested to cause a Brahmandam, literally an E g g o f Brahma, a universe, or orderly system of worlds. The aspect of Ishvara in which He creates the worlds is named Brahma; Brahma is the Creator.. The aspect of Ishvara in which He preserves, takes care of, and maintains the worlds is named Vishnu; Vishnu is the Preserver. The aspect of Ishvara in which He dissolves the worlds, when they are worn out and of no further use, is named Shiva, or Mahadeva ; Shiva is the Dissolver of the worlds. These are the first manifestations of Ishvara, His Supreme Forms, His three Aspects, or Faces. The One, the Saguna Brahman, or the Supreme Ishvara, appears as Three.

Brahma, the Creator, shapes matter into seven Tattv&ni, Elements, as they have been called.* Different names are given to the first two ;

* The western chemist uses the word in a different souse, but, the old meaning is the one we are concerned with.

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111’ 2 <SL may use the names Mahat-Buddhi, Pure Rea son, and Abamk&ra, Egoism, the principle of sepa ration, breaking up matter into tiny particles, called atoms. Then come the remaining five Tattvas : Ak&sha, Ether ; Vayu, A:r ; Agni, Fire ; Apa, Water ; Prithivi, Earth. This is called the crea tion of the ijrtfr? Bhutadi, Elements, and out. of these all things are partly made. There is more of Tamo-guna than of Rajo-guna and of Sattva-guna

showing itself in these elements, and so the things composed chiefly of them are dull and inert ; the inner life, the Jiva, cannot show its powers, for the coat of matter is so thick and heavy.

Next after the Elements, the ten Indriyas are created ; these were at first only ideas in the mind of Brahma, and later were clothed in the Elements ; they are the five centres of the senses : smell, taste,

sight, touch, hearing, the organs of which are the nore, tongue, eyes, skin and ears; and the five centres of action, the organs of which are hands, feet, and those of speech, generation and excretion.

There is moie of Rajo-guna than of Tamo-guna and of Sattva-guna shewing itself in these Indriyas, so they are very active, and the inner life, the Jiva,

‘can show more of its powers in them.

After the Indriyas, Bralnna created in His

<SL he Devas who are connected with the

senses, and also Manah, the mind, which is some times called the sixth Imlriya, when the first five are spoken of, and the eleventh, when the ten are taken ; because it draws into itself and arranges and thinks over all the sensations collected by the Indriyas from the outer world. There is more of Sattva-guna than of Tamo-guna and of Rajo-guna showing itself in these Deities and Manah.

The student must remember that these gunas are never separated, but one guna may be more

•dominant than another in any particular being. When Tamo-guna dominates, the being is called

tamasik ; when Rajo-guna dominates, the being is called r&jasik ; when Sattva-guna dominates, the being is called sattvik. All things may be divided under these three heads of sattvik, rajasik, and

tamasik.*

Brahma next created in His mind the hosts of

Devas, who carry out, administer the laws of Ishvara and see to the proper management of all the worlds, tshvara is the King, the One Lord, and the Devas are His ministers, like the ministers and officials of an earthly king. The students must never confuse the Devas with the supreme Ishvara, with

* SeeBhagvad-GitS, xiv, xvii and xviii.

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\^^®?&brnan. They are His higher officials for the

Brahmanda, as we men are His lower officials for this one particular world.

The Devas, sometimes called Suras, see that each man gets what he hac earned by his karma.* They give success and failure in worldly things, according to what a man deserves ; they help men in many ways, when men try to serve them, and much of the bad weather and sickness and famine

and other national troubles come from men entirely neglecting the duties they owe to the Devas. The T)evas are a vast multitude, divided under their five’ Rulers, Indra, Vayu, Agni, Varuna and Kubera. Indra has to do with the ether ; Yayu

with the air ; Agni with the fire ; Varuna with the water; Kubera with the earth. The Devas

under each have different names, as we see in the Puranas and the Itihasa. * The student may have read, for instance, how Bhima fought with the Aakshas, who were the servants of Kubera.

In these Devas the Rajo-guna dominates; Manu says that their “ nature is action.”

The Asuia^, the enemies of the Devas, embody the resistance, or inertia, of Matter, and in them Tamo-guua is predominant. , ,

* Karma is-explained in Chapter IV.

<sl

25 <SL hma then .created in His mind minerals,

plants, animals and men, thus completing the pic ture oE the worlds wherein the unfolding of the powers of the Jiva— what is now called Evolution was to take place. In Sanskrit this world-evolu tion, or Avorld-process, is called Sariisilrah, and it is compared to a wheel, constantly turning,

on which all Jivas are bound.

Thus Brahma completed His share of the great

task of a universe, but the forms needed, to be clothed in physical matter, to be made active be ings this was the work of Vishnu, the All-perva- der, the Maintainer and Preserver of the worlds-

He breathed His Life into all these forms, and, as a Purina says, became Prana in all forms and gave them consciousness. Then all the Brahmiinda “‘became full of life and consciousness.” But even this was not enough, when man came upon the •scene. Two Aspects of Ishvara had given Their

hife, but the third Aspect remained, the One who dissolves forms and thus liberates the Jivas, calling them to union and bliss. The life of Mahadeva must be poured out to complete the triple Jiva of man, that he might be the perfect reflexion of the triple Ishvara. This was done, and the human diva began his long evolution, having already passed

25381

6^’%, «. n

t C f j . <SL

through, evolved through, the mineral, vegerame and animal kingdoms in previous kalpas. A very beautiful description of the evolution through plants and animals to men, until “ in man Atma is manifest,” and “ by the mortal he desires the im mortal,” may be read by elder students in the

Aitareydranyaka* and will be found in the Ad’ vanced Text-Book.

The special manifestations of Vishnu, called Avataras, must not be forgotten. The word means- One who descends, from tri passing over, the prefix “ ava” giving the significance of descending. It is applied to Divine manifestations of a peculiar kind, in which the Deity incarnates in some form to bring about some special result. When things are going badly with the world, and special help is needed to keep the world on the road of right

evolution, then Vishnu comes down in some appro priate form, and puts things right.

Ten of His Avat&ras are regarded as more im portant than the others, and are often spoken of as “ the Ten Avataras.”

1. Matsya,thefish.—VaivasvataManuonce saw a little fish, gasping for water, and put it into a bowl; it grew, and He placed it in a larger pot;

I>v * * / v # * * W*

11)1 2 7 1l

thehVgain in a larger, and then in a tank, a pondT a river, the sea, and ever the Fish grew and filled its receptacle. Then the Manu knew that this Fish was connected with His own life-work, and when the time came for Him to save the seeds of life from a great flood, He entered a ship with the Rishis and the necessary life-seeds, the great Fish appeared, and drew the vessel to the world where lay the Manu’s work. With the coming of the Fish began the great evolution of animal life inthe world.

2 . u Kr m, a the Tortoise.— As the tortoise, Vishnu, supported the whirling mountain, which churned the great sea of matter, that it might give forth the necessary forms. The Tortoise is the type of the next great step in evolution.

3 . a Vr a h, tahe Boar.—The earth was sunk below the waters, and Vishnu raised it up, giving, in the Boar, the type of the great mammalian king dom which was to flourish on the dry land.

Modern Science recognises these three great stages of evolution, each marked in Hinduism by an Avatara.

4. aNr a s im,theaMan-Lion.—Thiswasthe Avatara that came to free the earth from the tyranny of the Paityas. Into this race a child, Prahlada,

|(f)| * <SL

■wras born, who from earliest childhood was devoted to Vishnu, despite the threats and the cruelties of his Idintva father. Over and over again the father tried to slay the son, but. ever Vishnu intervened to save him ; at last He bui;st from a pillar in the form of a Man-Lion, and slew the Daitya King.

o. Va m a ,nthaeDwarf.—AtlastHecame as man, to aid the evolution of the human race, and gained from Bali the right to all He could cover in three steps ; one step covered the earth, and thus He won for man the field of his evolution.

6. Parashuuama, Raima of the Axe.—This Avatara came to punish such of the Kshttriyas as were oppressing the people, and to teach bad rulers the danger of using power to tyrannise,

instead of to help.

7 . a Rm ,a usually called Ramachandra, the

son of Dasharatha. — He, with His three brothers, came a3 the ideal Kshattriya, the model King, and He serves as an example of a perfect human life. An obedient and loving son, a tender husband, an

affectionate brother, a gallant warrior, a wise ruler a diligent protector of His people, He is emphati- caily The Perfect Man. His splendid story is told in \ almiki s Runmycinavn,, and the lovely version

of Tulsi Das is known in every northern Indian home.

|(f )| 39 <SL

Krishna, the manifestation of Divine Love and Wisdom, worshipped by myriads with intense devotion.—As the marvellous child of Vraja and Vrindavana, as the friend of Arjuna, as the speaker of the Bhagavad-Gita, as the wise counsellor of

the Pandavas, as the adored of Bhishma—what Indian boy does not know His story ? He is the central Figure of the Mahabhurtaru and His Life is traced in several Puranas.

9. Buddha, the gentle prince who gave up

throne and luxury to become a travelling mendi

cant, Teacher of the Truth.’=»He is known as

Shakyamuni, as Gautama, as Siddhartha, and is the

founder of a mighty faith, followed by millions of

the human race. In him Vishnu teaches vast

multitudes of non-Aryan peoples.

10. Kalki—the Avatara who shall close the

Kali Yuga, and whose coming is yet in the future. When He comes, the Satya Yuga, will return to

earth, a new cycle will begin.

The development and perfection of the human

type is indicated by these Avataras.

■ G° l f e x

ClJ » <SL

_o*

^n^r srH^iTi?**«T«rr festsfawr 1

sNrer r^if feftsrar^Nr ^ n *

“ Within Thy Form, 0 God, the Gods I seer All grades of being with distinctive marks ; Brahma the Lord, upon His lotus-throne, The llishis all, and Serpents, the Divine.

Budras, Yasus, Sadhyas and Aditjas, Vishvas, the Ashvins, Maruts, Ushmapas, Gandbarvas, Yakshas, Siddhas, Asuras,

In wondering multitudes beholding Thee.”

ST?ir f M f ^ p i ^ » W T 5 – T5TTI^q-.tTtJT*!!*ST^rJTI5! • tt& ^rfscuT ^ lv^r ^r?cT

jrrcTT^sj=n;WTg* *

“ Indra, Mit.ra, Varuna, Agni, they call him,,

and He is the radiant golden-feathered Garutman, Of Him who is one, Sages speak as manifold ; they call him Agni, Yama, Matarishvu.”

itRu^ ^trar. *Ht*. i f

* Bhagavad-Oiia,xi„ 15and22.

** Rigveda, I, clxiv, 46. f Manvtmriti, xii, 119.

|Cl)| 3! (§L

the Gods (are) even the Self : all rests on. the Self.

g f f^tPHiTiJTfhr srcrrara«t i qnu*m ar§r jgr^cru h*

“ Some call Him Agni, others Manu, (others) Prajapati, some Indra, others Life-Breath, others the eternal Brahman.”

?rar ^rHiPTr^^rfs^f^ri sw:i

^T^rr^^rfacfsrvqr: ^tw *trp cT^- %qnqr qrr?cT l l

q^T^rrr^rnh srujfr jth:

G qppq’rfarrq: sfasfr

*rr«rr ir^wr q ^ r qqrrt? i +

^ i

errfoiff l

“ As from a blazing fire sparks, all similar to each other, spring forth in thousands so from the Indestructible, 0 beloved, various types of being are born, and they also return thither…………………

“ From That are born Breath, Mind, and all the Senses, Ether, Air, Fire, Water, and Earth, the support of all…………….

* Jbirl. 124. i MuHclnkup. 17. *, 1— 17.

‘ e°l&X /Z<T\V\

III 32 §L x”5r:–^^tl?roin that in various ways are born, the Gods,

Sadhyas, Men, Beast, Birds.

^t^rrcj; str 5rr*r or ^ i

smtfjtrt wn^ir «R?fr3frRfR n

i 3J*I *rs®fcr ^TRssrr m i r%grR ?:r^tTT:!

5rsr??i32^ f%i^jrsrefrjr^ ctctrimr:li*

‘’From Sattva wisdom is born, and also greed from Rajah ; negligence and delusion are of Tamah,

and also unwisdom.

‘‘They rise upwards who are settled in Sattva ;

the Rajasic dwell in the toidmost place. The Tamasic go downwards, enveloped in the vilest

qualities.”

s^rr^r 3tfir.5Tjrr%SRSRcgarn m i ¥r r Rr*R i

m i rTRSRR cTtr: m i tgflEtTSJT li ^r s it s rarscr ^rsrr^r l

^ R5T rRT R f R

-T—

RfTRTRTR: HfcRRnRjgw: strr r ^^t

| n

?rsr^r5TrsiTf smrfr m f or ^ \ cm^tiTR 3tr% itf

Sattva attacheth to bliss, Rajah to action, 0 __________________ ■______________* _________ n

*Bhagavad-Gfita, xiv1,7. IS. fBhigamd-Oitd, xiv. 9 – / 3 .

;(S)?) 3 <SL Bh&rata. Tamalj, verily, having shrouded wisdom, attacbeth on the contrary, to heedlessness.

(Now) Sattva prevaileth, having overpowered Rajah and Tarnah, 0 Bharata ; (now) Rajalj. (having overpowered) Camas and Sattva, (now)* Tanias, (having overpowered) Rajah and Sattva.

“ When the wisdom-light streameth forth from all the gates of the body, then it may be known that Sattva is increasing.

“ Greed, outgoing energy, undertaking of ac tions, restlessness, desire— these are born of the

increase of Rajah, 0 best of the Bharatas.

“ Darkness, stagnation and also delusion— these are born Tamah, 0 joy of the Kurus.”

heedlessness, and of the increase of

trrT^RtR ^

g*r 3^ !l *

“When dharma decays, when adharma is exalt

ed then I Myself come forth;

For the protection of the good, for the destruc

tion of evil-doers, for firmly establishing dharma, I am born from age to age.”

*BhAgarad-Gxtd, iv, 7.— 8. i

CHAPTER HI.

RE-BIRTH.

THE evolution spoken o£ in the last chapter is

carried on by the Jiva passing from body to body, the bodies improving as his powers unfold; this is called re-birth, re-incarnation, or transmigra tion. The word re-incarnation means literally tak ing flesh again, coming again into a physical body. The word transmigration means passing from one

place to another— passing into a new body. Either word can be used equally well. Let us see what is the process described by these words.

The Jiva, we have seen, is a portion of Brahman, “ a portion of myself, a Jiva,” says Shri Krshna. He contains the powers of Brahman, is Brahman. “ Tnou art That,” the Shruti teaches. But yet there is a difference in Space and Time, as the seed is different from the tree. The tree produces a seed, giving it its own nature; it drops the seed on the ground, and the seed slowly grows, putting out

its hidden powers, until it becomes a tree like its parent; it can become nothing else, because its nature is the same as that of the parent. And so with the

Jiva; like a seed he is dropped into matter by Ishvara, he slowly grows, putting out his hidden powers, until he becomes Ishvara; he can become

(D 35. <8L else, because his nature is the same as that

o f his Parent, Ishvara.

Ishvara is said to be wise and powerful, Jiva to

be unwise and powerless;* but the Jiva grows into wisdom and power, and that growth is what is called Evolution.

We have seen that the Jiva begins in the mineral kingdom his long pilgrimage through the physical world. A t that stage he is unconscious o f the outer world. His attention is called to it, its ex istence is forced on him, by violent shocks and blows from outside ; earthquakes, volcanoes, land slips. the rolling of the furious surf, these and many other violent agencies arouse the diva’s attention to the fact that he is not alone, that there is some thing outside him. If the student reads the ac counts of the very early periods of the earth’s history, he will be struck by the number of big catastrophies : all these were necessary to awaken the Jivas. After a very very long time, the Jivas were sufficiently awrake to be fit for softer and more flexible bodies than minerals, and they went on into plants, while others, coming out later from Ishvara, took their places in the mineral kingdom.

The Jivas in the plants now became more con- * Sbvcf-ashvatarop, i—’•).

the outer world, feeling the warm sun, a^fL^ the gentle breezes, and the life-giving rain. As they grew older and more sensitive, they passed into the longer-lived plants, such as shrubs and trees, and

in these more of their inner powers unfolded, till they were ready to go on into the animal kingdom, while the younger ones came on into the vegetable kingdom, and others still younger into the minerals.

And now in the animal kingdom the divas got on much faster, and by hunting for food, and fight ing and outwitting each other, the senses and the

simple mental powers Avere brought out and stren gthened ; until at last the animal forms Avere no longer good enough for them, and they needed the human in order that their evolution should not stop.

The student may ask : What makes the forms evolve to suit the diva ? The diva’s oavii efforts. He wants to look out through the Avail of matter that encloses him ; he tries to see, and his out-

wardgoing energy works on the wall,, and slowly, very very slowly, evolves an eye ; and so with all the senses and all the organs. The senses are pierced from within outwards, we are taught. The diva shapes them all to suit himself, so that he can use his poAvers in the outer world, and the Devas help him by giving him mat erials that are suited to the organ he wants

1 1 ) 1 ( 37 § L A\hen he is trying to see, Agni gives mm

some of his own fiery matter, which vibrates when touched by rays of light. When he wants to taste, Varuna gives him some of his own watery matter, which makes tasting possible. And so on. In this way he makes his bodies, and when he has shaped one as much as he can, and it is of no further use to him, he throws it away and makes another. He evolves faster and faster as he goes on, because his powers, as they work more freely, can bring about results much more quickly than in the earlier stages.

This is the general process of evolution, and the succession has been told about as though it were unbroken, so that the student may grasp the main idea. But, in nature, while the general stream is onwards, there are many little twists and turnings and runnings up into bye-ways. A Jiva may slip backwards for a time, stay a while in a stage that he has long left behind him. There is something he has not quite learned, some power he has not quite evolved, and he falls by this into a lower stage again as a boy at school, if he were idle, might be put back into a lower class. A Jiva which has reached the human stage may be attached to an

animal, or to a plant, or, if he be very t&masic, even 4

III .

“>. <SL to a stone, till he has learned to use the human form

better. Then he is like a man in prison, shut out from human society, and unable to use his human powers, for want of freedom.

But the Jlva is not to be tied for ever to the wheel •of births and deaths. The ropes that tie him to this wheel are his desires. So long as he desires objects that belong to this earth, he must come back to this earth in order to possess and en joy these objects. But when he ceases to desire these objects, then the ropes are broken, and he is free. He need not be born any more; he has reach ed liberation. He is then called a Mukta, a free Ji va. Often Muktas remain in this world to help its progress, so that other Jivas may get free sooner than they otherwise would. We read about such Muktas in the Vedas and Puranas and the Itihasa; sometimes they are great Rishis or Kings, and sometimes they are quite simple people. But what ever they may be in outside appearance, they are pure and unselfish and calm, and live only to help others. They are content to labour for the good of the world, and they know that they are one

with Ishvara.

| | 1 ( 39 ) (ct

»fir-4v ____ *vV ft . ft, . k J ? ? ^ranc strjt i

rT«II^r^’TTI^R^cT^ 5TgHHTit*

“ As the dweller in the body experienceth, in the body, childhood, youth and old age, so passeth he on to another body. The steadfast one grieveth not thereat.”

11*

One who is

SRcRFtf g-gr Fr?^^Trfrr: ^Trut: i ^RTRRrsiTfr^^ cT^rrf 3«T*=r vrr<5T 1 ST«*5T%f% g^cfR 1 vw #r?rfeRrcfr gT?ar*

* ^nra i*Mu <*r^fr^q;- *rnr ^ccrr vrfit?rr gr * ^r- i

^rssr Rfc?r: ^r»arcir3?r g’trtjjr jt gwrcr ^ r o i % ii

%?fT%Trf«R foe** ^ i^jrgijrssnsnt i ^rd ! w, srrcrarrer sfor

3Tfornr%?mr m^T^r ^^rrfqr ^rr% ;r*hsqrcuiiT i asrr ^RT=cn% ferine afr#-

-?r??Tn%Rsrrfaqwi’nr?gr I *trcTi

<rontj[ ^nfor ajar/* * ^

“ These bodies of the embodied

* Bhagarad-Gita, ii—13

* Bhdgacad-GUa, ii, lij-32 and 30.

! N

( 40 )

v.il, indestructible and boundless, are known as finite. Therefore fight, 0 Bharata.

“ He who regardeth this as a slayer, and he who thinketh he is slain, both of them are ignorant. He slayeth not, nor is he slain.

“ He is not born, nor doth he die: nor, having been, ceaseth he any more to be; unborn, perpe tual, eternal and ancient, he is not slain when the body is slaughtered.

“ Who knoweth him indestructible, perpetual, unborn, undiminishing, how can that man slay, 0 Partha, or cause to be slain ?

“As a man, casting off worn-out garments, taketh new ones, so the dweller in the body, cast ing off worn-out bodies, entereth into others that’ are new.

“ This dweller in the body of every one is ever invulnerable, 0 Bharata. Therefore thou shouldst not grieve for any creature.”

asrar qymr tJTrTi: ^ q

q><jqr?!rcr?; h*

q;t?qr- f f r ^ R i R t r i ’

“ As a goldsmith, having taken a piece of gold, ma^eth another form, new and more beautiful, so

* Bi’ihadarant/abnp, IV, iv—4.

t(I)| . (.41> VSL ^be Atma, having cast off this body and

having- put away Avidya, maketh another new and more beautiful form.”

qwrrcr^nrcqsRsrr^trr%q: i fy ^ qpTq q’a-qqftrqrs^Wr I

?r?rstr I qrf»i«r. 331? •frqFcT^jt

it 3 ^ : qrirtR# ?iqc^T yrn%q[cqfr% argqrni i

**3 tF7: ^rqqrr>Trr qri ^t^rt f^-myr n*

“ He who acteth placing all actions in Brahman, abandoning attachment, is unaffected by sin, as a lotus leaf by the waters.

“ Yogis, having abandoned attachment, perform action onlv by the body, by the mind, by the rea son, and even by the senses, for the purification

of the self.

“ The harmonised man, having abandoned the

fruit of action, attaineth to the eternal peace; the non-harmonised, impelled by desire, attached to fruit, are bound.”

ftsrrfejrqwqsr i *rqr£ ^ qftr^r:

n d N Irflrcr: *rnr q q f t=rnpq >%i?r *r«r l

i% hjt a® agrr% % fozran ii -——————- *——————- T*

* Bhdgavad—Grita, v, 10—12.

f(I)| <« > <SL

Vx52^s£>’*j for stwi snfk^i; sir”?? i sf^iflrf s^it% fazm; n

srTfr^T^gr^TfjTrfrr «rej ipr*c I

h ^nn^Tg^rrm fusm^q-jr^ipr ii f

“ Sages look equally on a Brahmana adorned with learning and humility, a cow, an elephant, and even a dog and an outcaste.

“ Even here on earth they have conquered the universe whose mind remains balanced. Brahman is incorruptible and balanced; therefore they are established in Brahman.

“ One should neither rejoice in obtaining what is pleasant, nor sorrow in obtaining what is unplea sant; with Reason firm, unperplexed, the Brahman-

hnower (is) established in Brahman.

“ He whose self is unattached to external con tacts, and findeth joy in the Self, having the self harmonised with Brahman by yoga, enjoyeth hap

piness exempt from decay.”

?r smfr a^rrWfTrf gppp^ asrw^rijr^TO:

!Nrr qrarftmsr.

——- ———– — ————————————— —

f Ibid, v. 18—21.

n i

w . 11

————- -— ————————————— — * ”

‘ G° l f c X

f ( f ) | ( 43 , ( § L

^ m ^ r r g ^ ? R f *rarcr ! srrsRi HftR^rft?f rrcirsrr.11*

“ He who is happy within, who rejoiceth within and who is illuminated within, that yogi, becoming Brahman, goeth to the Nirvana of Brahman.

“ Rishis their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings, obtain the Nirvana of Brah man.

“ The Nirvana of Brahman lies near to those who know themselves, who are disjoined from desire and passion, subdued ascetics, o£ controlled mind.”

* Bluigarad-G’ta, v. 24-26.

———:0:———

f(S)| ■ <SL

V>£>——V V

CHAPTER IV.

K a r m. a

KARMA is a Sanskrit word which means action, but it is generally used to mean a certain definite connection between what is being done

now and what will happen in the future. Things do not happen by accident, by chance, in a disorder ly way. They happen in regular succession; they follow each other in a regular order.

If a seed is planted in the ground, it sends up n little stem, and leaves grow on the stem and the flowers come, and then fruits, and in the fruits are seeds again. And one of these seeds planted will produce a stem, and leaves, and flowers and fruits and seeds. The same sort of seed produces the same kind of plants. Rice produces rice-plants; barley produces barley; wheat produces wheat; thistle produces thistle; cactus produces cactus. If a man sows thistles, he must not expect a crop of sweet grapes; iE he plants prickly cactus, he must not expect to gather juicy apples. This is karma, and a man, knowing it, sows the seed of the thing he wants to reap. This is the first thing to remember-

(«>

ow an action is not quite so simple a thing as ‘it looks. If I ask a person, “Why do you walk into the town?” he will say: “ / wanted a pair of shoes, and I thought I could get them there;” or: wanted to see a freind and I thought he was in the town;” and so on, in many ways, but always: :tlJ wanted and / thought therefore I acted.” These

three are always found together.

Now a want is what is called a desire; we desire to get somthing—that is the first stage;then we think how to get it—that is the second stage; then

we act so as to get it—-that is the third stage. This is the regular order; every action has a thought behind it and every thought has a desire

behind it.

These three things— action, thought, desire— are

the three threads that are twisted into the cord of karma. Our actions make the people round us happy or unhappy; if we make them happy, we have sown happiness like a seed, and it grows up into happiness for ourselves; if we make them un- happy, we have sown unhappiness like a seed, and .it grows up intc unhappiness for ourselves. If we do cruel things, we sow cruelty like a seed, and it

grows up into cruelty to ourselves. If we do kind

‘ Go^ \

<46) vbL

tilings, we sow kindness like a seed, and it grows up into kindness to ourselves. Whatever we sow

by our actions comes back to us. This is karma.

But action has thought behind it. Now thought makes what is called our character, the nature and kind of mind that we have. As we think about a thing a great deal, our mind becomes like that thing. If we think kindly, we become kind; if we think cruelly, we become cruel; if we think deceitfully, we become deceitful; if we think honestly, we become honest. In this way our character is made by our thoughts, and when we are born again, vrc shall be born with the character that is being made by our thoughts now. As we act according to our nature, or character— as a kind person acts kindly, or a cruel person acts cruelly—it is easy to see that

actions in our next life will depend on the thoughts of our present life. This is karma.

But thought has desire behind it. Now desire- brings us the object we wish for. As a magnet at tracts soft iron, so does desire attract objects. If we desire money, we shall have the opportunity of

becoming rich in another life. If we desire learn ing, we shall have the opportunity of becoming learned in another life. If we desire love, we shall

Iff )| (‘«> <SL

haVethe opportunity of becoming loved. If we desire power, we shall have the opportunity of be coming powerful. This is karma.

The student should think over this again and again till he thoroughly understands it. Only when he understands this, can he go on to the more difficult problems of karma. Karma may be summed up in a sentence : A man leaps as he sows.

But the student may ask : “ If my actions now are the outcome of my past thoughts, and if my past thoughts are the outcome of my past desires, am I not helplessly bound? I must act as I have thought. 1 must think as I have desired.” Thai, is true, but to a certain extent only ; for we are changing constantly as we gain new experiences,

and the Jiva thus gains more knowledge, and by the help of that changes his desires. In other words,, while we have actually desired, thought and acted in a certain way in the past, the possibility of desiring, of thinking otherwise has also been present throughout that past ; and this possibility may be turned, at any time, into actuality, as soon as we realise, by means of new experiences, the evil

consequences of acting as we have actually done in the past.

f(f j <48> <SL Suppose a man finds that he has acted cruelly:

lie learns that his cruel action was caused by his

cruel thoughts in the past, and that those cruel thoughts grew out of desire to get an object which could only be obtained by cruelty. He sees that his cruel actions make people miserable, that these people hate and fear him, and thus make him lonely and unhappy, He thinks over all this, and he re solves to change, butthe pressure of his past thoughts and desires is very difficult to resist. He goes to the root of the trouble— the desire for the things that he cannot get without cruelty, and he— who is the Jiva—-says to himself : “ I will not let myself desire those things, and whenever I begin to wish for them I will remember that the desire breeds misery.” He uses thought to check desire, instead of letting desire control thought. Then instead of desires carrying him away, as if they were runaway horses, he

gradually uses thought as a bridle, and keeps his

desires in check. He will only allow them to run

after objects that bring happiness when they are obtained.

Young divas let their desires run away with them, and so bring much unhappiness on them selves; older Jivas grow wiser, and when the desire

f(I)| <« > <SL

runs out to an object the possession of which would, as he has found in the past, cause unhappiness, he remembers that past unhappiness, and by his thought pulls the desire back.

The student, then, ivho wrould make happiness for others and for himself, must look well after his desires, must find out by observation and study ‘which objects in the long run bring happiness, and which bring unhappiness, and must then try, with all his strength, to desire only those things the out come of which is happiness.

It is very important to realise that escape from the bonds of birth and death is not gained by any special mode of life, but that, as Shrl Krshna says : “ He who, established in unity, worshippeth Me, abiding in all beings, that yogi liveth in Me, what ever his mode of living.”* Janaka, the Ivshattriya King and Tuladhara, the Vaishya merchant, equally reached liberation, and that, not by fleeing to the forest, but by the absence of desire for worldly

things.

Janaka was King in Mithila over the \ idehas

and, having attained to tranquility of mind, he sang this song: “Unlimited is my wealth, and yet I have

* Bhayacad-Gita, vi.—31.

‘ G0l^ X

1(1)1 ( 501 <SL I£ the whole of Mithila be burned up

•with fire, yet for me there will be nothing lost.” f And so he told Mandavya, having repeated this, that whatever possessions a man might have were but a source of trouble, and that the gratification of desire, here or in heaven, could not afford the sixteenth part of the happiness which comes from

the disappearance of desire. As the horns of a cow grow with the cotv, so does the desire for wealth grow with its possession. Wealth should be used for the good that can be done with it, but desire is sorrow. Looking on all creatures as on himself, a

wise man gains freedom from all anxiety.* By the teaching of the sage Jajnavalkya, King Janaka at tained liberation, for it “enabled him to attain to thrt Brahman which is auspicious and immortal, and which transcends all sorrow.” f And having thus learned, he became in his turn a teacher, to whom even Vyasa sent his son, Shuka, to learn the

religion of emancipation.J

dajali made great tapas, and became filled with

t Mahabharatam, Shanti Parva, clxxiii. * Mahabharatam, cccxxvii.

t See the great discourse of Yujnavalkya to King Janaka; Ibid. Shanti Parva, cccxi—cacxix,

* JIbid, cecxxvi—cccxxviii.

t(S)! 51 ( \ ^ \ SKW! y x /

\%> y-y

pride; and one day he thought within himself: ^‘who in this wide sea and spacious earth is like to me ?” Then cried a voice: “ Say not such words.

Even Tuladhara, busy in buying and selling, should not thus speak, and to him thou art not equal.” Then Jajali wondered much that a mere merchant should be put above himself, a Brahmana and an ascetic, and he set forth to find Tul&dMra, and thus solve the riddle. Vexing himself, he reached the city of Varanasi, and there found Tuladhara, a mere shopkeeper, selling, to whomsoever came, all kinds of goods. Tuladhara stood up, greeting the

Brahmana as was fitting and to him Tuladhara re lated the story of the great penance that had inflated him with pride: “ Angry, thou hast come to me, O Brahmana; what service can I render thee Much amazed was Jajali at such knowledge of his past shown by this humble trader, and eager ly he pressed for explanation. Then Tuladhara

spoke to him of the ancient morality known to all— though practised by so few— of living in a Way which inflicted harm on none, or when harm could not be totally avoided, a minimum of such harm; he himself asked no loan from any, nor with any quarrelled; attraction and aversion he had con-

( 52 , (£L

l; equal his look on all, without praising or blaming any; when a man is fearless and is feared by none, when he neither likes nor dislikes, when he does no wrong to any, then he reaches Brah

man. Very beautifully did T uladhara discourse of the injuries inflicted on animals and on men by cruelty, of the nature of sacrifice, and of true pil grimage, showing how liberation might be gained by harmlessness. *

sKwra’raw 3^r tn%h *ror«iifr

lif “ Man verily is desire-formed; as is his desire

go kj his thought; as (his) thought is, so he does- action; as he does action, so he attains.”

rflfHr ra# fr^f fstarimsw 111

“ So indeed the desirer goes by work to the object in which his mind is immersed.’

*ra ^

w^ri% cT-. ¥r^fgr >*

“ Now verily man is thought-formed; as man in this world thinks, so, having gone away hence, he becomes. ”

* Mahubkaratam, Shanti Parra, cclxi-cclxi.

j Hri/irt@arauya)w]> 17. iv—5. *lbid, 6. XChhdndugn»]}.Ill, xir—1.

< 53 > <SL

^ ?Tir ^<Jfr I

?ra ?rr ^rsfw3TRrr% 3>frr¥R h

**&^Tf^r ^Tci qtlr s^fcrqr gggra: i

^ crcJTr^Fsr 1 5 : gshrt ^fr[ ii#

“ Nor do actions affect Me, nor is the fruit of

action desired by Me. He who thus knoweth Me is not bound by actions.”

“ Having thus known, our forefathers, ever seek ing liberation, performed action; therefore do thou also perform action, as did our forefathers in the olden time. ”

srRifrr^jsRmur ?rmf: qftri’cr -prr: u 5>w»irsrraJT fb?qyrHr ^rscrsnrt 1

t%%<i ^rr% *?: i: R^r5fr?Tftr%Trr?Jrr 1

^rmfa^RRr^r =sr^Rrnr * i TTrT^Tt^q- grf>^?I sTRRRSR^FW: I

^ror^tcr: ^tnsr srr£rafrc?r lit

“ Whose works are all free from the moulding of desire, whose actions are burned up by the fire of wisdom, him the wise have called a Sage.”

* Uhagavad-Gita, iy, 14—15. hhi’ujarad-O’Ha, \\ 10—23. 5

wmm wm ^ I sttrTr

ar^rmefr rjtc^h;: 1

t(f)t <5 1 ) <SL

“ Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge he is not doing anything, although doing actions.

“ Hoping for naught, his mind and self controlled, having abandoned all greed, performing action by the body alone, he doth not commit sin.”

“ Of one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacri fices, all action melts away.”

*fe srg’strfH wrur gn? i nr*ihs?jctT a§r ^TH^ga1II*

“ When all the desires hidden in the heart are loosed, then the mortal becomes immortal, then he

here enjoyeth Brahman.”

«T?Br?T *Tsm ferae v jtii g i g nrcfe feraehit:stttih^ft 11

^*nirr|ifeqr*TF%g ntrarrg I snmr^grairrgTB I rrirnr i

^^ri3rm<JHras*mfe gwssr Hrrhr: ll

*reg TfegnrgirriHsnfe g % ^ vs*m i a^feri^rfer g^rrfe ^ *rrc«b 11 Tr^feirRsrrifl^JTirs;?;: ^grsgife: I IfTTclr^-Hmffe^TTF^rfelTgsfeII f “Know the Self, the chariot-owner, the body,

*Katkop,II,vi—J4 fKathnp.I,iii, 3-7,

(|fj . <»> <SL the chariot; know Reason the charioteer, and the mind as the reins; they call the senses the horses,

the sense-objects their province. The Self, joined

to the senses and mind, (is) the enjoyer; thus say the wise. Whoever is ignorant, always with mind loose, his senses (are) uncontrolled, like bad horses of the charioteer. Whoever is wise, always with mind tightened, his senses (are) controlled, like good horses of the charioteer. Whoever is indeed ignorant,

thoughtless, always impure, he does not obtain that goal (but) comes again into Samsfira.”

m— .*

<n SL

Sa c r i f.i c e

THE idea of “offering sacrifices” is very familiar in

India, but a student needs to understand the principle which underlies all sacrifices, so that he may realise that every one should sacrifice himself to

the good of others, and that all sacrifice of other things are meant, to teach a man how he ought, at last, to sacrifice himself.

The first thing to grasp is that creation is sacri fice. Ishvnra confines Himself, limits Himself, in matter in order that a universe may be made mani

fest. Shruti and Smriti alike proclaim this truth, as in the Purusha Sukta of the Rigveda or as in the allusion by Shri Krishna to the formal sacrifice that causes the birth of beings.* Immersion in matter is,, in spiritual language, called “ death, ” and Ishvara thus sacrificed Himself in order that He might bring into separate being portions of Himself, the Jivas who might develop all His powers in matter in an infinite variety oE forms. This is the primary sacrifice, and on this is based the Law. This also gives us the meaning of sacrifice: it is the pouring out of life for the benefit of others.

* Bhagarad-Glta, viii—H.

CHAPTER V.

/si#*- • e o i * X <

‘ ( 57 ) ( c j ■ X^vj^^/xie Law of Sacrifice is the Law of ‘Life

ail Jivas. In the earlier stages of their growth they are forcibly sacrificed, and so progress involunta- rily, without their own consent or even knowledge, their forms being violently wrenched away from them, and they propelled into new ones, a little

more developed. Thus the Jivas of the mineral kingdom are prepared to pass on into the vegetable, by the breaking up of their mineral bodies for the support of plants. The Jivas of the vegetable kingdom are prepared to pass on into the animals, by the breaking up of their vegetable bodies for the support of animal life. The Jivas of the

animal kingdom are prepared to pass on into the human, by the breaking up of their bodies for the support of other animals, of savages, and of certain types of men. And even the Jivas of the human

kingdom are prepared to rise into higher races by breaking up of their human bodies for the support of other human lives in cannibalism, war, etc.

In all these cases the bodies are sacrificed for the benefit of others, without the assent of the embodied consciousness. Only after untold ages does the Jiva recognise, in the body, the univer sality of the law, and begin to sacrifice his own upadhis deliberately, for the good of those around

■e°^ X

f ( f ) | ( » > <s l

biltt. This is called self-sacrifice, and is the show ing forth of the divinity of the Jiva, the proof that he is of the nature of Ishvara.

A wonderful story of uttermost self-sacrifice is told in the Mahabharatam;

Indra, the King of the Ilevas, was sore beset by the Asura Vrittra, born of the wrath of a Rishi, whom Indra bad offended by an unrighteous act. Vrittra heading the Daityas, defeated Indra and

his armies in battle, drove him away from his capital. Amaravati and took away his sovereignty. Long the l.)evas wandered with their King in exile,

and repeatedly they made endeavour to regain their capital, but were vanquished again and again. Finally they learnt that the righteous wrath of a

Rishi could not be allayed, except by the volun tary self-sacrifice and pity of another Rishi ; and that Vrittra could be slain by no other weapon

than the thunderbolt made with the self-given bones of a holy one. And they went eagerly to the Rishi l)adhichi and told their woeful tale to him. Ana he was filled with a geatpity and said: “ I give to you my body willingly to make what use of it you like.” And when their artifice! Yishva-

karma shrank from laying a rude and painful hand upon that shining body of purity and tapas,

‘ G° l J X //>—nV\

| ( | J . . ( 59 5 . § L w^fCelbtchi smiled and said: ‘‘Cover this body up

with salt; bring here a herd o£ cows; they shall lick off the salt and flesh together; and ye shall take the bones which only ye require; and so naught of this body shall be wasted.” And this was done

and Vrittra fell before the might born of that- wondrous sacrifice.*

The Jiva is led up to this point by the teach ings of the Rishis, who bid him’make sacrifices of his possessions for a good that he does not receive immediately: they show him that when a man sacri

fices to others, his gifts return to him increased in the future. A man is to sacrifice some of his goods, which may be looked on as outlying piece* o f himself, and he is promised that this act o f self-denial shall bring him increased possessions Next he was taught to make similar sacrifices and to deny himself present enjoyments, in order that he might lay up for himself increased happiness on the other side of death in Svarga. 1hus the practice of sacrificing was made habitual, and man, by sacrificing his possessions in the hope of reward, prepared to learn that it was his duty to sacrifice

himself in the service of others, and to find in the joy of that service his reward.

* Luc. cit, Vana Prava, c.

■e°i& X

1 1 1 ( 60 5. § L /; v , ; Another lesson taught in these sacrifices was

the relation man bears to all the beings round him; that he is not a solitary, isolated life, but that all lives are inter-dependent, and can only prosper permanently as they recognise this inter-dependence. The Rishis taught him to sacrifice daily to the Devas, to Rishis, to ancestors, to men and animals, and showed him that as all these made sacrifices to enrich his life, he had incurred to them a debt, a duty, which he must pay by sacrifice. As he lives on others, he must, in common honesty, live for others. Sacrifice is right, a thing that ought to be

done, that is owed.

Finally, as the JRa recognises his parentage, his identity in nature with Ishvara, sacrifice be comes happiness, a delight, and the pouring out

of life for others is felt as a joyous exercise of innate divine powers. Instead of seeing how much he can take and how little he can give, he tries to

see how little he can take and how much he can give. He begins to look very carefully into what he takes for the support of his own up&dhis, and seeks to reduce to the lowest point the suffering inflicted by the breaking up of lower forms for

his support. He abandons the foods and the amusements which inflict pain on sentient beings

( t ) | ( 61 >

and tries to become “ the friend of all creatures.’ ile realises that while the preying of animals on

animals, of men on men, and the slaughter of animals by men for food or sport, are necessary at certain stages of evolution for the development of needed faculties and powers, men should gra dually evolve from these, and cultivate the faculties of gentleness, sympathy and tenderness, regarding the weaker as younger Selves to be helped, instead

of asvictims to be immolated.

As a man lives in such thoughts of his non separateness from younger Selves, he begins to feel more really his non-separateness from elder

Selves and from the Universal Parent, Jshvara. Slowly he realises that his true function is to live for others, as Ishvara lives for all, and that his true happiness lies in becoming a channel in which the fife of ishvara is flowing, a willing instrument to do the will of Ishvara. Then every action becomes a sacrifice to ishvara, and actions no longer bind him. Thus the law of sacrifice becomes also the

law of liberation.

ststt: srarqra: i

sr: i

■e°l& x

f ( 1 ) | c 62 > < S L M < W ¥?T^T?cT: k m q^ClEjWi^si II

S«ra;w*Tra;r%qt i:«rr

a f f r r a s r ^m m 3 *p qF r % ^ r h? : r i i q q qsrRrqrfsaq: ^arr g^1q??r ^Ir sprer a qrq? % qqrwtfRq wsrrf ¥rqf?a ^cfn% q^qr^srfT W ?;*rer%q^;qrq?r:qfrs ^qasrr^r % %

*Hrncr f^qqirof “ Having in ancient times emanated mankind together with sacrifice, Prajapati declared : ‘ By

this shall ye propagate; be this to you the Kamadhuk:

“ With this nourish ye the Devas, and may the IJevas nourish you ; thus nourishing one another y^ shall reap the supremest good.

“ For, nourished by sacrifice, the l)evas, shall bestow on you the enjoyments you desire. A thief verily is he who enjoyeth what is given by them

without returning them aught.

“ The righteous, who eat the remains of the

sacrifice, are freed from all sins ; but the impious, who dress food for their own sakes, they verily eat sin.

uFrom food creatures come forth ; from ram is * Bhagavad-Gitd, iii, 10—15.

< •* > (CT

t e production of food ; rain proceedeth from sac rifice ; sacrifice ariseth out of action.

“iKnow thou from Brahma (the Veda) action groweth, and Brahma (the Veda) from the Imperish able, cometh. Therefore Brahman, the all permeat- 1Qg> is ever present in sacrifice.’ ”

r%i% *T3T?cr %grcrr: i %rffm3* n*

’l They who long after success in action on earth- sacrifice to the Devas ; for in brief space, verily, m this world of men, success is born of action.”

siTsrr ^rsirJTT^R *?c*r

“ 0 Indra, Varuna, plenteous wealth and food and blessing give us……………………………………………… u This my song may it reach Indra, Varuna,

and by its force bring sons and offspring. ^rr^nrr sresrrcg; 1

_________* * it

* Akagavad-Cffta, iv, 12. f liigrMn. VII. I.xxxir, I. 4 V

mnnr: i it

1 f “ 0 Kings, Indra, Varuna, to this our sacrifice be ye turned by offerings and homage,……. ……….. .

tt* vra nr: strttHr nun

■ G° f e X

f(I)|

<* > <SL

qir£rr% cimirTq-: nq^V?

^q*q ^qwqWifR q^cT I

faqr qrqqf*rq5 ?cqta%q??q

qq q: gqq: qfrasrq;: II*

“ Whoever works (sacrifices), pouring libations into the shining of these [the seven flames pre viously mentioned] at the proper time, him these sun-rays lead where dwells the one Lord of the Devas. Saying to him ‘ Come, come,’ these resplen dent libations carry the sacrificer by the sun-rays, worshipping him and saying the sweet words:

•*This is your pure well-deserved Brahma-world.’ ”

qsriwjjqgjifr otrt m sricru i

qrq #r#-s*cqq3T*q ^rqr^q.- II f

“ The eaters of the life-giving remains.of sacri fice go to the eternal Brahman. This world is not for the non-sacrificer, much less the other, 0 best of the Kurus. ”

g q ^ q srrqrqreqqqqg: i q^rqi^q: qw qfqsrqq nJ

“ From one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacrifices, all Karma melts away. ”

* Mundakajt, I, it. 5—6 t Bhagaead-Gita, iv—31. $ Ibid, 23.

.. <-’ <SL

mp*^ sth% ^r% i

s t r ^ s r c R ^ ’ s r « ? q * P l . ii 3RT§*T<?rar^ jti^ tst i *

u Whatsoever thou doest, whatsoever thou eatestj whatsoever thou offerest, whatsoever thou givest, whatsoever thou doest of austerity, 0 Kaunteya, do thou that as an offering unto Me.

“ Thus shalt thou be liberated from the bonds of action, (yielding) good and evil fruits. ”

*Ibid, ix, 27-2S.

Cli %l CHAPTER VI.

T h e W o r l —d s i V s i b l a e n d I n v i s i . b l e

WE all know one world, the world around us, which we can see, and hear, and touch, and taste, and smell. Science tells us of many

parts of this world, which our senses are not keen enough to perceive, things too small for our eyes to see, too subtle to affect any of our senses. These parts of our world, which we cannot perceive but about which science tells us, are still physical, although invisible to us; they are parts of our world. Physical matter includes solids, liquids, gases, and ethers, all made up of atoms of the same kind.

But we have heard of other worlds, which are invisible and are not a part of this world, the worlds into which people go when they pass away from this earth hy death. We read of the Triloka,

the three worlds, and every one should know some thing about these, for in these three worlds the Jiva is bound to the wheel of births and deaths, and in these his evolution proceeds. These three worlds are made at the beginning of immense period called a Day of Brahmfi, and perish at its ending. Four other great lokas, or worlds, complete the Bra-

‘ G° i ^ X

t ( f ) | ( 6 7 , CgL

X”^hhiunda, but they last on through the life of Brahma. We need not deal with them here. There are also some sub-divisions within the great lokas, to which the same name of loka is given, such as, Pretaloka and Pitriloka in Bhuvarloka, and Indra- loka and Suryaloka in Svargaloka.

The three great lokas with which we are concerned, the Triloki, are: Bhurloka, the physical world, or the earth; Bhuvarloka, the world of “ be coming ” — intermediate between the earth and Svargn; Svargaloka, the heaven world. Of these three, Bhurloka is partly visible and partly invisible to us; Bhuvarloka and Svargaloka are invisible. In Bhurloka the Prithvi Tattva is the basis of all

forms: it exists in seven modifications— solid, liquid, gaseous, radiant, etheric, superetheric and atomic. These later four are spoken as “ the ethers.” In Bhuvarloka seven similar modifications exist, but the basis is the Apas Tattva. In Svarga loka there are also seven similar modifications, but the basis is the Agni Tattva.

The Jiva has thi’ee sheaths corresponding to •these worlds— the Annamayakosha, the Prana- mayaskosha, the Manomayakosha. The Anna

mayakosha, or food-sheath— so called because it is built up out of the food we eat—corresponds with

A*Vr\\\ /^|

f ( I ) | ( 68 > < S L visible part o£ the earth and is composed of solids, liquids and gases. The Pranamayakosha or Prana-sheath, corresponds with the invisible part o£

our earth and is composed of ethers. Prana is> the life-energy, and includes all the forces that science calls magnetic and electrical, but is much; more than these. Both these sheaths are connected with Bhurloka.

The Manomayakosha, mind-shenth, has two parts ; the denser part, in which the passions have their seat, is connected with Bhuvarloka ; the finer part, in which play the emotions and thought, is connected with Svargaloka.

Other names are used for these sheaths, accord ing to the object for which the classification is- made, but the student need not become confused by these, for as he advances, he will find that his increased knowledge makes them quite intelligible^ We will only notice three names very commonly used.

The sthulasharira, or solid body, is the same as the Annamayakosha, made of solids, liquids and gases. The Snkshmasharira, or subtle body, in cludes the Pranamayakosha and the Manomaya kosha; in addition to these, it includes another

kosha, the \ ijnanamayakosha, the knowledge-

– – – 4k

|l|.(69» ‘SL sheath, which connects the Jiva with maharlokas

a loka beyond the Triloka in which his pilgrimage is carried on, one which is not destroyed, though it is rendered uninhabitable, at the close o£ the Day of Brahma. This part of the Sukshmasharira, the knowledge-sheath, is relatively permanent, and

lasts through the series of births and deaths.

A table may make these two classifications, and their relation to the lokas, clear:—

Sh aBib .a

Sthula. * Sukshma. Sukshma Sukshma.

o k.aL

Bhurloka.

Bhuvarloka. Manomaya. Svargaloka. Manomaya.

[These perish at or after death and are renewed at re-birth.] Sukshma (Karana) Maharloka. VijMnamaya.

Th is does not perish at e r after death, so

re-birth.]

The Sthulasharira contains the organs of action, the hands, feet and those of speech, genera tion and excretion, often called the Ivarmendriyasj

but the true Karmendriyas, the centres which direct and control the organs, are in the Sukshmasharira. Thus joy, or grief, or any strong emotion, affects the centres, and through them, the organs; the

hands twitch, the feet tap, speech is impeded in

o s h.Ka

Annamaya. Pranamaya.

‘ G° t f c X

®P (70> §L irritation, and so on- The Jnanendriyas have also

their centres in +he Sukshmasharira, while their organs— eyes, ears, tongue, nose and skin— are in the Sthfilasharira.

Now let us see what happens at death. First, the Sukshmasharira is separated from the Sthula- sharira, the Jiva drawing it away by means of the Pranamayakocha. This leaves the Sthfilasharira a mass of “ lifeless ” matter ; that is, of matter from which the life that held it together is with drawn ; there is plenty of life left dn the cells of the body, and they begin to break away from each

other, but the ruling life is gone. The Jiva re mains in his Sukshmasharira. Very quickly he

shakes off his Pranamayakosha, and has then the uenser part of the Manomayakosha as his outer most garment. He is then called a Preta, and is an inhabitant of Pretaloka. If he has been a very

good man on earth, he dreams away happily while in this condition ; but if he has been a bad man, he suffers while a Preta, craving for the earthly pleasures which he is no longer able to obtain. After a shorter or longer time— according to the strength of these cravings and the consequent length of time needed for their exhaustion— the densest part of the Manomayakosha falls away,

111 <” > <SL ^D(| i1e goes as a Pitri into Pitriloka. Having

spent there sufficient time to purify the Manomaya- iosha from all elements unfit for Svarga, the Jiva in the purified Manomayakosha goes on into Svarga,

>md enjoys there the fruit he has stored up.

hen this is exhausted, the time has come for his return to earth, and the puz’ified Manomaya kosha dissolves away, leaving the Jiva in the

‘ ijnanamayakosha. He quickly puts forth his power to form new vehicles, and creates a new Manomayakosha for his coming life in the lower worlds. The IJevas build for him a Pranamayako-

sha and an Annamayakosha, according to his karma, and he is again born into Bhurloka.

These are the recurring stages of the Jiva’s pilgrimage : life in the visible world, death, life in the invisible worlds, re-birth. This is repeated time after time, time after time. At last, the Jiva grows weary of these three worlds, and longs for higher, subtler experiences and more expanded life ;

he turns away from all these worlds can offer him, and finds delight in meditation, in worship, in the compassionate helping of the weaker; he no longer uses his vehicles to gain pleasure for himself, but

only to do service to others, and, so used, they can- no longer imprison him. He dwells in the higher

((f1 («>

”■.

lokas, guiding liis lower vehicles as his instruments in the lower worlds, and becomes a co-worker with Ishyara, either retaining his vehicles for ser viceor throwing them awray arid entering into Brahman.

wsi w i*

“ Now verily there are three worlds— the world of men, the world of the Pityis, the world of the j)evas.”

F?atfr 3t?jtgassra 1 cnEflTa:’TRfT?T-ssi ^ ctr 1

>|crrr%s?TTRJT^trri%vrr^cr 1

wj lit

“ For certain is death for the born, and certain is birth for the dead ; therefore over the inevitable thou shouldst not grieve.

“ Beings are unmanifest in their origin, manl iestin their midmost state, 0 BMrata, unmanifest in their dissolution : whatroom then for lamenta

tion ?

si^HTfr R 5 : 1 ttr err 1

* ftrihadaranyakqp, I. v—IB. f Bhagmai-Oita, ii; 27—2S.

111 11> <SL <5L^r5^rf5^Tf??r: snrt: l

^rsqr*m sT^fhr^^r cr%gn^TTf>w% u *

“ The people who know the Day of Brahma, a, thousand Yugas in duration, and the Night, a thousand Yugas in ending, they know day and

night.

“ From the unmanifested all the manifested

stream forth at the coming of Day : at the coming of Night they dissolve, even in that called the un-

manifested.”

tfesrr?tf^m<rr: ^qurn ^IrRg

gr q ^ m ^ r a r

JT^Fct f|oqT1%r%

wg-fnr^srwr ^TcfiTRf gFrirsFrfrr Ilf

“ The knowers of the three (Veda), the Soma drinkers, the purified from sin, worshipping Me ^th sacrifice, pray of Me the way to Svarga; they ascending to the holy word of the Deva Indra, ^njoy in heaven the divine feasts of the Devas.

“ Having enjoyed the spacious Svarga-world, * Tbid viii; 17—18. t Bhngavad Oita, ix, 20—21.

t(f)| <> <SL

x^ -:lM r holiness withered, they come back to this world of death. I’ollowing the virtues enjoined by the three ( \ edas), desiring desires, they undergo this passage to and fro.”

5T^r»frw% ^R=rr?w srasra- 1 ^r^ar:^lrmf% tr^m 11 *

“ At the end of many births the man fullof wisdom cometh unto me : 4Vasudeva is all.’ saith

he, the Mahatma, very difficult to find.” * Ibid. vii, 19.

(ff?i)

Q f

SANATANA DHARMA.

PART II.

GENERAL HINDU RELIGIOUS CUSTOMS AND RITES.

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CHAPTER I.

T h e Sa j i s k a . r a s

EVERY religion prescribes a number of cere monies, or rites, to be performed by its fol lowers. The use of the ceremonies, speaking

generally, is: (1) to help the Jiva to conquer and purify his sheaths; (2) to bring to his aid superior Intelligences, such as the I)evas and the Rishis; (3) to improve the atmosphere around him and so make it easier for him to steady and concentrate

his mind.

To this end are used material objects, gestures,

postures and sounds, all carefully arranged to bring about the results aimed at.

The objects used are chosen for their good magnetism, and in many cases— such as particular flowers offered to a particular Peva— because they

.share the magnetism of the Object of meditation or of worship, and thus make a link between that

Object and the worshipper. Thus a mala, a rosary, of tulasi beads is used in the worship of Shri Krishna ; one of rudraksha in the worship of Mahadeva.

f(S)| (fs 1 <SL V ^ .w ^ x Gestures and postures, for the most part, affect

the Pranas— the sub-divisions of the life-breath that circulate in the body ; some prevent the magnet

ism of the body from escaping into the surround

ing atmosphere, and force its currents to move in

a wav suitable for calm and quiet thought.

Sounds are used for all the three purposes mentioned above. They give rise to vibrations, and as these vibrations are regular and even, they make the vibrations of the Siikshmasharira— which is very sensitive and easily affected— regular and even also. When these vibrations of the

Siikshmasharira are made regular, the Jiva is much helped in steadiness of thought and devo tion. Sounds of a suitable kind attract the atten tion of the Kishis and Devas to the person utter ing the sounds, and they help him. Further, suit

able sounds drive away hostile Intelligences and bad magnetic influences, and so improve the sur roundings of the speaker.

Sounds thus used are called Mantras. A mantra is a succession of sounds, a definite se quence, the sounds being arranged in a certain order ; if the.sounds are changed the vibrations are changed, and the results will be changed. That is why a mantra cannot be translated. A trails-

mantra is like a sentence in which J letters of the words are jumbled up, and so convey

no meaning.

There is another thing to remember about mantra ; if the man who utters a mantra is not trying to lead a good life, the vibrations of the mantra will do him harm, not good. For, as they work on his Sukshmasharira, they bring to bear on it a force antagonistic to evil desires and evil thoughts, and shake it very violently and may even wound and tear it, as his evil resolves make it vibrate in one way and the vibrations of the mantra force it into another. If his resolves are good then they work with the mantra and cause no conflict : however weak they may be, the}- aid and do not hinder.

Mantras need not be spoken aloud, and their silent repetition is, indeed, more powerful than audible recitation. They affect the subtler kinds of matter more than the denser.

Among the ceremonies in the life of a Hindu are some important ones that mark the chief stages of his life : in old days these were numerous, ten standing out as the chief, but of these ten, only some are now practised. Seven of the Samskftras relate to infantile life and early childhood. Of

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these seven, the sixth, Annaprasanam, the first feeding with solid food, is universally observed ; and the seventh, Chudlkaranam—-the tonsure, and with it the piercing of the ears—is performed almost universally. Then comes the important eighth Samskara, the Upanayana, the leading of the boy to the Guru who gives him the sacred

thread, and teaches him the Gayatri, this initiation making him a Dvija, twice-born.

The Upanayana is the beginning of the student stage of life, during which Brahmacharya, entire celibacy, is enjoined, and the duty of the lad is to studv diligently. This stage is closed by the formal return home, the Samavartanam, after which he is ready to enter the second stage of life,

thai of the householder, the Grihastha ; the tenth Samskara, Vivfiha, marriage, marking his entry into manhood and its responsibilities. In modern India these wholesome rules have fallen into disuse, though the Upanayana and Vivaha Samskiiras are maintained as ceremonies. ^larnage is incongru ously thrust into the midst of the student life, and the duties of manhood and boyhood are mixed up

to the injury of both. May the ancient rule be speedily revived.

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^?t^t% ^m^vr^fcT i*

“ One sound, well-uttered, becometh as the cow

of plenty in the Svarga-world.” £ R : ^rccfr ^%cfr gr

t v z m st^ tet ?r c m s f a r t l w *rsr?iR I%hrct

s r o f – m r s n ? * . II f

“ The mantra defective in Svara (inflection) or

\ arna (letter or colour) is uttered falsely and de- dareth not the true meaning. That lightning-word slayeth the performer himself as (the word) ‘Indra- Shatru’ for fault of Svara (slew Vrittra, the per former of the sacrifice, and the enemy of Indra,

instead of slaying Indra, the enemy of Vrittra, as intended).

sir ^11X

“ With saci’ed Vaidika rites should be perform – ed the Samskaras of the body, namely, Nisheka and the rest, of the twice-born, which purify here

and hereafter.”

_ ^ sfnurwmr ll §

°PatafijalieMahabhashya, Vi, i— 84.

t Panirn-Shikfha, 5 2 . MaJnwtmriti, i i — 2 6 .

§ Angira quotedPdinraihAra-G-nhya-Svira, Sankara bhashya, p, 26(0II.. i.)

ID! (-> <sl

“ As the outline o£ a picture is lighted up slowly with (the rilling in of) many colours, even so is Brahmanya with scriptural Samskaras.”

■GoD \

▼x^nrwr^r jsrasT ^riraT ^ l f?T^Wr35raT^r^

II arcri^fr £r?i?3OT%^T€T%: i

%snrm: srrsrgjstr^t fiNftsrflnifcar^ 11

^ r T T H T H T T ^ . I h X ^ ? F I » : r : « T T ¥ S T ^ J cT P I *

Vy&sa-Sniriti q u o t e d Pai in’axhara (irikya-Sfitra, p . 2 G 9 .

chapter h.

Sh r a d d. h a

OHRADDHA is the name of the ceremonies ^ performed to help the Jiva, who has put off his visible body in death, by those who re main in this world. The diva that has put off his visible body is called a Preta, and the part of the fehraddha performed to help him at this stage is

called the Preta-kriya. The visible body, the An- namayakosha, is carried to the burning-ground that it may be dissolved into its constituents as quickly as possible ; the ashes are gathered together on the third day, and are thrown into running water, preferably into a sacred stream. When the Anna- mayakosba is destroyed, the PrSnamayakorha rapidly disperses, and this dispersal is quickened by some of the mantras used at the cremation. Burning is the best way of destroying a dead body, and this destruction is important both for the de parted Jiva and for those left behind ; so long as it remains undissolved, the Pritnamayakosha hangs round it, in’ consequence of the magnetic attraction between them, and the Jiva is thus linked to the earth, which is bad for him ; on the other hand, a slowly decaying body in the ground, as in burial.

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sends out poisonous gases, and this is bad for those remaining behind.

The Shraddhas performed after the burning help in a re-arrangement of the materials of the Manomayakosha, partly by the magnetic influences of the objects used, and partly by the vibrations set up by the mantras. After a certain time, the Sapindikarana ceremony is performed, which helps the Jiva to pass from Pretaloka, to Pitriloka, and

he is then enrolled among the Pityis, or the ances tors living in the subtler regions of Bhuvarloka. Seven generations, one in Bhurloka and six in Bhuvarloka, can affect each other. When the Jiva passes on into Svarga, he has no further need of the help furnished by Shraddha.

32jr 3>r<§r =* ^ fanarcr =sr ^ i

“Gifts todeservingBr&hmanas forthesake of benefitto thePitvis, inthepropertimesandplaces and with faith, are known as Shraddha.”

ferret**: srracJFvrrtwrefojT i

“ Shraddha should be offered to the Pityis, day

by day, with corn and water, or even roots and jBrakvianda Parana, f McLmigmriti,iii—203,

V o

)

-lts ’:ll>d water, bringing them satisfaction.”

wn=?r*q: gnrrq; i srcrc ^TRRr^rt^fl^^cq^ a^u; u

^frggn- errarm: ?ifrc%c aram: i ggmarg; stfi^a ramnm ti

asrra?:r%a« srsrr^m-sgwirci’TJn’: i

(ct J

IjlI .(85

^ s r r t a r g a : ^ r g m n g a 11 *

‘ ‘ Out o f the five elements a (subtler but)

firm body is born (as seeth) for sinful Jivas (after death),

that they may suffer punishment therein.

“ After the suffering of the punishments award ed by Yama, in that body (the body) dissolves again

into the elements.

“ If (the Jiva) has done more Dharma and little Adharma, he goes on to Svarga and enjoys happi ness there enclosed in (another body composed of) the same elements.”

r%armgisntr% amagqsuaa l f

“ After the cremation is completed (the Jiva) becomes a Preta.”

aaarag; !ma hr?: I amfaaairn*rrafag#* srassft H vfcnft: smsf: fafjfm wr^r I

f a g : g a w 11 +

* jManugmriti. xii, 16, 17, 20. t Garvda Parana, II, v—36, 1 Ibid. II. xvi—6. 7, 20.

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“ The Jiva remains on the path (/. e., the Preta- loka) for a yeai’, 0 best of birds ; then he passes on into the Pitri-loka (and dwells) with the Pitris.

“ By the offering of the sixteen Shraddhas he is helped to dwell in joy with the Pitris. Therefore should the son ever perform the Sapiudikarana rites for the father.”

CHAPTER III. Shaugham.

OHAUCHAM, or Shaucha, consists of the rules laid down for keeping bodily purity, and thus ensuring physical health and strength.

Disease is a sign that some law of nature has been disregarded, and the Rishis—knowing that the laws of nature are the laws of God, the expression of His being, and that the Jiva is a portion of God enveloped in matter—have treated obedience to the

aws of nature as a religious duty.

The visible body, with its invisible double, the

Pranamayakosha, being made of physical materials, it is necessary to use physical means to make them pure, and to keep them pure, and we need to understand them in order to do this.

The visible body, the Annamayakosha, is com posed of particles drawn from the food we eat, the liquids we drink, the air we breathe, and from a constant rain of minute particles, too tiny for us to see, that falls upon us continually from the people and the things around us. This last statement may sound a little strange, but it is true. Our bodies are not made of dead matter, for there is

C lf <-» <SL,

no such thiDg as dead matter.* Matter is made or

tiny living things called atoms, and of other tiny

living things that are collections of atoms. A

grain of dust is a collection of myriads upon my

riads of tiny living creatures, and there are grades

upon grades of these minute lives, till we come to

what are called microbes, that can be seen with the

help of microscopes. Now these microbes and the

other smaller lives are all floating about in the air, and our bodies and all things are made up of

these. Stones, plants, animals, human beings and all the manufactured things round us, houses, fur niture, clothes are constantly giving off clouds o£. these particles. Everything near and still more, everything we touch, gives us some of its particles and we give it some of ours. If we are to be healthy, we must only take into our bodies pure particles and drive away impure ones, i h e rules of Shaucha are intended to show us how to- do this.

The food we eat must be pure. Now all things are becoming more alive, or are getting nearer death ; are being built up, or are being destroyed.

See p. 67. for what is meant by lifeless matter. A body, as a whole, is said to be “dead” when the Jiva has left it, although the particles of it are alive. As this “ dead body’ decays, the living par

ticles are set free.

f ( 1 ) 1 < 89 > < S L xjjAl^re food is becoming more alive, has life in it which is unfolding : its next natural stage is one

of “higher integration,” that is, of greater com plexity. Fresh leaves and fruits, grains and roots,

are full of life which is unfolding ; we take that

life into our bodies, and it builds them up. These

things become impure if they are stale, for the life is then departing, they are on the way to death. All flesh is more or less impure, because its indwelling life has been driven from it, and it is ready to decay ; its next natural stage is one o f “ disintegration,” that is, o f breaking up into

simpler forms ; the body built by it is more liable to disease than the body built of plant-products, wounds heal less quickly, and fevers run higher.

Of liquids, pure water is necessary to health, and infusions of herbs in it, such as tea, coffee and cocoa, taken in moderation, are harmless and often useful. Milk is at once food and di’ink of the purest kind. Every form of drink into which alcohol enters is impure, and most harmful to the body. It is fermented liquor, that is liquorin which decomposition has begun, and it injures the

tissues of the body, and is a distinct poison to the brain. Especially it is mischievous in a hot cli mate, bringing about premature decay and early

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\%|i:aeatb. So also are drinks impure into which enter such stupefying drugs as Indian hemp— the popular but health destroying bhang.

Pure air is as necessary to health as pure food and drink. As we breathe, we send out a gas. called carbon dioxide, which is stupefying, and if we shut ourselves into a confined space, all the air in it becomes laden with this, and unfit to breathe, f urther the breath carries out with it waste parti cles from the interior of the body, and unless the

fresh air blows these away, they are breathed in again into our lungs and those Of others, and are

poisonous in their effects.

^ e must not only build up our bodies out of clean materials, but we must keep the surface of the body clean by frequent washing and bathing. The whole body rau3t be bathed, at least once everyday, and well rubbed in bathing, so that all loose particles may be washed away, and the skin kept clean and fresh. Any part of the body that becomes soiled, feet, hands, etc., should be washed and washing before and after food must never be omitted. To eat with unwashed hands is to run

the risk of soiling the food with dust and other

injurious particles, and the washing after food is obviously imperati%7e. The garments next the body

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shbfild also be washed daily.

The Hindu, ever accustomed to look at the

outer world as the symbol o£ the inner, has joined to his outer ablutions the idea of inner purification. As he washes the outer body, he repeats mantras for the purifying of the inner bodies, and thus weaves his religion into the commonest incidents of daily life.

Students will now see why the Rishis were so particular about cleanliness. A person with a dirty body, or with dirty clothes, fills the air round him

with impure particles, and poisons the people round him. We must be clean, not only for our

own sakes, but for the sake of those around us. A dirty person, dirty clothes, dirty houses, are centres of poison, public dangers.

The purity of the Pranamayakosha depends on the magnetic currents in it. It is quickly affected by the magnetic properties of surrounding objects, and we have therefore to be careful on this point also. Thus some plant-products and plants, while harmless to the AnnamayakoBha, are very injurious to the Pranamayakosha, such as onions and garlic.

Their magnetism is worse than that of flesh. This kosha is also most seriously affected by alcoholic emanations, and by the Prfinamayakoshas of others-

is still more important is that it is affected ;r-s own Manomayabosha and, through it, by those of others. Hence the dangers of bad company.

Now the purity of the Manomayabosha depends on the purity of its owner’s thoughts and desires, and herein lies the most fertile source of impurity in the Annamaya and Pranamayaboshas. These two physical boshas cannot be pure and healthy if the thoughts and desires are impure. A man may observe the rules of Shaucha to the last point of Strictness, but if he be proud, passionate, harsh, vain, suspicious, he is pouring impurity into these koshas faster than any rules can wash it out. In the eyes of the Rishis and the J)evas such a one

is ever ashuchi.

sfeasrw sr snrrsrhi; II *

“ Far from his dAvelling let him remove excre ment, far the water used for washing his feet, far

the leavings of food, and bath water.”

STSTcfr RSTQ* I

^rRP-T h t

Being purified by sipping water, he shall

always daily worship in the two twilights with a * MamumrUi, vi—151. f j^d. ii—222.

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collected mind, in a puce place, performing Japa according to rule.”

fi[3T f^fl5nraTc*nrrf5?i: i

3pfir ^f^tr%c*rc*nT%; *3tr =sr ll *

“ Having washed, the twice-born should eat food always with a collected mind; having eaten, let him rinse well and sprinkle the sense-organs, with water.”

irrsT jj?rRr ^r^rr^rti i errg:yqrE&srat^ ^f^rm llt

“ Wisdom, austerity, fire, food, earth, mind, water, plastering, wind, rites, the sun and time are the purifiers of bodies.”

*T%nn=Ttr%sjwfor jr? i r%rm<nwir ^jRcrrr tl J

“ The body is purified by water, the mind by truth, the soul by knowledge and austerity, the

reason by wisdom.”

str?t ‘rfasrffr? rasra i §

“ Verily there is no purifier in this world like wisdom.”

*rfq

* r t ^ r «r * Ibid, ii—53.

^rsrlr JTm^ftrarsR i

nr *r; ll

t Ibid, v— 105. t Mtoiwntr’7»,v —109. § BhOgacad-Ott&i iv—38.

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f%sr vrera «m W i 5%3TR?r% ?r jt ^rtst srnrc*n% 11 *

“ Even i£ the most sinful worship Me with undivided heart, he too must be accounted righte ous, for he hath rightly resolved ;

“ Speedily he becometh dutiful and goeth to everlasting peace. Know thou, 0 Kaunteya, that my devotee perisketh never.”

* Ibid, ix, 30—31.

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W E

CHAPTER IV.

T he Five Daily Sacrji’icks.

have seen that there exists a law o f Yajiia, of Sacrifice, and that man’s glory is to voluntarily work with it. We have

now to see how the Sanatana Pharma trained its followers to this end.

We may pass over, for the present, the numer ous sacrifices of various kinds laid down in the sacred books, and concern ourselves only with the

“ Great sacrifices ” to be offered every day. are:—

The Sacrifice to Risbi or Vedas. The Sacrifice to Devas,

The Sacrifice to Pitris. The Sacrifice to Men. The Sacrifice to Bhiitas.

These

Each of these has an outer form and inner meaning, and the latter leads the sacrificer on to the full life of sacrifice. Let us try to understand

both.

The outer sacrifice to the Rishis, or \ edas, is

study and teaching. Every day a man should study some sacred book, and thus gradually acquire

f(S)| (* ) (§L

‘:th©Tmowledge without which he cannot rightly understand himself, his position and his duties. And he should ever be ready to share this know

ledge with those more ignorant than himself : hence _ Manu, in describing this sacrifice, calls it teaching*. A boy should daily offer this sacrifice, reading and carefully thinking over some shlokas from the Bhagavad-GUa, the Anuglid, FJamsa Gita or

other sacred work. The carefulness and closeness of the thought is more important than the amount

read. The inner meaning is that all st’idy should be a sacrifice, learning in order that we may teach. The outer sacrifice to the l)evas is the Homa, the recognition of all we owe to the kindly ministry and protection of this active Intelligences working in nature, and the repayment of it by giving for their service a share of our possessions. The inner meaning is the realisation of our relations with the super-physical worlds, and of the inter-dependence

of the worlds. We must learn to be in harmony with nature, in accord Avith all that lives.

The outer sacrifice to the Pirris is the 1’arpaii °r offering of water, to the older generations of our family, to our ancestors. The inner meaning is the

recognition of the great debt we owe to the past, * SeeManuamriti, iii—70.

| ( I ) | < 97 > < S L 4|o.-|ne generations who occupied the earth before

us, and who toiled and laboured that they might hand it on, improved, and enriched, to us, their posterity. No man is truly human who does not recognise what he owes to the past, his debt to the

ancestors.

The outer sacrifice to Men is hospitality : every

day a true Aryan should feed some one poorer than himself. The inner meaning is the duty of serving and helping humanity, of feeding the. hungry, clothing the naked, sheltering the homeless, comforting the sad. Those who are rich are the stewards of the poor.

The outer sacrifice to Bhutas, to creatures, is the putting of a little food on the ground, before beginning the meal, for the invisible lower entires around us, and the ”lacing of the remains of the meal in a suitable place for vagrant men and

animals. The inner meaning is the duty of caring for those who are beneath us in the human and in the lower kingdoms, the recognition of our debt to them for their services to us, and the practice of kindness and consideration towards them.

Thus the five great daily sacrifices teach man his relations, with all around him, with his superiors, his equals, and his inferiors. They establish the

snsrqsn crq^rn; i Crnr t-sfr w^ffcfr

«*

( 98 ) (§L

onious relations on which the happiness and prosperity of families and of nations depend. They turn the wheel of life in accord with the will

of Ishvara. and so help on the evolution of the worlds. They teach each individual that he is not an isolated unit-, but a part of a great whole, a cell in a vast body : and that his happiness and progress, therefore, can only be secure if they

subserve the general happiness, and conduce to the general progress.

“ Teaching is the Brahma-sacrifice, Tarpana is the Pitri-sacrifice, Homa (the offering into the fire) is the Deva-sacrifice, Bali (food) is the Bhhta-sacrifice, hospitality to guests the Manushya- sacrifice.”

Terraria ^ 4 % i ft rewtfr* ^Tf^rqr n-j-

“ Let a man ever engage in Veda-study, and in

the rites of the J)evas ; engaged in the rites of the

Devas he supporteth the movable and immovable kingdoms.”

*Mamcmriti, iii—70. f Ibid, iii—SO, 81.

( 99 ) (fil oij

srrssrrera ^ r faarRen 11

^iW R^r^qcnfrg;

fsrebfcnft qf^sfirn u *

“ The Rishis, the Pil ris, the Pevas, the Bhfttas, and guests expect (help) from the householders ; hence he who knoweth should give unto them.

“ Let him worship, according to the rule, the Rishis with Veda-study, the Pevas with Homa, the Pitvis with Shraddha, men with food, and the Bhutas with Bali.”

* Jbid, iii— ‘.”I.

I I I C H A P T E R V . <SL W orship.

THE performance of the five daily sacrifices by man as an inter-dependent part of a universe, does not, however, completely satisfy the

longings of the truly religious man. He longs to come into conscious relations with the Lord of the Universe, with Ishvara, with the great Life of which his own is a part. This need of man finds its satisfaction in worship. When Vyasa, master of the final truth of Para-Brahma and ever working for the good of all beings, after he had written even the MaMbharatam and the Brahma-svfras for the instruction of men, still found not peace of mind, Narada counselled him to sing the praise of Ishvara ; and this he did in the VisJinu-Bhdga~ vata, winning thereby the peace he did not gain

before.*

Worship is the expression of love to the Su

preme, of reverence towards Him, of aspiration to reach Him in conscious communion, of longing to be united with him, to feel the unity of the in dividual self with the supreme Self. It may take

* Vishnu-Bkdgavata, I, iv—v.

‘e° lfe x

f(f)| <1 0 1 ) <SL

x^vtHeform of praise of His Perfection, of prayer rooted in a sense of imperfection, of appeal to His Love, of recognition of His Power, of meditation on His Nature, of intense longing for His Unveiling—-and

many another, according to the temperament and the stage of evolution of the worshipper. But whether in the peasant or in the philosopher, it is the expression of the longing after Brahman ; the expression differs with the emotional and intellec tual evolution, but the root-longing is the same.

The All, the Unconditioned, is never an Object of worship. Attributes are needed for worship, on which the mind can be fixed, by which the emo tions can be stirred. The Saguna Brahman, Ish- vara, is the Object of worship, whom all prayers and praises reach, to whom all contemplation is directed. He may be adored as Shiva or Vishnu, as Mabadeva or Narayana, as £>urga or Lakshmi,

as Ganesha, Indra, Agni, Sarasvatl, or as an Ava- tara— Kama, or Krishna, or Buddha ; but under whatever name and form, it is Ishvara who is worshipped.

This explains a matter that often puzzles boys, why sometimes Shiva, sometimes Vishnu, is spoken o fas the Supreme Being, why one Purana exalts One and another exalts Another. All these are

(((b )?) ( 102> fax

Forms ; and tshvara is One. The worshipper is worshipping tshvara, and is thinking of tshvara, under the Form which he loves best. He is not worshipping the Form,buttheLordintheForm __as a wife loves her husband, not the clothes he wears, though even those may be dear for the sake of the wearer. The worshipper worships the Love, the Beauty, the Power of tshvara, as revealed in some one of His Divine Forms. We can only grasp a little, being small, but we grasp in our worship parts of the one Lord.

This is why the quarrels of different religions, and of different sects in the same religion, are so foolish and so ignorant. All are worshipping the same tshvara, and the differences are only differen ces of names, due to differences in the worshippers,

not in the Object of worship.

Pf.ja is the general simple form of worship.

A picture or image is used, mantras are recited, flowers are offered, water is poured out, and in these outer forms the inner love finds expression, nnd then rises beyond the forms to the Object thus served. The Form selected as representing the Object is sometimes the family Peva or Devi, and sometimes is the lshtadeva, the Form chosen by the

worshipper himself, or by his Guru for him.

/^ £•e°i^X

/fft)v < io3 ) VST

,«r£/’ Upasana is a term that includes many forms of worship, including meditation, and the daily Sandhya, which should be performed by all followers of the Sanatana Dharma. There are two forms of SandhyS, the Vaidika and the Tantrika, and a boy should perform the Sandhya, according to his caste and family customs. He learns it from ‘ a properly qualified instructor, and should then practise it daily. Meditation, in its definite stages, belongs to manhood rather than to boyhood.

?Tsrwar 5TRJT55 I

?pr. 3 *: ^s^rsnfrKw:* ^rrqcr<*r*j n * “ Even the highest and most stainless know ledge, even perfect unselfishness in actions, shine

not if uninspired by devotion to the Imperishable. How then shall acts (bring peace) which (aim at fruit and) are not pure, or even those that are per formed without desire, if they are not offered up to tshvara ?”

ooo ooo urdTTFb =CrTT: ii

warspr ffc TTT?rf:^

*VUknu-Shagarata, I, V—12.

A1y ^ v v \ /^|

111 >“ > <3L

.art^A-W ?• **v o ^—r> g cranor*nmur«rar

jrto:i ^qr^ra il

s r w w t ?fmfr w

^«iw? ^rg^Cctr *j?g^T^rrct?Froci; i

vrqrfJT sr r%*RqR ! q«qrqftR%cT*n*i: n *

“ They who worship the Indestructible, the In* effable, the Unmanifested……ever working for the

welfare of all creatures, these all come to me.

“ The difficulty of those whose minds are set on the Unmanifested is greater; for the path of the Unmanifested is hard for the embodied to reach. “ Those verily who, renouncing all actions in Me and intent on Me, worship, meditating on Me

with whole-hearted Yoga,

“ Those I speedily lift up from the ocean of

death and existence, 0 Partka, their minds being fixed on me.”

^niijcrRr

?roq sefrj

ctrSTHT3:rcqscf

“ The Lord dwe’lleth in the hearts of all beingsr

0 Arjuna, causing all beings to revolve by His illusive power, as though mounted on a wheel.

“rFlee unto Him for shelter with all thy being, 0 Bharata; by His grace thou shalt obtain

* Bhagarad-Oita, xii, 3-7 f Ibid, xviii, Gl—62.

* « I R

STP^qf% W R c R II f

! fasr% i

|(S)”7 ( 105}

susuprem peace and the everlasting dwelling placer^

q *TSTTITTSPT^Ht?tNcI^ I hit H-pw Hr*r^rrrr.n*

“ However men approach Me, even so do I welcome them, for the path men take from every side is mine, 0 Partita.”

?frhththtcnj \I Fj^T cITWHI 1 1 1

“ Any devotee who seeketh to worship with faith

a n y such aspect, I verily faith of that man.”

* Shagararl-CHta, iv …ll.

bestow the unswerving ______ _

t Ibid, vii 21

(CT

K m

X ^ .w ^ g x

<s l

CHAPTER VI. The Four Ashramas.

■RATIONS have characteristics, just as have in- A ‘ dividuals, and among the characteristics of the Hindu nation in old days were order and

balance. The SanStana Pharma stamped these characteristics on the people, and thus shaped a very dignified type of man, evenly developed and well balanced. So much are these the characteris tics of the true follower of the Sanatana Pharma that Shri Krishna said : ‘‘Equilibrium is called

Yoga.”*

The large view of life taken in the Vedas is the

root of these characteristics. All things exist for the sake of the Atma, the Self, and by his will. They exist merely to give him the experiences he desires to pass through. He wills to unfold his powers in the lower worlds, and to become the self- conscious Ruler o f the outer realms o f denser matter, as he is ever the Inner Ruler, Immortal. He is not in haste, being Eternal, and knows it best to take each experience in order, and thus to

_ unfold symmetrically and harmoniously. This

* -Bhagatad-Oita, i i — 4 S .

■e° ^ x

|( &)■/ < 107 > ’tt

ofcler is imposed by Ishvara, the Supreme Self, on the lower kingdoms of our world ; the seed, the root, the stem, the leaves, the tiower, the fruit succeed each other in due order, and each has its place and its beauty in its season ; so also He im poses the stages of human life*“ infancy, childhood, youth, maturity, old age ; this sequence man can not escape from nor change ; but the unfolding JivatmS in man, clouded by the matter he has not yet mastered, pushes irregularly in various direc tions, led by Manalj dominated by Kama, grasping at the things of one stage while yet in another, and so hindering his due evolution in each. The child would be a youth, the youth a man ; the old man grasps backward at the joys of youth ; thus life is robbed of its serenity and thereby of half its

usefulness.

In order to counteract this mistaken eagerness

and lack of balanced order, the great Ilishis marked out for the eldest-born family of the Aryan race the definite stages in the life of the individual from birth to death, and the definite stages in the life of the Jivatma in his long evolution through my riads of births and deaths. In each case these stages are four ; in the life between one birth and one death they are called Ashramas, resting-places

■eo^ X

III. . ,(108.}

dAvellings : in the life passing through countless, births and deaths they are called Varnas, colours, or castes.

We are concerned here -with the Ashramas. As said, these stages are four: Brahmacharya, the stage of studentship ; Garhasthya, the stage of house- holdership; Vanaprastha, the stage of forest-dwell

ing, i. e., seclusion; Sannyfisa, the stage of total re nunciation, i. e., asceticism.-‘

In none of these stages must the man grasp at the special duties of the other three; the student must not be a householder, a recluse, or an ascetic ; the householder must not be a celibate, a recluse, or an ascetic ; the recluse must not seek again the

joys of the household ; nor must the ascetic long after the quiet attachments of the recluse. Each stage has its own duties and its own pleasures. Discharged and enjoyed each in its own stage, they lead to the orderly unfolding of the Jivatma; when the Ashramas are disregarded, his evolution is delayed.

Now in modern days the Ashramas cannot be exactly lived according to the details of the ancient rules, the conditions having changed so much ; but if we get a clear idea of the fundamental

* See Manntmriti, vi—87.

t(f)| (1») (§L

^^ianes of each, we shall still be able to shape the life to an orderly course of development.

The life of the student begins with the Upa- nayana ceremony, his “ second birth,” and from that time forward certain virtues must be striven for by the boy. He must be hardy and simple in his habits ; these virtues make his body strong and healthy ; he acquires them by rising early, bathing, eating moderately of plain food, taking plenty of exercise, not allowing himself to lounge luxuriously and idly. Contrast a boy who lives in this way with one who lies late in bed, who over-eats him self on sweetmeats and rich dishes, who takes little exercise, and spends much of his time lying on soft pillows. The one is alert, strong, hard-muscled,

vigorous, active, and will be a strong healthy mont the other is heavy, flabby, fat, lazy or too thin and. weak, and will soon be diseased and suffering.

The student must also strive for the virtues of industry, obedience, humility and serviceableness ; youth is the preparation-time of life, and indus trious study to acquire knowledge is absolutely necessary for useful manhood ; obedience is using the experience of his elders to guide his conduct,

and saves him many a trouble in early life, and only he who knows how to obey is fit to rule here-

1(g)) w ( no ) (c

to share what they have with the humble ; and serviceableness in the narrow circle of the family and the school builds up the nature that will serve humanity.

The student must be chaste in thought and act, a celibate in mind and body. He must guard his thoughts, for the boy who does not think impurity will not act impurity. He should not

think of sex, nor yield to dBv-dreaming. Only the pure in thought and in body can pass unstained into happy household life. The very name of the student is the Brahmach&rl, which has come now to mean almost exclusively the celibate. Prema

ture age, weakness, disease, race-decay, spring from student-marriage, against the ancient law.

The household stage is entered at marriage, when the youth has completed his school and college career, and is ready to take up the duties and responsibilities of household life. Of all the Ashramas this is the most important, for it sup ports all the others.* The welfare alike of the family and of the nation depends on the house holder, and their happiness and prosperity are in his hands. A good husband, a good father, a

* See Manutmriti, iii, 77. and 8!)—90.

~^L. ^1 after ; humility lilts liim quickly, as all are willing

•e<w\ i/y’—-xV\

<ni> §l good master, a good citizen, is the noblest of men.

The home is the school of unselfishness, compas sion, tenderness, temperance, purity, helpfulness, prudence, industry, right judgment, charity. The qualities that make the good householder, when shown to his own circle in house and State, are the qualities that make the Sage and the Saint when shown to all. The degradation of the ideal

of the householder has made modern life petty and sordid, and the half entrance into it. and the confusion of its duties with those of the student, caused by the modern evil of student-marriage

has deprived the entry into it of its ancient solem nity and dignity. The plucking and eating of unripe fruit deprives the eater of its sweetness.

Certain well-born but thoughtless Br&hmana youths abandoning their homes before due time, went into the forests to lead a life of asceticism. Indra pitied them, and, assuming the form of a golden bird, taught them: “ Follow the household life ! It is the field for the cultivation of virtues. It is sacred. Worship of the £)evas. study, repay ment of the debt to the pitris by the rearing of a family and helping on new lives as we have been reared and helped— these are the austerest of pen ances. Bear the heavy burthen of the duties o f

‘e° lfc x f(f t ,

: <>« ) <SL

—-—_\^y/

‘”W the household ! They that run away from their

work fall into sin. To eat the remnant of the food left after helping the needy is to eat the true remnant of sacrifice.*

When the householder sees his sons able to bear the full burden of his duties, when the signs of age appear, and his children’s children are

round him, the time has come for him and his wife to surrender the headship of the home, and to retire from active life and worldly labour. A quiet and somewhat secluded life, given to study, to self- sacrifice for the good of others, to the counselling of the younger, such should be the third Ashrama in our modern days.

Finally in old age a man may rightly enter the fourth Ashrama, that of the ascetic, passing his last days in meditation and worship, till he enters willingly the life beyond death, to reap the fruits

of a well .–pent earthly life, hereafter to return for further evolution.

erresRsft i »i?*«isnranFrerrc: ’jsmrsmr: li t

“ The student, the householder, the forest- dweller, the ascetic— these, the four separate orders, spring from the householder. ”

* Mahabhdratam, Skanti Parva—xi. t Manusmriti, vi—37.

■ __ 1(11..(n!> §L

%|r wr %5 qriq ^sir^rrn i sTR’^ra^rsret^«rra*mRHg ii srsrrq^^qrarrmrcJR: i

grqgudi rmrq;?? ^rmsnrg n g fsr^q 55ft«J ‘flRwrrgq: i

^rg«rffrgqr*rmcqqc=rr*t*tr qfererg.ti*

“ Having studied the Vedas, or two Vedas, or even one Veda, in due order, without violating celibacy, let him enter the household-order.

“ When the householder sees wrinkles ( on his skin ), whiteness ( in his hair ), and the progeny of his progeny, then let him retire to the forest.

“ Having passed the third portion of his life in the forest, let him abandon all attachments and wander ( as an ascetic ) the fourth portion of his

life. ”

SRsfiR fg;5Tf %^Rgcqr?x a«ir sranq I

sr^gr jrr^tfq^sq.^3R*n=r* II f

“ A twice-born man who seeketh Moksha without

having studied the Vedas, without having pro duced offspring, and without having offered sacri fices, goeth downwards. ”

*rq^q II +

“ Over-eating is against health, long life, ( the * Idid. iii—2 and vi. 2—33. f 3fanusmriti, vi—37. J llid, ii—Bj.

t ( f j | ( ‘ i * > <8 L attainment o£) heaven and merit, and is dis

approved bv the world; therefore let it be a\oid- ed.”

5rtf^rr ?prr

ggrefcfcqqfr i k ^ s

…

hth ^ *1^ *tt54 grPTi% *rer% srrr%*r

”

eRin ^ r 4 # 4 *rar4 »ftcraT4*TO *

ssr <h»jc4I’4 ^r TTt3fT? rtm^rT^T I «x

«o.

ir*r.

^rmri:

“ Directed or not directed by his teacher, let the

student ever engage in study, and in doing sei vices

to his preceptor.

“ Let the student refrain from wine, meat, per

fumes, garlands, tasty and savoury dishes, women, acids, and injury to sentient creatures;……….

“ From lust, anger and greed, dancing, singing, and playing on musical instruments, from dice playing, gossip, slander and from untruth;……….

“ Let the student always sleep alone, and let him not waste his seed; he who from lust wasteth his seed, destroyeth his vow. ”

* Maruiemriti. ii, 191, 177— 180,

«0®

a?rTT(finr. li *

III <- §L

^5jt srrj snmsrosr 5n^fSa ^n^rs i <rw ^5’^JTTpjfrJT ^cffcf 5?ro?mr: n ^ ^ m n r ^»r%fin3TiT?r: i

swRfr srg: w wr srCf^^f- ^

crsremrmnn

f$ li

“ As all creatures live supported bytlie

the other orders exist supported by the house holder.

“ Of all these (Ashramas), by the declaration of the Veda-scripture, the householder is the high est; he verily supporteth the other three.

“ As all streams and rivers flow to rest in the ocean, so all the Ashramas flow to rest in the householder. ”

5RfHT2Iti: *V- I ^ *r*fr*fr^ nrn^Tfr

ii t

“ He that performeth such action as in duty, independently of the fruit of action, he is a Sannyfisi, he is a Yogi, not he that is without fire and without rites.

* Jbid, iii, 77, 89—90 f Bngavad-Gita, vi—1.

*m%

«m?<T ^ r ^ c n t

n *

air, so

?Ctj

IN the long pilgrimage of the Jivatina through myriads of births, already referred to, there are four distinctly marked stages, called of old Var-

nas, or colours, and recognised in the social polity laid down by Manu as distinct social classes, or castes.

These stages are universal, all JivStmas passing through them ; the peculiarity of the SanStana Pharma is that it has made them the framework

of its social polity. In the early days the outer caste coincided with the stages : JivStmhs at each stage were born into bodies belonging to that stage, and the whole of society was therefore con tented and progressive. But in these later daysr as Arjuna truly foresaw in his distress on Kuru- kshetra, varnasankara, caste-confusion, has come on Aryfivarta and her whole peninsula. Jiv&tmfis at each stage are being born into bodies of other stages, and hence, as surely as content and pro gress arose out of the harmony of elder days, do disorder and stagnation arise out of the disharmony of the present. How a better state of things-

— %,&y

<SL

CHAPTER VIS.

The Four Castes.

f(f)| %L

Xx55Jtflay be brought about is a question for men to discuss and resolve, not for inexperienced boys. What we need here is to understand the mean ing of caste.

We have said there are four stages.

The first is that which includes the infancy, childhood and youth of the Jivatma ; he is un folding youthful virtues, developing obedience, serviceableness, patience ; he has few responsibili

ties ; his duties may be summed up in the word, Service. Where there is no caste-confusion, such young Jiv&tm&s are born only into the lower social

stratum ; they are labourers, artisans, servants, manual workers of every kind. In the social poli ty of the Sanatana Pharma, such Jivdtmds were born into the caste of Shhdras. In these days of caste-confusion, such young Jivatm&s, whether born into the Shhdra caste in India, or into the corresponding class elsewhere, are happy, content ed and useful ; but where, as often happens nowa

days, they are born into higher castes, or classes, they do much harm to their surroundings by their incapacity to discharge higher duties, and to bear the weight of higher responsibilities. So also diffi culties arise when older Jivfttm&s are bom into the

lower bodies, and fret against their environment,

ICIJ (118) <SL are discontented and rebellious. Of course a real

ly advanced Jiv&tm& is content in any body, but the mediocre Jiv&tm&s quite naturally and inevitably fight against uncongenial surroundings, and their restlessness is used by tshvara to help on

evolution and to bring about necessary changes. The second stage covers the first half of the Jiv&tm&’s manhood, when he is fit to gain wealth, to enjoy it and use it, to organise labour and direct

it, to undertake great responsibilities, and adminis ter well accumulated possessions. Tuis includes the commercial class, the great traders, and the organisers of industry, the capitalists, bankers, the managers of large industrial concerns. In the so

cial polity of the Sanatana Pharma, such JivSfcm&s were born into the caste of Vaishyas, and were trained in it gradually to see as aim the common

good and the general prosperity, instead of mere personal aggrandisement.

The third stage makes the second half of the Jjv&tm&’s manhood, when his responsibilities and powers widen out to include the nation, and he is called to legislate, to rule, to work unselfishly for

the State, and to use his power to protect and to regulate, not to aggrandise himself. This includes kings, judges, legislators, warriors, all who rule

—sv\

|(Dl ,(19> <SL order in the State. In the social polity

of the [Sanatana Pharma, such mature Jivatm&s •were born into the Kshattriya caste, and bore the burden of kingship and of fighting for the nation

al defence.

The fourth stage embraces the serene age of the Jivatm&, when earthly things have lost their charm, and he becomes the counsellor and friend and helper of all his youngers. This includes the priests, the counsellors, the teachers of every kind

— authors, scientists, poets, philosophers. In the social polity of the San&tana Pharma, such Jiv&t-

m&s were born into the caste of Brahmanas, the advanced and unselfish ones who gave much and needed little. Caste-confusion in India has struck this caste most hardly, as the degradation of the higher is always worse than that of the lower. The Shfidra Jiv&tma in the Br&hmana body is the greatest danger to the Sanatana Pharma.

Much of the evil has grown from men of each caste grasping at the work of the other castes, and

from each thinking more of the rights his caste gives . him than of the duties it imposes. The Br&hmana and the Kshattriya have claimed their privileges I ardently, and have shrunk from the heavy burdens belonging to their castes. Naturally this attitude

f(t)f <1 * 0 > <SL

has provoked opposition, and antagonisms have replaced mutual service and good-will. Hence caste has become a source of social bitterness, instead of a framework maintaining all in happy order. *

At least this much every boy can do towards bringing about a happier state of things; he can diligently practise the virtues characteristic of his caste, and avoid pride, vanity, and grasping at pri vileges. Let the Shiidra be remarkable for his industry, fidelity and serviceableness ; let the Vai- shya be remarkable for his diligence, discretion and charity ; let the Kshattriya be remarkable for his courage, generosity and vigour ; let the Br&h-

mana be remarkable for his patience, purity, learn-. ing, truthfulness and self-sacrifice. And it may be that, if the castes thus practise their several X>harmas, caste-confusion may gradually pass away.

sTTsrajr^ i

3^ &5T |*

“ The Br&hmana was His mouth ; the Rajanya was made His two arms ; His two thighs the

Vaisliya ; the Shudra was born from His two feet. ” a W W ^ 1%: I

* liujveda, X, xc—12.

1( f ) ! < 1 2 1 ) vex

J ^renroraroT q*R srraq ?mT i

^r xmni sn’^r^nw^’T^^11 ^l

firrh^jT^f% *et ^r%q^q *mr%r3 I «TRIffr ^RfosRts^rsw* =5 I

f?T^ ^ ^rearw=grn

grSr 3 ^q- srg:*>$^nm’&n*i* accFrrfcrq-^RF 5 ^qTHH^qqr I

“ He, the Resplendent, for the sake of protect ing all this creation, assigned separate karmas to

those born of His mouth, arms, thighs and feet.

“ Teaching and studying the Veda, sacrificing and also guiding others in offering sacrifices, gifts

and receiving of gifts, these He assigned to the Br&hmanas.

“ The protection of the people, gifts, sacrificing, and study of the Vedas, non-attachment amid the objects of the senses, these He prescribed to the Kshattriyas.

“ The protection of cattle, gifts, sacrificing, and study of the Vedas, commerce, banking, and agri culture, to the Vaishyas.

“ The Lord commanded one karma only for the ShMras, to serve ungrudgingly these other-, castes.”

*Manuxmriti, 87—91.

f( 1)| ( i» » (§l

O *»v O O g»^V.

ST^ »pjf 3*grnTa?3T3>q[ |

?racglw f^RT^rac a *

“What is said asto themarks(ofconduct) indicative of a man’s caste, if those marksare-

—-

.■m’rt’ /•

found in another, caste of his marks

“ Not birth, nor Samskaras, nor study of the Vedas, nor ancestry, are the causes of being twice- bom . Conduct alone is verily the cause thereof.”

let him be designated by the (and not of his birth).”

5f 1$3 * ^ *f?cri%: | crtrjtr fgr^TR^sr f^r^r § nf

* STR^rfa

H3T

^JTT rTir I

srr^nir fR i era «r Rrsrer i

^sfnRps^afr srrgrcjt * ^ arsrar: 11

*T3

“ Truth,

1*5? *r anrar? *E*jen i

t ^R tR Rr&Rf1!J

charity, forgiveness, good conduct

gentleness,

seen,0 kingofserpents,heiscalledaBr&hmana.

austerity, and mercy, where these are

“ I f these marks exist in a Shhdra, and not m one twice-born, the Shudra, is not a Slmdra, nor

the Brahmana a Brhahmana.

*VishnuBhagavata, VH. ix—85. “ ~ ■jMah&hharata, Vana Parva, cccxiii— 108.

%lbiAt Vana Parva, clxxx, 21, 25—26.

■Go^ X

IIJ ■■»> <3L

“ Where this conduct is shown, 0 serpent, he is called a Br&hmana ; where this is not, 0 serpent, he should be regarded as a Shfldra.”

grraq^rr: S!

g snsrarei

rfrrag?qT^iwg h w srssrej r e ^snfrstr: ii *

“ The Vedas help not the man that hath not righteous ways, even though they be studied to gether with all the aftgas. The Chhandas abandon him at the supreme moment of death, even as full- fledged birds their nest.

“ To the Br&hmana that is void of righteous ways, the Vedas, even in their entirety, and with all aflgas and all sacrifices too, can bring no more

joy than a wife, lovely to see, can bring unto a blind husband. ”

* Vasisktha-Smriti, vi, 3— 4.

/-,n r

m §l

SANATANA PHARMA.

PART III.

ETHICAL TEACHINGS.

CHAPTER I. Ethical Science, what it is.

OCIENCE is a definitely arranged body of know- ^ iedge, of facts related to each, other. A collec tion of facts does not make a science; the facts must be systematically arranged in their rela

tions to each other, and the principles underlying these relations must be known, before the collec tion can be called a science. E t h ic a l means that which relates to conduct, to the way in which ra tional beings should behave towards each other as

well as towards other creatures. When, therefore, we speak of Ethical Science, we do not mean a list of virtues and vices, but we mean a definite and systematically arranged series of facts of con duct in their proper relations to each other and of

the underlying principles of these relations. Another word for Ethics is morality, right conduct, and in order to know what is right we have to understand something about man and his

surroundings.

The object of morality is to secure the wel fare of all beings, and this is done by showing men,, through the science of Conduct, how to live in”

(of

f ( s j 7 ( 128 }

^V=Wnony witheachotherandwiththeir surrouna-‘

mgs. Ishvara is Love, and wills the happiness of His universe, is gradually bringing about universal

happiness. This does not mean that

always is pleasant,.and a wrong thing

pleasant, for the time ; but it means

duct which leads to lasting happiness,

of union with ishvara, to Moksha

good. “ As the wheels of the cart follow the ox, so misery follows sin,” and so also happiness fol lows righteousness. TKe fruit of wrong-doing may be sweet to the taste in the eating, but it is poison, and brings about bitter pain afterwards, and sometimes long-continued disease. The boy

who does wrong because it gives him a short pleasure is like the ignorant child who plucks and eats the sweet gaily coloured poison-berries that make him in the evening writhe in pain. It is the duty of the teacher of morality to mark every sin as

“ Poison.”

sthtotot ft

sn¥r

* Jfahabkarala, Anushasana Parva, civ.

srrwrrT^ srrgn=*RT^ ?rf^ri^T?€rf%mcjirrajq*: s i s r ‘ s r # *

a right thing always un that the con to the bliss

in the end, is

(cT

/si#*- ■

(1(9 fr, ( 129

mark of Pharma isAcMra (good conduct).

—.Achara is the mark of the good. Higher than all

teachings is Achara. From AcMra is Pharma

born, and Pharma^enhances life. By AcMraman

attains life. By Achara he attains fame, here and hereafter.

srrare: ’T’ctfr sra: weiggr: istr ^ \ ^*rr^i%Tq; ^Rc*t^rrg^€r?irrfisrsTt:r^u

cgr girer g^tfr nrerq: cTWT ^ffr=5lK tRU it *

“ Achara is the highest Pharma, declared by

the Shruti and the Smriti. Therefore let the twice-

born that knoweth the Self ever diligently engage therein.

Thus beholding the path of Pharma issue from Achara, the sages embraced AcMra as the root of all Tapas.

smsrrahi ijmar sresrsRr?* i w- ^Treiroewggr:

fr%

flr^rir: srsrr: i wv

srf^Errahr srogrtr^T $cnt I

grF7: *r fJTT

srQzfktm *rq<rr ^ febr *?r: i .__s r^ttwrharwk tt5t%5ii%

Manmmriti, i, 108 110. *}■jMa.habhciratatti.^ Shiinti Parvs cic. t Ibid. Shanti Parva, lxxxviii.

(f(g YV ( 130 } (CT

” ‘^ .^ ”/’“ For the well-being of all beings was Phar ma declared. That only which bringeth such well- being is Pharma. This is sure.

“ Because it supporteth and holdeth together it is called Pharma. By Pharma arc the people upheld. That which upholdeth is alone Dharma. This is sure.

“ For the making harmless of beings was Pharma declared. That which secureth preserva tion of beings is Pharma. This is sure.

“ He who is the friend of all beings ; he who is intent on the welfare of all with act and thought and speech— he only knoweth Pharma, 0 J&jali.”

»i ?m*cfrsi RTcitfFj: I

cnrrftr

fhnsistfr ?rar fstei 1

“ He who wishes to cross beyond this intense

darkness, let him not attach himself too much to anything, for (such attachment) is the great fru strate of Pharma (religion, etc.), Arfcha (wealth), Kama (pleasure) and Moksha (emancipation).

“ Of these (four) too, Moksha is the truly ultimate end, for the other three are ever haunted

by the fear of Death, the Ender.”

* Vishnu Mtaijarata, IV, xxii, 34—36.

‘ G° i ^ X

f(f)? <131 )

(fiT

•••*** ’sr wzm ^ ?mr^3[?cff i ^>T5j ^Tsr^r:

IracT ^rfagrn m t o ts w n^rf * i ^ < s m w 5 i i

UThe wise man, 0 best of speakers, that knoweth the proper times, serveth Pharma, Artha and K8ma, all three evenly, dividing his time between thou (on the Pravritti M8rga, the path of outgoing).

“ But, 0 King, all beings desire happiness, and Moksha (belonging to the Nivrtti Marga, the path of return) is the highest good for them.”

* Mohabharatam. Vana Parva, xxxiii, 4]—42.

‘Go^ X

|l| <SL

CHAPTER II.

The Foundation of Ethics as given by Religion.

WE have already seen that the first proclama tion of Religion is “ The Self is One.” There are indeed many selves in appear

ance, but they are all portions or reflections of the One. Their separateness is temporary, their unity is eternal. Many pots may be dipped into a tank, but the water that fills each is the same water. Many upudhis are dipped into the ocean of exist ence, but the life that fills each is the same life. This primary truth of religion is the foundation

of Ethics.

We must, then, in our Ethical Science recog nise the unity of the Self. But this is not enough, for in unity there is neither “ I ” nor “ You,” and we have seen that our science deals with relations between “ I ” and “ You.” So we must also re cognise the “diversity of the Not-Self;” that

means that there are many upadhis of matter, and In each separate upadhi there is a part, or reflection, o f the One Self. There are innumerable bodies, innu

merable minds, and these bodies and minds come into

( 133 )

relations with each other. There-can never be ri^nt^ ^relations until each separate mind and body act to other minds and bodies on the principle that they are at root one, that what helps all is the only thing that really helps each, and that what injures one really injures all. In hurting another we are really hurting ourselves. If a hand cut the foot belonging to its own body, the blood would flow from the foot, not from the hand ; but presently the hand would grow weak, for the blood circulates

in the whole body and there is only one supply for all parts of the body. So also with men ; and if one man wounds another, the wounder suffers as much as the wounded, only the suffering uakes

longer in making itself felt.

This, then, is the foundation of right conduct,

as seen by the Reason. Boys have at first to take moral precepts on the authority of great Sages and Saints, as taught in the Shastras, because they have not the power nor the time to think them out for themselves. But they can, in their manhood, veri fy these precepts, given in the Sanatana pharma, by applying their Reason to them.

The One Self is in all beings ; every Jiv&tma is a portion, or reflection, of the One Self. Let this principle sink deeply into every heart, and let

/>V—<\\

( 134 >

remember that he who injures another inju^eM^ himself. Sayeth Shri Krishna : “ I am the Self, 0 Gudakesha, seated in the heart of all beings ; I am the beginning, the middle, and also the end of beings.” *

^bijcnr^rcr

^tr^T ^rar II f

“ One God hideth in all beings. He perva- detli all. He is the inmost Self of all beings. He superviseth all actions. He is the resting-place of all beings. He is the Witness, the Consciousness,

th e One above limitations and qualities.” nsfreror wA srfa^fr i %

“ This one universal Inner Self of all beings be- cometh one separate individual self for each form .5

cTcfr si li

H^rrftTT^m^r^f^risTRar: i W m?: Sfj: II§

“ He who seeth all beings in the Self, and the Self in all beings, he shrinketh no more (from any,

in dislike).”

* BMga cad-Gita x—20. j 8krefa#hrataropanisliat, vii—2. J Kathopanhhat, v— 10. § hhopanUkM, 6— 7.

in whose consciousness, full of perfect^L knowledge, all beings have become the Self— in him, thus beholding the unity, there is no more

.any delusion nor any sorrow.”

^gnjRTTR ^ rrrt i f^RT RrfigxfTTcRT S&R STR^TR: II*

“ The self, harmonised by yoga, seeth the Self abiding in all beings, all beings, in the Self ; every where he seeth the same.”

* Bhagavad-GUa, vi—29,

<3L

THESE two words, Right and Wrong, are in the- mouth o£ everybody, but it is not everybody who can tell us exactly what he means by

right and wrong. Let us try to understand.

W e have seen that we have specially to do with three worlds, the Triloki, and we know that the Triloki is created by Brahma, preserved by Vishnu,

and dissolved by Shiva. Let us think o£ a new Triloki.* It is a going forth ; many forms ap pear, and grow and develop; they become more and more different; they involve into separate in dividuals ; they grow by the experiences they meet ; they develop their bodies and minds by taking all they;can from outside and working it up into themselves. This is called the Pravyitti Marga, the path of going forth, on which the Jivatma is- building himself up into a separate individual, by taking all he can from outside, and making a strong intellect, a powerful “ I.” When this is complete, the Jivatma has to learn that he himself

is only a part or reflection of a much greater c‘ I,” the Ishvara, and that all his powrers can only bring

CHAPTER III.

RightandWrong.

* Seepp. 63-64.

P I ( 137> *SL happiness if used as a part of that greater “ I.’

Then he begins to see the Unity under the diversity, and turns away from his little separate self to realise the One Self ; he tries to give to all that are weaker than he is, to share with himself in other bodies and minds what he has accumu lated in his own. This is called the Mvritti Marga, the path of return, on which the Jivatma is seeking to realise himself as one with all by shar ing all he has with all who need.

These two paths make up what is called evo lution, and along this road of evolution the Will of Ishvara, in His aspect of Vishnu, is guiding His universe. To work with this Will is Right ; to

work against it is Wrong.

Now the world, as a whole, is at the turning

point where the Pravritti Marga changes to the Nivritti Marga. Most people are still on the

Pravritti Marga, but their way onwards, their higher evolution, lies along the Nivritti Marga. Hence right conduct consists of the desires, thoughts and actions that help oneself and others to tread the Nivritti Marga, the path that leads to Union. We must aim at decreasing separate ness, at increasing unity ; all that lessons separate

ness, and leads towards unity is Right; all that in-

( 138 ) (§L

ises separateness and leads away from unity is Wrong. But for animals, savages, and backward,, undeveloped Jivatmas, whose individuality is still very weak, separateness has still to be aimed at,, and what is right or wrong for the more advanced

is not yet right or wrong for them. This is what is meant by saying that morality is relative. It is related to our position in evolution, to the path we are on.

“ Subtle is morality,” Bhishmasaidto Yudhish- thira. “ I instruct thee not by the letter of the- Veda alone, but by the Veda as interpreted by wisdom and experience. None may accomplish his course through the world aright with the help of a morality that is one-sided. The text of the Scripture should be applied with careful exercise of judgment, otherwise it faileth grievously. Ushans-

spake this truth in time o£ old, that Scriptures are no Scriptures if they cannot stand the test of reason. The presence of a knowledge that is full of doubts is no better than its absence. A morality that is based on words, without regard to special circumstances leads to error. In a time of long- continued famine, the Rishi Vishvamitra took for bidden meat from a chfmdala, and compelled the Pevas to take their customary share from that

III ,(189). .pL

same meat offered in sacrifice, and thus to j ustify his act. Forgiveness befits the Sannyasi ; it does not always befit the King. The King may forgive injuries to himself. He may not overlook the slightest wrong done to the meanest of his sub jects, if he wish himself and his country well.

The sin that attaches to the killing of a person that should not be killed is equal to the sin of not slaying one that deserves to be slain. The King should ever exact with firmness, yea, severity, from all his subjects their respective duties. If he does not do this, then will they prowl about unchecked, like wolves, murdering the weaker and devouring each other. It has been sung of old : ‘ She alone

is a wife that speaketh pleasantly. He alone is a son that maketh his sire happy. He alone is a friend who may be safely trusted. That, verily, is the motherland wherein living is earned. He alone is a King who ruleth strictly without op pression, in whose territories the righteous have no fear, who cherisheth the poor and punisheth the wicked.” *

The Ashramas and the Yarnas were given in order to shew people what kind of virtues they should aim at, in the particular place and time in

* llakabkaratam, Shanti Parva, cxSxix, and cxli—cxlii.

lit “*> • <SL

-winch they find themselves, and thus to help on their orderly evolution. As all men have not the power nor the time to find out for themselves the Will of Ishvara, the Shastras have been given to tell us of that Will, and so tc help us in distinguish ing between Eight and Wrong. But some general rules have also been laid down in the sacred books, by Vy&sa and by others, for application in cases in which the details are not clear or specific, and there fore the special rules, given in the Shastras, not easy or necessary to apply. Such are :

“ To give joy to another is righteousness ; to give pain is sin.”

“ Let not any man do unto another any act that he wisheth not done to himself by others, knowing it to be painful to himself. And let him also purpose for another all that he wisheth for himself.”

“ Let not any one do an act that injureth an other, nor any that he feeleth shame to do.”

“ Let him not do to another what is not good for himself.”

w w % ‘ s * =sr r a r f a v j « £ n

III err srtvf *jre I *SL

f^wrrwsrr?njsr3 FHjrrgTf^re it

srf^ ^r^rsq%^rsrmr%^r^crrn i

fjTfrr ^remrescj; q^r Ir n*

“ 0£ two kinds is the karma mentioned in the

Vedas, Pravritta and Nivritta, leading to joys or leading to that (happiness) than which there is no higher.

“ Karmadone under personal desire (for gain), here or hereafter, is Pravritta Karma ; done with out such desire, under guidance of perfected know

ledge (of right and duty) is Nivritta.

“ Doinir Pravritta Karma man evolves into O••

the condition of Devas. Performing Xivritta he rises to beyond the five Bbutas.

3[PTtsq> I

q?r%3*t ^irrgrsrr^qrT: lit

“ Different are the dharmas in Krita-yuga; different in Treta and Dvapara ; different again ure the dharmas of men in Kali-Yuga— changing according to the changes of the cycles.”

m fk ®rt?ra* if

* Manvsmriti, xxi—88, 89, 90.

f Mahabharatam. Shanti Parva, ccxxxi—27.

■ e° l f c X

t(t)| <142> <SL

«y*i? Rrgnr:^^gnTr^^ ^rr^r%s?rTit^cvrrr^JTrrft 1rlsrlpfq; &***•

wnt-^lr^rrH ^r^rr^iR

trc*j »R 5 hcttct srrcr! i rrcsrHr^rwr ^rrfM **i r mR*rr% amronc h*

“ He from Whom is the emanation of beings, by Whomall this is pervaded, by worshipping Him in his own karma, man winneth perfection.

“ Better is one’s own dharma, though desti tute of merits, than the well-executed dharma of another. He who doetli the karma laid down by his Ov7n nature incurreth not sin.

“ tshvara dwelleth in the hearts of all beings, 0 Arjuna, moving all beings by his Maya, as-

though mounted on a wheel.

“ Flee unto Him for shelter with all thy beinw?

O Bharata ; by His grace thou shalt obtain supreme peace, the everlasting dwelling place.

^«cr.sfwr *mg;sr sr frra^T^ i ^rr^n^qr tfp^rorrrirfrsgre^r =sr ut

The whole of the Yreda is the source of dharma ; also the Smnti and the character of those that know the \ eda ; also the conduct of the good

*Bhagavad- Oita, xviii—40, 47, 61, 02. f Manutmriti, ii—6.

f ( i ) | ( u s , (gl and the satisfaction of the Self.

srer^T5*rair!i sqper^q sraqgqn; i gqqrq qr<rrq it

q-^qrqr%d qs^TRJTfi: qin <gw. I

?TcFT^’3 ^qfa SiRvUUqmqR: II

q U ^ T c J T R f q ^ q 5q TI * ? q ^ q r f q

* •* * *

r%q si ^qrercqq: qjq qrqqq i

snqfacr qr qq q q?$;qrc=Eqq

**** itqir qqtcffqr-sqsq qtqr q qqratq, it

[The translations of these shlokas are given on p. 140],

* Mahabkarataw, Shanti t lbidi cxxiv 67. Parva, cclx-20, 21, 23. J Yajnawlkya Smriti, iii-65.

ClJ

<SL

CHAPTER IV.

The Standard of Ethics.

WE have seen that the general standard by which actions should be judged at the present stage of evolution is Union, al

though many Jivas are not yet arrived at this stage. For the majority we can test each action by asking : Does it promote union ? Does it promote separateness ? If the answer to the first question is “ Yes,” the action is Right; if the an swer to the second question is “ Yes,” the action is Wrong. This is why it was said in Chapter I. that morality showed men “ how to live in har mony with each other and with their surround

ings.” To live in harmony is to promote union. So also when Shri Krishna speaks of Divine

and Asuric properties, we find that he classes as Divine those which promote union, and as Asuric those which promote separateness. “ Fearlessness, cleanness of life, steadfastness in the yoga of wisdom, alms-giving, self-restraint and sacrifice an<\ ^ ie stndy ol” ^ e Shastras, austerity and straightforwardness, harmlessness, truthfulness, absence of wrath, renunciation, peacefulness, absence

m ( 145} (5 i X^^t^crookedness, compassion to living

uncovetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of envy and pride.” * Such virtues draw men together, and are based on the knowledge that all selves are one. On the other hand, see how those He marks as Asuric, the qualities which drive man apart, promote divisions ; “ Hypocrisy, arrogance and conceit, wrath and also harshness and unwisdom.” ! And his description of the Asuric

. type of man shews one who is full of ahamkara, egoism and selfishness.!

Let the young student then grasp firmly this distinction between Eight and Wrong, and apply it to the guidance of his conduct. In later study he will add much to his thoughts on Right and Wrong, will learn many details, and have to solve

■ many complexities ; but this principle, this stand ard, will remain unaltered, for it is based on evolu tion, and is in accord with the will of Ishvara.

srar*-11

* Bkagavad-Gitu, xiv. 1—3.

t Ibid,4. XIbid. 7—18.

( M6 ) ^

swrrfcr: I

*?€ ^TTrUR1£q^rerrsr$ $;^er jt^ s u

wrnte |^r?n: «nA: *riraiciT?ggrf%3i?ni; I ****

q^ETTrmmrrtiTiir i

*r a§nwr% qt n*

“ O f all these things, the knowledge o f the ‘Self is the highest. It is the foremost of the sciences, for immortality is attained thereby.

.“ Let him with collected mind see in the Self both the Real and the Unreal. Thus beholdinOg all in the Self, he turneth not his mind towards adharma.

“ The Self is all the Devas ; all resides in the Self. He who thus seeth the Self in all beings, by his own Self, he realiseth the equality of all and

attaineth to the supreme state of Brahman.” * Manutmriti. xii—85, 118, 119, 125,

|(1)|

<SL

CHAPTER V.

Virtues and their foundation.

WE have already seen that mutual sacrifice, another name for mutual service, is enjoined by the Sanatana Pharma, and it is easy to see that

this is Right, since it promotes union. Thus the five daily sacrifices promote union between the sacrificer and Rishis, Devas, Pitris, Men and Animals. Another way in which the Sanatana I)harma teaches us to do right is by explaining to us the three debts that we owe ; the debt to the

Rishis, paid chiefly in the Brahmacharya Ashiama,

by study and by service of the teacher ; the debt to the Pitris, the Ancestors, paid chiefly in the Garhasthya Ashrama, by rearing a family and by charity : the debt to the Pevas, paid chiefly in the Vanaprastha Ashrama, by sacrifice and meditation.

A debt is something we owe : we have received and should repay. This payment of debt, of what is due, is called the discharge of duty, that which we owe to others, which we ought to do. The dis charge of a duty is called a virtue ; the non-dis charge of a duty is called a vice. A virtuous man

recognises his duties, his obligations, and fulfils

(*(s )®) ( 148 } Ifi

-I them ; a vicious man does not recognise nor mini them.

Virtues’ have also been called by Bhishma “ forms of Truth,” * because Truth is that which, is Real, is indeed, as Bhishma says, “ the eternal Brahman. ” f Truth is the Divine Nature, and we see this in the reflection of Brahman that we call external Nature. Eor all the laws of Nature are expressions of Truth, and work with perfect accu racy and changelessness. Now the greatest Truth of all is, as said before, the unity of the Self

amidst the diversity of the Not-Self. All other truths and laws are such only because they are reflections, copies, of this great unity in diversity. And the form which this great Truth takes in . Ethical Science is that each one of us should feel for other selves as for himself, should feel himself

to be the same as, or at least similar to, other selves ; and, so feeling, we must always tell the truth, be cause to tell a falsehood to another is to regard him with distrust, to regard him as separate from, or even opposed to oneself, to prevent him from sharing with oneself in a common knowledge, which should be the same for all when all are as

* Mahdbharatam, Shanti Parva—clxii, •j- Ibid, elxii.

(i l l { 149 ) (ci \% ^3^y . . . . l9tLli

x<5HBex From the setting up of this separation by untruthfulness, consciously or unconsciously,, endless harm results and vices arise. This descrip tion of the nature of virtues as forms of Truth cor

responds again with cur standard of Ethics, for truthfulness promotes union, while untruthfulness increases separateness.

Truthfulness has always been a marked char acteristic of the noble characters described in Hindu literature. “My lips have never uttered an untruth,” is a favourite phrase of the Heroes. Shri Krishna promised not to carry arms on Kurukshetra, and when He ran towards Bhishma with uplifted whip to help Arjuna, Arjuna refused His help because of His promise.* So also Yudhishthira,

though almost despairing of victory, would not take His help, because of that same promise.f On the other hand, we read that when Yudhishthira for a moment in his utmost need forgot his truth fulness, and told a lie to the undoing of Drona, his war-chariot lost the power that upraised it from

the earth and it sank to the ground.J When the Pandavas were yet in the forest, and Shri Krishna suggested that Yudhishthira might send an army *Mahabkaratam, Bhishma Parva—lix. ^Ibid,

%lbid, Drona Parva—cciii. 11

‘ G° f e X

|(jn| ( 150 ^

^55Li^tm8t the Kurus, thus breaking the spirit of the promise that they would remain thirteen years in exile, Yudhishthira’s answer was : “ The sons of Pandu swerve not from the path of truth.”* Even when loss follows, the pledged word must be kept. When Prahlada took the sovereignty of the three worlds from Indra, Indra disguised himself: as a Br&hmana and served him as his disciple. At

last Prahl&da was so pleased with him, that he offered to give him anything he asked for. Indra asked for Prahlada’s “ Shila,” character, manner, behaviour, and Prahlada gave it, though he feared it meant his own ruin—as indeed it did— because he had pledged his word.f

And who can forget Bhishma’s splendid answer, when his step-mother Satyavati prayed him to take the throne and marry, against his promise i ‘I would renounce the three worlds, the empire of

heaven or anything that may be still greater, but truth never will I renounce. Earth may renounce its scent, water may renounce its moisture, light may renounce its power of showing forms, the air may renounce its susceptibility to touch, the.sun may renounce his glory, fire his heat, the moon

* Ibid, Vana Parva—clxxxi.

Mahibh&ratam, Shunti Parva—exxiv. ‘ >

f(t); (i5i>■ vfiT \ V v ^ iA /

Jus cool rays, space its capacity to generate sounds, the slayer of Vrittra his prowess, the God of justice his impartiality, but I renounce not truth.” *

Kama, the man of fire, the man of pride, the man o f headlong straightforwardness, was born, the ancient story says, with a natural armour that no weapons could pierce through. The Devas,

-eyer working that the cause of the Pandavas might prevail, were sorely anxious lest in the predestined combat between Kama and Arjuna, the latter should fail because of that strong armour. It was

‘Kama’s rule that he sat facing the east every day, studying the Vedas, till the sun turned the zenith, and he had vowed that during that period of his Veda-study every day, whatsoever a Brahmana asked of him that he had to give, he would give to him unfailingly ; and one day Indra, the King of the Pevas, seeing no other way, took on the sem blance of an aged Brahmana and appeared before Kama and said he had a boon to ask. And Kama said that he would surely give it, If it were at all

within his power. Then Indra said : ‘‘Give me this armour that you wear by nature on your body.” Kama replied : ;‘I know thee now to be no artless Brahmana, but the King of the I)evas him-

Ibid, Adi Parva—ciii.

(•(8a) (152} vgt ‘■ ; self, disguised to help the cause of the Pandavas.

But even the letter of my given word must be respected. Take what thou askest, though in giving thee thy wish I know I give my life, and what is even more than life to me, the only chance

of conquering my soldier-rival, Arjuna, in battle !” And Kama hewed off that living armour piece by piece with his own hand and sword, and gave it all to Indra, winning thereby a longer life and a far nobler name than if he had defeated Arjuna.*

Iving ])asbaratha, o f the Solar Race o f Kings, asked by the l)evas for help against the Asuras,. battled against the latter as a Kshattriya should..

His youngest wife, Ivaikeyi, drove his war-chariot, and when the king sank into a swoon under his wounds, she skilfully bore him away on the chariot to a place of safety and preserved his life. For that deed the grateful King promised her twa boons, which she put by for future need. Long afterwards, when the King was in his old age and

wished to instal his eldest son, Rama, as the heir- apparent, she claimed the boons, and claimed them fearfully : Rama, eldest born and best beloved of the aged King, noblest of men, should wander forth into the forests as an exile, and the crown be

*Mahabharatam, Vans Parva, ccciii—cccix.

on the head of^ Kaikeyi’s son, Bhar<0^^^ Dasharatha, knowing well that it was death to him ■to grant the boons, yet granted them and died. Better far that he should die, than that the Bing s

word be broken, and truth slain.*

Bali, the Baitya king, had conquered Svarga

and become unchallenged ruler of the three worlds. The rites of a great sacrifice, the sacred Ashva- medha, were spread out at his command. Vamana, Vishnu disguised as a dwarf, came to the sacrifice and begged as boon as much land as He could cover

in three paces. Shukra, the preceptor of Bali, bade him refuse to carry out his gift, since Vamana was Vishnu. Bali answered : “ The grandson of Frah- lada shall never speak untruth. I will give to this Brahmana boy what I promised, even if he be Vishnu and my enemy.” And when Vamana had covered the Triloki with two paces and demanded a third foothold, Bali offered his own head, and took as favour the loss of all his kingdom. And for this Vishnu blessed him, declaring: “ His wealth gone, his position lost, himself overpowered and chained by enemies, forsaken by friends, reviled

and cursed by his own preceptor Bali forsook not . truth.” j The puranas say that for such acts of

* Hamaj/ana, Ayoilhyakanda. f Vishnu-Bkagarata, VIII, it—xiii.-

bv the blessing of Vishnu, Bali will be “next Indra, when the present Deva, whose proper name is Purandara, vacates that office (for Indra is the title o f the great office o f the sovereign o f

the divine kingdom, not a personal name).

As truth is Brahman, those who seek Brahman

must be truthful. Above and beyond all elser therefore, a boy should strive for truthfulness.

sT?r*nfajwn w*

“ The Brahmana, being born, is born a debtor with three debts ; to the I)evas by sacrifice, to the

Ancestors by progeny, to the Rishis by study. jrt jft% i

g ^rsftccr

*gr^ taraRTwwr

“ After having discharged the three debts let

him turn his mind to Moksha. He who desireth Moksha, without having discharged them falleth downwards.

“ Having studied the Vedas duly, having pro duced offspi’ing lawfully, having offered sacrifices

^ Veda text quoted by Kulluka in his commentary on Munutrariti, – yl’,,36. t MnnvmrUi, vi, 35—36.

ara^nsr.1 wen i

fsNwg,nf

( f H ( 154 ’

\^@tKe)best o£ liis power, let him turn to Moksha.

Wrq^cT- WSJ I ***

f i r

^ a^ra?igg srrsj^’Tcfrf**’•l irap^f^^nrrai^tat^h sfirara;il*

“ Nourishing one another ye shall reap the

supremest good.

* “ He who on earth doth not follow the wheel

thus revolving, sinful of life and rejoicing in the Benses, he, 0 Partha, liveth in vain.

Kfca ^rSTTcTST- I Hcarta gc*rr% ’Ttnr *tt%: IIs

aru: ast ^rrncRU * ^Tca a^rs a^j srtrf?* g w snwrjcru M

*** sfiarsa^ H<3wraan,p; ?taa g i

«fiTt II ^r?ag gtmr4a a

1 swr?g4 gar ^ir%rragr^r^raT n

carar iwrermww g<ra ?ar i

wrtgr %a gsPsc! ^wnsrcrgpitejr ii t

“ Truth is ever the (one) dharma of the good.

Truth is the Sanatana Dharma. Bow only to the Truth. Truth is the final way. Truth is dharma,

* Bhagarad-Gita, iii, 11—1C> — t Mahobharatam, Anushasana Parva c—lxii.

is tapas. Truth is the eternal Brahm^;^^ T’ruth is the highest sacrifice, for all is founded on and upheld by Truth.

**#

“ Truth is the name of That which is Unperish ing, Unchanging, Eternal. It is attained by the

Yoga-meditation that opposeth not any dharma.

“ Truthfulness, equality (impartiality) self-con trol, absence o f envious emulation, forgiveness, modesty, endurance, absence of jealousy, charity, thoughtfulness, disinterested philanthropy, self- possession, and unceasing and compassionate harm

lessness— these are the thirteen forms of Truth.”

UT’fircTT JTjprsarrar r%%^cr. ll *

“ The four Vedas on the one side, well studied together with all then’ aftgas and upartgas (are far

out-weighed by) Truth alone on the other.” sRTtSRrrrr h q-* j

rr^rr?^?^ ^ iif

“ Men place less trust in themselves than in the true. Hence all wish to secure the friendship of the true.”

r%: 5TW3tRT5T^ S*TOFcTj

* Mahabharatam, Vana Parva 1—xiii, t Ibid—ccxci.

(Irgm <157) lei x^g^<TT srr%*f<?rar:^rorsfer

v *ra srr^g^r i

^ciT ft???c?nTsprier

^ T *JT$TrHT^T ^r<qi% | ^cfr ^r%%cnT^^u

The true and the good act ever according to ine Eternal Pharma. The true fail not, nor are cast down ; never fruitless is contact with the true?

the true feel no fear from the true. The true guide the Sun by the power of Truth ; the true uphold the Earth by the power of self-denial. The true are the guides of the past and the future. 0 King, the true never suffer in the midst of the true. ”

( asnrfrr) afrer: ^rat gr wc?p&i i *rfawr#r fer%?*rr *ar*rTT|jcsr tT( ) n

m ^irW r ^ f;uT wmi ****

^T^§retar%«fsm sisn-rt srrRrprr ^ r r -. (if

Anger, lust, dejection, delusion, cynicism, wrongful activity, greed, envy, jealousy, irritated worry, sullen hate or malice, scorn and fear— these

thirteen (vices and forms of untruth) 0 king, are the powerful enemies of living creatures. ”

Jhid. f Mahabharatam, Shanti Parva, xxxiii.

cRflTRTg^r: IptM *r%-S?*i f%5: 1|*

“ The Devas know not a better being in the universe, than him of whom the all-knowing W it ness feeleth no doubt when he speaketh. ”

*rr

*rr t

“ Thy business is with the action only, never with its fruits ; so let not the fruit of action be thy

motive, nor be thou to inaction attached. 3icT srei qrt si$r i X

“ The Supreme Brahman is the Right, is the Truth. ”

* Mamumriti, viii—96. t Bhagavad-ffita, ii—47. } N’rinvihottaratapini-lfpanishat, i —6.

_’

( 158 )

IP .

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CHAPTER VI.

Bliss and Emotions.

WE have seen that Ishvara is Thought, Power and Bliss, and man, as His child, has also these characteristics. When the Jivatma

becomes wrapped in dense matter, the aspect o£ his nature which is Bliss, is ever going outwards in search of satisfaction, trying to realise itself by uniting itself with the outer world. The impulses

outwards are called desires, and when they unite the Jivatma to an object that gives him pleasure, ^o that he desires to be again united to such an object, the resulting emotion is called love, or lik ing. When, on the contrary, they unite the Jivatma to an object that gives him pain, so that he desires to avoid union with such an object again, the re sulting emotion is called hate, or dislike. The first makes an attraction between the Jivatma and the object; the second makes a repulsion.

The Jivatma thinks over these likes and dis likes, and gradually trains himself to direct his emotions rightly ; emotions thus guided by reason in accordance with the will of tshvara develop in

to Virtues, and thus the culture of the emotions

^g^Jas the ethical development o£ man. Asnj^ cultivates the emotion called love he unites him self to an ever-widening circle of beings, the family, the community, the nation, the race, loving them as himself and this love becomes a continually

increasing expression of the Bliss aspect of his nature, which finds satisfaction in union.

We have seen that evolution is now leading us towards union, or, in other words, that the will of fshvara is guiding the separated selves towards union with each other and with Himself. In this union is Bliss ; therefore the Right and the Happy are inseparable. Over and over again the Sanit- tana Pharma leads us to this one conclusion. “ Brahman is bliss” therefore the Jiv&tma, being of the nature of Brahman, is also bliss, and unhap

piness only arises when he goes against evolution, against the great Will, goes, in a word, wrong.

1All this is Brahman— Sachchidfinanda ; Sach- chidananda is this all.”

*JTTf3iW!«T

* Nvitimhattaratapini-Uptinishat, 7. ^Kuthopaniskat, iv— 1.

III ( ,161 ’

‘.The Self-born pierced the senses outwards ;

therefore (the Jiva) looketh outwards and not (towards) the inner Self.”

*ncr I <*t¥ruvj cjKirft wxrfs 3pmq ^rsEsrrqrcrrcr… i

%qwr cTc§# nrsq: ^prefer

qw srRrrotqft 5rr«rs^fRT qrfqilfcsrRrft

cr:5>7qrIrajwfarmerq^*q^fq-” I*

“ When (the Jiva) obtaineth pleasure, then he engageth in action ; never doth he enter on action

without having obtained pleasure ; only when he hath obtained pleasure doth he engage in action.

“ That which is infinite, that is (the true pleasure) happiness : there is no happiness in the

finite. This infinite alone is happiness.

Where (the Self) seeth not another, heareth not

another, knoweth not another (than the Self) that is the Infinite. Where (the Self) seeth, heareth, knoweth another (than the Self), that is the finite. That which is infinite is immortal; that which is

finite is mortal.”

____ ?r% i f

Chhdndogyopanithat, VII, ixii—I ; xxiii—1 and xxiv—l. t SarvasanpanUhat.

( f ( J g J i ) < 162 ) ( c t

Joy and consciousness, a limitless ocean of joy, than which there is no greater happiness-such is Ananda.”

i s f ^ r 1 % : g f a g ^ g r e c : 1*

“ The consciousness of pleasure is the cons ciousness of an object desired ; the consciousness

of pain is the consciousness of an object undesired.”

*Tsrff% ^rrnr

* r g f r % g : w – f ft f

“ All beings revel in pleasure ; all shrink great ly from pain.”

gqpfrVr vrr^r! 1

^rrrrt *rir?ci I X

“ B y the delusion o f the pairs o f opposites, 0 Bharata, sprung from attraction and repulsion, 0 slayer of foes, all beings walk this world, wholly

deluded.”

at*: *r|*n?n*ir?Rr 1

“ Desire, aversion, pleasure, pain, the compound (organism), intelligence, firmness, these, briefly cjescribed, constitute the Field and its changes.”

________ qq t^r 1j)

‘ * Shi’tasat’opanishat, f Afahabharatavi^ Sh&nfci Parva ccxxxi.—227. t Bhfyarad-GUa, rii-27. ‘ § Ibid, xiii—6. |Ibid, iii—87.

■6°1&X WS. Z ‘ – – – – ‘ \ <V \

| ( f ) | < 1 63 > < S L

”•5TM

It is Kama (desire) and it is Krodba (anger), arising out of Rajas. ”

^r*Ti?fr ggrereiar i* 3*115? gTWFT5S#r ‘qfftqpSRr ll

“ Affection and aversion for the objects of sense abide in the senses ; let none come under the do minion of these two ; they are obstructors of the path. ”

11 sncirat&fiflraraiT srar^ftpT^T% n

“ But the disciplined self, moving among sense objects with senses free from attraction and repul

sion, mastered by the self, goeth to peace. ” ?r: sBrr?!irsri%gc^r 3 3 3 ^Tn^rccr: I

3 tr 3 gtf 3 qrrtt^hi:lit

“ He who, having cast aside the ordinances of the Shastras, followeth the promptings of desire,

attaineth not to perfection, nor happiness, nor the highest goal. ”

«**FT 33TT *T3*£3T53TT3TT

^q- sir 3 : ^tri% 1

cnmjgfar-

5313 231*33 flcn^ra: 11 §

* Bhagavad-Gita, iii—34.

t Ibid, ii—64. } ibid, xvi—23, §£athqpani$hat, v—12.

•G<W\

1 1 1 <164> §L

■S:!

The One Who controlieth all, the inmost Self o£ all beings, Who maketh many forms of one form—they who see That One in the Self, only to those rulers of intelligence belongeth the Eternal Happiness, u none else. ”

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CHAPTER VII. Self-regarding Virtues.

“^XTE have seen that the Jivatma is related to all ” V around him, and that Ethics is concerned with making his relations with others harmonious. But we must not forget that he is most closely related to his own koshas, or bodies,,

the parts of the Not-Self that he has most closely united to himself, and that unless he is in harmoni

ous relations with these, he can hardly hope to he in harmonious relations with the bodies that are further away from him. While he is young, these

bodies of his master him, and lead him into all sorts of trouble ; as he grows older, he begins to try to master them, and many a hard fight he has with them, before he develops the great virtue called self- control—the control of the lower selves by the higher Self, of the bodies by the Jivatma. Virtues that belong to these bodies, considered by them selves, rather than in connection with the relations between different Jivatmas, are called self-regardim/ in modern classifications. But every one can see

that a person who has these virtues will promote

IH. (166’

lafmonious relations with others much more than

one who has them not.

Manu, the great law-giver, lays much stress on the necessity for this self-control, and gives some most valuable advice about it. He says that action has three forces behind it, and that each of these must be mastered. “ Action is born of mind, speech and body.

The mind— the Manomayakosha, which includes the emotions— must be conquered. This is the hardest task of all. For the mind runs after the objects of desire, swayed and controlled by the longings to possess the objects which promise to give pleasure. The emotions are ever craving satis faction, and the mind seeks to gratify them, be coming their slave. The Jivatma must free the mind from this slavery, and subdue it for his own

service, making it the master of the senses and the sense-organs : as Manu says : “ In conquering this (the mind) the two sets of five become conquer ed.” f The “ two sets of five” are the ten Indriyas, that is, the five Jiianendriyas and the five Kar-

mendriyas.

Let the student, then, aim at ruling his mind ; Zoc„ cit, jXi*—i3 “j” Loca cit,} ii— 92,

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k t)») (..7 ■) <SL

ruBS to evil things let him call it back ; let him allow it to fix itself only on good things. This is the first, the most difficult, the most essen tial part of self-control.

The control of speech is the next step ; we must think before we speak. Hasty speech leads us into endless troubles. Arjuna was often very hasty in his speech, and so got himself into many difficulties ; as in his*hasty vow to slay himself if he did not kill Jayadratha, the slayer of his son, before sunset, thus necessitating the interference of Shri Krishna, who shrouded the sun prema

turely to induce Jayadratha to come out from his shelter.* So again in his quarrel with Yudhish- thira, provoked by Yudhishthira’s taunting speech,f and on other occasions. Kay, his failure to keep a hasty vow led to his death on the Great Journey: “ Arjuna said he would consume all our foes in a single day. Proud was he in bis heroism, but he did not what he boasted. Hence has he fallen down.” ! He who has conquered his tongue ’s near to self-mastery.

Thirdly, the physical body must be controlled, and not be allowed to hurry us into sin for its

Mahdbharatatn, Jprona parva. t Ibid, Earya Parra, lxx—ixx, i Ibid, Mahaprasthunika Parva.

/ s s ^ – ‘ Go^ X

(S) (1«8) VfiL

gratification. Says Shri Krishna: “ Worship of -the Devas, the twice-born, the gurus and the wise,, purity, straightforwardness, chastity and harmless ness, are called the austerity of the body.” * Youth is the time for conquering the body, for it is then most easily subdued, and set in the right way. For the body is a creature of habit and though at first, it will oppose the will of the Jiv&tma with great energy, a little perseverance makes it give way, and then it goes as contentedly and readily

along the new road as it did along the old.

Among the sources of evil and of sorrow that we should strive to get rid of by this self-control is selfish desire, for out of the insatiable desire for material wealth and material pleasures grow many

miseries, and peace arises from the absence ot these desires and not by their continued gratifica tion. Thus Manki found. For, greedy of wealth,.

Manki had searched for it long, but ever he seemed doomed to disappointment. W ith the last remnant of his property he bought a pair of calves to train up for the plough. But fate ordain ed that the cord with which the two wrere tied should get entangled with a passing camel, so that both were killed. This last mischance opened the

* Bhagavadi-Oita, xvii— 14.

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heart of Manki, so that desire fled thence uncon fined, and Manki burst forth into song : “ He that desires happiness must renounce desire. Well did Shuka say that of these two—the one who gets all that he wishes and the one who casts off every wish— the latter, who renounces all, is surely much superior to the former, for none can ever attain to the end of all desires. Do thou, 0 my soul, so

long a slave to greed, taste now for once the joys of freedom and tranquillity. Long have I slept, but I shall sleep no longer ; I shall wake. No more shalt thou deceive me, 0 Desire. Whatever object thou didst fix my heart on, that didst thou force me to follow, heedless, never pausing to enquire if it were easy or impossible to gain. Thou art with out intelligence. Thou art a fool. Ever unsatisfied, thou burnest like a fire, always lambent for more offerings. Thou art impossible to fill, like pace itself. Thy one wish is to plunge me into sorrow. This day we part. From this day, 0 Desire, I live no longer in thy company. I think no more of thee or of thy train. I cast thee off, with all the pass- tons of my heart. I, who was harassed with des pair before, have now attained to perfect peace of mind. In full contentment of the heart, senses at ease, shall I live henceforth on what comes to me,

( 170 ) (§L

ana. labour no more for the satisfaction of thy wishes, 0 my foe. Casting off thee and all thy train, I gain at once instead tranquillity and self-

restraint, forgiveness and compassion and deliver ance.” Thus Manki lost a little, and gained all.*

Hear also the story of King Yay&ti, who driven mad by wild desire, took from his own son his fair and splendid youth to strive to fill therewith the ever-gaping maw o f Desire the insatiable. 1 Oi thus

the story runs.

King Yay&ti, son of Kahusha, of the Lunar

Dynasty of Kings, was over-fond of the pleasures

of sense and fell into sin, which brought upon him

the wrath of his father-in-law, the great Rishi

Shukra, the priest of the Titan-Kings. Because

of that wrath, King Yay&ti was suddenly Struck with shrivelled and tottering old age in the very

midst of his glorious prime of manhood. He propitiated the Rishi, and Shukra, taking pity en him, decreed that he could exchange, for a thousand years, his age and feebleness for the health and youth of any of his sons, who should

consent willingly to the exchange. Yay&ti asked

his five sons in succession ; the fifth and youngest Puru, for love and reverence of his father, gave

* MahcLbliaratam, Shanti Parva—clxxvii

1(1)?) <1 7 1 > ‘SL

‘”‘i’! i

his own youth and took from him his age for the period of a thousand years. For that long period King Yayati assiduously pursued the pleasures of the senses, endeavouring to exhaust the luxuries of the world of matter. But ever he found that his craving grew, even when his senses dulled with satiation. Belonged in vain that his longing for the world of sense should be exhausted by fulfilment. As one spoke of a wheel running after another spoke of it, the chase was endless. At the last, as the thousand years approached their close, a great vairagya arose in his mind, and he saw that desire ceases not with satisfaction but

with frustration. He called Puru to him, took back his own old age with gladness, and gave to him his youth together with the kingdom, and retired into the forests chanting the verse that sum* med up all his life-experience :

“ Desire may not be quenched by enjoyment of its objects; it only increases manifold therewith, : as fire with libations of butter. ” *

Let us pause a moment on the word “ harmless ness, ” in the above quotation o f Shri Krishna’ s words, p. 141. “ Harmlessness is the highest Phar ma, ’5 Bhishma taught. TVe should injure nothing.

* Mahabharatam, Anushasana ParVa, cxvi—37.

should be a source of help, not of harnJ^”^4 jThe control of the body includes this abstention

from injuring others. As said Brihaspati : “ That

man who practises the religion of universal com passion, achieves the highest good….One should

never do that to another which one regards as injurious to one’s own self. This, in brief, is the

rule of righteousness. ” *

People often harm others in more thoughtless ness, and so bring about much trouble. W hen Tudhishthira and Duryodhana and their brothers were boys and all lived and studied together, Bhima, who was the strongest of them all, often

indulged in practical jokes and rough horse-play, exercising his great strength with boyish thought lessness upon the younger and weaker boys. When a number of them climbed up into a tree to pluck the fruit, he would take the trunk between his hands and shake the tree, till the little boys tumbled down like ripe fruits. Bhima thought it was great fun and

laughed; but some of the boys were hurt, hurt in body, and what was worse, hurt in mind. Again, when they were out bathing and swimming in the river that flowed beneath the walls of Hastinapura, Bhima would swim underneath the other boys, and,

* Ibid—cxiii.

f ( f ) t ( 173 > <SL

:y :;5»tgfaing hold of a number of them, would dive into the water, and hold them there till they were almost drowned, while his own greater lung-capacity helped him efficiently against similar distress. He delighted in this, but the others were agonised. What was the consequence ? A smouldering fire of repulsion and dislike, that later on grew into a blazing fire of hate that consumed Kaurava and Pandava alike. The boyish thoughtlessness of Bhima was one of the

chief causes of the Great War. It is true that un less the combustibles are there, the spark will not kindle the fuel ; unless the tissues are tainted, the microbe will not develop the disease ; still it is our duty to guard against such a destructive spark, such a death-bringing microbe, as long and as carefully as we can. When thoughtless exercise of strength hurts the weak who cannot retaliate, then the anger, that is born but is not vented, becomes transformed into what is contemptuously called hate and malice, but is in reality far less to blame than the careless

spoliation of the weaker by the stronger. To the superficial eye of one who is himself equally inclined in his secret mind to oppression, such acts may appear blameless or even magnificent. But to the just eye of a true chivalry they will always appear in their real character of meanness and tyranny.

f ( I ) | ( * * ) <s l

‘%ndriie who studies the Great History carefully knows well that the P&ndavas were not all to praiser nor the Kauravas all to blame.

The triple control of mind, speech and body results in righteousness, in right character express ing itself in right conduct. The man who has thus put himself into right relations with the things nearest to him, his own emotions, mind and body,

and has thus partially acquired the virtues classified as “ self-regarding ” or “ egoistic ” in western ethical books, is able to practise more effectively those classified therein as “ altruistic, ” those which arise

in relation to other living beings.

We have now to study the virtues and vices

which arise in the relations between human beings. These are best classified under three heads :

1. 2. 3.

The virtues and vices which arise in 1elation to superiors. #

The virtues and vices which arise in relation to equals.

The virtues and vices which arise in relation to inferiors.

In this way we shall obtain a clear and simple classification of the virtues which make our rela tions with all around us harmonious, and seeing them distinctly, we can strive to attain them. And

( 1 ) ( 175 >

also see plainly the vices which make disharmony and can try to avoid them. All the virtues have their root in pure Love, and have Bliss for their fruit; all the vices have their root in

personal Hate, and their fruit is Misery. 3>«sn Jirrtfr ^rgTfjrrg’flrffvq-frr: 11

***m wiTir

^ r a r 3 *#**

*T*%cr refsctr p f r

JTRRt: I

3 aar; r%f^r fansatfar 11*

“ Karma, that bringeth good or evil fruit,

ariseth in the mind, or in speech,or in the body.

And threefold are the paths of men, according to

their karma, high or low or middling. *****

“ This (Jiva) reapeth good or evil, mental with

the mind, vocal with speech, and bodily even with

the body. *****

“ The danda of the speech, the danda of the * Manumriti, sii—3, 4, 8,10. 11.

•e°feX

f(f)| <176> <SL

X;^%iii^ihe danda of the act—he who has laid these rods (of rule) over his intelligence he is the

Iridandi.

“ Having laid these rods (of control over his mind) with respect to all beings, and having con quered lust and anger, (the Jiva) attaineth perfec

tion.

fsNrfctf *ra;j f^T«jFTT«r^r^ ^nr a<r

JR: sren?: t?rw44l<mfaftw5: I vrm ^ssf^^ra’fr nR^g^^m n*

«&r*rorira*£

“ Worship given to the 13evas, to the twice-born, to the teachers and to the wise, purity, straightfor wardness, continence and hannlessness— are called

the austerity of the body.

“ Speech causing no annoyence, truthful and

beneficial, the practice of the study of the Scrip tures, are called the austerity of Speech.

“ Mental happiness, equilibrium, silence, self- control, purity of nature— this is called the austeri ty of the mind.”

° Bhrlgavad-GitcL, svii—14,15, 16.

< > (C ^ fsrh^ vgf <isrrrasn*?r n*

“ Not by the enjoyment o£ the objects o£ desire doth desire abate; rather it increaseth again, as fire with libations of butter.”

srerspr JT^r^rfr trt $ r$?r£ ^ trc i *T«TT^Tjj q|r%q-SRT^RTW^81# II «mr fihfsrtfet *re^ar^nprr*sn:ti i trsr^rcTr frcrg; 1 f

“ Without doubt, 0 mighty-armed, the mind is

hard to curb and restless. But, 0 son of Kunti, it

may be curbed by constant practice and by dispass- ion.

uAs often as the wavering and unsteady mind goeth forth, so ofteD, reining it in, let him bring it under the control of the Self.”

JTcfmW’r *r=r i

“ If also thou art not equal to constant practice foe intent on My service. Performing actions for

My sake, thou shalt attain perfection.”

Rr*fr fairer ^cnrsarRRr _________^ r%?qrrra w tr;i

‘ Makabharaiam, Anushasan Parva. cxvi – 3 7 ~ t Bhtigavad-Gita, iv. 35—36. f Zbid. x ii-io

f( 1 ) | < 178 > <SL

– < :

vLrcr-

jotrct; snRcft n*

“ That which is the Eternal o£ all eternals, That which is the Life of all lives, That which being One inspireth many with desires— the wise that behold that One seated within themselves, to them alone belongs the lasting peace, unto none

else.”

rnsrsr.

f:?C 3iqa§5f£

swgfrTsregre i

tfwrer fq^fnsrj^T^ Ilf

“ The kinsman is the congenital foe— such is

the view of those whose minds are blinded by the greed of wealth. To him whose wealth is wisdom, the world, that is filled with his elders, equals and youngers, is (as a world of) parents, friends and children.”

srfefocq q- WRJTRmTKqrq;

itfireFqTsnjicrmrcq:

STRWRq^ STSR

<rcrr-$m?^R^3rt$r ?r «tq rar^nrq% lit

u He that, without having conquered himself,

wisheth to conquer his ministers, or that, without

* K a t h o y a m s h a d , v— 13,

t JJahdbkaratam, UdyogaParva, ii—17. JIbid, cxsviii, 29—30.

IIJ 1”> <3L

f r y i n g conquered his ministers, wisheth to conquer his foes, he faileth helplessly.

“ But he that conquereth himself first, as his own foe, and thereafter conquers his ministers and

his foes, (his work) ie not vain.”

w w f^w^J=rif«r^r

^JT StTff^T

argnjrw r^srf^itr

^T??T: gw:

sproiaj sfgwng. sr^cqTriT^rwni; u

^jip*Tf&ra^rraw stag i

a w f«r^r% ^^rrw srrr srgwr i

^ frr vjrarf^^rr gr *m?rc ^r^mrskq: t iT^rrmsT^fr wr?# fTwrcvrg 1 smqwrPKW w$m f^nrrf^ i w%fi&rR^Tr ^rw^rr yrg^rt ?:n: \\*

“Not one ( but many are ) the branches of

dharma that have been declared by the wise, each resting upon his own knowledge. ButDama (self- control) is the basis of them all.

“ The elders, the seers of the sure, have de clared that llama leadeth to the Highest ; especially for the Brahmana is Dama the ( whole of ) Sana- tana Dharma.

* .Ifahabkaratam, Shanti Parva, els—6, 17, 13—16.

<remipt ,*• I

wjt: *r;rr?re: n

STT^mS I

f(1)1 <> <SL

^ ^ ^ T h e man that is not self-controlled meetetlu suffering everywhere ; and many troubles he- eausetb, all arising out of his own defects.

“For all the four Ashramas, llama is the high est vow. I shall declare to thee the marks thereof, the characteristics of which Dama is the source :

“ Forgiveness, self-possession, harmlessness, equability, truthfulness, straightforwardness, the

conquest of the senses, skill, gentleness, modesty, restfulness, absence of scorn, absence of excite ment, sweet speech, harmlessness, and absence of

jealousy—of all these is self-control the source.”

TjpRT 1 v-rtfifeiT vi««r^5(iq; II*

“ Self-possession, patience, self-control, integrity, purity, restraint, intelligence, learning, truthfulness, absence of anger—these ten are the marks of

dharma.”

STtoT ^rreri%^5Tf: i snrrrfesi sril ^rrjjWsrerNT3: lit

“ Harmlessness, truth-speaking, refraining from theft, control o f the senses— such is the essence of the dharma that Manu declared for all the four castes.”

* Ifanvmriti, vi—92. f Ibid, x—63.

f © ( 181 > § L

p: sNr sfpp%|*T:i * r w % s r a r r f e q r s r f r ^ S cT : J

“ Truthfulness, absence o f theft, absence o f anger, modesty, purity, intelligence, self-possession, self-control, restraint of the senses, learning— this is declared to be the whole of dharma.”

t Vajnaralltya, iii—66.

13 T•

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CHAPTER VIII.

Virtues ani> Vices in Relation to Superiors.

L O V E which is unselfish prompts us to make sacrifices for others, and to restrain ourselves for the common good ; therefore such love is the root of virtues, of the qualities that promote union. So also hate prompts us to take from others, to grasp at all desirable things for our own separate enjoyment to the injury of others ; therefore hate is the root of vices, of the qualities that promote separateness. Moreover, when we make a sacrifice for one we love, we feel happiness in making it,

and we thus learn that the deepest happiness, real bliss, lies in giving, which is the joy of the Jivatma, and not in taking, which is the joy of the bodies.

Let us see how love impels a man to act in rela tion to his superiors, to those to whom he looks up. A man’s superiors are : God, Sovereign, Parents, Teachers, and the Aged.

Love to God shows itself as Reverence, Devotion, Worship and Submission to His W ill. W e find all lovers of God show these virtues. See how Bhishma reverences and worships Shri Krishna, the Avatara of Vishnu : at the Rajasuya sacrifice

%1 )| C1M) (§L

\ ^ . ^ 0 yY udhishthira Bhishma bids them otter the first arghya to Him, and X arada declares that “ He who approveth not the worship offered unto Krishna, the oldest One in the universe, deserveth

’neither soft words nor consideration. Those men that will not worship Krishna, with eyes like lotus- petals, should be regarded as dead though mov ing. ” * And so also, when Bhishma lay dying, he was thinking “ of Krishna in mind, word and act, ” and his one thought was to receive His blessing ; f he closed the great exhortation with the recital of “ the thousand names of Vasudeva, ” and his last words, ere bidding all farewell, asked Shri

Krishna’s permission to depart.^

In Parhlada, the son of the Paitya King Hir-

anyakashipu, we have one of the most famous ex amples of devotion. Despite all his teachers could say, he steadily prayed to and praised Hari. In

vain did his father threaten him and seek to kill him ; the wild elephant who should have trampled on him failed to injure ; the rocks that should have crushed him lay light as down on his bosom ; the sword that should have struck off his head fell blunted from his neck ; the poison that should have

* Mahabharaiavt, Sabha Parra, xxxviii—8. f Ibid, Shuuti Parv* 1 Ibid. Anushrtsana Parva.—cxlir.

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carried death along his veins proved harmless as- water ; and at last Narasimha, the Avatara, burst from the granite pillar, and delivered Hari’s servant from the tyrant who sought to slay. *

Phruva, leaving his father’s palace to flee from the unkindness of his step-mother, shows such fervour of devotion and such courage and stead

fastness in worship, that Hari appears to him, and gives him as throne the pole-star, on the boundary of the Triloki, whereon he lives and reigns, f

Nothing, perhaps, is more marked in the per fect human character of Kamchandra, than His unwavering submission to the Divine Will. Over

and over again during the whirl that followed His sudden exclusion from the throne, He calms those around Him by reminding them that all that hap pens is by the good law, and He Himself is utterly unshaken by the storm, knowing the Real amid all changing unrealities.

On the other hand, we read constantly of the

overthrow of those who do not honour the Supreme

Lord. Mighty rulers like Ravana, who was mon

arch in Lanka, fell because they thought them

selves rivals of ishvara, and set themselves against —————– ———————- ————-—— ———- —– -r

* See Vishnu Purana, I, xvi—xx. f See Ibid, I, xi—xii,.

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1 ( 1 ) 1 < 1 8 5 ) <SL

H isfoving will for the worlds/5 Jarasandha, the King of Magadha, refusing, though bidden by Shri Krishna, to set free the Kings he had captured was slain by Bhima **.Shishupala fell before the discus of the Lord he denied; y Duryodhana

perished, with his friends and followers, for his . persistent rejection of Shri Krishna’s counsels ; 1 the list might be extended for many pages. Out of all these shines out the warning that those who show hate to Ishvara must perish.

Loyalty to the Head of the State is equally insisted on in the Shastras, not only by direct command but by example. When Yudhishthira is King in Indraprastha, and his four brothers go out to war, they bring to his feet all the wealth they gained ; they fought for their King, not for them- selves.§ So when Yudhishthira was exiled after the gambling-match, and the people came out to follow him, leaving their allegiance to Phritarash- tra, the loyal prince bade them return to Hastina- pura and obey their proper ruler, since only thus could they secure the general prosperity.|

This loyalty was fostered in the people by the

* RS.ma.yaTM, Yuddhakapdam.

** 3Iahabh8.ra.tam, Shalya Parva—xx.

t Ibid.—xl. J Ibid, Shalya and Saupatika Parvas and ante- $ /bid, Sabha Parva. xxv—xxxiii, j| Ibid, Vana Parva, i.

( I f g l ( 1-86 ) (CT

. devotion to duty imposed on the King, and by the high ideal of kingship insisted on. Utatthya, of the race of Angira, instructing the King Mandhata, son of Yuvanashva, said:— “ One becometh a King in order that he may uphold righteousness, and not that he may conduct himself capriciously.

The King is the protector of the world, 0 Man dhata ! If he act righteously, he attaineth to the honours of a veritable God upon earth. But if he act unrighteously he sinketh into hell. All crea tures rest upon righteousness ; and righteousness, in turn, resteth upon the King. That King alone

is a true King who upholdeth righteousness. If he fail to chastise unrighteousness, the J)evas desert his mansions, and he incurreth obloquy among men. ” *

Patriotism, the love of one’s country, and Public

Spirit, caring for the nation more than for oneself,

are virtues that are so closely akin to loyalty that

they should never be separated from it. “ King

and Country ” are the object of true loyalty. No

man should be without this love of country and the

readiness to sacrifice himself for his native land ; for

—

national greatness cannot exist without patriotism and public spirit, and national greatness means, in

■ Mahabhuratftm, Soiinti Parva—xe.

/s&s- ‘G°i^X

( ( f ) * 187 ( ) W

x^Hs^dong run, family and individual prosperity : the whole and the part cannot be separated. Public spirit makes a man feel the successes and the sufferings of his country as though they were his own— as indeed they are. It makes him try to protect the weak from injustice, to resist wrong, to uphold the law, to stand for justice, to refuse to make unfair profit at the cost of the community or to cheat it by evading what is due to it from himself. The heroes of ancient India are constant* ly described as “ intent on the welfare of others ; Shri Krishna bids Arjuna see “ to the protection of the masses, ” to “ the maintenance of mankind.” * The man who thinks only of himself and of his family is short-sighted, and is really undermining his and their future happiness.

To Parents is due ever the most complete Obedience, and this is one of the most often* repeated injunctions of the Sanatana Pharma. See

how Rfimachandra, the Great Example, obeys his father. When Pasharatha is inveigled into grant ing Rama’s exile and the son is told by Kaikeyi that His father fears to speak liis w ill: “ Speak, 0 honoured lady, the desire of the King,” is His quick reply, “ and 1 will carry it out. There is

* 1thagarart-Oita, iii, 202—£>.

<«8) (OT

rvice greater than service of the father, than carrying out his words.” And to all arguments, counselling resistance, He gives the steadfast an

swer : “ There is no power in me to transgress my father’s order……….I shall abide by my father’s orders. And later, when His father was dead, and Bharata, most unwilling regent, held His crown in trust, all His answer to Bharata’s passion ate pleadings that He should ascend the throne was that His father had sent Him to the forest, and had placed Bharata on the throne ; each must do his own task, according to the father’s words

“ What My father hath commanded must not be made untrue.” !

Again we read in the Mahdbhdratam the story of the knower of Brahman, shrouded in the impure body of a fowler, who led to his parents the Brah- rilana Kaushika, who came to learn wisdom at his feet. The fowler took the Brahmana to the beauti ful room.-, in which he had housed his aged parents, saying that his own happy state of knowledge

and peace was due to his filial piety; having bowed low at their feet he introduced his guest

and then told him : “ These my parents are the idols that I worship ; whatever is due to the Pevas

* R S . m S . y a n a . A y o d b y d k a i i d a m , * v — ^ Ixb xi d x, x. c .

(\•)*) (•:189 ), (ct

them…To me they are like the three sacred fires mentioned by the learned ; and, 0 Brahmana, they seem to me to be as good as sacrifices, or the four Vedas ..The two parents, the sacred fire, the soul, and the guru, these five, 0 good Brahmana, are worthy of the highest reverence.” He then told Kaushika that he had acted wrongly in leav* wg his parents in his anxiety to learn the Vedas, and that he should go back to them and console them: “ Return to the side of thy father and mother, and be diligent in honouring thy parents, for I do not know if there be any virtue higher

than this.” *

Who does not know how Bhishma ■won the boon, that Death should not touch him until he himself permitted it, by resigning throne and mar riage to win for his father the bride for whom, in silence, the father’s heart was yearning ? King

Shantanu, of the lunar race of Kings, wished to marry the beautiful Satyavati, but struggled against himself for the sake of his son Bhishma. K step-mother, he thought, might not be kind to hK beloved son. The care born of the struggle showed on King Sh&ntanu’s face, and Bhishma made enquiry of the ministers and learned the

*Afahabfiaratam,Vana Parva, ccxiii— ecxv.

(*( S ) ®) ( 190 } vct

cause. He went to the father of Satyavati and asked that she be married to the King. The father said : “ The King is aged ; thou shalt shortly reign in his stead. I would rather marry my daughter to

thee. ” But Bhishma replied: “ Say not such a thing. When my father has wished to marry her, she is my mother already ; give her to the King.” Then Satyavati’s father said : “ But I shall do so

only if her son succeeds the King in sovereignty.” Bhishma said at once : “ I promise to forego my birth-right. I shall place that younger brother of mine upon the throne.” But Sacyavati’s father said again : “ We know thy word once given may not be broken. But what shall bind thy sons from disputing their uncle’s right ?” Then Bhishma said : “ I promise never to marry at all ; so there shall lie no sons to me who may dispute their uncle’s right. Now do thou let my lather have his wish.” And because of his fearful promises the Pevas cried out with a bodiless voice : “ He has been known as Pevavrata so long ; he shall now be known as Bhishma— the Terrible” — terrible surely to himself but most loved and most dear to all true Hindu hearts. King Shantanu too, when he heard that the vows had been already made and could not now be helped, took Satyavati to wife; but in the

<*» > <8L

of his father’s love bestowed on Bhishma the gift of death at his own will alone. Men that prevail over their passions thus, and can conserve their manhood perfectly, may well prevail against the might of death itself, long as they like.*

On the other hand, it was Duvyodhana’s stub

born insolence and disobedience to his parents that precipitated the war which destroyed his house.f

Over and over again his father pleaded with him

to yield to the just demands of the Pandavas, and

give them a share in their ancestral property, but Duryodhana scorned his prayers and persisted in

his own way. Even when his mother, Gandhari,

begged him in open sabba to obey his father

and to regard his duty, he treated her harshly and disrespectfully, and so brought on his head the

doom of failure. No son can succeed who grieves 0^4

his father or mother by disobedience or by dis-

respect.

The Teacher is added to the Father and

Mother by the San&tana Pharma, as the third great object of reverence and service, and we see this virtue also in the ancient heroes who should serve as examples to all Hindu boys. How deep is the love, how unfailing the reverence, shown by

MaMhharahtm, Adi Parva—c. t Ibid, Udyoga Parva— cxxx.

II I

( 192 )» (OT

A_J Lndavas to Bhishma, to Drona, even when compelled to fight against them ; see them bowing

at their teacher’s feet ere the battle joins on Kurukshetra ;* and when Dhristadyumna seized

the white locks of Prona, hear the agonised cry of

Ar jima : “ Bring the teacher alive! do not slay

him ! he should not be slain ! ” and his heart-broken

sob when the crime is complete : “ I have sunk

into hell, overcome with shame.” f

The only valid reason for disobedience to the

Guru is held to lie, in the Sanatana Pharma, in previous promise or clear duty. Bhishma, the ex ample of dharma, gives a striking illustration of this in his career. After the death of his father Shantanu, Bhishma, in accordance with his vow, placed his younger brother Chitrangada on the throne, and when Chitrangada was slain in battle, then he placed the second brother Vichitravirya on the throne of Hastin&pura. Looking for suitable wives tor Vichitravirya, Bhishma heard that the three daughters of the King of Kashi were about to hold a Svayamvara, and were in all respects worthy of marriage with his brother. He went to K^shi, and by his sole might in battle carried them

Mnhabharatam Bhishma Parva—xliii. *r Ibid Drona, Parva cxciii—cxciv.

‘ e0|^ \

f(I)| <( ) <sl

X”^i^from the midst of the assembled candidates for their hands. When he brought them to HastinS- pura the younger two, Ambika and Ambfdika, willingly consented to marry Vichitravirya ; but the eldest, Ambii, said she wished to marry Shalva, Xing of another country, having chosen him for husband long before.* Bhishma sent her with all honour to King Shalva ; but he sent her back say ing she had been won in battle from him and he could not take her back as a gift. Then Ambii said to Bhishma : “ If Shalva will not marry me, because you won me from him in battle, then you

must marry me yourself.” Bhishma was greatly distressed for her sake, but in view oi his vow of lifelong celibacy could not consent. Then Ambii was very angry and went to Bhishma s Gruru Parashurama ; and Parahurama sided with her and ordered Bhishma to marry Amba. But he declined, deeming the keeping of his vow a higher duty than obedience to his teacher in a wrongful order. And ultimately there was a great battle between Parashurama and Bhishma. For many days the single combat lasted, and many wounds were received by both ; and more than once they fainted with fatigue and loss of blood and shock of

* Mahabharatam, Adi Parvft, cii.

(1 9 4 !

woun<I 5 but reviving again, they renewed

the fight, till on the twenty-eighth day, the aged •Parashurama acknowledged that he could do no more ; and Bhishma won his cause. Yet because however unwillingly, he had brought much sorrow upon AmM, karma decreed that she should prove

the means of his death.

Reverence to the Aged fitly closes the list of

virtues which should flower when we come into

‘ relation with our superiors, and it was one of the

marked characteristics of the ancient Hindu cha

racter. The wisdom which is the fruit of Ion” ,&

experience is the precious treasure in possession of the aged, and they willingly pour this forth for the Benefit of the teachable, courteous, respectful youth. In the hurry of modern life, this respect for the aged is apt to be trampled under foot, and it is the more necessary that care should be taken to culti vate it.

sfrnfcri 11

f(t)? (

«rarr 11 **^su 3*tt^ snerfirnn q^jpnf

ggsraiggs^ rgrerereri f^rxTFT ^ r tfrnggTr-

*ir?r^ =ff^T*rrn«nf: ll *r#^ns?r a^agurRr

5TT#5T I qtrtST^jfqfcI^Tr^ ^«TT

m srrq’nrcnnrfirfT^?^ n*

“ There is no other path to the attainment of

Brahman, so auspicious for yogis, as devotion to wards the Lord who is the Atma of all.

“ With his mind full of wisdom, dispassion and devotion, he seeth Prakiiti losing its power and

Purusha as stainless.

“ Where the good gather, there are heard the stories that give knowledge of My Power, and are as nectar to the ear and heart. Listening to them, he turneth rapidly to the path of Moksha with faith and joy and devotion.

“ Turning away with dispassion from sensuous sights and sounds because of devotion to Me, he dwelleth ever in thought on (the mysteries of) My creation, and thus, restraining his mind, essayeth

the straight paths of yoga and attaineth union.

————-—– — — – ■ ………….. …………….. – ■ ——————-—— — ■ — . – . ■ « >

* Vianu-Bhagavata, III jtxv—18, .19, 25, 27.

f ( S ) – 7 ‘ < ws > < S L

Giving up the service of the attributes of Pra- kriti, his knowledge and yoga (realisation of Unitv) blossoming with (the help of) vairagya, and his- devotion offered unto Me, he realiseth Me as the Pratyagatma (the Inmost Self). ”

?mp%qftg^nqn i %q*qq qrgsr g artr% 1

***

stftercrciri t o t ?r t^n?TT q |qqg i

qr%qcfisrt<u:jtqrs*rrgm^nr gqqsmreqg 1

n qitqrsr israer n a?^w sqpqi% ^q^qeii q*neq gr% rirrqqq » q t *qr¥rrr%*fr ^Rq<ffi%qr ^ n q q^anj; wr% q #%crr qq =qci^q § JFPRRiff ^ w r a T n ^ q r q w * q q ^ q ^ T R a r a ^rrerq: t *wr qsfr RfcsqRrT qgqmq; q’rsr q§yrr q: qpj^tf^r i Tnrqr«i q-sgq^qrRvfrcrcaqrgq anRasRftqrgij

fq^fr ftsqRr qcRsicRRr-

fcqfrqgqfqrfqqqna?frr i

?RRT*qf ^psqqffnfqqrq

sr^qr qq g^ra qqqrlr: n*

“ From its own nature, some Sages say, others

from time arising (came the universe) ; verily from

the majesty of God revolves in this world the

Brahma-wheel. ****

* Shretashvattropantihut, ri—1, 7, 8, 9, 12, 13.

|(I)| <197>'<SL X’^ ;^”‘n Him o£ Ibhvaras the supreme and great Ish-

vara, Him of I)evas the supreme Divinity, of Lords the Lord, the greatest of the great, God, the

adorable Ruler of the worlds, (Him) we know.

“ He needeth no instrument nor hath aught to do, nor is there any found who is equal or superior to Him ; His supreme energy is self-dependent

and manifold, Wisdom, Power and Activity.

“ None in the world is His lord, nor his ruler, nor His cause ; He is the Cause, the Ruler of the rulers of the senses, of Him there is no source, no

sovereign.

“ The one Ruler of the many actionless. He

mabeth manifold tlie seed; therefore the wise who perceive Him within themselves, for them is eternal joy, for more others.

“ Eternal of Eternals, Intelligence of Intelli gences, One among many, who fulfilleth the ■wishes of all— having known that Cause, attained by the

Sankhya and the Yoga, (man) is freed from all bonds.

srosrc* nr r ^ r srsrrac i ag: 1

r^I

wrari%s3ruwfc ti

* # #•

s^M yJJ

<‘•••••-

aST35fm ^

‘ i9s )

ifrarevr^m^n s 8

v fil cHj

#**

scrrfersnrne^rar trerfa^rS’ I

s ^?:pr§ snrn^ra ***

cT^r^J ^faWcTR TT5IPT Rr^lRJTH I ^mN^gFifbo-art ^wm&qfrfsr?H;« a =r5iTsrq^wr^FwriO’rm^^ i srmrmr Bptjt: ^s[t ftfssnr ll anx^r f t ^ a f % t r g ^ ^ ^ r ^ c n m r a : i

’ s n ^ % ^ f % t i r r % ^ a a q * w r « r a n ll *

“ For the protection of the whole world God created the King, when the Kingless people were scattered through fear.

“ (He created the King) out of immortal portions

ktaen from Indra, Vayu, Yama, the Sun, the Fire,

Varuua, the Moon and the Lord of wealth. ****

“ For him the Lord created His own son Dhar- ma, the Protector of all beings, as the Danda (Sceptre, or Rod of power) clothed with the Brahma-radiance.

****

“The Danda governeth all the people, the * MamtmrUi, vii, 3, 4, 14, 18, 26—28.

ifW )I ( 199 ) (CT

alone protecteth ; the Danda waketh while others sleep, the wise know the Danda as Dharma.

****

“‘They declare the wielder of Danda to be the King, that speaketh the truth, acteth after deliber ation, is wise, and versed in Dharma, K6ma and Artha.

‘‘Wielding it righteously, the King increaseth in all three ; but if he be given up to Kama, unjust and mean, then he himself is slain by the Danda,

“ A great fire is the Danda, difficult to be borne by those who have not achieved the Self ; it slayeth, together with his family, the King that strayeth from Dharma.”

snrr: rraTcr n*

“By the great-souled King was this world made full of Dharma and all the people were gladdened ; hence is he called the King.”

^rsrr sreirsiT srclwt srfargr fjJsrgrnr ^ i

imrTsTcrrsrtefoir qt =sr

3^r II

MahabhHrataw, SantiParva, lix—145.

^ r ^ n i r ^ r r ^ g w p & r a r “ Ten Upadhyayas

( 200 ) Vfi

wy%RgT ^§nrilfnr«rr-

ferfow *wfrg7f?r u*

“ The King is the inmost heart of his people, he is their refuge, their honour, and their highest happiness ; relying on him, they conquer right eously this world and the next.

“ The King also, having governed the earth with self-control, with truth, and with the heart of compassion, having sacrificed with many sacrifices,

attaineth to fair fame and everlasting seat in Svarga.”

srt factr i II f

Mother exceedeth even a thousand Fathers in the right to be honored.”

wrttu^ t facTT %sr «r?rr wrm ^ i 5*ra?Tnanro?cTsm fiercer: I

**** srtn^r qrir cpt T^fcr i

**’**

w t? snssrer spj ^rrsmr♦i

________ * _________ * #

lhtd, Ixviii, 59 60. f Manuemriti, ii—145.

doth the

and a hundred Acharyas the Father ; but the

Aehurya exceed

(®( » n c 201 > vCT

<rejn^rr sjm «ra sircar: I

*WfcTR5 ?r*q% ^TfRcT^rni^T: f w : H*

“ The Teacher, the Father, the Mother, and an

elder Brother must not be treated with disrespect, especially by a Brahmana, though one be grievous ly offended (by them).

“ The service of these three is declared to be

the best austerity. ****

“ For they are declared to be the three worlds,

the three orders, the three Vedas, they the three

sacred fires.

****

“All duties have been fulfilled by him who honours these three ; but to him who honours them not, all rites remain fruitless.”

imUT ?3*T: 3TT*tl% I sic3?^Rrnrere:r*qT j?rc?Tr«rRpifi?T I

^rwrR stt^: srsrrw llf

“ The vital airs of a young man mount up wards to leave his body when an elder approaches j but by rising to meet him and saluting, he recovers them.

>Manwmriti, i i , 225, 229, 220, 234. t Mannsmriti, ii, 120—121.

(f(S ))) ( 202 ) lei

“‘•5:’ “ He, who habitually salutes and constantly pays reverence to the aged, obtains an increase of four things : length of life, knowledge, fame and

strength.

•t ‘ 1’

f(l)|

Virtues and vices in relation to equals.

WE have next to consider our relations with the equals that surround us on every side, and to know what virtues should be deve

loped, what vices avoided, in order to make our home and our outer relations harmonious and happy. Let us first think of those of the home, for they are of primary importance ; pure and hap py homes, in which family virtues are practised, make the foundation of prosperous States, of suc cessful nations. We have seen the relations that should exist between parents and children, and we must now study those that should be found between husband and wife, between brothers and sisteis.

The Hindu books are full of stories of the love that should bind a husband and wife together, or Conjugal Love. “Husband and wife are the same,” * says Manu ; they are one, not two ; love makes the two into one— love protective, sheltering, tender, on the side of the husband ; love yielding, sweet, devoted, on the side of the wife. Let

*Manttimrifi. ix—45.

^—-

<SL

CHAPTER IX.

( 204 >

tal fidelity continue until death.”* Rama- ^ chandra and Sita form an ideal husband and wife ; they enjoy all life’s happinesses together, and suffer together all life’s sorrows; they take counsel together

in all perplexities, and share together all difficul ties. We see them first in unclouded bliss, Prince and Princess, happy as the day is long ; when the coronation o f Ramachandra approaches, we see them fasting and praying together ; when the shock

of the sentence of exile comes, Sitfi accepts it care lessly at first caring only for her husband’s pre sence, and she would go with him, she “ whose heart is wholly thine, knowing not another, ever clinging to thee resolute to die if left by thee.” Thorns would touch her skin like soft linen, dust would be as sandal-powder, grass would serve as blanket, roots and leaves as pleasant food, so long

as she was by her husband’s side. “ 0 Rama, thy company is heaven, thy absence hell.” Only when he pleads with her to remain behind does her heart fail her. And when he bids her come she tosses gaily to her attendants all her costly robes and priceless jewels, stripping herself of all that women love, without a sigh, caring only for

the joyous fact that exile could not separate hus-

ix—101.

gr>i

■G°*&x

1(E)? ( and wife. Happy as a girl, she is said to be playing in the forest glades unmindful of the lost

royal splendour, sinee she is, night and day, at •Rama’s side. But though so blithe, she yet is wise, and we hear her counselling her husband with grave thoughtful words, as they wander on the out skirts of the forest of Dandaka. When she is carried away by Ravana, the mighty Rakshasa, how her husband’s love breaks forth in protracted search, in wild outbursts of lament. “ Sita ! Sita !” he cries in his anguish as he searches for her, “ art thou hiding, art thou playing ? Oh come ! Such sportis my death.” While laments and seeks, “Sita is exposed to every temptation to be unfaith ful, to every terror and cruel threat. “ Devoted to one husband, I will never sin against him. With wealth and riches thou canst not tempt me. As the rays of the sun are his own, so am 1 Ragbava’s

alone.” *

And hear the story of Savitri, who won her

husband from the grasp of Yama, King of Death. King Ashvapati, of the Madra lands, obtained a daughter by long worship of the £)evas. They called her S&vitri. Fair was she as a figure of gold, and sweet as the jessamine flower, and the

* llamayana passim.

//s’—<V\

ftr<206) (ot

worshipped her as a Pevi, come to them for their good deeds. When she came of age, her father said to her : “ Choose thou a fitting hus band for thyself. And she went forth asearch, with royal retinue. When she returned, after the lapse of many months, the Rishi Narada was stay

ing with her father ; and in his presence she an nounced the choice that she had made. “ King Pyumatsena of the SMlva country, old and blind and driven from his country by his enemies, lives

in a forest, leading a hermit’s life. His son, Satya- vfln, have I chosen for my spouse.” Then N&rada said : “ Alas I 0 King ! innocent Sflvitrl hath done

ill.” “ Is he not fitting mate for Sflvitrl ? ” the King asked Nflrada. “ Is he weak in mind or body, wanting in forgiveness or in courage ? ” Nflrada said : “ In nothing is he wanting o f all this. Strong

and radiant as the sun himself is Safyav&n, gener ous like Rantideva, just like Shibi, magnificent like Yayfl.fi, and beautiful like the moon. But all this wealth of virtues must pass away from the

earth within a year. His span of life is very short.” W ith sinking heart Sflvitrl heard the Sage’s words, yet said : “ But once can a person say i[

giie away. And I have said it once : ‘I give myself away to SatyavAn,’ I cannot choose again.”

/xS**

(ifS I

\^M2y . :<i::-.J^riida said :

1 207 ) (Cl

zjLj

‘‘Because thy daughter wavers not, 0 King ! I give my blessing to the marriage ; ” and

went away.

Swift messengers went to Dyumatsena, and he sent back word to Ashvapati : “ I once myself de sired alliance with thee, but saw not how to ask for it in my fallen state. Now that the blessed Savitri is coming to me of her own accord, I know

for sure that Lakshmi’s self is coming back unto our ancient house.” So the marriage came to pass. Joyously Savitri passed from her palaces to the hermit’s cottage. Eagerly she attended to the least wants of her aged father-in-law and mother- in-law, rejoicing to perform the humblest duties

of the household, and by her tender ways and loving words enslaved the heart of her husband. But ever underneath all this, the fire of secret agony lighted by the words of Narada burned within her soul; and ever she counted the days of the pres cribed year. At last the hour appointed for the death of Satyav&n was only four days distant. Then she

resolved to seek the help of the Devas by fast and prayer. A n d all the three days she fasted, taking not a drop of water. Early she rose on the morn ing of the fateful day, finished the morning

rites, and touched the feet of her elders. All the

(((b)?) . <208) IS]

•-X: -emetics dwelling in that forest blessed her on that day, saying that she should never know the pangs of widowhood, And when the time came for Satyavan to go forth with his axe upon his shoulder into the wood for work, as usual, she made her heart strong and followed him. He asked in wonder why ; but she said she wished to go with him that day ; and so they went, beholding the beauties of the hills, the waters, the woods, and the birds and beasts. Then Satyavan began his daily labours, filled his wallet with fruit and felled dried branches for fuel. But suddenly a faintness came upon him and his head ached greatly, and he said this to Sfivitri and lay down. Then Savitri placed his head on her lap and sat, with breaking heart, awaiting she knew not what. All at once she beheld a majestic and awe-striking form, dark yet shining, clad in red attire, standing beside her,

and gazing with fixed yet flashing eyes at Satya van. Gently she placed her husband’s head on the ground, stood up and made obeisance. And the form said : “ The days of Satyavan are ended: I am Tama, Lord of Death ; and because he is so virtuous, I have come to take him away myself, rather than send my emissaries as usual.” And he drew the Sukshma Sharlra of Satyavftn

■G<W\

1 ( 1 ) 1 ( 209 } VS1\

”5r;Irorn his fleshy body, and departed with it towards the south. And Savitri also followed. Then Yama said : “ Desist, 0 Savitri! go back and perform the funeral rites of thy lord. Thou hast discharged thy duty, and come as far behind thy husband as mortal may go.” S&vitri replied : “ Whither my husband goeth, thither I go. This is the eternal law for man and wife. If I have loved my lord with undivided love, if I have served my elders reverently, if there be any power in penances, then be my path unchecked, out of thy favour, Yama !” And innocently like a little child she repeated the lessons of dharma that her loving elders and her own gentle soul had taught her,

“ By faithful service, treading household ways, to wisdom have I won and to religious merit. Close not these ways, 0 Death, depriving me of my gathered fruits.” “ Wise and reasonable art thou, 0 Savitri, and thy words are sweet. Save thy husband’s life, I give thee any boon.” “ His father lives in darkness, gracious King ; by thy favour let his eyes once more behold the day.” “ Fairest of earth’s daughters, I grant the boon thou seekeat. And now return, 0 weary earth-born feet, that

May not tread the gloomy path of Death.” “ Where he, my husband, goes, I still must follow. Fruitful

f(f)| <*«) <8L

^tt&rrighteous company, 0 King o£ Death, and sweet is it to dwell with one like thee. Not fruitless may such fair abiding prove.” “ Take then a second boon as fruit, 0 peerless lady, but ask not for thy husband’s soul,” said Yama. “ Give then, 0 King of mortal worlds, his kingdom to my husband’s father, his kingdom rent from him by

evil men.” “ He shall regain his throne,” said Yama, “ and reign thereon. And now go back, fair dame, nor follow further.” But with sweet words and honeyed praises, S&vitri still followed the Lord of Death, and won from him two other boons, one hundred sons for her father, and one hundred for herself. When the fourth boon was

granted, S&vitrl spoke in praise of righteous living and of high discharge of duty, till Yama, charmed by her eloquence and wisdom, granted her yet another boon, and S&vitrl quickly claimed her husband’s life, since Yama had granted her a hundred sons, and righteousness would be infring ed if other were their father save her husband. Thus did a faithful wife win back from Death her husband, and brought to his family prosperity, riches, and length of days, since even Yama, King

of Death, is weaker than a pure wife’s faithful love.* * MahiibhcLratam, Vana Parva, ccxcii—ccxcviii.

/ f/ ‘—^\V\

)! (

^’“^’Nor can the Hindu boy forget the story of Damayanti, the wife of Nala. Nala, son of Vlra- sena, and King of the NisMdhas, loved Damayanti, daughter of Bhima, the King of the VIdarbhas, and Damayanti loved Nala, though they had not met each other, but each had only heard the other’s praises as being incomparable upon earth. Now the

Svayamvara of the princess was proclaimed, and thereto went King Nala, and Damayanti chose him to be her husband, although the Devas, Indra, Agni, Varuna and Yama, were among the suitors for her hand ; and Nala and Damayanti lived to gether in great love for eleven happy years, and two children were born to them. In the twelfth year came Pushkara, and challanged King Nala to play him at dice, and Nala played, and lost again and again, till at length he had lost to Pushkara his kingdom and all his wealth, even his garments, and

went forth an exile, with only one cloth, half cover ing his body. Then Damayanti, his wife—having

sent her children to her father’s care when she saw how the games were going— went forth after him, clad also in a single cloth, and in the outskrits of the city they wandered, hungry and athirst. To complete their misery, Nala lost his cloth in the attempt to catch therewith some birds for food,

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and hopeless and desperate, he wished Dainayantl to be spared the suffering of hunger, and re peatedly pointed out to her the road to her former home. But Damayantl, clung to him, weeping, sobbing that she would not leave him, that when he was weary she would soothe him, for in every sorrow there was no such medicine asa loving and faithful wife. Presently, wearied out, she lay sleep ing on the bare ground, and Nala argued with himself that it would be kinder to leave her, so that she might seek her relatives, than to keep her wandering in misery with him. Thus thinking,

he cut in half, with a sword that was lying near, the cloth she wore, leaving one half around her; and wrapping round himself the other half, he fled from her, mad with grief. The hopeless Damayantl awaking, found herself alone, and bitter was her

grief, more for Nala’s loneliness than for her own loss. She sought her husband eagerly, but found him not— found instead a huge serpent, that wrap ped her closely in his coils. How she escaped, and what fresh perils befell her ere she found at last shelter as companion to a princess of the Chedis, is told at length in the Nalopdkhydna. Meanwhile Nala had rescued a snake ringed round with fire, and by the magic of the snake his form

t ( f n j c 213- ) ( c t

\5*&#hhanged and became unrecognisable, and he wandered till he reached the city of King Ritupar- na, whose charioteer he became. Thus were husband and wife severed, they who loved each other so dearly and so well. Now King Bhlma sent forth BrShmanas to search for his daughter

and for Nala, and one of them, Sudeva by name, recognised the sad Queen as she sat in the King of Chedis’ palace, and told her piteous story to the Queen-mother, who proved to be her mother’s sister. Then Damayanti, in spite of warmest offers of hospitality, departed to her father’s house, and King Bhima sent out again messengers to seek Nala, charged to bear a message to be utcered loudly in every gathering of men, which in veiled allusions, intelligible to Nala only, prayed him to return to his loving, sorrowing wife. Long they

sought, and at last found one who, after hearing the outcried message, spoke sadly of wives whom

their husbands had deserted, and he was called Bahuka, charioteer of Rituparna, King in Ayodhyft. Returning to Pamayantl Paruada, the messenger, told what had been said, and her quick woman s wit devised a way by which to bring Nala to her side. “ Go to King Rituparna,” she said, “ and tell him that pamayanti holds another Svayamvaia on

x^^^^^norrow after thy arrival in Ayodhya.” F o r ^ ^ihe knew that none save Nala could so drive as to reach her father’s palace from Ayodhy& within so brief a space. As she planned, so it happened, Rituparna bade Bahuka drive him swiftly to the city of the Vidarbhas, and B&huka, sore at heart, chose swift steeds and drove them, as only he

could drive, reaching the city of the Vidarbhas by that same evening, and there, by Damayantt’s tender wiles, he was led to give signs that he was indeed Nala, as she suspected, for he wept over hie children when he saw them, and he cooked as only Nala could c o o k ; then she bade them bring B&hi.ka into her presence, and husband and true wife recognised each other, and long thereafter lived they in wedded bliss, their kingdom regained, ana their children around them.*

Moreover, a wife who truly loves and serves her husband gains more of inner development and knowledge than she can gain by long austerities and painful penances, bor thus we read in the story of the BrShmana’s wife who angered Kau- shika. Now the Brahmana Kaushika made great tapas. One day he sat in meditation under a tree, when a crane sitting on a branch befouled his

* Mahabh&ratam, Yana Parva, liii—ixxix.

(1(9)fi ( 215 ) vCT

*S:?piefeon. He opened his eyes and looked up angrily at the crane; and, such was the psychic .■power stored in Kaushika by his tapas, that the crane was killed by that angry glance as i£ struck ■by lightning. Kaushika was sad at the death of

the crane, and glad also with the pride of tested power. He went into the neighbouring town to beg

as usual for his daily meal, and asked the first

good housewife that he came across for it. As she ..was fetching him some food her husband came in,

tired with his daily work, covered with dust, rAsking Kaushika to stay a while, she began to attend to her husband. Some time elapsed and Kausbika’s impatience grew. When she came back

to him at last with the food he needed, he looked at her with angrier eyes than lie had looked with at the crane, and asked her how she had neglected the Brcthmana for so long. She answered gently : “ My duty to my husband is more urgent than to thee. Restrain thy wrath and learn forgiveness, Br&hmana ! Look not at me with anger ; that will injure thee. I am no crane !” Kaushika was thunderstruck and questioned her and she replied :

•“ No penances have I performed to gather psychic powers ; only served my husband single-mindedly. If thou wouldst learn yet more about the virtues

t(I)| <216) <SL

–<>£”Our simple household duties, go to the fowler of distant MithilJL” Kaushika went, with a humbled mind, to Mithil&, and stood at the fringe of the great crowd of customers around the fowl er’s shop. The fowler saw Kaushika, went up to him, and, bowing low to the Br&hmana, said : “ I know why the faithful housewife sent thee to me.

and shall resolve thy doubts and show thee why I can do so.” Then the fowler took Kaushika to his home, and showed him his aged parents, as we have already seen.*

How brothers should show Brotherly Love we read in the whole story of the Rdmdyana, and it is said that Lakshmana was like Rama’s life, so dear and close the bond, nor would they sleep apart, nor apart engage in sport ; we see him follow RSmachandra into the forest, and stand

waking on watch while R&ma slept ; we see him sharing in the search for Sita, ever wise in counsel and loving in sympathy ; and when Lakshmana lies senseless, arrow-pierced, before Lunkfi, hear llama’s piteous cry : « What have I to do with life

*nd what with war, now Lakshmana lies wounded •on the field of battle ? Why, forsaking me dost thou wander in other worlds ? Without thee, life Mahahkaratam, Vana Larva, ecv.

(( If )j ( 217 ) vfi

abd victory, nay, Slt&’s self, are worthless.”

The whole story of the Mahdbhdratam shows how brotherly love and union lead to prosperity and fame ; for never do we find the P&ndavas with warring interests, or leading separated lives. Yu- dhishthira represents the family, and all the efforts of the younger are directed to his enrichment and his prosperity. For him they fight, and all the wealth they gain is gained for him ; for him Arjuna seeks and wins the divine weapons, by sharp tapas and fierce struggles and long and weary wander ings. And equally does Yudhishthira cherish them,

regarding their joys and sorrows as his own. Yudhishthira has risen into Svarga, and looks round on every side to find his brothers and his wife. “ I desire to go whither my brothers are gone,” he cries again and again, and nowhere,

among radiant J)evas and triumphant Rajas, can. he see the faces he so dearly loves. “ Ye mighty ones 1” at last he cries, “ what is your heaven to me apart from them ? That is heaven where my brothers are. This is not heaven for me. ’ Then, the £>evas bade a heavenly messenger lead forth the King, and take him to the land where now his loved ones lived ; and turning their backs on Svarga they went out, and began to tread a path that led

‘ e°lfcX

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inTo ever-deepening gloom. Darker and darker grew the air, gloomier and gloomier yet the shadowy way. Foul things o£ nauseous smell and horrid shape crowded round them as they went, and beneath their feet the ground was slippery with blood, and was strewn with fragments of the corpses of the slain. Sharp thorns and piercing leaves obstructed it, and

burning sand, and iron stones white-hot. Astounded, the King questioned his celestial guide, who told him that he had been bidden to lead him thither, but it he were weary, he could return. Slowly, doubtfully, Yudhishthira turned, sure that his bro thers could not dwell in region so foul and evil ; but as he turned sad cries arose on every hand, and piteous prayers that he would stay a while. “ Who

are you ?” asked the wondering King, and answers sobbed from every side. “ I am Karna.” “ J aill Bhlshma.” “ I am Arjuna.” “ I am Nakula.” “ I am Sahadeva.” “ I am Draupadi.” And so with others, dearly loved on earth. “ Go back, go back :

to Svarga, cried the King, wrought to anger by his brothers wrongs ; “ go back to those who sent you here as guide. Not with them my place, but here, here, where my loved ones dwell. Go thou back to Svarga’s barren joys ,•better with these in pain than there in lonely bliss.” And as he spake

c219) ‘ST,

neaven s fragrance breathed around, and all was

balmy air and shining light and thronging Pevas,

For stronger than hell is love, and fidelity than pain.*

Among the virtues to be shown outside the family, Hospitality stands in the first rank, and how highly it is to be valued may be seen in the story

of the half-golden mongoose that attended the great sacrifice of King Yudhishthira, where all the arches and the stakes and sacrificial vessels were of gold, and whereat all men took as they would of gems and money, none forbidding them. Yet cried the mongoose, that the sacrifice of the wealth there gathered was of less worth than a small measure of powdered barley, given by a poor Brlhmana to his

guest. And thus he told the tale. There wc.s a BrShamana who kept the unchha vow, and daily lived on the grains of corn he gathered, making °ne frugal meal a day, he and his wife, with son aud daughter-in-law. And a terrible famine laid waste the land and few were the grains left upon the husking-ground by threshers, and ever thin ner and thinner grew he and his faimly, till they were

but as living skeletons. One day it happened that he

* dluhabharatam, Mahaprasthanika Parva, iii. and Svarj-firohai.ia Parva, i.

IIS) 9 (220

Kjj? .-a«%

had gathered a little barley, and, having powdered

it, the wife divided it into four, that each might have a scanty meal and joyfully they sat down to eat.

But ere yet they had touched the little heaps of grain, a guest stood in the doorway, and quickly rising, the Brahmana brought him in, and gave him water and a seat, and then set before him his own share of the scanty food. The guest ate, but still was hungry, and the wife brought her share and

placed it in her husband’s hands that he might put it before the guest. “ Shaking art thou with weak ness, mother of my son,” he said : “ keep thou the food and eat, lest my home lose its sunshine.” But she pressed on him the food, that the dharma of

hospitality might not be broken, and, with a sigh, he took and gave. Yet still the guest was fain for more, and the son brought bis meagre share, and the brahmana, aching for his son’s hunger and the emaciation of his youthfull body, laid that third portion before the guest. But, alas ! even then the guest was still hungry, for each little share was as nothing for a hungry man, and the young wife’s share was now held out to the host’s shaking hands, but he drew them back with anguish at his heart.

“ Not yours, my little one, not yours, not yours.” “ Father of my son’s father, ” she said, with sweet

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humility o£ voice and gesture, “ shut me not out

from sharing your good deeds. As a Deva is a guest. Feed him, then, from this my food, which is as thine own flesh. ” Weeping he took, and then with gentle smile laid it before his guest, who took and ate. Then, as the guest rose up, bright light shone out, and in the midst he stood, radiant and

splendid ; for truly was the guest a Deva, the Lord of Righteousness, Dharma, the strong and pure. And in a few grains that he had left uneaten, the mongoose rolled, and half his body turned to gold by the magic of that sacrifice, so priceless is the gracious virtue of hospitality, so transforming is

its power. *

A wicked fowler, black in skin like his own

deeds of daily murder of innocent brids and beasts, and red in the eyes like his burning malice against his victims, was once overtaken by a terrible thunderstorm in the middle of a forest. The open glades were converted into lakes and the pathwavs into running streams in a moment. The higher lands to which he tried to find a way were

invaded by bears and lions and other fierce deni- of the jungle. Shivering with cold, shaking with fear, he yet refrained not from his cruel habits.

* Mahdbharaiam, Vana Parvo, iv— vi.

( 222 ) VfiT

k y A _ J

\ 4 \ MNMa – W y / X /

^XIMpying a poor she-pigeon lying on the ground,

beaten down by the torrents of the rains and frozen with the cold he picked her up and mercilessly thrust her into the cage he carried. Wandering on he shortly came to a lordly tree that stood in the midst of the forest, and extended a benevolent shade and shelter to myriads of the feathered

tribe. It seemed to have been placed there on purpose by the Creator for the good of all creatures, like a good man for the benefit of the world. The fowler took refuge beneath the spreading boughs of the tree. By and by, the clouds dis persed, and the stars shone out. But the fowler was too far away from his home and resolved to pass the night under1 the tree. As he lay under the tree he heard the lie-pigeon lamenting : “ Alas! thou hast not yet returned, dear wife ! What can have happened to thee ? If that dear wife of mine, with her bright rose-eyes, sweet coo, and softest plumes, cometh not back to my nest, my life shall no longer be worth living. The house is not the home, in truth ; the wife is the home. She eats .hen I eat, she bathes when I bathe ; she rejoices when I rejoice, and sorrows when I sorrow. Yet if I am angry, she always speaks with sweetness only.

Life is empty without such a spouse. Without

( 2*3 ) ‘ S L

such, a palace is an empty wilderness. Such a one is a trusted companion and beloved associate in all one’s acts o£ virtue, profit and pleasure. The wife is the richest possession of her lord. She is his one unfailing associate in all the concerns of life. She is the best of medicines for all the diseases of the mind. There is no friend like unto the

wife, no refuge better than she. ”

Hearing the lament of her husband, the she-

pigeon caged by the cruel fowler said to herself : “ Unlimited is my happiness even in the midst of agony that my husband thinketh thus of me.

She is no wife with whom her lord is not content. But we must also think of this poor fowler, over taken by the cruel storm and kept away from home. He is now our guest, having taken shelter underneath our abode. ” And she cried aloud to her husband, explaining the plight of the fowler. The pigeon too, with instant sympathy, forgetting his own sorrows, addressed the fowler: “ Welcome to my house as honoured guest, and tell me what to do. ” The fowler said : “ I am stiff with cold ; warm me if thou canst. ’ The bird gathered to gether a heap of dead and fallen leaves ; picked up one in his beak, flew and very soon returned with a tiny ember on it from some neighbouring

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•village. In a moment the fowler found himself warmed by a grateful fire, and the bird asked him again for service to be done. The fowler asked for food this time. The bird thought : “ I have no stores wherewith to feed him ; and vet a hungry guest may not be left unfed. ” As he re flected deeply, a new light arose within his mind and he cried to his guest : “ I shall gratify thee ! I have heard in former days from bigh-souled Jt’shis, and the Devas and Pitris also that there is great merit in honoring a guest. 0 friend ! do thou be kind to me and accept my humble ser vice !” With this he flew around the fire three times and then entered the flames, offereing his

body to his guest for food.

At that awful act of uttermost guest-honouring,

an unknown horror of his own past life on sin seized on the mind of the fowler, tearing up his evil nature by its deepest roots, and leaving him all shattered. “ Thou art my highest teacher, higbi-souled bird ! Thou showest me my duty ! irom this day I expiate my sins, denying rosy7 comfort to this sin-fed body7, evaporating it with all its crimes by daily fast and tapas, as the strong rays of the summer sun dry up a small and dirty pool. Taught by this example I shall practise

*(W)) ( 225 ) v£T

righteousness alone henceforth.” He threw away his club, his nets and traps and iron cage, and set at liberty the widowed mate of the deceased bird. The she-pigeon thus released, circled round the

funeral pyre of her husband, weeping : “ Limited are the gifts that the woman rcceivetli from her father or her mother or her son. But the gifts that the husband giveth to her are limitless I He giveth her his all and all himself ! After all these years of happiness with thee, I cannot live alone !”

and she threw herself also into the fire.

With a new-born vision the fowler beheld the two ascending to heaven in glorious forms ; and

the more confirmed in his resolve thereby, he took up his abode in the forest, living a blameless life thenceforward, till the forest-fires, kindled by dried branches rubbing against each other in a summer-storm, consumed his body, as the penance had consumed his sins.*

Readiness to forgive wrongs is a sign of a truly noble nature. It is said of R&machandra that a hundred injuries left no trace upon his memory, while one benefit was graven tliere.f And listen how Vidura forgot insult and forgave. Kind

* jMahabkaraiam, Shanti P a r ? ac—xliii— cxiix, t ltamd.yana Ayodhyakaijda.

If11)1 ( -226 ) (CT

Dhritarashtra craved Yidura’s help touching the evil conduct of Duryodhana, and Vidura counsel led his brother wisely but firmly, praying him to

enforce on Duryodhana his duty of peace with his P&ndava cousins, and to make his supporters win forgiveness from the wronged and exiled princes. A t this, Dhritar&shtra became much incensed,

and hotly blamed his righteous brother, accusing him of partiality, and finally of foul disloyalty, adding gross insult to the charge and going from his brother’s side in wrath. Then Vidura sadly sought the Pfindavas, and told how he was sent away with angry words, and counselled them with wisdom, urging urbanity and gentle ways. And after Vidura had gone, King Dhritar&shtra repent

ed him of his harshness and injustice, and sent after him to beg him to return, exclaiming: “ fJo, 0 Sanjaya, and see if my brother lives, he whom I have driven away in angry madness. Never has he wronged me, nor committed any fault, while 1 have grievously wronged him. Seek him and bring him hither, Safljaya, the wise.” So Sanjaya went, wondering whether Vidura, the calm and strong, would pardon his weaker brother’s chang ing moods, and become again the pillar of his

throne. And going to the forest, he found Vidura,

•G0l^\

( C P ( – 2 2 r , <SL

inghly honoured by the princes and by all, and approaching him, prayed him to return. Then Vidura, without hesitating even for a moment, rose and took leave of his royal nephews, and hastened to his elder brother’s presence, who prayed forgiveness for the wrong committed.

Gently Vidura spoke : “ 0 King, I have forgiven. Worthy of highest reverence art thou, my elder, ray superior. Eagerly have I come, longing to see thy face. And if I seemed to favour the sons of Pandu, it was because a man’s heart yearneth over those who are distressed, more from emotion than

from reason. Dear are thy sons to me as they, 0 King, but the sorrows of the latter moved my heart. ’ Thus gently and magnanimously spoke the younger brother, forgetting, as unimportant, the insults he had received.#

Urbanity is a virtue very characteristic of the old Hindu life. We see the most exquisite polite ness in language and in action, as we read how the great ones of the epic poems, good and bad alike, behaved towards guests and friends and foes. Ramachandra is gentle in speech, and prefaces his

speeches with a kindly smile,f Lakshmi the Devi

* Mahabharatam, Aslivamedha Parva, xcii, t Hamayana, Ayodhy&kanda, i.

(l(g)p)

giveness, declares that She dwelt with them because of their virtues. When they gave way to wrath, and harshness, and Unfair dealings, She left them, attended by the Devis who abide with Her—• Hope, Faith, Intelligence, Contentment, Victory, Advancement and Forgiveness.* So N&rada is said to be sweet-speeclied, large-hearted, straight

forward, free from wrath and greed, and therefore everywhere regarded with respect and love.f Again, Bhishma teaches that we should not dis parage others by look, word or thought nor speak evil of any ; that we should never injure any, nor behave with unfriendliness ; that we should pass with indifference opprobrious speeches, and, even when another seeks to anger us, should still speak agreeably, and vvben slandered, we should not slander in return,j So again NUrada described a

]NAga, named Padma, who was walking on the threefold path of acts, knowledge and devotion, and spoke of him as ever hospitable, practising forgive ness, and abstaining from inflictinginjuries. He was

* Mahabharatam, ShaDti Parva, ccxxviii.

f Mahabharatam, Sbanfi Parva.—ccxxx.

J Mahabharatam, Shanti Parva, cclxxviii.

<y’

F_r M i endued

228 () o f the

speaking

with sweet speech, with friendliness and with for

D&navas

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(((b )? < 229 ) VflT

^^teelMul in word and free from malice, kind of speech and seeking the benefit of all. A Brfthmana went to see him. and to learn from him, but on arriving at

his house found him absent. His wife hospitably welcomed the stranger, and after exchanging courteous speech with her, he left her and waited patiently on the banks of the river the return of her husband. While waiting there, he did not eat, and the relatives of the absent N£ga, approaching him in great trouble of mind, urged that they -were bound to show him hospitality. “ The whole community, young and old, is being afflicted, since this thy fast implies that we are

negligently leaving unperformed the duties of hos pitality.” Gently replied the Brahmana that by their kindly wishes they had fed him, but he cculd not eat until the N&ga chief returned. Presently he arrived and in his conversation with his wife, we sec the duties of the householder ; his religion is in doing good to all; all who come as guests must be hospitably entertained ; the householder

must be gentle, free from wrath and arrogance, must be generous and truthful.* Thus of old was taught the duty of the citizen to those around him.

* Mahabharatam, Shanti Parva, ccclvi — cc clxi. 16

( • ( • ) ? ) ( 230 ) ‘ S I ,

i!^%3fWf3fw^i<rT; tucfs^rr^^r «i§; n

*SRR?*i3 <£HRH TW?t cRT %S|^TI I

q^cHtg 3JHTRT

scrrg-i% snwrr m t

st*frar%3 ^%?u^flrcrfsr

otjptt ^urt gwcsaf^f^rar: i cttr ^nsarcrer Twnprr% *nr#r- H*

“ Women must be honoured and adorned by their fathers, brothers, husbands and brothers-in- law, who desire welfare.

“ Where women are honoured, there the J)evas

are pleased ; but where they are not honoured, no

sacred rite is fruitful.

“ Where the female relatives live in grief, the

family soon perishes utterly ; but that family in which they are not unhappy prospers ever.

“ The houses in which female relatives, not being duly honoured, pronounce a curse, perish completely, as if destroyed by magic.”

■mrci3* s^fr ^tsstwcOTjt^rt w i

firsrr: snf^tror wit stt ll f

“ This is the extent of the man : his wife, him-

8<?lf and his children ; Br&hmanas thus declare that * Manumriti, iii, 05—68. f Manumriti, ii—45.

^Tf: II cr?^5n^ i

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the husband and wife are known as the same.”

^qrf^^Jnfrarrd vk: HTTT#fT

5wtfapiq%qrcrr^rjnr 3

*ror TTrrrf^Tcrr #r

“ Let mutual fidelity continue until death ; this

may be considered as the summary of the highest law for husband and wife.

“ Let man and woman, united in marriage, constantly exert themselves, that they be not dis

united nor violatetheir mutual fidelity.”

<mnfjT *rnf> i n;cff?q-i^r ^rcft 5% ;rn%^r!% I

***

^rsn^RnsfcrRi: *3 pi 1

JrIr^ crssrpn^1fafa ?rer ‘srrrafsmnpni ll t

“ Grass, room, water and fourthly, a kind word;

these are never wanting in the households of the

good. *#**

“ A guest who is sent by the sun in the evening must not be driven away by a householder ; whether he have come at a convenient or incon-

* Ibid, 101— 102. t M d . iii, 101, 105— 106.

1 qr: I

1 11 *

(!(S)f) ( 232 ) Vfi]

vement time, he must not stay in the house with

out entertainment.

“ Let him (the householder) not eat any food

which he does not offer to his guest; the hospitable reception of guests procures wealth, fame, long life, and heavenly bliss.”

fsr^ ^ JTTcfcT stSTfipT ‘aTBf:

“ Let him speak the true,

pleasing, let him not speak an

nor speak a pleasing falsehood ; this is the ancient

law.”

grr^TR^Tt

H %*w*Rrarr?r %^T?srqqcr 1

^qre;rcrrsrq i srrsrr Hrarrqqr

li i

“Hewhose speechandmindarepureandever carefully guarded, he obtains all the fruit that is

obtained by means of the Ved&nta.

“Lethim not, eventhoughdistressed,cutan other to the quick (by his speech) ; nor meditate acts of hostility to others ; let him never utter the

malignant word that disturbs( the mind of the

hearer ).” _______________________________________ _

* M a n v s m r U i , i v — 1 3 8 . Mt a n v m r i t i , i i 1 6 0 — 1 6 2 .

I*1

let him speak the unpleasing truth,

t(W)1] ( 233 ) (CT

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=sr5^TRf^ $r*R*T

^ct«t^rw r^

“ Let him avoid unbelief, censure of the Vedas

•and slighting of theDevas, hatred, obstinacy, pride, anger and harshness.” ,

rim ^t

jt5R?r: trory^n^Nr i ?T?irs^r *t«rt3r7^^T> R

itcff^ f^cfftnwr^ri11 qm msrcRrar

R^resnRr^cR srrt

g»sT ftstr^rcrjrrstt s11r

STRSH^T ^TfSRTcTfar IfaRtT ^f^r% *13*15^ I

tp^r STTJWfS% ‘TcTRT rTTiqfeRT

i t ? i s s ?j h ^r i t 3 f r % 5 1 «C?rrw€^r5ar?R ^^^U*

a ^ R r ^ r f c Ws t ^ r* r a ^r r ^ r a a r ’ * ■ ?6 * S^iTa^yR^^rra-^ ^rr^^T.

“Let no one utter cruel words, or wound (with them) the vitals (of another) ; let none seek to subdue his enemy by unfair means. Let him not

* ibid, 163.

t Mahabharatam, Adi Parva Ixxxvii—S, 9, 11, 12, 13.

( r ( D | < 284 ) S t

‘ • 3 “ r tlwt inauspicious speech, belonging to t t T evil worlds, whereby another is agitated.

“ The man that ever wounds the vitals of others, harsh, and sharp of speech, ever piercing other men with the thorns of evil words, he is the man

most abandoned of (Lakshmi) fortune, and ever beareth, bound to his mouth, an evil demon.

“ They are verily arrows, these evil words that issue from the mouth ; he who is wounded by them sorroweth night and day, for they wound the vitals. The wise man unlooseth not such (shafts) at others.

“ There are no riches in the three worlds like unto these— compassion, friendliness to all beings, charity and sweet speech.

“ Therefore ever speak gently and never harsh ly ; honour the worthy ; give, but ask not.”

^sr. mi i w^ar*. w t c t sjr^^wrsccrgiT?sr?r h

^rsfr a*

“ The man that has given way to anger may commit any sin, he may slay even his elders, or

insult those worthy of his reverence with harsh speech :

“ He may send himself to the abode of Death.

*Mahabhaialam, VanaParra,antis,—I,6..

t(lDl ( 235 1 (cT

these great faults in anger, have tne wise ones conquered it.”

smraf *nbjsRr qptotN*^r?»Hra i ftfcemfjcp?wr s^t; i srpjt ^^jcrnrf ?w^rr^FJTfa; 1

W *Hfcfffaj?55iR£ • wr^^fR*{W£ Tsrat snrflr ll*

“What one thing, 0 Br&hmana (Indra asks of his Preceptor Brihaspati), if a man shall practise well, shall he become a standard for all beings, and attain to fame widespread ?

“ Gentleness is the one thing, 0 Shakra, which if a man will practise unremittingly, he shill be come a standard for all beings and attain to fame

widespread.

“ This one thing bringeth joy to all the worlds ;

practising it towards all beings, the man becometh dear unto all and always.”

*1*3 *rg?qw snrer ofNraft i

t a f e r o Njt?tr*r re r e r e f i f a : l i t

“ He that with wisdom suppresseth the anger that hath risen within him, him the learned know- era of truth declare to be the true Tejasvl.

* Ttid, Shanti Parra, lxxxiy—2, 3, 4.

T Makabharalam, Vann Parva. xxix—17.

III

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CHAPTER X.

VIRTUES AND VICES IN RELATION TO INFERIORS.

A S we go more and more into the world, we tX come across many people who are much younger than ourselves, people of the next or of later generations, people also who are less educated, or who are poorer, or below us in social rank, with such people, inferior to ourselves in some special point or generally, we enter into re lations, and we need to know what virtues we

should cultivate, what vices we should avoid, if our relations with them are to be harmonious.

The first and most obvious of these relations is that with our youngers, and the best examples of the necessary virtues are seen in the relations of parents to their children. Tenderness, Compassion

Gentleness, Kindness, how strongly these virtues shine out in loving parents, and how happy they make the home. Father and mothers love their children, suffer in their sufferings, are glad in their pleasures, feel sympathy with them in everything.

This fact is beautifully brought out in an ancient story, the story of the sorrow of Surabhi when her children suffer. In days of yore, Surabhi,

(tfwjfj

xjS ■G°ix /f>—

( 237 > (CT

^^^^elestial mother o£ the race of cows and bullsf once stood before the King of the Devas, shedding tears. Indra asked her eagerly: “ Why dost thou weep, auspicious mother of the cows ? Hath any ill befallen thee ?” Surabhi replied : “ No evil hath befallen this body of mine ; but I am grieving for my offspring. See, 0 King of the worlds, that cruel husbandman beating my feeble son that labours at the plough, and falls again and again in his weakness. The stronger of the pair beareth his burthen easily : but the weaker beareth it with difficulty. It is for him I grieve with heavy heart and tearful eyes.” Indra asked in wonder : “ But thousands of th-y offspring are thus treated every day 1” And Surabhi replied : “ And for each of those thousands that suffers thus, I weep, 0 King, and I weep more for the one that is weaker than for the others.” Then Indra understood the love

there is in the mother’s heart for her child in suf fering, and poured down showers on the fields of earth, and sent comfort to man and beast alike.*

Very tenderly is shown the love of Dasharatha for R&machandra, his perfect son, both in. his joy over his splendid qualities and his sorrow in his exile. Listen to his words as he addresses his^

* llamayana, Ayodbyatapdam,—Ixiv.

*(W j1 ( 238 ) VfiT

princes and his nobles, when he proposes to instal his son as his successor, to seat him on the throne. Every sentence breathes his love and pride. Anri when Kaikeyi has claiined her boons, and demands R&ma’s exile to the forest, see Dasharatha falling at her feet, declaring that though the world might live without the sun, without Rama he could not

live : “ I lay my head at thy feet. Be merciful to me. Have pity on me, aged and on the verge of death.” * And so true was this, that when Shri Rfima at last tore himself away from his father, that father went home broken-hearted, and died from grief for his exiled son.* And remember the pitiful scene between R&machandra and his mother KaushaljA when he carries her the news of his exile. He shall not go, she cries in her anguish *

without him she will pine away and die. Or, if he be fixed in will to go, in loving obedience to- his father’s orders, then will she also tread the forest paths. “ Like unto a cow following its young one, shall 1 follow thee, 0 my darling, wheresoever thou shalt gc.” *

And see the woe of Kunti, when her five noble sons, the Paijdavas, are driven away into exile after the shameful gambling match in which all

* Bamdyana, xx—xxv.

A ^ – – – – -n V \

(f(g)l) (

’ *was:;io3t. Kunti— bravest of women and o£ mothers, who, when the hour of battle came, bade Shri Krishna tell her sons that the time had come for them for which a Kshattriya woman bore a son, and that even life should be laid down for honour’s sake— this Kunti wailed, broken-hearted, and could scarce force herself away from her sons, could scarce forbear to follow them as they went forth.*

Or again, note the agony of Arjuna over the death of his heroic son, Abhimanyu ; as he returns to the camp from the field of battle, he feels unac customed cloud enwrap him and turns to Shri Krishna for help, for explanation. Eagerly he questions his brothers, who fear to answer him, and with sad heart feels the piercing anguish of his son’s death ; and surely the youth must have thought, as his foes closed in around him, “ My father will

rescue me from this fierce storm,” but his father came not to his helping, and he fell, pierced by a hundred wounds. Not to have been present to protect his child— that was the thought that stung Arjuna to madness, for ever the heroic soul longs to protect the weaker ; much more then when the hero is a father, and the weaker is a well-loved son.f

* Makabharatam, Sabbu Parva—l.txix. t Ibid, Orona Parra lxxii.

(I)! <*» > <8L

^y-^This duty of Protecting the Weak is incarnated in the righteous King, and it is the fulfilment of this duty which awakens the loyalty of his subjects. “ To protect his subjects is the cream of kingly duties,” * says Bhishma. “ The King should always hear himself towards his subject as a mother

towards the child of her womb……..as the mother, disregarding those objects that are most cherished by her, seeks the good of her child alone, even so, without doubt, should Kings conduct themselves.” f So Btringent is this duty of protection, that King Sagara exiled his own eldest son, Asamanjas, be cause that prince, in reckless cruelty, drowned the children of his subjects in the river4

Many are the stories of the ways in which good Kings defended the weak who trusted in their pro tection, and this sense of duty embraced the lower

animals as well as man. A dog had followed King Yudhisthira the just from Hastinapura, through all his weary wanderings on the last great journey, and had crossed with him the vast desert, the only survivor of that long travel save the King himself, lndra has come down from heaven to fetch the

kings to Svarga, and bids him mount the car and

* Ibid, Shanti Parva—Iviii.

•j- Mahabharatam, Sh&nti Parva, lvi. t ibid, lvii.

•G<W\

111 -“> <3L

speed upwards with him. The King stoops, and gently touches the head of his faithful canine follower: “ This dog, 0 Lord of the Past and of the Present, is very devoted to me. He too should go.

My heart is full of compassion for this poor child

of earth.” “No dog may tread the heavenly fields,”

said lndra in reply. “ Immortality and a state like unto my own, 0 King, far-stretching fortune, high success and all the joys of heaven these thou hast

won to-day. Cast off then the dog, who hinders thine ascent. Naught cruel is there in the act; earth- bound, he dwells on earth.” “ 0 thou of a thousand | eyes, 0 thou of righteous living, an Aryan may not commit an act unworthy of an Aryan. I care not

for a bliss bought by the casting off of one who is to me devoted.’ “ Heaven has no place for peisons followed by dogs,” said lndra sternly. Abandon the dog, and come. Time passes swiftly. To abandon the devoted is a sin, sin immeasurable, say the wise. A s black as the slaying o f a Br&hmana is this sin of abandoning the week. 0 lndra, mighty one, not for the sake of winning happiness will I castaway this d o g .5 In vain does India com mand or plead ; the King remains unmoved. Nor can sophistry confuse his clear vision : he had abandoned his brothers and his wife, why not his

( 242 ) u;

? says Indra. “ This is well known in all the worlds that with the dead is neither friendship nor yet quarrel. When my brothers and Krishna fell and died, no power was mine to bring them back to life ; hence I abandoned them. I did not aban don them so long as they were living. This one lives. To terrorise the seeker for protection, to slay

a woman, to steal what belongeth to a Brahmana, to injure a friend, to each of these crimes, methinks, is equal the sin of abandoning one so devoted.” And then the dog vanished and Dharma, Deva of righteousness, stood in celestial glory where had

crouched the dog, and with him and Indra, hymned by Devas, praised by Sages, the righteous King was carried to the heavenly world.*

Hear yet another tale of ancient days.

King Shibi, son of Ushinara, sat in his spacious h 11, in the midst of his -assembled court. All at once, a dove flew in, and, rushing through the air flung itself into the broad lap of the King, panting

breathless, fainting with fatigue and fear. As the King stroked and smoothed its ruffled feathers in a

wondering tenderness, soothing back its breath and Me w,th hl8 caresses, an angry hawk dashed into the hall also, and came to a sudden pause before the

* Mah&bh&ratam, MahAprasth&nlka Parva.—iii~ ‘ ‘

/s#*- ‘ G0|feNs

If(I)? (*»> <SL

King. In reviving terror, the dove cried out in a human voice : “ Thou art the sovereign of this land wherein I dwell. I have a right to thy protection too. I come to thee for refuge from my enemy.” But the hawk said also with the human voice : “ I too reside within thy sovereignty, 0 King, and this is m y appointed food by Providence itself. I f thou deniest it to me, then surely thou refusest me my right.” The-KiDg pondered a while and said: “Ye both are right ! Thou hast a right, 0 dove, that I protect thy innocent life from harm ; and thou, 0 hawk, that I deprive thee not of thy just food ! But

thus shall I resolve this knot of dharma. Take thou other food from me, 0 hawk, till thou art full ! ” But the hawk said : “ I must have the dove itself, none other; or if other, then flesh from thine own body, 0 King, of the weight of this very dove.” The angry ministers would have slain at once the hawk that menaced thus the priceless life of their beloved master, and cried out against the petty thing. But King Shibi said : “ I sit here as rile sovereign, not for small or great, not for dove or hawk, but as living embodiment of Dharma, as example to my people. If I fail in the small, I shall fail in the great also ; and my people shall fail grievously, imitating me. Bring up a pair of

‘ G°ifcX X X —X v \

llt)h

scales !”

disobey, setting their teeth against the outwelling groans, the ministers brought up scales. With one gentle hand, the King placed the dove into one, and with the other strong hand he hewed a piece of flesh from his own limbs. But the dove was too

heavy. And the King hewed off another piece and the dove was much too heavy still. And the wondering King hewed off still another piece of flesh from his body. But the dove grew ever heavi er. At the last, the King threw his whole bodv into the scale. And behold, the hawk and the dove disappeared, and in their place stood Indra and Agni, and they cried aloud : “ Truly art thou a

King, and knowest well the sovereign’s first duty o f “protection ! W e have found thee more than we had heard. Thy body is no longer mangled. Live thou long within the hearts of thy people.”#

It is true that these stories are told of kings, because they are regarded as the type of the Pro tector of the weak ; but boys can also show protec

tion, in a smaller measure, to all who are weaker than themselves. For these stories are told in order that we may take example by them and copy in

* Mahahharatam, Vana Parra, cxxxic—xcvi ; and Anushisana Parra, xxxii. The story is told of different heroic kings.

(2-44) ‘SL

Stricken with a great sorrow, powerless to

f(I)f < > <SL ‘;ourjbwn lives the virtues they describe.

The great type of Compassion—so that his compassion has passed into a proverb, “compassion ate as Rantideva” — was again a King. Once he

and his dependents went fasting for eight and forty days, and on the morning of the forty-ninth day he received some ghi, milk, barley, and water. To this frugal meal they sat down, when a Br&hmana came as guest, and he fed him ere touching the food. Then Avhen the Br&hmana had departed, he divided what remained into equal shares, and gave

to each, reserving one portion for himself. But as he prepared to eat, a Shftdra came, and he gave him gladly a share of that small meal. And when the Shudra had gone, ere yet he could break his fast, a man came with a troop of dogs, and the rest of the food, save one drink of water, Rantideva gave to these. These also went, and Rantideva raised to his parched lips the welcome drink. “Give water, a little water,” moaned a voice near by ; and Rantideva, turning, saw a miserable form, an out- caste, lying on the ground, turning longing piteous eyes at the water in his hand. Bending over him, with sweet compassion beaming from his tender eyes, Rantideva gently raised the outcaste’s head,

and put the cool pure water to his panting dust- 17

11)| ( > <8L ”5:! foiled lips. “Drink, brother !” he said kindly doubling the value of the gift with his mild gra

ciousness. And as the outcaste drank, the loving heart of Rantideva burst into prayer to Hari : “ I do not ask for the eight Siddhis,” thus he spake ; “I do not ask Nirvana. Only I ask that I may per vade all beings, suffering for them their miseries, that they may live without sorrow. By giving this water to save the life of this suffering man, my hunger, thirst, languor, distress and giddiness have all passed away.” And this prayer has ever re mained the most perfect expression of compassion.*

The danger which is connected with the shewing out of tenderness and protection to the weaker than ourselves is the vice of Pride. It arises from

ahamk&ra, that gives the sense of separateness of “ I” and “you,” and thinks more of the fact that “ I am helping this weaker one,” than of sharing what is really a common store with one temporarily shut out from it by his separate form. By letting the mind dwell on one’s own usefulness and power to do good, pride is awakened, and quickly ruins the good work that has been performed. None that wears a separate body may escape the power of this subtlest and most dangerous of foes, that is known

* Bhagavata Parana, IX —xxi.

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asaKamk&ra. Even the very highest fall beneath its sway in unguarded moments and unavoidably suffer the consequences, for the Law of Karma is inflexible, and equal for high and low alike. Many a warning is therefore given in the Smyiti against ahamk&ra and pride, the great and subtle foe of the wise and strong. Listen to some of these.

The ancient sage Mrayana spent ages in the severest penance, on the peak known by the name of Badari of the Himalaya mountains. To test his freedom from the attractions of sense objects, Indra sent thousands of heavenly nymphs to play about in his Tapovana, his grove of austerity, and divert his attention away from his austerities. They did as directed. The Rishi Mrayana saw with his illumined eye the purpose of their coming and smiled with confidence. By his Yoga power he produced as many thousands of similarly shaped forms, and sent them forth to offer hospitality to Indra’s hosts. The latter were ashamed, and pray ed to the Rishi to forgive their evil purpose. He was pleased and did so, and further offered them a boon. And the boon they asked was that he should, be their husband and protector. Great was his perplexity, but having said that he would give, he could not say no. He repented sadly : “ This

111 .». <3L

great trouble has arisen out o£ my aliamk&ra, with out a doubt. The first cause o£ the frustration of all dharma is aliamkara.” Then he said to the maidens : “ It is against my vow to enter into the household life in this birth. In another birth, as Krishna, which I shall have to take for other work also, I shall redeem my promise, and bear the fear ful weight of this huge household, marrying ye all

out of the high families into which you also shall

be born.” *

Vishvffmitra, King of G&dhi, belonging to a

line of Kshattriya Kings founded by Kusha, who came direct from Brahmft, returning to his kingdom with his armies after a great tour of conquest, passed through the Tapovana of the Sage \ashi- shtha. Leaving his armies a£ a distance, A ishv§ – mitra went in reverence to the hermitage of the Sage to make obeisance. Vashishtha received him with all honour and kindness. As Vishv&nfitra rose to depart, fearing lest his armies cause disturbance in that place of peace, Vashishtha offered hospitality to the King with all his forces. Vishv&mitra declined again and again, very unwilling to burden the ascetic’s scant re

sources ; but Vashishtha insisted again and again, * Deri Bhdgacata, IV, Ti—vii.

f(S 1 (m ) <8L

intimating that by the powers of his tapas and with the help of his wonderful cow Nandini, he could with ease provide all that his regal guest could need for all his retinue. Thus in him arose ahamk&ra. Vishvamitra, thus over-pressed, con sented, and beheld the wonders of the cow. Then greed arose in his mind, and he said : £V\ hat need has a Brahmana of such a cow : it is fit pos session only for Kings,” and he asked \ ashishtha

for the cow. Vashishtha then grew sad, but said : “ Take the cow, if she consents to leave me.” But the faithful cow would not ; and when the men of

Vishv&mitra endeavoured to drag her away by force, then she appealed in piteous terms to her master not to abandon her. Then Vashishtha gave way to wrath, the natural next step alter subtle abamk&ra and pride, and a great war arose

between the Br&hmana and the Kshattriya, which changed the whole history of the land. The cow called forth to her aid many non-aryan tribes, Shakas and Pahlavas, Yavanas and Barbaras, and they were destroyed by Vishvamitra ; but finally the Brahmana power of Vashishtha overwhelmed

the Kshattriya prowess of Vishv&mitra : and, in vairfigya, g avc up his kingdom and practised the severest tapas for ages, resolved to obtain the

ll| >-» <3L

Brahmana power ; and this he succeeded in doing, after long, long ages of self-denial, and peace was made between him and Vashishtha, and Vashi shtha recognised him as a Brahmarshi.

To be King of the Devas is to hold a position that may easily fill the heart with pride, and from this cause Indra several times fell from his high estate. Once, surrounded by his Devas, he sat on the throne of the three worlds, and when Brihas- pati, teacher of all the Devas, came before him, Indra kept his seat, not rising up to receive the great preceptor. Then Byihaspati turned and went his ways, abandoning the Devas, whom the Asuras then assaulted with success, driving them and their King from Svarga. This led to many another trouble, and to the slaying of a Br&hmana on two several occasions by Indra, so that he had to perform much penance, ere he became puri

fied.*

Now, while Indra was performing this lonw penance, the Devas, in order that Svarga might not suffer the evils of anarchy, elected King Nahusha of the Lunar Dynasty of the earth’s kings, to hold the high office of the Ruler of Heaven. None other was found fit for it. But, as

* Bhdgavata Piirana—vi, vii, via.

® <-> §L

Nahusha ruled, and ruled with greater might than Indra himself, pride grew in his heart from day to day, and thoughts of sin came into his mind behind the thoughts of pride. And he said to the Devas : “ I bear the burdens of Indra, I must have his rights also. Let Shachi, the wife of Indra, appear before me.” Then the Devas spoke with each other in their distress, and thought that Nahusha was no longer fit to rule in heaven, and felt also sure that the time for Indra’s return was nigh. But who was strong enough to stand before Nahusha ? The might that he had earned by past good deeds could be defeated only if he roused the wrath of some great Rishi by some dire offence. And so they spoke with Shachi, and told Nahusha that Shachi would see him if he came to her home on the shoulders of the Rishis. Nahusha ordered a conveyance borne by Rishis. And the sage Agastya and others were asked, by order of the King, to lift the sedan chair. And they consented gently. But, as the procession marched, Nahusha, in his eagerness and overflowing pride, touched Agastya’s head with his foot and angrily ordered him to go faster. Then Agastya saw that Nahusha’s time was come, and he pronounced a curse on him, and Nahusha fell from heaven into a huge

f ( f ) | ( 253 > <SL

X^$©£pent s body on this earth, and suffered the pains of a high soul confined to a low body for many, many ages, till released therefrom by the wise words of his descendant, Yudhishthira, the King

that had no enemy.* •

Now Bali, son of Virochana, had dwelt long in

high prosperity, for the Devi Shrl, or Lakshml, abode with him as recompense for his good deeds. But pride in his own righteousness, and in the hap piness it brought him, entered into his heart, and he began to think highly of himself and ill 0f

others, and wrought evil to them instead of seeking their welfare as before. Then was the Devi dis pleased with Bali and determined to leave him,

and to go and dwell with his enemy Indra, the Deva King in Svarga. And vainly Bali lamented his folly, when he saw the Devi, who had long blessed him, living with his rival. “ And this,” said Utatthya to King M&ndh&t&, “ is the result of malice and pride. Be thou awakened, 0 M&n- dh&tS, so that the Devi of prosperity may not in wrath desert thee. The Shrutis declare that Un righteousness begot a son named Pride on the Devi of Prosperity. This Pride, 0 King, fed many among the Suras and the Asuras to ruin.

* Maluibharatani, Vana Para, elxxxi.

/ /^ s & ‘ G° ^ N .

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Many royal sages have also suffered destruction on his account. Do thou therefore awaken. 0 King. He who succeeds in conquering him, be comes a King. He who, on the other hand, suffers himself to be conquered by him becomes a slave.” *

Sometimes the inferior may save his superior, by his wise action, from falling into sin due to wrath and pride. Thus did a son save his father, in very ancient days. Chirakarin was the son of Gautama, o f the race o f AiigiraSa, and as his name implies— for Chirakara means acting slow ly— he thought long ere he acted, and was very

cautious and discreet. Now Gautama saw his wife commit a sin, and being very angry, he said to his son : “ Slay this woman !” and went away. Then Chirakarin thought long how he should act, being compelled on the one side by the duty of obeying his father, and on the other side by the duty of reverencing the sacred person of the

mother who bore him. “ Obedience to a father’s commands is the highest merit. Protection of the mother is a clear duty. How shall I, then, avoid Sln ? Son am I both of my father and mother.

that the son has the father gives. In his satisfaction, all the Devas are satisfied. His words

* Mukabharafam, Vana Parva, cxc.

– ®O^Nv

1(f)! (254>’1ST y’ _ <4

5: oLjfleasure bring blessings to the son. But the mother ? She is the giver of the body, the pro tector of the child. When the son loses his mother, the world for him is empty. Like her is no shelter, no refuge, no defence ; none is so dear as she.” Thus mused Chirakarin, bewildered by conflicting claims. Again he thought: “ The husband has his names (Bhartri, Pati) as the sup porter and protector of the wife. If he cease to support and protect, how shall he remain the husband ? And my mother is to me the object of

my highest reverence.” Now Gautama, his mind calmed by meditation, was overwhelmed with the thought of the sin he had committed in command ing his son to slay his wife, and he hastened home, weeping, blaming his own carelessness for his wife’s offence, and hoping that his son had not obeyed him. “ Rescue me,” he cried, thinking of his son,

“ rescue me and thy mother, and the penances I have achieved, as also thine own self, from grave sins.” So it befell that Chirak&rin, by his patience and careful consideration, did his father’s real will though not his hasty order, and thus saved his father from a grievous sin, inspired by pride and wrath.* ———-

* Mahdbkaratam, Santi Parv», ccxlvi.

f(f)| <«« > <8L

%?TRr irnkgaorosiq) i*

gr^lrar it^yr ^ m r srar^r srwro^ctr lit

“ Created being must be instructed for their

welfare without giving them pain, and sweet and gentle speech must be used by a (superior) who desires (to fulfil) the sacred law.”

ygransnJf^RT qsq^rei #rara; I

^rrffcTsrarr<ir^Rc<Tyr: h+

“ By protecting those who live as Aryans, and by removing thorns, Kings, solely intent on guard ing their subjects, reach heaven.”

yityifVjifRI%5fT^TR3»iW. I qrcfRrarwrrcii yt^rr ii§

“ The King has been created to be the protec tor of the castes and &shramas, who, all according to their rank, discharge their several duties.”

ropgyft r^r^Tcfr =arygjfa I

?rar y^sj’Tt w t qftqfcn li |

“ As the weeder plucks up the weeds and pre- serves the corn, so let the King protect his kingdom and destroy his foes.”

^mybpar yhntjr

* Mahubhuratam, Shanti Parva, ccxlvi.

t Manusmriti, ix, 253. § Ibid, vii. 35. hllid, iii, HI

f Manusmriti, n, 159. |Ibid, 110.

|1)! (^> <SL

“ Let him, without making distinctions, feed newly-married women, young maidens, the sick, and pregnant women, even before his guests. ’

^Tnrrfjr vnf^r? 1

iMTgrerer R tsir ^ \\*

“ Way should be made for a man in a carriage, for one who is above ninety years old, for a sick person, for one who carries a burden, for a woman,

a Sn&taka, a King, and a bridegroom.

^ri^f iftRr swearer lit

“ Compassion is the mark of the great merit of saints ; compassion ever secures the blessings (or love) of the good.”

^^sror trnsrqftsrcnsR ^fr; STNiNMi^Wnfr: ^u^tT^tTT^^rTtrtntR3RrrtnTrrg- |i|

* Ibid, ii, 138. f Mahabliaratavi, Annshusana Parva, v—28.

+ Vishnu BkdgavafaIX.xxi—12, 13. [For translation, see P, 246.]

T he

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CHAPTER XI.

Re-action of V irtues’and V ices on each

O’l’HER.

WE have now considered many virtues and vices separately, and have seen, in many illustrations, how virtues lead to happi

ness and vices to misery. We have finally to see

how a virtue helps to produce a virtue in another,

and a vice a vice, so that we may learn how to

help others to rightness of thought and action, and

thus promote their happiness. By showing love to

others, we awaken love in them ; by showing hate,

we awaken hate. WTe are apt to feel as others feel.

A man who is angry makes those around him

angry, and so quarrels arise and grow more and

more bitter. An angry word brings an angry

reply, and that brings a still more angry retort,

and so on and on. On the other hand, gentle

words bring gentle words in reply, kindness arouses

kindness, and good deeds cause good deeds in others.

When this is understood, we cah use right emo tions to counteract wrong ones in others, instead o£ letting ourselves run into wrong emotions when

•e< w \

S )J ( 238 ) 1ST

\%>-— ‘^r/ T

”Y

these are shown to us. If a man speaks angrily to us, and we feel inclined to answer angrily, we should check ourselves and answer very gently, and this gentle answer will soothe him, and make him feel less angry. This is what is meant by returning good for evil, and only by acting in this way can we restore harmony when it is disturbed, and preserve it for the happiness of all.

When Draupadi urged King Yudhishthira to attack the Kurus, after he had been so cruelly cheated and ruined by them, the wise King pointed out to her that the returning of evil for evil could only result in the continuance of misery. “ The wise man who, though persecuted, suffereth not his

wrath to be aroused, joyeth in the other world, having passed his persecutor over with indifference. For this reason it has been said that a wise man, whether strong or weak, should ever forgive his persecutor, even when the latter is in straits…If amongst men there were not some equal to the earth in forgiveness, there would be no peace

among men, but continued strife born of wrath. If the injured were to return their injuries, if 0ne chastised by his superior were to chastise his su perior in return, the consequence would be the des

truction of every creature, and sin would prevail.

/”vtf* ‘ e0|^ \

I I I < ■“ > < 3 L —If the man who hath ill speeches from another returneth those speeches ; if the injured man returneth his injuries: if the chastised person chas

tises in return ; then would fathers slay sons, and

sons fathers; then would husbands slay wives,

and wives husbands; then, 0 Krishna, how could

birth take place in a world thus filled with anger ?

For know thou that the birth of creatures is due to peace.”*

Hear how Dasharatha, the King, turned away, by soft humility, the anger of his wife. Kaushalya, mother of Ramachandra, rent by anguish for the loss of that unequalled son, exiled for long years from her fond arms, spake for the first time angry words to Dasharatha : “ Thou hast murdered thy sinless son with thine own hands, 0 King. Well hast thou trodden the Ancient Path, maintained by thy ancestors with so much toil. The husband

is the first refuge of woman ; the son is the second; the kinsmen the third ; there is no fourth. Thou hast abandoned m e ; Rftma is gone ; I cannot leave thee here to go to him. In every way thou hast destroyed me, and destroyed the kingdom and the people.” The King heard the harsh words, and bent lower under that greater burden of sorrow.

* Ifakabharaiam, Vana Parva, xsix, 13—25.

KE)?) ( 2 6 0

• <^^

His mind was all distraught, and he lost conscious ness. Recovering, he saw Haushalya still beside him. In that moment the memory o£ that past sin of his, of which this misery was the consequence,, came back to him. Burning with the double sor row of that sin and of the loss of lUma, trembling folding hands, and bending head, spoke to h e r : li Forgive me, 0 KaushalyH. I fold my hands to thee. Ever wast thou tender-hearted, even unto others. Bear with thy husband, whether he be good or ill. I am so broken already by my sorrow. Speak not harsh words to me, even in thy an guish.” She heard that piteous speech of the hum bled King, and tears of pity rushed foith from her eyes like new rain-water from the waterfalls.

Her anger vanished, yielding place to deep hu mility and remorse and fear of sin for those harsh words. She seized the hands of the King, and put them on her head, and in great agitation said :

u Forgive, forgive me, 0 King, I entreat thee with my head upon thy feet. It is for me to ask thee for forgiveness, not for thee to ask of me, for so great sin would come to me. That woman is not honoured of the wise in this or in the other worlds, who compels her husband to propitiate her. I know the dharma, and I know that thou, my

) VfiT

‘ e°i^X

®’”1&

husband, knowest it, and therefore must perform thy promise and maintain the truth. Sorrow for my son drove me in a weak moment to say those words of wrong. Sorrow destroys all firmness ; sorrow destroys all wisdom : there is no enemy like to sorrow. It swells within my heart, like rivers in the rains, when I think of my beloved son.” * Thus was Kaushaly&’s bitterness overcome by Dasharatha’s sweet humility and patience. If he had answered bitterly to her bitter words, the quarrel would have grown, and their common grief would have driven them from each other. But he met her pride with humility, her reproach with meekness, her anger with tenderness, and thug humility, meekness and tenderness were aroused

in her. /

So a^ain does R&machandra awaken trust to-

wards Bharata in Lakshmana’s angry breast, by showing out that trust Himself. R&ma, gone forth from Ayodhya, with His wife and brother, to keep His father’s word unbroken, dwelling in the forests, heard the distant murmurs of a marching army, and bade Lakshmana ascend a tree and look. Lakshmana saw that it was Bharata coming into the forest with a great throng of men. Anger at

* Ramaijana, AyodhyakaJjdft, lx—Ixi.

(!(§)?) ( 262 )

tlie exile forced his thought at once into the way of suspicion against Bharata, and he came in haste to R&ma and asked him wrathfully to pre pare for battle, as Bharata was coming to slay them and so make sure of his sovereignty. But R&ma’s mind was full of love to Bharata and not anger. And tenderly He said : “ Mistrust him not. I will say to him : ‘ Give all this kingdom

unto Lakshmana, ’ and he will say but one word, ‘Yes. ’ ” The wrath of Lakshmana vanished, giving place to shame. And Bharata came and begged and prayed of Rama that he should go back to Ayodhya. But Rama would not break His father’s word in letter or spirit. And Bharata carried away the walking sandals of Rama and placed

them on the throne as symbol of the rightful Sovereign, and ruled Ayodhya in His name and as his regent, for the fourteen years of Rama’s wanderings. *

Over and over again in the dark days of their exile, did his wife and brothers, losing heart and patience, blame Yudhishthira for his loyal adher ence to his compact with the Kauravas, and his patient endurance of wrong. Over and over again

did that noble heart, pierced and tortured by the *R&mayana,Ayodhynkaijdam— xiv.

l ( S ) l ( 263 ; S j

-<;reproaches of his loved ones, win them back by gentleness to the path of truth and honour. Thus Bhima, giving way to fierce anger, bitterly upbraid ed his elder brother with “ the trite merit of

sticking to a promise ” made to gamblers who had over-reached him, laid the loss o f kingdom and riches at his door, reproached him with weak ness, with deserting the virtues of his order, with making himself ridiculous. But Yudhishthira,

summoning all his patience and remaining silent for a few moments, answered gently that doubtless all Bhima s words were true:111 cannot reproach thee for torturing me thus, piercing me with thy arrowy words ; for from my own folly alone has this calamity fallen upon you all. I should have controlled my mind, and not have allowed it to be influenced by arrogance, vanity and pride. I can not then reproach thee, 0 Bhima, for thy winged words. Yet have I given my pledge, and who may break his pledged word ? Death is easier to bear than the gaining of a realm by a lie. What avail, then, to speak to me thus harshly ? My

heart is broken by the sight of the sufferings I ave caused. But I may not break my word, Wut, o my brother, for the return of better days,

36 tile SOWcr waits for the harvest. For know, 0

• G< W \

(CCS)?) ( 264> v&T

Bh’una, that my promise may not be made untrue. Virtue is better than life itself or than the joys of heaven. Kingdom, sons, fame, wealth, all these do not come up to one-sixteenth part of truth. ” Thus patiently did the prince bear his brother’s angry taunts, and ever was he ready to meet harsh blame with gentle humility, and to win by love a yielding that his proud brothers would never have given to wrath. *

As gentle sympathy arouses love, so does thoughtless ridicule arouse hatred, and hatred in its turn, gives rise to many evils. The fame of Yudhish- thira spread far and wide, and all men praised the splendour of his Rajasuya sacrifice. Now this praise, bestowed on his hated rival, filled with jealousy

the heart of Duryodhana, and this evil emotion was rendered bitterer and more active by the care less disregard of his feelings shown by Bhima and by others. For one day as Yudhishthira was sitting on his golden throne, surrounded by his brothers, by many courtiers and Kings, Duryodhana and his brothers entered the assembly hall; and as he came he was deceived by the art of Maya, the Dtinava, who had built Yudhishthira’s place with skill and

craft, and taking the crystal lake as water, he drew

4m— —-———- : ———————————————~ ————- 4 * Mahahharatam, Vana Parva, xxxiii—xxxiv.

{(!):») (** > <sl

up liis garments to avoid wetting them, and later fell into water which looked like solid ground. Then Bhima laughed out boisterously and rudely, and others followed his bad example, although Yudhishthira reproved their lack of courtesy. And Duryodhana, with black frown, went away ashamed, with rage in his heart, and returned to Hastinapura, vowing vengeance for the insult; and this was one of the many causes that led at last to the gambling match and the exile, and the fierce battle of Kuru- kshetra, and the slaughter of Duryodhana and of his

and Yudhistliira’s kinsmen. *

Evil returned with evil does but give birth to

new evil, thus lengthening the chain of misery. Bhrigu had a son, Jamadagni, who became famous for his great austerities and rigid life, and in his family was born Rfima, called later R&ma of the Axe. Now R&ma, though a Brahmana by birth, was at heart a Kshattriya, and his character was, as his grandfather Bhrigu had prophesied, “ fit for the

military order;” and in Jamadagni also lurked hidden a seed of that fierce temper, which all his austerities had not availed to wholly burn away. And this caused sore trial and misery to befall this great race. For Jamadagni, furious at heart be-

* Bhagacata, Parana, x, lxxv—Mahdbkaratam, Shanti Parva—

((Jf)j (266 ) Vfi

cause of a hasty doubt of his wife’s chastity, bade his sons, one by one, to slay her : but none would! lift hand against the mother’s sacred person save Rftma, the youngest, who smote off her head with an axe. Being granted a boon by his father, he asked that his mother might be restored to life, and then went on pilgrimage to expiate the crime of matricide. But not thus could the evil wrought by Jamadagni’s anger be exhausted. While her sons were absent, Renukfi, the wife of Jamadagni, left alone, had to offer hospitality to Arjuna, son of

Kritavirya; and he intoxicated with a warrior’s pride, not deeming her reception worthy of his greatness, carried away forcibly the calf of the cow whose milk supplied the butter for the daily sacifice. When R&ma returned, Jamadagni told him what had happened, and the plaintive lowing of the cow for her young one increased the anger aroused by the recital ; and so, losing self-control in pass

ion, he rushed off and slew Arjuna, cutting off his thousand arms after fierce fight. This act aroused, in turn, fierce wrath of the kinsmen of Arjuna, and, to return evil with evil, they rushed to the her mitage of Jamadagni, where he sat engaged in meditation, and slew him with arrows, defenceless as he was, sitting immersed in contemplation. Nor

|l| (267> .*SL

yetwas the tale of slaughter completed, since for giveness— the only thing that could cut the chain c£ evii—was not in the heart of R&ma of the Axe ; and he, having bewailed his father and having burn ed his body with due rites, vowed by that funeral pyre the slaughter of the Eshattriya caste— for thus the evil grew, ever swelling to larger and lar ger proportions. Then, taking up his axe, he at tacked and slew the kinsmen of Arjuna, and after that warred with all Kshattriyas, exterminating well-nigh that warrior caste.*

Even when we are treated with injustice and unkindness, it is best to preserve sweetness and agreeableness of behaviour, and thus win the one who so treats us, be he superior, equal or inferior, to show sweetness and agreeableness in return. Once Durvasa visited Duryodhana, and proved to be a very difficult guest to please. In vain did Dur yodhana and his brothers, treat him with the great est honour, waiting on him day and night. Some times Durv&sa would say : u I am hungry, 0 Eing ; give me some food quickly.” And sometimes he would go out for a bath, and Duryodhana would have food prepared for his return, and on returning

Durv&sa would say : “ I shall not eat anything to- Mahabharatam, Vana Parva, cxv—cxvii.

! ( f 1 < 268 ) vfiT

X'”‘5: day, as I have no appetite.” Coming suddenly, he would say : “ Feed me quickly.” And another time, rising at midnight, he would call for a meal, and when it was brought, would carp at it and re fuse to touch it. Thus Durv&sa, tormented Dur-

yodhana for awhile, but Avhen he found that Dur- yodhana never showed either anger or impatience, then he became gracious to him and said : “ I have power to grant thee a boon. Choose what thou wilt. Pleased as I am with thee, thou mayest obtain from me anything that is not opposed to

religion or morals.”*

Sometimes, indeed, a man is so hard-hearted

that no kindness can melt him, and then he goes on unyieldingly till, at last, he perishes. Dur- yodhanamay serve as a striking illustration of this. Having robbed his cousins of their kingdom and riches and driven them into exile, Duryodhana

resolved to feast his eyes on their poverty and hardships in the forest, advised by the wily Shakuni, who told him that he would increase his own joy by seeing the misery of his rivals ; he took with him his brothers and friends and the royal ladies, that the Pandavas might suffer shame under the contrast. His cruel plot failed, in consequence

* Mahabharatam, Vana Parva, cell.

1(f)?) (

bf-‘iiis being attacked and captured by the King of the Gandharvas and his hosts, whom he had insulted in his overbearing pride. Some of the fugitives ran to King Y udhishthira and prayed his aid ; the gentle King, rebuking Bhima for his cutting words of refusal, bade his brothers arm themselves and rescue their kinsmen, remembering that, by the seizure of Duryodhana and the ladies of their house, the family honour was stained. “Entreatedforhelpinsuchwordsas,l0h, hastento my aid,’ who is there that is not high-souled enough to assist even his foe, beholding him seeking shelter with joined hands. The bestowal of a boon, sovereignty and the birth of a son, are

sources of great joy. But, 0 sons of Pafldu, the liberation of a foe from distress is equal to all the three put together.” So spake the high-souled King, and his brothers obeyed. The battle raged for some time, and then Arjuna and the King of the Gandharvas, who were friends, checked the struggle, and Arjuna enquired into the reason of the attack on Duryodhana. The celestial King explained that he knew Duryodhana’s wicked motive in visiting the forest, and he was carrying

him for punishment to Indra. Arjuna prayed his friend to set free the captives, at last the Gan-

(TM) (§L

■va King promised to do so, if Yudhishthira so wished, after hearing the whole story. The P&fldava prince listened silently to the account of the mean and cruel outrage contemplated by Duryodhana, and thanking and praising the Gan- dharvas, he set Duryodhana and his companions free. When the Gandharvas were gone, Yudhish thira spoke lovingly to his cousin : “ 0 child, never again do thou so rash an act, for rashness leads never to happiness, 0 Bharata. 0 son of the Ivuru race, blessed be thou with all thy brothers. Go back to thy capital as thou wilt, and be not thou sad or cheerless.” Thus kindly did the blameless King treat his envenomed foe, the earthly author of his misery ; but Duryodhana, departing, was only the more filled with grief and anger ; the very kindness became a new offence, and he sullenly returned to HastinSpura, only hating the more bitterly those who had returned his evil with kindly aid.*

Fortunately such doggedness in angry feeling is comparatively rare, for as the sun softens butter so does the warmth of kindly feeling soften the angry mood.

Even when anger shown to us arouses in us a * Mahabharatam, Vana Parva, ccxxsv—ccl.

‘ G°ttoT\

liMiy ( 27i ) oL

corresponding feeling of anger, we may try to check it, and may refuse to give it expression in word, or look, or gesture. Such repression gra dually extinguishes the feeling, and at least we have succeeded in not casting fuel on the flame to increase its burning. After some practice of this kind, we shall find that the anger of another no longer causes any feeling of anger in ourselves,

and we shall be able to use all our strength in sending kind feeling to meet the harsh feeling of the other.

It is now easy for us t<~>see why bad company should be avoided ; if we are with people who are thinking unkind, or unclean, or other evil thoughts, or who are doing wrong actions— impure, intemper ate, gluttonous acts— their feelings will work on us, and will push us towards thinking and acting in a similar way. Any evils of such kind as may lie hidden in ourselves will start into more active life under such influences, and will become strong er and more difficult to fight against. For these reasons a boy who wishes to lead a pure and in

dustrious life at school, preparing himself for a noble and useful manhood, should avoid bad com pany, as much as he possibly can. And if at any time he is forced into it, so that he cannot escape,

(C®)-1) . ( ) V’iL

…: He should keep his mind very busy with pure and

high thoughts, and thus try to affect those round him, and to influence them for good, instead of allowing himself to be influenced by them for evil. In this way we may turn our knowledge to good use, applying it to practice in our own lives, for thus only can we make our knowledge fruitful, and by noble living help to bring greater happiness to

the world.

“ Let him not be angry again with the angry m a n ; being harshly addressed, let him speak softly.”

srrEsrkrsr iij

“ Cross beyond the passes difficult to cross ” beyond wrath by forgiveness ; beyond untruth by

truth.

^«rT?cmsrrrr 11+ \3 “O

“ He who is not angry with the angry, he is a physician unto both. He saveth himself as well

as the others from great danger.”

* Iffanvtmriti, vi—43.

t via Veda, Aranya-gana, Arka-parva, 2 PrapatUak. j .Vahabharatam,—Yana Parva, xxix—9.

(*(•)*) ( 273 } vCT

a§r ^ r r ^Frr ^jcT ^r ^r i

aq: 5Ji% ^3?^ii*

“ Forgiveness is truth, forgiveness is (source

and support of) the past and the future. Forgive- ness is tapas, forgiveness is purity ; this world is upheld by forgiveness.5′

q&s sprc; i

33<i*qwrc!r«nr%ir^ *rsrsrrgyr

%q-^^rit

KPR^nnrft *rsrerfa

crr^TTrpn^

feri^Rpr. i

&5 ircrajc g^mri^Fn: 3ira>5*JTrwr

\& ^ snijjrgrc

li ^totsng<nh sr%5T??rcNrt?i;

qnfrrer girtfa $nm’- ^ I

wufjraf fatrSKg n;4 rerac *rfa«ura lit

“ If a person deeply pierces a wise man with

barbed words, the wise man should take refuge in patience. The man who, provoked to. anger, only smileth back gently, not yielding to anger, he taketh away from the provoker all his merits.

“ Spoken to harshly, I say nothing ; even when

* Mahabharatam, Vana Parva—73.

| Ibid, Shanti Parva. ccc—10, 12, 16—81.

‘ e° ^ X fftW w

( 274 }

^Xjli^ped, I always forgive. This is the best— j that the elders have named forgiveness, and truth, and candour, and gentleness.

“ Addressed harshly, let him not reply harshly. The wrath of the wrathful assailant consumeth himself, and taketh away all his merit.

“ He that addressed roughly, answereth not roughly nor even mildly, he that being struck con- trolleth himself and returneth not the blow, nor wisheth ill unto the assailant, verily the £)evas envy him.

“ Abused, insulted, beaten, let him still forgive (all injuries) from the low and vile, from his su periors, from his equals ; so shall he attain perfec

tion.”

fsrer 1#

“ He indeed is the wiseand good man who

conquereth his wrath, and showeth forgiveness even when insulted, oppressed, and angered by a stronger.”

qfa: st sfasfr^ror: i

wf^rTrffir f c r 1 afsRr ti

4 Mahabkaratam, Vana Parva, xxix—25-18.

I ® <276>

wrsRit 3^r: sc^w^Pc!*??: I

srRT^r^c^^g arar ng^rr^sr t%%?t. h ^grt nra*: gsira;gsirroft cmr I

<TcT^rt¥TFTr:q<IT<WnfacTO*^ I o^ ^r% 5T-3T^ *r ll

[See p. 248.] fr^cPCjj fmrar srer wgrn% <npr§ 1

sHh ^ ^ w ^ n r g *nrsr * ? ? § sm

“ May all cross beyond the places hard to cross ; may all behold good things ; may all attain to happiness ; may all rejoice everywhere.”

“ Aum ! Tell the Truth. Act the Right. u Truth alone prevaileth, not Untruth. Aum !”

PEACE TO ALL BEINGS.

INDEX.

Abhimanyu, death of, 239.

Action, three forces behind, 166, three stages of. 45.

Agastya, 251.

Age, respect for, 194 fL

Aged, reverence to the, 19 4 >treasures of the, 194-

Agni (the Element Fire), 22, Deva, 24.

Ahamkara (Egoism), the principle of separation, 22, 246.

Air. pure, 90.

Akasha (Ether), 22.

Alcohol, 89.

Alcoholic emanations, 91.

ALL, the, not an object of worship, 101. Ancesters, debt due to, 96, 97.

Anger, to be checked, 271

Animals, creation of, 25.

Annamayakosha (Food sheath), 67, destruction of, 83. Annaprasana (the first feeding with solid food), the 6th Sams-

kara, 80.

Apa (Water), 22.

Arjuna, 116, ageny of, 239, death of 167, grief of, at Dronas

death, 192, hasty vow of, 167, quarrels with ^ udhish-

thira, 167.

Arjuna, son of Kritavirya, 260.

Aryan, an act unworthy of an, 241, race, the eldest-born family

of the, 107.

Aryavarta, 1.

<3f

– •,

‘ g° k X

t(f)| (fi > <SL

X jj, ,««^nramas (lit. resting places), 107-108, 139, the four, 106 ff, must not be mixed up, 108, names of the four, 10S.

Ashuchi, 92. Asura, 24. Atharva Veda, 3. Atma, 13.

Atoms, 88.

Attraction and repulsion, 159.

Avataras (special manifestations of Vishnu), the ten, 26 ff. Bad company, 92, 271.

Bali, 153-154, 252, the next Indra, 154.

Bathing, 90.

Bhang, 90.

Bharata, 188, carries away the sandals of Rama, 262.

Bhima, 172, disregards Duryodhana’s feelings 264—265,

thoughtlessness of, 173.

Bhishma, 148, and Amba, 192 ff, and his father, 189-190,

and Satyavati 150-151 and Yudhishthira, 138, asks Shri Krishna’s permission to depart, 183, disobeys his Guru, 192 ff, dying, 183, on the duties of Kings, 240, on gentle ness, 228, on harmlessness, 171, reverences Shri Krishna,

182-183, the vow of, 190.

Bhur loka (the physical world), 67.

Bhutadi (Elements), creation of, 22.

Bhuvarloka (the world of becoming), 67.

Bliss, 159 ff, real, is in giving, 182, union is, 160.

Bodies, (or Koshas), Jivatma tries to master the, 165, (see also

Koshas).

Body, a creature of habit, 168.

Brahma (the Creator), 21, day of 66, finishes his task of the universe, 25.

m … <sC

Brahmacharya (complete celibacy), 80.

Brahman, n , is bliss, 160, Nirguna, 12, Saguna, i2 ,S a g u n a ,

an object of worship, 101.

Brahmana, and caste confusion 119, story of the poor, 219,

virtues o f the, 119.

Brahmana, (a portion of the Vedas), 4. Bralimanda (the egg of Brahma), 21. Brihaspati, 172, 250.

Buddha, 9th Avatara, 29.

Burning the dead body contrasted with burying, 83-84.

Castes, the four, 116 ff.

Caste-cortfusion, reasons for, 119.

Celibacy, of mind and body, n o , (see also Brahmacharya). Ceremonies, 77 ff., gestures used in, 78, objects used in, 77*

postures used in, 78* sounds used in, 78, used of, 77> (s®® also Samskaras).

Children, and parents, 230 fif. Chirakurin, 253 ff.

Chivalry, true, 173.

Chudakarana, 7th Samskara, 80.

Compassion, 236, 245, the most perfect expression of, 246. Conduct, foundation of right 133, right, 137, science of, 127. Control, of body, 167-168, of body includes harmlessness, 172,

o f mind, 166-167, the triple, 174.

Creation, of Elements, 22, of Indriyas 22, a sacrifice, 56.

Dadhichi, 58-59.

Daiviprakriti, 15.

Damayanti, and Nala, 211 ff.

Dasharatha, and Kaikeyi, 152-153, and Kaushalya, 259-260,

humility and patience of, 261, love of for Rama, 237-238.

CS1 <“1 <SL “Cpfeath, King- of, weaker than wife’s love, 2 to, spiritual, 56,

1 what happens at, 70 ff.

Debt, payment of, 147, to the Devas, 147. Pitris, 147, to the

Rishis, 147.

Debts, the three, 147.

Desire, 45 ff, control, 49, the rope to bind the jivatma, 38,

selfish, 168.

Devas, creation of the hosts of, 23, creation of these connected

with the senses, 23, different from the Supreme Ishvara, 23, distributing karma, 24, the Five Rulers of the, 24, King of the, 250, ministers of Ishvara, 23

Devis, who abide with Lakshmi, 22S. « Devotion, 182.

Dharma, Sanatana, iff.

Dhruva, 184.

Dirty person, a public danger, 91.

Disintegration, 89.

Disobedience, to the Guru, a valid reason for, 192.

Divine, and Asuric properties, 144, properties, list of, 144-143. Draupadi and Yudhishthira, 258-259.

Durvasa and Duryodhana, 267-268.

Duryodhana, 185, 268 ff, disobeys his parents, 191.

Dvija (twice-born), 80.

Emotions, 159 ff, culture of, 159-160, develop into virtues,

159, enslave the mind, 166.

Equals, relations with, 203 ff.

Equilibrium, 106.

Ethics, 127, 165, foundation of, 132, standard of, 144 ff, (see

also Morality).

Evil, returned for evil, 265 ff.

Evolution, 26, 35, higher, of people, 137, read of. 137.

/n ?£>

m <sl ^’-^Ektsfence, the One. 11 ff.

Flesh, 89.

Fee, the subtlest, 246.

Food, rules of, 88, stale, Sq,

Forgive, readiness to, 225.

Forgiveness could cut the chain of evil, 267.

Form, evolution of, 36-37, not worshipped, 102.

Fruits, 89.

Fowler, the, and Kaushika, 188-189, of Mithila, 216, the

wicked and the pigeons, 221 ff.

Gandhari, 191. Garlic, 91.

Garments, must be washed, 90-91.

Gayatri, 80.

■1 Gentleness, 236.

Good, for evil, 258. Grains, 89.

Grihastha (householder), So.

Guest, a, is as a Deva, 221.

Gunas (the Qualities), 15, domination of the, 23. Hard-hearted, man, at last perishes, 268. Harmlessness, 171-172.

Harmony, 144.

Hate, 182.

Heroes, favourite phrase of, ta.g, of ancient India, 187. Hindu nation, the characteristic of the, 106.

Homa, 96.

Home, h i.

Hospitality, 219, a sacrifice, 97.

Household-stage, the, 110, is the most important, 110. Householder, duties of a, 229, qualities of a good, m .

f ( f j (vi > § L

Human life, stages of, 107. k ^ Husband and wife, are one not two, 203.

Impurity, pouring into the Koshas, 92.

Individual, is not isolated, 98.

Indra, and Vrittra, 58, and the youths i n , connected with the other, 24, fall of, 250.

Indraloka, 67.

Indriya (organ of sense), the eleventh, 23, the sixth, 23.

Indriyas, ten centres of the senses and of action, 22, “ two sets o f five,” 166.

Inferior, people, 236.

Inner Ruler, the, 106.

Integration, the higher, 89.

Ishtadeva, the, 102.

Ishvara, 12, conscious relations with, 100, co-worker with,

72, the King, 23, rivals of, 184, third aspect of, 25, those who hate towards, 185, the three Aspects of, 21, the Universal Parent, 61, the Will of, 137, worshipped under many forms, 101.

Itihasa (History), 6.

Jajali, 50 ff.

Jamadagni, son of Bhrigu, 265 ff. Janaka, 49 ff.

Jarasandha, 185.

Jayadratha, 167.

Jiva (the Soul), 13, in the animal kingdom, 36, in the mineral kingdom, 35, in the vegetable kingdom, 35-36, is Brah man, 34, the triple, 25.

Jivatma (the separated Self), 13, the Bliss aspect of his nature, 159, directs the emotions, 159, the jo y of, 159-160, must free the mind, 160, related to all, 165, unfolding,. 107, the young, (65.

(((9)V. ( vii ) (ct V-AS/V kjlJ

x^ia^erlariyas (organs of knowledge) the centres of the, /O. Journey, the great, of the Pandavas, 167.

Kalki, 10th Avatara, 29.

Karma, 44 ft’., in one sentence, 47, man not hopelessly bound

by, 47, the twisted cord of, 45.

Karmendriyas (organs of action ), the true, 69. Kama and Indra, 151-152.

Kauravas, not all to blame, 174.

Kaushalya, 238.

Kaushika, and the Brahmana’s wife, 214 ft. Kindness, 236, to lower creatures is a sacrifice, 97.

King, devotion to duty imposed on the, 1S6, the righteous,240.

Kings, the Great, 38.

Kingship, the high ideal of, 186.

Koshas (Sheaths), 13, comparative table of the, 69, of the Jiva

in the three worlds, 67.

Krishna, 8th Avatara, 29, (see also Shri Krishna). Kshattriyas, the virtues o f the, 118-119.

Kubera, connected with the Earth, 24.

Kunti, 238-239.

Kurma (the Tortoise), 2nd Avatara, 27.

Lakshmana, 216.

Lakshmi Devi, 227-228.

Life, the Law of, 57, view of, in the Vedas, 106.

Liquids, 89.

Lokas (the Worlds), the four other great 66, subdivisions of

the three, 67, the three, 66 ft.

Longings, of a truly religious man, 100.

Love, brotherly, 216 ft, conjugal, 203 ft, of country, 186, of

God, 182 ft, stronger than Hell, 219, unselfish, 182. of Loyalty, 1S5, the object of true, 186, of subjects awake

ned, 240.

■ eot e X

( * ( S / ) ^ vi i i ) \CT ..^M agnetic currents, affect the Pranamaya Kosha, 91.

Mahabharata, 7, 217.

Mahadeva, pouring out his life, 25. Maharloka, 69.

Mahat-buddhi (Pure Reason), 22.

Man, his relations to those around, 97, in relation to others

round him, 60, the truly religious, 100, a vicious, 148, a virtuous, 147.

Manas (the Mind), creation of, 23.

Manava Dharma Shastra, see Manusmriti.

Mandhata, King, 186.

Manki, 168, song of; 169.

Manomayakosha (Mind-sheath), 68.

Mantra, 3, defined, 78, effects of, 78, silent repetition of, 79,

why cannot be translated, 7S 79. Manu, 5, 166.

Manus, other, 5.

Manusmriti, 5.

Marvantara, 5.

Marriage, thrust into student life, 80.

Material, wealth and pleasures, 168,

Matsya (the Fish), 1st Avatara, 26-27.

Matter (see Prakriti), 13, dead, does not exist, 87-88. Maya, 13, Lord of, 15.

Meditation, 103.

Men, creation of, 25, noblest of, 110-111.

Milk, 89.

Mimamsas, system of philosophy, 9.

Mind, made master of Indriyas, 166, must be conquered, 166,

swayed by desires, 166. Minerals, creation of, 25.

ry^

(ifw )f] ( ix ) VfiT wJItx/ kjLj

X^ffitQHgfc’ose, hal2f1-g9oflfd.en,

Morality, is relative, 138, is subtle, 138, object of, 127. Mukta (free Jiva), 38.

Mulaprakriti, 12

Nahusha, 230, son of, see Yayati.

Nala, see Damayanti.

Nalopakhyana, 212.

Nandini, the cow, 249.

Narada, 100, 183, and Savitri, 206, loved everywhere, 228. Narasimha (the Man-lion), 4th Avatara, 27-28, 184.

Narayana, the Sage, 247 ff. National greatness, 186. Nations, characteristics of, 106.

Nature, Divine, 148, external is a reflection of Brahman. 148, Lawsof,87,Lawsof,areexpressionsofTruth, 148.

Nivrittimarga (Path of Return). 137.

Not-Self, diversity o f the, 152, parts o f the, 165.

Nyaya, system o f philosophy, 8.

Obedience, to Parents, 187.

Onion, 91.

Opposites, the great pair of, 13

Order, imposed by Ishvara, 107.

Padma, a Naga, 228.

Pandavas, brotherly love of the, 217 ff, not all to praise, 174,

revere Bhishma and Drona, 192.

Parashara-smriti, 5.

Parashurama (Rama of the axe), 6th Avatara, 28, Guru of

Bhishma, 193 ff, (see also Rama of the axe).

Paths, the two, 137.

Patriotism, akin to loyalty, 186.

Peace, the birth of creation due to, 259, source of, 168.

||| . ”> <SL

^^l^S^Tersevereice, 168.

Pilgrimage of the Jiva, 35 ff, recurring stages in, 71.

Pitri, 71.

Pitriloka, 67, 71. Plants, creation of, 25. Pole-star, 184.

Pralilada, 183-184, and Indra, 150.

Prakriti, 12.

Prana, (life-energy), 68.

Pranamaya-kosha, 68, dispersal of, 83, of others, 91. Pravritti marga (path of going forth), 136-137- Preta, 70.

Pretakriya, 83.

Pretaloka, 67, 70.

Pride, 246, son of Unrighteousness and Prosperity, 252. Prithivi (the Earth), 22.

Public spirit, 187, akin to loyalty, 186.

Puja, 102.

, Pur-nas, 6.

Puru, son o f Yayati, 170.

Purusha Sukta, 56. Purushottama, 12. Quotations :

Angira, 81.

Bhagavad-Gita, (ii. 13,) 3 9 –

(ii 18-22) 39. (ii.27-28) 72.

(“•3°) 39- (11.47) 158. (11.48) 106.

(ii64) 163.

111 :v §l

(iii.11) 155. (iii.16) 155. (111.34) 163.

(111.34) 162. (iv.7-8) 33. (ivai) 105. (iv. 12) 63.

(iv. 14-15) 5 3 –

(>v.i9-23) 53- (iv.26) 64.

(iv.31) 64. (iv.38) 93.

(v. 10-12) 41. (v.18-21) 41-42. (v.24-26} 42-43. (via) 115. (vi.29) 135.

(vi-30 49-

(vi 35-36)i77- (vii.4-5) 19.

(vii-5) 15- (vii.19) 74.

(vii.21) 105. (vii 27) 162.

(viii-17-18) 72-73. (ix.20-21) 73.

(ix 27-28) 65.

(«• 30-31) 93. (x.20) 17, 134. (xi.15) 30.

(l(W)! ( xii )

(CT ^ 1 ^

w S w

.. . (Xl.2 2) 30

(xii. 3-7) 103-104. (xiii.6) 162.

(xiii. 10) 177. {xiii.12-17) 15-16. (xiii.27) 19.

(xiii.30) 19. (xiii.33) 19. (xiv 5) 20. (xiv.9-13) 32. (xiv. 17-18) 32. Ixv 7) 18.

(xv 16-18) 18. (xvi.1-3) 145- (xvi.4) 145. (xvi.23) 163.

(xvii. 14) 168, 176. (xvii. 15-16) 176.

(xviii 46-47) 141-142. (xviii.61-62) 104, 142.

Brahmanda Purana, 84. Brihadaranyakopanishad,

Chhandogyopanishad,

(I.v.161 72. (Il.iii.i) 12. (IV.iv.4) 40. (IV.iv.5-6) 52.

(IH.xiv.i) ri, 52. (via 1) 11. (VH.xxii.i) 161, (Vll.xxiii. 1) 161.

m <…, <se (Vll.xxiv. i) 161.

Garuda Parana,

Ishopanishad,

iII.v.36) 84. (II.xvi.6-7) 85. (II.xvi.20) 85.

(6-7) I34- Kathopanishad, (iii 3-7) 54. (iv. 1) 160. (v. 10. 134. (V.12) 163.

Mahabharata,

Adi Parva,

(v.13) 177-178. (vi 14) 54-

(lxxxvii,8-9) 233.

(lxxxvii.i 1-13) 233. Anushasana Parva,

(v.28) 256. (ixii-) i 5s.

■c.O 155*

(civ.-) 128.

(cxiii.-) 172. (cxvi.37) 171, 177,

Mahaprasthanika Parva, 137.

Sabha Parva, Santi Parva,

(xxxviii.8) 1S3. (xxxiii.-) 157.

(Ivi -) 240. (lvii -) 240. (lix.145) 199. (Ixviii.59.60).

‘■”> lsr

199-200. (lxxxiv.2-4) 235- (lxxxviii-) 129. (xc -) 186.

(civ.-) 129. (cxxiv 67) 147. (clx.6-7) 179. (clx. 13-16) 179.

(clxxiii.-) 50. (ccxxxl.27) 141. (ccxxxl.227) 162. (ccxcvi.-) 255. (cclx. 20-2 I) 143. (cclx.23) 143. (ccc.io) 273. (ccc. 12) 273. (ccc. 16-18) 273.

UdyogaParva, (ii.17) 178.

(cxxviii. 29-30) 178.

Vana Parva,

(xxix.4) 234.

(xxrx.6) 234.

(xxix.g) 272

(xxix. 13-25) 258-259, 274-375. (xxix 17) 235.

(xxix. ) 274. (xxix.73) 273. (xxxiii.41) 131. (Ixiii.-) 156. (dxXX.2l) 122. (C1XXX,25-26) 122. (ccxiii.-) 188-189.

(® .-, <s£

Manu Smriti,

(ccxv.-) i8g. (ccxci.-) 156-157. (cccxiii. 108) 122.

(i.5-7) 17. (i.87-91) 120121. (i. 108-no) 129.

(ii.6) 142.

(ii.26) 81.

(» S3 ) 9 3 – (ii.92) r66.

(ii. 120-121) 201. (ii 138) 256.

(ii. 145) 200. (ii-159) 25 5 –

(ii. 160) 232. (ii. 162) 232.

(»-i63) 233- (ii.177-180) 114.

(“•191) 114- (ii.222) 92.

(ii.225) 200.

(11.229) 200.

(11.230) 200.

(ii.234) 201.

(iii-2) 113.

(iii-SS-58) 230. (iii.70) 98.

(iii-75) 99- (iii-77) US- (iii.80-81) 98. (iii.89-90) 115.

i j p

(xvi}

(iii.ioi) 231. (iii.105) 231. (iii. 106) 231.

(111.114)255. (iii.203) 84. (iv.i3&) 232. (■v – I 5 I ) 9 3 – (v.105) 93. (v.109) 93. (vi.2) 113.

(vi.35) 1J3- (vi.35-36) 154- (vi.37) 113. (vi.43) 272. (vi.87). 112. (vi.92) 1So. (vi.151) 92. (vii.3-4) 197-198. (vii.14) 197-198.

(vii. 18) 197-198. (vii.26-28) 197-198.

(vii.35) 255- (vu.no) 255.

(viii.96) 158. (ix.45) 203, 230. (ix.101) 203 204, (ix. ior-102) 231. (ix.253) 45.

(x.63) 180. (xi.13) 166. (xii.3-4) 175.

Mundakopanisliad,

Nrisimhottaropanishad,

( TM ) CgL

(xii.8) 175. (xii.10-11) 175. (xii,16-17) 85- (xii.20) 85.

(xii.85) 145. (XU.8S-90) 140-141.

(xii.118-119) 146. (xii. 119) 30.

(xii. 124) 31. (xii.125) 146.

(I.ii.5-6) 63-64.

(Il-i-i) 31- (II.i.17) 31.

(i.6) 158.

(»-7) 160. ( 5 2) 8r>

(VI.i.84) 81.

(I.clxiv.46) 30.

(Vll.lxxxiv. 4-5) 63.

(X.xc.12) 120.

Panini Shiksha, Patanjali Mahabhashya,

Ramayana, 238. Rig-veda,

Sama-veda, 272. Sarvasaropanishad, 161, 162. Shvetaslivataropanishad,

(vi.i) 196. (vi.7-9) 196. (vi.12-13) 196. (vii.2) 134.

Vasishtha Smriti, (VI.3-4) 123.

lull)?)’ ( xvi ) ‘SI ,

Veda text (quoted by Kulluka), 154.

Vishnu

Bhagavata,

(l.v .i2 )io 3 . (III.xxv.18-19) 194-195- (lll.xxv.25) I94-I95- (III.xxv.27) 194-195. (IV.xxii.54-35) 130. (VII.ix.35) 122.

(IX.xxi. 1213) 256.

Vyasa Smriti, 82, Yajnavalkya Smriti,

(iii.65) 143- (iii,0 6 ) 181.

Raiasik, defined, 23.

Rama, [or Ramachandra], 7th Avatara, 28.

Ramachandra, 184, 187, and Sita, 204-205, awakens trust

towards Bharata, 261-262, gentle in speech, 227, memory

of, for injuries, 225.

Rama, of the Axe, 265 ff., [see also Parashurama].

Ramayana. 6, 216, of Tulsi Das, 28, of Valmiki, 28. Rantideva, King, 245 ff., prayer of, to Hari, 246. Ravana, 184, 204.

Rebirth, 34.

References,

Advanced Text Book of Hindu Religion and Ethics,

26.

Aitareya Aranyaka, 26. Bhagavat-Gita,

III, 187.

VIII, 3.

XIV, 23 (footnote)

XVI, 145.

#f| .

XVII, 23 (footnote)

XVIII, 23 (footnote). Bhagavata Purana, VI, 230.

VII, 250. VIII, 250. I X , 1246. X, 265.

Devi Bhagavata,

IV, 248.

V I, 248. VII, 248.

Mahabharata,

Adi Parva, 151, 191.

Anushasana Parva, 183, 244. Ashvamedha Parva, 227.

Bhishma Parva, 149, i g 2-

Drona Parva, 149, 167, 192, 239. Kama Parva, 1C7. Mahaprasthanika Parva, 217, 247.

Sabha Parva, r8s, 239. Sauptika Parva, 185.

Shalya Parva, 185.

Shanti Parva, 50, 52, 112, 139, 148, 150, 170, 183,

225, 228, 229, 254, 265.

Svargarohana Parva, 219.

Udyoga Parva, 191.

Vana Parva, 59, 150, 152, 185, 210, 214, 216, 221,

244, 252, 253, 264, 267, 268, 270.

Manu Smriti, HI, 9^> IIG- VI, 108.

C xix ) kjLj

Ramayana, 203-204. …………………………………………

■<3°i^n\

CM)| {*> ^l

Ayodhyakanda, 153, 188, 225, 227, 237. 261, 262.

Yuddhakanda, 185. Shvetashvataropanishad, 35. Vishnu Bhagavata, 100, 153. Vishnu Purana, 184.

Re-incarnation, see Rebirth.

Religion, first proclamation of, 132. Religions, quarrels o f the, 102.

Renuka, wife of Jamadagni, 266. Reverence, 182.

Return, of thejivato Earth, 71.

Rich, the, are the stewards of the poor, 97. Ridicule, arouses hate, 264.

Right and wrong, 136 ff, another delinition,

13 7 ” 13^5 defined, 137, some general rules of, 140, test of, 1 4 4 –

Righteousness, 172.

Rig-Veda, 3.

Rishis, the, 38.

Sacrifice, 56 ff, becomes a delight, 60, growth of the practice

of habitual, 59, has outer form and inner meaning, 94, Law of, 57, 94, meaning of, 56, mutual i 4 7 > primary, 56, to Bhutas, inner 97, to Bhutas, outer, 97, to Devas, inner, 96, to Devas, outer, 96, to Ishvara every, action, 61, to men, inner, 97, to men outer, 97, to the Pitris, inner, 96, to the Pitris, outer, 96, to Rishis and Vedas, inner, 96, to Rishis and Vedas, outer, 94, true remnants

of, 112.

Sacrifices, the daily, 60, the five daily, 94 ff, the five daily,

promote union, 147, the “ Great,” 94.

Sagara, and Asamanjasa, 240.

Samavartanam (returning home), 9th Samskara, 80.

® <-■ §L

^S&Mfiita, 3.

Samaveda, 3.

Samsara (World-evolution or World-process), 25.

Samskaras, 77 ff, the seven, of childhood, 79, the ten, 79. Sandhya, Vaidik and Tantrik, 10.

Saukhya system of philosophy, 9.

Sapindikarana, 84.

Sattvik, defined, 23.

Satyavan, 206.

Savitri and Yama, 204 ff.

Science, defined, 127, ethical, meaning of, 127, (see also

Ethics).

SELF, the, 12, (see also Brahman).

Self, unity of the, 132.

Self-control, defined, 165, first part of, 167, Manu on, 166. Selves, many in appearance, 132, younger to be helped, 61. Serving, humanity, 97.

Shadangani, 7.

Shaddarshana, 8.

Shakti (Divine Energy) 15.

Shakuui, 268.

Shanklialikhita Sinriti, 5.

Sharira (the Physical body), 13.

Shastras, the, tell us of the will of lshvara, 140. Shaucham, 87, ff.

Shibi, King, 242 ff.

Shishupala, 145.

Shiva, 21.

Shraddha, 83 ff., no need of in Svar, 84.

Shri Krishna, and Arjuna, 149, and Jayadratha, 167, and the

Pandavas, 149-150, and Vudhishthira, 14D» advises

i ( § l ! ( x xi i ) vf i T .

^S-^Aijuna, 187.

Shruti, 2.

Shudra, duties of the, 117. Shuka, son of Vyasa, 50.

Shukra, Rishi, 170.

Sin, is poison, X2S.

Smriti, 2, 3, 5, (see also DharmaShastra).

Speech, control of, 167, hasty, 167. Spirit, the 13, (see also Atma). Sthula-sharira (solid body), 68, 69. Strength, thoughtless exercise of, 173. Submission, to God’s will, 182. Sukshma-sharira (subtle body), 68, 78. Superiors, man’s, 182.

Sura, 24, (see Devas also).

Surabhi, 236!?.

Suryaloka, 67.

Svargaloka (the Heaven world), 67. Sweetness, of behaviour, 267. Tamasik, defined, 23.

Tantra, 4, (see also Upaveda), Tarpana, 96.

Tattvas (the Elements), the seven, 21. Tea, etc., 89.

Teacher, third great object of reverent, 191 ff. Teaching, a sacrifice, 96.

Tenderness, 236.

Test, of each action, 144.

Thought, 45-46, use of, in checking desire, 48. Thoughtlessness, causes harm, 172.

Titan Kings, 170.

■

«miration, see Rebirth.

a (the three worlds), 66 ff. Triloki, 136.

Trimurti 21.

Truth, 148, the great, in ethical science, 148, the greatest, 148, is Brahman, 154.

Truthfulness, in Hindu literacure, 149, promotes union, 149. Tuladhara, the Vaishya, 49, 51 ff.

Tyranny, 173. Unhappiness, 160.

Union, the path that leads to, 137, promoting, 144, Upadhi, 13.

Upanayana, or second birth, the 8th Samsltara, 80, 109. Upanishad, 4.

Upasana, 103. Upaveda, 4. Urbanity, 227 ff. Utatthya, 186.

Vaisheshika system of Philosophy, 8. Vaishya, virtues of the, 118 .

Vamana (the Dwarf), 5th Avatara, 28, 133,

Varaha (the Boar), 3rd Avatara, 27.

Vamas (colours or castes,) 116, 139, compared to the Ashramas, 107-108.

Varnasankara (caste-confusion), 116 .

Varuna, connected with .vater, 24.

Vasishtha, and vishvamitra, 248 ff.

Vasudeva, the thousand names of, 183.

Vayu, Deva, connected with air, 24, the element Air, 22.

Vedanta system of Philosophy, 9. Vedas, the four, 3, parts of, 3.

< xxiv >

fruit of, 175, produces vice, 257, root of 175. J —^Vidura, 225 ff.

Vijnanamayakosha (knowledge-sheath), 68.

Virtues, 147 ff, altruistic, 174, and vices defined, 147,

and vices in relation to equals, 203 ff, and vices in relation to inferiors, 236 ff., and vices in relation to supe riors, 182 ff, and vices and Jieir reaction on each other,

257 ff, characteristic of each caste, 120, Egoistic (or self-regarding), 174 ff, family, 203 ff, “ forms of Truth ” 148, fruit of, 175, in relations with others, classification, 174, of a student, 109, produce virtues, 257, root of, 175, self-regarding, see egoistic virtues, self-regarding defined,

165. -•

Vishnu, 21, work of, 25.

Vishvamitra, King of Gadhi, 24S ff., Rishi and the Chandala,

188, (see also Vasishtha).

Vivaha (Marriage), 10th Samskara, 80. Vyasa, 100.

W ashing, the hands etc., 90.

Water, 89.

W eak, protecting the, 240.

Wife, the, who truly loves, 214.

Wisdom, the treasure of the aged, 194.

W orld, the outer, is a symbol of the inner, 91, the present

position of, in evolution, 137.

Worship, 100 ff, 182, attributed needed for, io i, defined, .

100, forms of, 101.

Wrath, next step after Ahamkara, 249. Yajnavalkya, 50, Smriti, 5-6.

Yajur-veda, 3.

Yayati, 170 ff, sum of the life experiences of 171.

111 1″” > <SL

XCpgj^^tem ol Philosophy, g.

Youth, the time of conquering the body, 168. Youths, story of the Brahmana, III.

Yudhishthira,’ and the dog, 240 ff, and his brothers, 785, blamed by his wife and brothers, 262 ff, forgot truthful ness, 149, in Svarga, 217-218, the loyal prince, 185, Rajasuya Sacrifice of, 182-183, releases Nahusha, 252, rescues Duryodhana, 269, taunting speech of, 167.

25581