Why Hinduism Stands out As a Religion 64 What the Religions Teach

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Table of Contents

Foreword ...... 13

Introduction ...... 15

The True Nature of Dharma ...... 17 What is Dharma ? ...... 17 Intentions of actions should be pure 19 Principles on which Dharma is based 20 Do not have a double standard 21 Do unto others as others do unto you 22 Dharma is the primary maxim of life 24 Dharma of man is a life of sacrifice 25 God is the embodiment of dharma 27 What is the essence of dharma? 28 On the path of dharma 29 Three principles to guide you 31 Dharma and human values ...... 32 Practising what you preach is Dharma 33 Symbolic meanings of Spiritual terms and acts ...... 34 Divine Versus Worldly Dharma 37 See the stone as God 37 Follow divine dharma and be free 38 Egotism based on the body is hell 41 True dharma is the fundamental basis 42

The Doctrine of Karma ...... 47 The Eternal Dharma ...... 47 Consequences are implicit in the action itself 49 Why Bharat is a Karma-Bhoomi 50

Human qualities to be cultivated 51

What is Religion? ...... 53 What Religion means: ...... 53 All religions proclaim the Unity of Divinity ...... 56 Divine experience is inherent nature of man 59 All religions emphasise human values 61 The origin of post-Vedic religions ...... 62 Religious differences should never arise 63 Why Hinduism stands out as a religion 64 What the religions teach ...... 65

Hinduism ...... 67 Why Hinduism stands out as a religion ...... 71 Three schools of philosophy ...... 76 Shankaracharya’s adwaitha philosophy 77 Merging in the Source is the ultimate destiny ...... 77 Ramanujacharya’s Visishtadwaitha Philosophy 79 Madhvacharya’s dwaitha philosophy 80 Upasanas ...... 81

Zoroastrianism ...... 83

Jainism ...... 87

Buddhism ...... 93 Buddha's search for Truth ...... 98 Nirvana 100 Good life leads to nirvana ...... 101 Buddha’s Teachings ...... 103 Divinity transcends space and time 103 Samyag darsanam 104 Samyag vachanam 106

Samyag karma and samyag sadhana 107 The true meaning of dharma ...... 107 Buddha teaches True Sacrifice 109 Buddha shows what true sacrifice means ...... 109 Buddha teaches Equanimity 110 Buddhists Prayer ...... 112 True meaning of the Buddhist prayer 115 Buddha Purnima ...... 116

Christianity ...... 117 Jesus ...... 119 The three stages of Jesus' life 119 Jesus' original name was Isa 121 Do not confine Jesus to one community 122 Man forgets or ignores the goal of life 123 Jesus bore no ill-will towards any one 125 Be ever ready to cast the body away 126 Bible – Clarifications ...... 127 Christian ...... 128 Christmas ...... 129 He whom Christ announced ...... 130

Islam ...... 143 Allah 145 Islam 145 The Atma can never be hurt by insult 146 During Ramzan month rivalry is avoided 147 Unity is the basic teaching of every religion 148 Demonstrate love and tolerance in daily activity 149

Sikhism ...... 150

Sai Religion – the Unity of Religions ...... 154 The 'Sai religion' is the essence of all faiths ...... 156

Unity of Religions ...... 159 Sarva Dharma Prayer ...... 162 Develop spiritual oneness 164 Religions are not different from each other 164 The message of unity 166 Love is the life-breath of every being 167 Love is my Religion 167

Ishwaras sarva bhuthanaam: Sanatana Dharma embraces all faiths ...... 169 Sanatana Dharma is the essence of all dharmas ...... 169 Man and God 172 Divine Intelligence is universal and all-comprehensive ...... 173

Sanatana Dharma Is the Divine Mother of Humanity ..... 182 The Divine is manifest in every human being ...... 182 The three tools for Awareness 184 Secret of Inaction in Action 184 The Reality inherent in all 185

Spiritual Transformation ...... 193 Religions arise from the minds of men 193 Man's life is conditioned by feelings and deeds 195 The nation belongs to all 196 Three concepts and ideals you should cherish 197 Make the world a happy Home of Love 198 The goal of spiritual endeavours 199 People today relish the very things religion condemned 200 Sacrifice at least a desire or two 201 Inherent divinity in everyone is the same 201 Develop devotion to Dharma ...... 202 Social transformation is related to spiritual change ...... 203 Teachers who can inspire are becoming rare 204 Pursuit of the science of the spirit is essential today 205

The Supreme is in the subtlest and the vastest 206 The five types of life-breaths or vital airs 207 Difference between worldly and spiritually minded 208 Have your hands in society and heads in forest ...... 209 Use scriptures as guides for right action 211 Six virtues to be cultivated in life 212 Spiritual transformation will bring peace 213 Need for national approach to sharing-river waters 215 Education, health and water should be free for all 216 The water project ...... 217 The triple transformation 217 Shed selfishness 218

Index ...... 219

Bibliography ...... 220

Foreword

“Ekam Sat Vipra bahudavadanthi” Truth is one but wise have said in many ways.

“Ekameva adwitiyam brahma” God is One without a second. There is only one God and Atma is one. The Atma is the same in All. All religious people pray to the same God, but their names and forms may be different.

All religions teach only good, And one has to follow the teachings Using one’s discrimination. If the mind is pure, No religion would appear bad.

Bhagavan says: “Religions are many, but God is one; Jewels are many, but Gold is one; Appearances are many, but Reality is One.

Cows may be of different breeds or colours or sizes, but milk they yield is the same, the world over. So too, all religions, whatever their origin or extent of influence, are means to teach man this process.

Do not give room for differences based on language, religion, caste or nationality. Develop the feeling that all are children of God. You may worship God in any form of your choice, but

Sanatana Dharma: For a happy, peaceful life of an individual and for society always bear in mind that God is one. Cultivate love and promote unity and harmony among all.

Religions are many, but the road is the same. Flowers are many, but worship is the same, professions are many but living is the same.”

Saharaseersha Purusha Sahasraska sahasrapath-Isavasya midam Jagat Eswara Sarvabhuthanam Ekovasi sarvabhoothamanratma –

Understand the tenets, experience and follow. Religion means Realisation, What is that realisation? That is oneness, That realisation is Love. Therefore we must with unity live harmoniously. As a good Muslim, as a good Hindu, as a good Christian as man seeing God in another and live together -- Brother-hood of man and Father- hood of God

Keeping these precepts in mind practice Bhagawan’s Upadesh (teachings), let us all live in religious harmony and peace and follow Sai Religion of Universal Love.

That is a flower at the Lotus Feet of God.

With Pranams at the Lotus Feet of Bhagavan Samastha Lokas Sukhinobhavanthu Tumuluru Krishna Murty

Introduction

Sanatani is a term often used by most Indians to describe denominations that adhere to what is sometimes misunderstood to be Orthodox Hinduism. The term was popularized by Gandhi in 1921.

The term Sanatani is used in contrast to reformist denominations of Hinduism, which often reject previously long-established socio-religious systems based on fundamentalist interpretations of specific scriptures or were led by reformist sants (saints).

Hinduism has been called the "oldest religion" in the world and many practitioners refer to Hinduism as Sanatana Dharma, "the eternal law" or the "eternal way" beyond human origins. It prescribes the "eternal" duties all Hindus have to follow, regardless of class, caste, or sect, refraining from injuring living beings, purity, goodwill, mercy, patience, forbearance, self- restraint, generosity, and asceticism.

This is contrasted with Swadharma, one’s "own duty", the duties to be followed by members of a specific caste and stage of life. According to Knott, this also refers to the idea that its origins lie beyond human history, and its truths have been divinely revealed (shruti) and passed down through the ages to the present day in the most ancient of the world’s scriptures, the Veda.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

According to the Encyclopaedia Britannica, the term has also more recently been used by Hindu leaders, reformers, and nationalists to refer to Hinduism as a unified world religion. Sanatana dharma has thus become a synonym for the “eternal” truth and teachings of Hinduism, the latter conceived of as not only transcendent of history and unchanging but also as indivisible and ultimately non-sectarian, all-inclusive, embracing and welcoming all with open hands with tolerance and love

The phrase dharma sanatana does occur in classical Sanskrit literature, e.g. in the Manu smriti (4-138) and in the Bhagavata Purana, in a sense akin to "cosmic order". (From Wikipedia)

The True Nature of Dharma

“Jantoonam Narajanma Durlabam." Of all the lives in this organic world, human life is the rarest and the noblest of all.

In this infinite world, there are manifold Jivas. Amongst all of them, man reigns supreme. While eating and sleeping are common to all living beings, man is distinguished by two qualities. One is dharma or right conduct and other is jnaana or wisdom.

If this jnaana and dharma are not present in man, he will also have to be grouped along with all other living beings. We should first enquire as to what dharma means.

What is Dharma ? Today all kinds of worldly Dharmas are proliferating. When we try to find out what is Vaidik Dharma (Dharma according to Vedas), there are confusing and conflicting opinions. (SSS Vol.21), 26-3- 1988.

Veda is declared to be the root of Dharma. The Veda is Apourusheya---"Not ascribable to human skill or authorship;" the Veda Purusha (Soul of Veda) is not ascribable to any one country. Veda emanates from wherever you yearn for it. All religions and

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Dharmas are but proliferations of Vedic truths. (SSS Vol.2), 5-10- 1962

Dharma ordains man to observe certain rules of behaviour for social and spiritual progress. The observance of such restrictions and disciplines can be called dharmic. Dharma is also capable of causing hurt to people who try to cause the decline of dharma. Similarly, dharma will protect those who will try to protect it. Another sacred quality of dharma is that wherever it is, there will be victory as well.

This sacred word dharma has been commented upon by many elders in this country. This country has been bound by the rope of dharma and therefore it acquires a distinctive feature and serves as an example to other countries. This word dharma, which is really bound up with an infinite variety of meanings, is being inadequately described by one word, duty, in the modern age. Duty is something which is connected with an individual, a predicament, or with a particular time or country.

On the other hand, dharma is eternal, the same for everyone everywhere. It expresses the significance of the inner Atma. The birth place of dharma is the heart. What emanates from the heart as a pure idea, when translated into action will be called dharma. If this is to be explained in a manner that all can understand, one can say, “Do unto others as you want them to do unto you”—that is dharma. Dharma consists in avoiding actions which would hurt others. If anyone causes happiness to you, then you in turn should do such things that will cause happiness to others. When we

The True Nature of Dharma recognise that what others do will cause difficulties and if we do the same things, that would be adharma.

Sometimes, and under some circumstances, an individual who commits a wrong has to be told in very clear terms that he has done something wrong, in order to improve him. Simply because one uses a knife sometimes, one cannot conclude that it is an evil thing or that the individual is a cruel person. For example, sometimes a doctor uses a knife and cuts open the heart while performing surgery. Will this be called cruelty or an act of helping?

If you do something which is connected with untruth, it could be called adharma. But whatever action you do with prema cannot be called adharma. Law is love, and the entire system of law is based on love. For instance, if a boy commits a mistake and if the mother beats the boy, would you call it cruelty or adharma? In this context, dharma has acquired many different meanings. There is dharma relating to time, relating to the world, relating to heart, relating to a sect, and so on. There are varieties of dharma which have come up in usage at the present time. (SSB 1973, pp. 259-260)

Intentions of actions should be pure Human nature has to be chastened, controlled and guided along certain channels; otherwise, like the flooded Ganga, it will bring disaster to millions who rest in ‘security, believing it to be harmless. The haste to secure an immediate advantage has to be cured, the later advantage may be more lasting and more healthy; benefits to the individual have to be given up in favour of benefits to the group, the village, the community, the country or the whole of mankind. Ideas, principles, laws, ‘customs, codes, habits, actions---all are to

Sanatana Dharma: For a happy, peaceful life of an individual and for society be judged on the twin points of intention and consequence. Is the intention pure, is it born out of Prema, is it based on Truth?

Does it result in Shanti? If yes, dharma is enshrined in that action or law, custom or conduct. Intention and consequence are the two bunds that guide the flood waters of the Godavari safely into the sea, which can swallow any amount of river water. In fact, it is the rule and the restriction that gives charm to the game of life. If in the game of football any player can do anything with the ball, and there is neither foul nor out, neither offside nor goal, neither throw nor will penalty, then it is a meaningless game incapable of giving Ananda.

Principles on which Dharma is based Now, how are you to decide in any particular case what is dharma and what is not? I shall tell you some principles which you can use on such occasions. That which does not inflict pain on you. and on others---that is fight, that is dharma. So act in such a way that you get joy and others too get joy. Or, take another standard for your actions: Make the manas, the vaak and the kaayam (thought, word and deed) agree in harmony. That is to say, act as you speak, speak as you feel; do not play false to your own conscience; do not cover your thoughts in a cloak of falsehood; do not suppress your conscience by forcibly enslaving it and embarking on actions not approved by it. That is the dharmic way of life Frequently doing right makes it easier and easier, habit grows into conscience. If you are once established in right conduct, you will automatically follow the right. What you do depends on what you are; what you are depends on what you do. The two are interdependent to a great degree.

The True Nature of Dharma

Or, there is another principle. Dharma trains you to be calm, level- headed, secure in equanimity. You know the transitory nature of success or failure, riches or poverty, joy or grief, appointment or disappointment. You are not elated or deflated. You are serene, unmoved. Anything that helps you to maintain this unruffled stability is dharma.

To cut it short: sensual life is adharma; the spiritual life is dharma. Dharma is that which sustains, saves and sanctifies. Man is born and is given a lease of life so that he may earn the knowledge of His identity with the Infinite.

There are differences between the limbs of the body but they all belong to the body; it is foolish for them to imagine that they are unconnected with the body. The Sun sends out a million rays but they all belong to the Sun. The Sun is reflected in a million pots of water but though they all are tiny images of the Sun, the Sun is the Truth and the reflections are all relatively unreal.

Do not have a double standard One common definition of dharma is that it is the adherence to the rule: "Do unto others what you wish them to do unto you; do not do unto others what you do not wish them to do unto you." Do not have a double standard. Treat all as your own self. That is to say, you must have faith in yourself and then only can you have faith in others. You must respect yourself and respect others. Egoism is the measure of altruism. Mankind is one community; you harm yourself and you harm all. You make a man stand erect and that act makes you stand erect. The treatment you wish others to render to you is itself the measure of your duty to them.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

The Vedas and the Upanishads, which form the Jnaana kanda and the Upaasana sections of Sanatana Dharma (Eternal Religion), are the best guides to the path of dharma for mankind, for all classes, for the family, for society, for the professional group and for the individual. Just as Delhi is the capital of India, India is the spiritual capital for all mankind. It is the responsibility of Indians to demonstrate in their lives that Dharma confers on them shanti and soukhya (peace and happiness), so that the rest of mankind may get the inspiration to follow the same path. (SSS Vol.2), 5-10-1962

Do unto others as others do unto you This means that we should not cause harm to others because we do not want them to do harm to us. This is the natural Dharma which is relevant to all people in worldly life. Not everybody can understand or follow Vaidik Dharma (Laws of Eternal Religion). Hence, in our ordinary daily life, the simple principle to be adhered to is do unto others as you would like others to do unto you.

However, what we notice among most people today is rampant selfishness and self-centredness. While they want to be respected and honoured by others, they will themselves show no respect or regard to others. Dharma is not a one-way traffic. It calls for "give and take." Today the spirit of sacrifice is absent among people. The foremost lesson of the Ramayana is readiness for sacrifice. It is only through thyaga (renunciation or sacrifice) that one attains Yoga (oneness with Divinity). The Ramayana proclaims the ideal of sacrifice. Obeying the commands of his father, renouncing the kingship and wearing the bark of the tree, Rama went to the forest as an exile. He was complying with what he regarded as Aajna

The True Nature of Dharma

(divine command). He demonstrated to the world what adherence to truth means. (SSS Vol.21), 26 Mar 1988

Dharma, in essence, means making use of every limb for the sacred purpose for which it is intended. See good; think good; speak good; go to good places; do good deeds. What do we mean by the use of the word "good"? It is not what someone else advises you to do. The Divine is not somewhere outside. He is within you. The consciousness of what is good must arise from within you. That is the voice of Conscience. Act according to the dictates of your Conscience.

When the question is asked, "Where is God?" the answer is given (in the Gita sloka): "Aham Vaiswaanaro bhutva praaninaam deham Asritah; Prana-Apaana Sa-maayuktah Pachaamyannam Chaturvidham."

(As Vaiswanaara I have entered every living being and I digest all the four kinds of food). The Lord thus declares that He is within everyone as the digesting agent, who supplies nourishment to all parts of the body. God is present in everyone as Vaiswaanara1. (SSS Vol.23), 14-8-1990

1 Therefore, while taking food, you should offer it to the Divine first by reciting the sloka: Brahmaarpanam Brahma Havih, Brahmaagnau Brahmanaahutham

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Karma (one’s deeds) is responsible for birth. Every man is a child of Karma. Born on account of Karma, Dharma (Righteousness) becomes one of the primary goals of human life. Dharma governs all worldly and other-worldly actions in life. Based on the rules of Dharma (conduct) pertaining to one’s caste, vocation, or Asrama (stage in life), people are supposed to regulate their lives. This is regarded as Dharma. But this is not the correct meaning of the term. Dharma in its exalted meaning is that which applies to all people, in all countries at all times.

Dharma is that which sustains mankind. True humanness consists in observing unity of thought, word and deed. All actions done with this triple unity are dharmic (righteous actions). All such actions will be non-violent. Words spoken with such triple purity will be truth.

Dharma is the primary maxim of life Bharatiya Vijnana is suffused with Dharma (Righteousness). Dharma is the primary maxim of life. It is life itself. What is Dharma? It is said: “Dhaarayati iti Dharmah" (Dharma is that which bears or supports everything). This derivation is not adequate. In every object, there is a vital principle running like a thread. Here is ‘fire’. What is it that ‘fire’ bears within it? Heat and

Brahmaiva thena Ganthavyam Brahma Karma Samaadhinaa. (Brahmam is everything: the offering is Brahmam, the sacrificial fire is Brahmam, Brahmam is the goal and the means). (SSS Vol.23), 14-8-1990

The True Nature of Dharma light. Only when heat and light are present, can you regard it as Agni (fire). If heat and light are not present, it will be a piece of charcoal and not fire What, then, is the Dharma (the vital principle) of ‘fire’? To manifest heat and light. Here is a lump of ice. What is its form? It is white. It is cold. If it is not cold, it will cease to be ice. Likewise, the vital principle of sugar is sweetness. If it has no sweetness, it will turn into salt or mud.

"Man is sustained by three factors: the body, the mind, and the tongue. The hands represent the body, thoughts represent the mind and speech represents the tongue. The acting in unison of the body, the mind and the tongue is Dharma. Thoughts, words and actions should be in harmony. That is the mark of a true human being. This basic truth is valid without regard to place, nationality, language or religion. It is applicable to people everywhere, at all times. Those who observe this triple purity are the redeemed. They are the salt of the earth. They are the upholders of righteousness. To such adherents of Dharma, God is a constant companion, keeping close to them at all times and places. (SSS Vol.28), 18-8-1995. Today man must strive for this triple unity. Dharma cannot be destroyed. But what is happening is the decline in the practice of Dharma. Today, the practice of Dharma is itself true sadhana. (SSS Vol.23), 14-8-1990

Dharma of man is a life of sacrifice What is the Dharma of man? A life of sacrifice on the basis of morality and integrity is the Dharma of man. How should the Dharma be practised? With Trikarana Suddhi (purity in thought, word and deed). True humanness consists in the harmony of thought, word and deed. Today it is because there is no unity of

Sanatana Dharma: For a happy, peaceful life of an individual and for society thought, word and deed among men, Dharma has declined. As a result Vijnana (science) has lost its true form. The nation’s prosperity and wellbeing have been destroyed. Security has become scarce. Morality and integrity have disappeared. Mammon-worship reigns supreme. In the insane pursuit of wealth, men are losing their morality and integrity.

Money earned by unworthy means is nothing but dust. That wealth will not be of use to you. Hoarding wealth is of no avail. Ill-gotten wealth is not truly yours. There are four covetous elements waiting to get at it. The first entity is the Government. In the name of some tax or law, the Government will make a raid on the hoarded wealth. The second entity is fire, somehow or other fire reaches the ill- gotten wealth and destroys it. The third entity is a thief. The thief is after secreted wealth. Somehow he tries to steal it. The fourth entity is disease. To deprive a person of his ill-gotten wealth, disease seizes hold of him and makes him spend money on treatment. Misers, who will not part with a paisa to a beggar, will spend any amount on doctors and medicines. These are the ways in which money earned by dishonest means is taken away. Therefore, you students, who are the nation’s hope for the future, should rigorously eschew unfair means to earn money, adhere to morality and integrity in your professional life and uphold Dharma through love and truth and serve the nation. Only then will the nation recover its ancient greatness and glory. It is impossible for anyone to eradicate the basic truths embedded in Bharatiya culture and tradition. (SSS Vol.24), 2-6-1991.

People must dedicate themselves to dharma and always be engaged in dharma, so that they may live in peace and the world may enjoy

The True Nature of Dharma peace. One cannot acquire real peace, nor can one win the grace of the Lord, through any means other than the dharmic life.

Dharma is the foundation for the welfare of humanity; it is the truth that is stable for all time. When dharma fails to transmute human life, the world is afflicted by agony and fear, tormented by stormy revolutions. When the effulgence of dharma fails to illumine human relationships, humanity is shrouded in the night of sorrow.

God is the embodiment of dharma God is the embodiment of dharma; His grace is won by dharma. He is ever fostering dharma, He is ever establishing dharma, He is dharma itself. The Vedas, scriptures (Shastras), epics (Puranas), and traditional accounts (ithihasas) proclaim aloud the glory of dharma. In the scriptures of the various religions, dharma is elaborated in language familiar to the adherents. The duty of everyone, everywhere, and at all times, is to pay homage to the personification of dharma (Dharma-Narayana).

The stream of dharmic activity should never run dry; when its cool waters cease to flow, disaster is certain. Humanity has reached this stage only because dharma, like the river Saraswathi, flows unseen, below the ground, feeding the roots and filling the springs. Not only humanity but even birds and beasts have to adhere to dharma, so that they may be happy and survive in comfort and joy.

Therefore, the waters of dharma have to be kept flowing perpetually and fully, so that the world might enjoy happiness. Disaster now dances madly on the world stage, because right is

Sanatana Dharma: For a happy, peaceful life of an individual and for society neglected and there is disbelief in the essentials of dharmic life. So, one has to understand clearly the very heart of dharma.

What is the essence of dharma? Can common people lead a happy life and survive if they stick to dharma? Naturally, these doubts confuse the mind in the course of life. Solving them is necessary, even urgent.

As soon as dharma is mentioned, the ordinary person takes it to mean: giving alms, feeding and providing lodging to pilgrims, adherence to one’s traditional profession or craft, law-abiding nature, discrimination between right and wrong, the pursuit of one’s innate nature over the freaks of one’s own mind, the fruition of one’s fondest desires, and so on.

Of course, it is a long, long time since the spotless countenance of dharma was tarnished beyond recognition. Beautiful fields and groves run wild with neglect and soon become unrecognizable bushland and thorny jungle; fine trees are hewn by greedy people, and the shape of the landscape is changed. With the passage of time, people get accustomed to the new state of things and don’t notice the transformation, the decline. This has also happened to dharma. Everyone has to acquaint himself with the outlines of dharma, expounded in the Vedas, scriptures (Shastras), and Puranas. Misunderstood by incompetent intelligence, unbridled emotion, and impure reasoning, these works have been grossly diluted, and their glory has suffered grievously.

Just as raindrops from the clear blue sky get coloured and contaminated when they fall on the soil, the unsullied message of

The True Nature of Dharma the ancient sages (rishis), the example of their shining deeds, and the bright untarnished urges behind their actions are all turned into ugly caricatures of their original grandeur by uncultured interpreters and scholars. Books written for children contain illustrations to clarify the text; but the children spend their time with the pictures, forgetting what they are intended to clarify. In the same way, the unwary and the uneducated mistake the rituals, which are designed to illustrate the grand truths, as profoundly real in themselves and ignore the truth that they were meant to elucidate. Travellers moving along the road rest for a while in wayside shelters, but during their stay, they damage by neglect or misuse the very structure that gives them rest. So too, the dull and perverse alter the very face of Vedic morality and deceive the world into believing that their handiwork is what the Vedas teach!

When such mauling of dharma took place, when the face of dharma suffered disfigurement at the hands of the enemies of God, the Lord responded to the call of the gods and the godly and saved the world from ruin, by restoring right and truth in the field of dharma and karma, i.e. in both ideal and practice. Now, who can cure the present blindness? Man has to slay the six- fold beast of inner enemies (arishadvarga) that lead him on to disaster: lust, anger, greed, delusion, pride, and hate. Thus only can dharma be restored.

On the path of dharma Whoever subdues egotism, conquers selfish desires, destroys bestial feelings and impulses, and gives up the natural tendency to regard the body as the self that person is surely on the path of dharma; that

Sanatana Dharma: For a happy, peaceful life of an individual and for society person knows that the goal of dharma is the merging of the wave in the sea, the merging of the self in the Over-self.

In all worldly activities, you should be careful not to offend propriety or the canons of good nature; you should not play false to the promptings of the inner voice; you should be prepared at all times to respect the appropriate dictates of conscience; you should watch your steps to see whether you are in someone else’s way; you must be ever vigilant to discover the truth behind all this scintillating variety. This is your entire duty, your dharma. The blazing fire of wisdom (jnana), which convinces you that all this is Brahman (sarvam khalvidam Brahmam), will consume into ashes all traces of your egotism and worldly attachment. You must become intoxicated with the nectar of union with Brahman; that is the ultimate goal of dharma and of action (karma) inspired by dharma.

“Sacrifice ignorance (a-jnana) and ego (ahamkara) at the altar of wisdom (jnana) and install dharma therein”; this is the message of the Vedas. Every single unselfish act that prepares the ground for the merging of the soul with the Over-Soul, that broadens the vision toward the basic Brahman immanent everywhere, is a dharmic act. Each such act is a tiny stream that swells the river of holiness rushing towards the sea of knowledge of Brahman. Your acts and activities are all rituals in the worship of the highest Atma, which pervades the universe. Whatever is done in an attitude of dedication and surrender is a component of the dharma that leads to realization. The strategy of the Indian (Bharathiya) way of life is directed toward the sanctification of every movement and every thought, word, and deed into a step towards that realization. (DV)

The True Nature of Dharma

Three principles to guide you The mind must become bhakthimaya (saturated with devotion to God); the intelligence must be transformed into jnaana-dheepthi (the splendour of universal wisdom), or jnaana (Divine Knowledge); the body must be a willing and efficient instrument for saddharmacharana, (the practice of righteousness). Such a life is indeed the crown and glory of humanity. The rest are contaminated, contained, caged lives!

There is no use asking a doctor to advise you about the plans for the building you propose to raise; nor is it wise to ask the engineer for a balm to assuage pain. Go to the proper Guru and learn from him about at least three principles to guide your lives.

(1) Dharma : What is dharma, why should it be followed, what does it allow, what does it condemn, etc.?---these have to be clearly known. The Geetha is the best text on Dharma: the first word in it is dharma and the last word is mama (mine). So, it teaches each student what exactly he should consider as "the dharma which is mine!" Each one must evolve his own dharma based on Atmadharma, the faith that the Atma (soul) is his true reality.

(2) Bhakthi · Bhakthi (devotion) is like a king, who has two aides- de-camp called jnaana (divine knowledge) and vairaagya (non- attachment). Without these two bodyguards, bhakthi is never secure or safe. Bhakthi must be built upon the foundation of jnaana; it must flower as "detachment from the world." The jnaani is the sthitha-prajna (unmoved by agitating feelings and emotions), unshaken by the storms of fortune, good or bad; the vairaagi (the detached), is the person who has rid himself of the three gunas

Sanatana Dharma: For a happy, peaceful life of an individual and for society

(qualities of the mind); and the bhaktha (devotee) is he who is all prema (Love). Bhakthi, jnaana and vairaagya are three peaks of the same Himaalyan range. Prema creates dhaya (compassion); vairaagya induces dhama (tolerance); and, jnaana leads you along the path of dharma.

(3) Saadhana- When the house catches fire, you run about in desperate haste to get succour and to put out the flames; but, you do not realise that the fire raging inside you is even more devastating and devouring. You must take up the duty of fire fighting in right earnest and never rest until the flames are put out. Start the fight right now. Start serving your parents, your teachers, the elders, the poor, the diseased, the distressed. Do not foster factions and divisions. Promote love, concord, co-operation, brotherliness. Do not look upon people as belonging to this state or that; all are in the state of bondage to the senses, to the objective world. Join the company of the good, the striving, the yearning saadhakas and you will soon reach the stage of peace within and harmony without. (SSS Vol.4), 14-8-1964

Dharma and human values Dharma is otherwise known as neethi (morality). Morality is equated with selfless love. Religions were instituted to foster the well-being of society through the promotion of love. The ancient sages laid down certain rules and precepts in accordance with the times, the place and the circumstances of the country. These were intended to foster human values and were based on the scriptures and the Vedas. No one can determine the precise date, place or authorship of these regulations. The sages believed that these

The True Nature of Dharma disciplines were conducive to the promotion of the highest human qualities and were divinely ordained to help mankind. With the efflux of time and because of the predilections of different sages, these rules got divided into sakhas and upasakhas (branches and sub-branches), with the names of the respective sages attached to them. The names of sages like Vasishta, Gautama, Parasara, Viswamitra are associated with these sakhas (branches). They were all designed to promote social well-being. No one can fix the date or the name of the founder of the religion of the Bharatiyas. The fountain source of all the sects is the Veda. (SSS Vol.22), 23-7- 1989. Practising what you preach is Dharma Practising what you preach, doing as you say it has to be done, keeping precept and practice in line. Earn virtuously, yearn piously; live in the fear of God, live for reaching God---that is Dharma, (SSS Vol.5), 30-3-1965

What is our culture, what are our traditions and what is Sanatana Dharma? One who is not aware of the three cannot call himself a child of Bharat. Bharatiya culture is one that is ageless. It has withstood the vicissitudes of time. The soul of this culture is Sanatana Dharma.

It is the bounteous nectar that has emerged from the dedicated efforts and severe penances of the rishis. Those sages did not embark upon these exercises out of blind faith or ignorance and lack of knowledge. They were profound seers, free from attachment and self-interest. After discovering the basic truth through disinterested enquiry and personal experience, they gave it to the world. In the world today, knowledge and skills have grown immensely, but

Sanatana Dharma: For a happy, peaceful life of an individual and for society human qualities have not developed at all. Every subject is riddled with controversy. The reasoning process is invoked, without understanding what exactly is reason. It must be clearly understood that the Divine cannot be known by ordinary perception or through rules of logic and reasoning. (SSS Vol.19), 8-3-1986.

Symbolic meanings of Spiritual terms and acts You have to understand ancient pious actions (dharmakarmas) by entering into their symbolic meaning. The spiritual field has many a technical term, with its own special connotation. These terms have to be clearly understood, so that you can grasp correctly the teaching of the scriptures (Shastras).

Take an example. People used to celebrate sacrificial rites (yajnas) in ancient times, and they sacrificed animals (pasus) in these rites. But the animal is only a symbol. It was not the dumb creature that had to be cut to pieces. The animal leads a life of sacrifice, even without its career being completed at the sacrificial pole! The animal that has to be disemboweled and offered is different. In the spiritual vocabulary, animal means “the bodyconsciousness”, “the I-consciousness”, and this is what has to be slaughtered. The Lord is known as Pasupathi or Govinda. Pasupathi means the Lord of all individuals (jivas), pasu meaning individual; and govinda means the guardian of cows or individuals, “go” meaning individual. The tending of cows is a symbolic play of Krishna to indicate His mission of tending individuals.

The scriptures (Shastras) have profound inner meanings. The aim of dharma is to make the individual (jiva) give up attachment to external nature and the illusion that it causes and to make it realize

The True Nature of Dharma its reality or rather, unrealize what it has now taken as real so that it may stand revealed in its genuine identity.

These meanings must be learned by young and old. Take, for instance, the Siva Temple. Right in front of the idol of Siva is the image of Nandi, the bull. You are told that the sacred bull is the vehicle (vahana) of Siva, and that is the reason for its being there. But, really speaking, the bull (pasu) represents the individual (jiva) while the lingam is the symbol of Siva. “No one should pass between the bull and the lingam, the individual, and the Siva,” it is said; for they are to merge in one. Siva has to be seen through the two horns of Nandi, they say. When asked the reason for this procedure, people reply, “Well, it is holier than other methods of viewing the lingam.”

But the inner meaning is, “You must see the Siva in the individual” —the bull Pasu and Siva (Pasupathi) are one. Nandi and God (Iswara) become the Lord of individuals (Nandiswara). Both are only two ways of referring to the same entity. When in bondage, it is Nandi; when the bound becomes free and union with God is achieved, it is God. It is worshipped and is entitled to be so honoured. The true sacrifice (yajna) occurs when the bull (pasu) is offered to the Lord of animals, Pasupathi, and its separate identity is cast away. The significance has now been forgotten. Today, these symbolic acts have changed beyond recognition. The practices of today and the principles of yesterday are far apart. Even the smallest detail of secular life has to be inspired by the higher ideal of spiritual fulfilment.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Then, even simple folk can be led step by step toward the goal. When you do not discriminate the process and purpose of every act, but still go on doing it, it becomes a funny fossilized version. Once, even Prahlada said, “Since it is difficult to destroy egotism, man finds it easy to destroy this dumb animal as a substitute. Animal sacrifice is the manifestation of the quality of inertia (thamoguna); it is the path of bondage. The sacrifice of the animal of egotism is the pure sacrifice (sathwic yajna) on the Godward path of liberation.”

Thus, the highest goal (paramaartha) of those ancient days is turned into the fool’s goal (paaramaartha) of these days! Every one of the ancient practices, which were once full of meaning, has grown wild beyond recognition. Branches have shot out in various directions. It is now impossible to pluck the tree by the roots and plant a new one. So, the existing tree has to be trimmed and trained to grow straight. The highest goal has to be constantly remembered and not diluted into the lowest.

Dharma cannot be restricted to any particular society or nation, for it is closely bound with the fortunes of the entire living world. It is a flame of light that can never be extinguished. It is untrammelled in its beneficent action. Krishna taught the Gita to Arjuna, but He intended it for the whole of humanity. Arjuna was just an excuse. That very Gita is today correcting all mankind. It is not for any particular caste, religion or nation; it is the very breath for humans everywhere.

Dharma expresses itself in a variety of forms. Sometimes, it is known by the people who codified it, like Manu-dharma,

The True Nature of Dharma sometimes by the group that followed it, like caste-dharma, sometimes by the stage of life to which it is applied, like householder-dharma, and so forth. But these are subsidiary practical details, and not the fundamental norm. (DV, pp. 5-8)

Divine Versus Worldly Dharma The Atma-dharma, the divine dharma, is what I am speaking of. Practical dharma, or rules of good behaviour (acharadharma), relates to temporary matters and problems and physical needs, to one’s passing relationships with the objective world. The very instrument of those rules, the human body, is itself not permanent, so how then can these dharmas be eternal? How can their nature be described as true? The Eternal cannot be expressed by the evanescent; truth cannot reveal itself in untruth; light cannot be procured from darkness. The Eternal can emerge only from the Eternal; truth can emanate only from truth. Therefore, the objective codes of dharma relating to worldly activities and daily life, though important in their own sphere, have to be followed with the full knowledge and consciousness of the inner basic Atma-dharma. Then only can the internal and external urges cooperate and yield the bliss of harmonious progress.

If, in your daily avocations, you translate the real values of eternal dharma into love-filled acts, then your duty to the inner reality, the Atma-dharma is also fulfilled. Always build your living on the Atmic base; then, your progress is assured. (DV, pp. 9-11)

See the stone as God Making God into stone, that is the effort being made today! How can such effort lead to truth, when the real task is to see the stone as

Sanatana Dharma: For a happy, peaceful life of an individual and for society

God? First, the form of the Godhead has to be meditated upon and imprinted on the consciousness; then, that form has to be conceived within the stone and the stone forgotten in the process, until the stone is transformed into God. In the same way, you have to imprint on your consciousness the basic dharma, the fundamental fact of Atma as the only entity; then, filled with that faith and vision, you have to deal with the manifold world of objects, its attractions and impingements. The ideal can be realized only thus. If this is done, there is no danger of the authentic meaning getting diluted or of Atma-dharma losing its lustre.

What happens when a stone is worshiped as God? The unlimited, the ever-present, the all-pervading-immanent entity, the Absolute, is visualized in the particular, in the concrete. Similarly, dharma that is universal, equal, and free can be spotted and tested in a single concrete act. Do not be misled by the idea that this is not possible. Don’t you accomplish many difficult things, things that only increase your anxiety and fear? If one is wise, can’t one take up instead things that are more worthwhile, things that give peace of mind?

Follow divine dharma and be free To be free is your birthright, not to be bound. It is only when you guide your steps along the path illumined by the universal unbound dharma that you are really free; if you stray away from the light, you get bound and you are caught.

Some might raise a doubt: How can dharma, which sets limits on thoughts and words and regulates and controls, make a person free? “Freedom” is the name that you give to a certain type of bondage.

The True Nature of Dharma

Genuine freedom is obtained only when delusion is absent, when there is no identification with the body and senses, no servitude to the objective world. People who have escaped from this servitude and achieved freedom in the genuine sense are very few in number. Bondage lies in every act done with the consciousness of the body as the Self, for one is then the plaything of the senses. Only those who have escaped this fate are free; this “freedom” is the ideal stage to which dharma leads. With this stage constantly in mind, one who engages in the activity of living can become a liberated person (muktha-purusha).

It is only because you bind yourself that you become bound and stray away from the dharmic path. It is always so; no other person can bind you; you do it yourself. If faith in God’s omnipresence is deep-rooted, you would be aware that He is your self and that you could never be bound! For that faith to grow, you must grasp Atmic bliss firmly. The reality of the Atma is the bedrock, the incontrovertible wisdom (nishchitha-jnana). Devoid of that foundation, you become the target of doubt, despair, and delusion. The maid of dharma will not wed such.

Therefore, first endeavour to become free. That is to say, as a preliminary to successful living, cultivate faith in the Atma as the core of your personality and then learn and practise the discipline necessary to reach down to that core. With that qualification acquired, you can engage fully in worldly activities, following the dharma prescribed for their regulation. Then you become a moral individual (dharmapurusha).

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Those who hold the physical objective world as the all of life and the body as the Self lead wasted lives, live as meaningless as making God into stone. Making the stone into God is the holier, more wholesome task. So too, seeing divine duty (Atma-dharma) in an act transforms it into an act of worship, elevates it, and removes its binding characteristic. Performing the duties of worldly life with no regard to genuine practice of the law of truth (sathyadharma) is as unholy as treating God as stone. Good behaviour (aachara- dharma) pursued apart from the law of truth (sathya-dharma) and the law of truth divorced from good behaviour are both barren of results.

Good behaviour and the law of truth are inextricably intertwined and should be treated as such. The senior officer needs the work of the junior official as much as the junior official needs the help of the senior officer. Who, then, is the bound one and who the free? Both are bound to their desire to be happy and comfortable. Until the fundamental secret of the Atma is recognized, the outer state of bondage will persist. When that is done, the burden of slavery to the senses and the objective world will be diminished. Then, the code of behaviour toward the objective world will be merged with the code toward the inner divinity, and the urges will all be cooperating harmoniously.

The Vedanta, the scriptures relating to the Supreme Spirit (adi- Atmic Shastras), and dharma —all invite man to live and act as God (Bhagavaan), and not as bondsman. Then, all acts become virtuous acts (dharma-karma) and not acts done with intent to gain the fruits thereof (kamyakarma). The shackles of bondage cannot be avoided by a mere change of type of activity. They can be avoided only by

The True Nature of Dharma changing the point of view from the created to the Creator (deha to the Deva). Thereby, the moral qualities will also be rendered stronger.

Egotism based on the body is hell Some people hold the opinion that being employed is bondage, while sitting at home without any specific work is freedom! This is a sign of want of intelligence. When employed in a job, one has to obey the superior officer. But can one escape the demands and compulsions of relations even while at home? When amidst friends, can one avoid the necessity of acting according to their fancy? Can one be free at least from the need to take care of one’s own body and cater to one’s own comfort? How then can one feel free while in the cage of bondage? All life is a prison, whatever the difference between one type of sentence and another. It is so, as long as the attitude of identifying the Self with the body is there.

That is why Sankara once said that “egotism based on the body is what is meant by hell (naraka).” Egotism of this kind is just another form of the contra-divine attitude.

Who can remove all the thorns and pebbles from the face of the earth? The only way to avoid them is to move about with footwear. So too, with the philosophy of Vedanta, with the vision fixed on the reality (sathya), with full faith in the Brahman, which is your own essential nature, you can bypass the need to transform the external world to suit your ideal of happiness and attain the practice of truth (sathyadharma).

Sanatana Dharma: For a happy, peaceful life of an individual and for society

That one is already liberated who tramples down egotism and declares with conviction thus: “I am not the bondsman of this body, which is the repository of all types of servitude; the body is my bondsman. I am the master and the manipulator of everything, I am the embodiment of freedom.”

All codes of duties must help in this process of destruction of the ego; they should not foster it and make it grow wild. That is the road to freedom. If a person, finding life with the son miserable, goes to the daughter and lives in her house, that is not winning freedom! That is only a way of feeding the ego. This search for sensual happiness cannot be elevated into “dharma”.

True dharma is the fundamental basis After all, what is a home for? For the enjoyment of the bliss derived from the contemplation of the Lord, for getting the opportunity to meditate on the Lord undisturbed. All the rest can be ignored, but not these. The true dharma of the individual is to taste the bliss of merging with the Absolute and to attain true liberation. A person who has reached that stage can never be bound, even if put in the grimmest of prisons; on the other hand, for a person who is the slave of the body, even a blade of grass can become an instrument of death.

True dharma is to be immersed in Atmic bliss, the inner vision, the steady faith in the identity of one’s real nature with the Absolute, and the realization that all is Brahman; these four are the authentic dharma. In this physical existence as particular individuals, these four are named truth, peace, love and nonviolence (sathya, santhi, prema, and ahimsa), for the convenience of practice (but yet

The True Nature of Dharma saturated with the inner dharma of Atmic reality), so that particular individuals who are also personifications of that Absolute can follow them in daily life. The mode of pursuit of dharma, now, as in the past, is to adhere to these high principles in every act and thought. The truth, peace, love, and nonviolence of today are but the unintermittent immersion in Atma, the vision fixed on the inner truth, the contemplation of one’s real nature, and the knowledge that all is Brahman, the one and only. These, the fundamental and the derived, must be coordinated and harmonized. Then only can it be termed Atma-dharma.

It does not matter what your activity is or what name and form you have chosen. A chain is a chain whatever the material; it binds whether it is iron or gold, doesn’t it? So too, whether the work is of this type or that, as long as the Atma-dharma is the base and the Absolute Principle (Atmathathwa) is the root, it is dharma, beyond doubt. Such work will bless one with the fruit of peace (santhi).

When the waves of egotist fear or greed drive one forward, into the privacy of the home, the loneliness of the forest, or any other refuge, it is impossible to escape suffering. The cobra does not cease to be a cobra when it lies coiled; then, too, it is cobra. In daily practice, when acts are motivated by the basic principle of the reality of the Atma, every act becomes stamped with the seal of dharma. But when acts are motivated by convenience and selfish interest, the dharma becomes pseudo-dharma. It is a variety of bondage, however attractive it may be. Like prisoners in a jail pushed in a single file by wardens, either to the court of trial or to the dining barracks, the prompting of the senses pushes the bondsman forward either to a place of sorrow or to a place of relief.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Why, even the feeling “that is a friend” or “this is an enemy” is an error. This delusion has to be given up. The Lord, the embodiment of love (prema), is the only constant friend, relative, companion, guide, and protector. Know this and live in that knowledge. This is dharma built on the bedrock of understanding, this is life built on the bedrock of dharma. Ignoring this fundamental basis, when attention is concentrated on external polish, the goal moves beyond reach. Attachment to the world can be destroyed only by attachment to the Lord.

Why complain that the ground cannot be seen, when all the while your gaze is fixed on the sky? Watch the ground and look at the sheet of water that reflects the sky —then you can see, at the same time, the sky above and the earth below. So too, to adhere to the law of truth (sathya-dharma) (which, after all, is the practice of the immanent Atmic principle) you must see in every act the reflection of the glory of the Atma; then, attachment to the Lord will transmute attachment to the world into a pure offering. The goal should not be altered or lowered; that is to say, the essentials should be kept intact. Dharma does not depend on the various names and forms that its application entails; they are not so basic; dharma depends more on the motives and the feelings that direct it and canalize it. (DV, pp. 12-20)

Dharma is the moral path; the moral path is the light; the light is bliss (ananda). Dharma is characterized by holiness, peace, truth, and fortitude. Dharma is yoga, union, merger; it is truth (sathya). Its attributes are justice, sense control, sense of honour, love, dignity, goodness, meditation, sympathy, nonviolence; such is the dharma that persists through the ages. It leads one on to universal love and

The True Nature of Dharma unity. It is the highest discipline and the most profitable. All this “unfoldment” began with dharma; all this is stabilized by truth (sathya); truth is inseparable from dharma. Truth is the law of the universe, which makes the sun and moon revolve in their orbits. Dharma is the Vedas and the mantras, the spiritual wisdom (jnana) they convey. Dharma is the course, the path, the law. Wherever there is adherence to morality, there one can see the law of truth (sathyadharma) in action. In the Bhagavatha too, it is said, “where there is dharma, there is Krishna; where there are both dharma and Krishna together, there is victory.” Dharma is the very embodiment of the Lord; since the world itself is the body of the Lord, the world is but another name for the moral order; no one can deny it, now or ever. (DV, pp. 27-28)

The Doctrine of Karma

Sanatana Dharma - Eternal religion. A descriptive term for what has come to be called Hinduism. It has no single founder or text of its own. It is more a commonwealth of religious faiths and a way of life. (Glossary for the Vahinis)

The Eternal Dharma Dharma conceived in this way transcends the barriers of space, time and circumstance. Hence it is called Sanatana Dharma--the eternal verities. There are in the world various rules of conduct which are related to conditions governing time and space. Such rules are liable to change from time to time and country to country, according to changing situations. But if Sanatana Dharma is changed, humanity will cease to be human. Just as burning charcoal, if it loses its heat, becomes mere charcoal, and a piece of jaggery, if it loses its sweetness, becomes a lump of clay, likewise man remains truly human only as long as he adheres to the eternal Dharma (which is represented by purity in thought, word and deed -- Trikarana Suddhi). Without this basic quality, man is only human in form and not his true nature. (SSS Vol.23), 21-11-1990

Bharatiya culture is preeminent and unexcelled. It bears testimony to the eternal verifies which are unaffected by time, place or circumstance. Sanatana Dharma is the inner core of this culture.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

The obverse of Sanatana Dharma is the doctrine of Karma2 (the Law of Cause and Effect). No one can fully comprehend how Karma operates. Its operations over time, place or people defy definition. The doctrine of Karma rules over the whole world.

The Vedas3 are the primary scriptures of Bharatiyas. The Vedas have three Kandas (divisions). The first part deals with Karma-

2 Karma - Action; deed; work; religious rite; the totality of innate tendencies formed as a consequence of acts done in previous lives. Every karma roduces a lasting impression on the mind of the doer, apart from affecting others. Repetition of apar-ticular karma produces a tendency (vaasana) in the mind. Karma is of three kinds: (i) Praarabdha: which isbeing exhausted in the present life: (ii)Aagami : which is being accumulated in the present life, and (iii) Samchitha, which is stored to be experienced in future lives. Akarma is action that is done without any intention to gain the consequences; Vikar-ma is action that is intentionally done. (SSS Vol.1) 3 For the process of such discrimination and for the visualisation of one’s innate reality, one has to study the Upanishads. They are collectively called Vedanta. They form the Jnana Kanda of the Vedas, the section that deals with the Higher Wisdom. Liberation from the consequences of Ignorance can be secured only by Knowledge, or Jnana. The Upanishads themselves declare, “Jnaanaad eve thu kaivalyam”; “By Knowledge alone can freedom be won.”

The Vedas are reputed to be “three sectioned.” “Kandathrayathmakam”; the three sections being Jnaana, Upasana and Karma. These three are found in the Upanishads too. They provided the basis for the Adwaitha, Visishtadwaitha and the Dwaitha systems of Philosophy too. The name Upanishad denotes the study and practice of the innate truth: the name, Brahma Vidya, denotes the supremacy of spiritual contemplation. The name, Yogasastra, denotes the mental churning that brings success. What is the fundamental activity which is required of man? What is the basic thing to be known? It is only one’s basic reality. The Upanishads describe the various stages and the various modes of this search for realising this.

The Doctrine of Karma

Yoga (the Yoga of action and reaction). The Upanishads came into existence to indicate the path of Jnaana (Higher Knowledge). The Upanishads also have three divisions one of which deals with Karma-Yoga.

It is necessary to find out why the doctrine of Karma (action) has been given primary place both in the Vedas and the Upanishads. The entire gamut of human life--birth, growth and death---is governed by Karma. All the joys and sorrows man experiences, all his sins and merits, all the praise and blame he gets, flow from his actions. Man is thus bound by the operation of Karma.

Not realising the relationship between cause and effect, man indulges in actions which give pleasure for the moment. When he reaps the consequences of his bad actions, he is immersed in misery. Consequences are implicit in the action itself Hence, before undertaking any action man has to follow the Upanishadic advice and offer his salutations to the Lord of Karma. He should pray that he should be endowed with the strength and competence to perform good deeds which will produce good results.

The name is full of significance. Upa means the process of studying with Nishta or steadfastness. Shad means the attainment of the Ultimate Reality. The name Upa-ni-shad arose for these reasons. The Upanishads teach not only the principles of Atma Vidya. They instruct the practical means of realisation also. They point out not only the duties and obligations one has to bear, but also the actions to be done and those to be avoided. (UV, pp. 2- 3)

Sanatana Dharma: For a happy, peaceful life of an individual and for society

The consequences of every action are implicit in the action itself. For instance, there is a small seed. Its entire capacity to grow into a big tree is latent within it. The seed contains within it the potentiality of growing into a tree with branches, flowers and fruits. There is an interval between the planting of a seed in the ground and its growing into a full-fledged tree. Wherefrom has this tree come? Krishna has declared in the Gita, "Beejam Maam Sarva Bhuthaanaam" (I am the seed of all living beings).

All that you see in the world is the result of Karma. Everything has a beginning and an end. Pleasure and pain have a beginning and an end. They are inseparable. Man has to realise the preciousness of human birth. It is highly unfortunate that people born in Bharat do not realise the greatness of Bharatiya culture. Understanding the operation of Karma is one of the essential aspects of Indian culture. Karma is not something remote. It is related to one’s actions. Sin is not associated with some distant land. It is related to the actions which one does. Bhakti (Devotion) and Jnaana (Wisdom) are based on Karma (Action). Wisdom is the fruit of action.

Why Bharat is a Karma-Bhoomi Bharatiyas had recognised how Karma operated. Nowhere else has the secret of the Law of Cause and Effect been explored as thoroughly as in Bharat. That is the mason why Bharat was called Karma-Bhoomi (the land of Karma). Having taken birth in such a sacred, sublime and great country, it is a pity Bharatiyas today are not aware of the truth about Samskara (Right Actions).

People are making no effort to understand the place of Right Actions in life. They should be aware of the essence of Indian

The Doctrine of Karma culture. Everything that happens is the result of some action. Everything in creation is based upon action. Whether one believes in it or not, Karma is the cause of creation. Here is an example. You feel hungry. The hunger is appeased after you take food. But them is a chain of events like putting the food in the mouth, masticating it, sending it to the stomach, digesting it and distributing it to all parts of the body. Hunger is relieved only after all these processes. Taking food is Karma, relieving of hunger is the fruit of the action. But between the action and the fruit, a number of events take place. These events may be immediate or spread over many years, or lifetimes. But the fruits of Karma are bound to be realised sometime or other. Therefore all actions have to be done in the right way. People should engage themselves in noble deeds and serve as an ideal example to the nation.

Human qualities to be cultivated Fraternal feelings, ethical conduct and the sense of fellowship are the qualities which elevate human nature. People do not strive to cultivate these qualities. People should realise that bad thoughts in the mind affect every part of the human body, just as a small stone cast on a pond generates ripples which cover the entire pond. Similarly good thoughts affect the entire body. Good thoughts lead to good actions, good speech, good hearing and seeing good things. When the thoughts are bad, the consequent actions are equally bad. The ancient history of India is full of the actions and teachings of sages who exemplified, in their fives, great ideals. But today, while we have considerable talk about ideals, they are not reflected in practical living.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

The truth of the Law of Action and Reaction can be verified from a simple experience. If you stand before a mirror and offer a Namaskar, the image returns the Namaskar. If you assume a threatening posture before the mirror, the image reflects it back in the same manner. Reflection, reaction and resound are three aspects of how Karma operates. (SSS Vol.25) This land of Bharat is very sacred and meritorious. Since time immemorial, Bharat has been imparting spiritual education to all nations of the world and thus bestowing peace and happiness on all. This is the eternal glory of Bharat. The motto of the Bharatiyas (Indians) has been Loka samasta sukhino bhavantu (May all the people of the world be happy!) Sarvam khalvidam Brahma (verily all this is Brahman).

As Brahma pervades the entire world, dharma should permeate all actions of man. Karma (action) will be sanctified only when it is based on dharma and Brahma. It is said, Karmanubandheeni manushya loke (human society is bound by action). Nobody should waste time. Right from the time he wakes up in the morning, man should utilise his time and energy for the welfare of society. This is his main duty. He should realise that his welfare lies in the welfare of society. (SSS Vol.36)

What is Religion?

What Religion means: The word ‘religion’ contains the prefix ‘re’. ‘Re’ means doing something again. The other part of the word connotes ‘unifying’. Religion may thus be interpreted as reunion, the reunification of two entities separated by time, or the restoration of their original organic unity. ‘Jivatma’ and ‘Paramatma’ have lost their fundamental Oneness. Karmic factors have created a duality between the ‘Atma’ and ‘Brahman’. The restoration of the primal unity of ‘Atma’ and ‘Paramatma’ through self- realisation is the primary function of religion. (SSB 1979, p. 55)

For the Bharatiyas, religion means experience and nothing less. (Vidya Vahini, p. 77)

The word generally used for religion is matha; the word to indicate the mind is mathi. Putting the two together it can be said that matha is primarily engaged or ought to be engaged in straightening and strengthening the mathi. The goal, the purpose, the key, the essence of all creeds, faiths and religions is just this. the sublimation of the mind of man to guarantee liberation for the individual concerned and happiness for the society of which he is a unit. Principles and practices have grouped around this prime need, and various creeds are the result. Religions attempt to implant holy ideals in the heart of man but man does not allow them to sprout and grow. His egoistic craving for

Sanatana Dharma: For a happy, peaceful life of an individual and for society power and competitive success has, in most cases, persuaded him to use religion as an instrument of torture and persecution. Instead of uniting mankind in a common endeavour, it has become a system of walled enclosures, guarded by hate and fanaticism. So each religion is an armed camp sunk in self-aggrandizement, trying to wean others into itself and preventing defections from itself. Religion, therefore, is being condemned as the root of chaos and conflict. In spite of great progress in many other areas of life, religious animosity is aflame even today in many parts of the world.

It has to be emphasised that religion is not the root cause of this state of affairs. The factional fights and fanatic hatred are due to the unruly ego that is given free play. Religion strives to destroy just this vicious tendency. So it has to be supported, not condemned. What has to be condemned is the narrow, perverted attitude of hating those who do not agree with you or who hold different opinions of the mysterious force that animates the universe. Religious wars and conflicts breed in the slime of ignorance and avarice. When people are blind to the truth that the human family is one indivisible Unity, they grope in the dark and are afraid of strange touch. The cultivation of love, alone, can convince man of this truth that there is only one caste---the caste of Humanity, and only one religion---the religion of Love. Since no religion upholds violence or despises love, it is wrong to ascribe the chaos to religion. (SSS Vol. 10, pp. 61-62)

Religion has as its aim the removal of hatred and enmity between the children of God; but, we find religions engaged in conflict! (SSS Vol.7, p. 181). The followers of one and the same religion may torture each other and slaughter innocent lives with bestial glee! So,

The Doctrine of Karma religion is not responsible at all. The unrest is due to want of religion, rather than the plethora of religions. It is blind fanaticism that is to be condemned; not, religion that is against it. Love of country can also be tainted by fanaticism; it has led man to destroy by the atom bomb innocent millions living in another country, hoping thereby to secure the safety of the country one loves! The mind in which hatred and egotism grow can never appreciate religion. Is religion the cause of the calculated cruelty of the atom bomb? No.

The plan and purpose of the ancient religions of India are to plant the seeds of Love in the human heart so that they may sprout into saplings of endurance, and blossom into tolerance, yielding ultimately the fruits of Peace. (SSS Vol.7, p. 90)

For the consummation of human evolution, and the realisation by man of his highest goal, religion and spiritual discipline are very essential. Religion is the link between the individual and the Universe, between Jiva and Deva. If that does not exist life becomes chaos. A cow caught on a hill wanting to go to the hill opposite, but confronted with a flooded river in between, needs a bridge between the two. That is what religion is. (SSS Vol.24)

All religions have emphasised the same truths in their basic teachings, But few people try to understand the inner import of religions. Out of a narrow feeling that one’s own religion is superior and other faiths are inferior, members of different religions are developing hatred towards members of other faiths and acting like demons. Such narrow ideas should be given up totally. All should

Sanatana Dharma: For a happy, peaceful life of an individual and for society develop the awareness that though names and forms may be different, the essential truth is one in all religions. (SSS Vol.24) Religion” means “Realisation”. Since realisation is one and the same, irrespective of whatever religion is professed by different men, it logically follows that basically all religions are one; or to be more accurate, there is only one religion. (SSB 1990, p. 33)

To realise God is his foremost task in life. Man must realise God, feel God, see God and talk to God. This is realisation. This is religion. It serves no purpose if one knows everything else but does not know God. (SSB 1990, p. 75)

Every religion looks for God and they look far and wide, but man should know that God is Omnipresent and resides in the heart of man. (SSS Vol.5)

All religions proclaim the Unity of Divinity All religions are one, declares this land of Bharat. There may be difference in the number and nature of the limbs; the message each conveys is the same as all the rest. This is the discovery of India, and her announcement to mankind. (SSVahini, pp. 150-151)

The truth proclaimed by all religions is one and the same. The ultimate goal of all religions is the same. The primary object of religion is to cure man of his follies and make him a real human being. Equally, religion aims at promoting righteous conduct by transforming the mental attitude of man. Religion is concerned with developing in man faith in the Spirit, besides his preoccupation with the needs of the body. For all religions the foundation is morality.

The Doctrine of Karma

If morality declines, humanness will decline together with the eclipse of religion. Morality is the basis of right conduct. Whether it is the State, the society or the individual, the basis for all of them is morality. When morality goes, all the three will be undermined. All prosperity and happiness are based on moral strength. It is to make man realise the value of the ethical life that religions came into being.

Religion aims at: promoting the harmony of body, intellect and mind through righteous conduct. Right conduct in its totality represents morality. It is otherwise known as Dharma (Righteousness). Dharma also means that which is priyam (pleasing). It also refers to what is real value in life. When one leads a life governed by moral values, he achieves the most precious things including name, fame and prosperity. Material objects have their value, but Dharma is invaluable. No price can be set on it. (SSS Vol.22), 23- 7-1989.

The whole of mankind belongs to one Religion---the Religion of Man. For all men God is the Father. As the children of one God all men are brothers. This Conference is therefore a family gathering. It is not a meeting of nationalities and religions. It is a meeting of minds. It does not relate to any one culture or philosophy. It is concerned with the divine way of life that is implicit in the teachings of all religions. Its purpose is to see Unity in Divinity.

The basic truth in all religions, irrespective of country or race, is one and the same. The philosophic ideas or the practices and methods of approach may vary. But the final objective and goal is only one. All religions proclaim the Unity of Divinity and preach

Sanatana Dharma: For a happy, peaceful life of an individual and for society the cultivation of Universal Love without regard to caste, creed, country or colour. Those who are ignorant of this basic Truth develop pride and ego because of their own religion. Such people are creating great confusion and chaos by fragmenting Divinity. To confine and divide the Infinite Divine into such narrow compartments is treason to the Divine. The basis for a spiritual, God-based life is the indwelling Spirit--the Atman (divine soul). The body is the home of Spirit.

Life in society should also conform to this spiritual basis. Man, however, bases his life on the belief that the body alone is real. It is to rid him of this error that he has to be taught about Spirit.

Mankind has to realise that both the individual and society are manifestations of the Divine Will and that the Divine permeates the Universe. Only by recognising this Truth can man give up his ego and lead a life of devotion to duty. Society should not become a cockpit of selfish individuals, but a community of divinely guided Individuals.

With the progress of science man imagines that he is the lord of the universe and he tends to forget the Divine. Although man today has gone to the moon and is exploring outer space, if he were to consider the innumerable mysteries and wonders in creation yet to be known, he will realise that these are far beyond the limited capacity of mind and intelligence. The more man discovers the secrets and mysteries of the cosmos, the more he will realise that God is the creator and motivator of all creation. All religions are agreed upon this Truth. All that man can do is to strive through his limited intelligence and knowledge to understand the invisible and

The Doctrine of Karma infinite Divine and learn to worship and adore Him. (SSS Vol.16), 30-10- 1983.

Divine experience is inherent nature of man Once the Truth of the Indwelling Spirit is recognised, there dawns the awareness that the world is one family. One is then filled with Divine Love which becomes the driving force for all of one's actions. Man tums away from the pursuit of endless desires to the search for peace and equanimity. By converting the love for material things into Love of God one experiences the Divine. This experience is not something beyond man. It is, in fact, a part of the inherent nature of man.. It is the secret of his humanness and his Divinity.

Whatever one's religion may be, everyone should cultivate respect for other faiths. One who does not have such an attitude of tolerance and respect for other religions is not a true follower of his own .religion. It is not enough merely to adhere strictly to the practices of one's own religion.

One should also try to see the essential unity of all religions. Only then will man be able to experience the oneness of Divinity. There should be no kind of coercion or compulsion in the sphere of religion. Religious matters should be discussed calmly and dispassionately. Do not entertain the feeling that one's religion is superior and another's inferior. Conflicts on the basis of religion should be totally eliminated. To divide men on grounds of religion is a crime against humanity.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Man today imagines that he knows everything about Nature and the Universe. But of what use is all this knowledge if man does not know himself? It is only when he understands himself that he will be able to know the Truth about the external world. Man's Inner Reality cannot be known by exploring the world outside. When he turns his vision inward and realises his essential Divinity, he will acquire an equal-mindedness towards all beings. Out of that feeling of oneness he will experience the Bliss that passeth understanding. (SSS Vol.16), Message to International Symposium in Rome on the theme"Unity is Divinity," held on 30 and 31-10-1983

Unity, fellow-feeling and devotion are essential for every human being. To promote these sacred qualities in mankind, some great souls sought to establish different religions. Religion is not a restrictive concept. Religion is intended to develop the human personality and indicate the basic guide-lines for right living. Religion brings out the humanness in man and enables him to live in harmony with his fellow-men. It provides the link between the individual and the Divine. It demonstrates the unity that underlies the diversity in the world.

Love, Sacrifice, Service and Righteousness are the four limbs of Religion. Religion brings out the divine and sublime feelings in man and makes him serve society It evokes all that is great, blissful and good in men and demonstrates the unity of mankind.

It is supremely unfortunate that Religion, which has such high and sacred objectives, is construed and practised in a narrow way and propagated as a narrow creed.

The Doctrine of Karma

Religion is like an undercurrent that sustains the whole of humanity. The founders of religions, with a view to spreading the subtle secrets of religious faith, laid down certain rules of conduct and conveyed their message to the people. (SSS Vol.23), 25-12-1990. Religion is three-fourths character. Only those who preserve character can be pronounced truly religious. (SSS Vol.12)

All religions emphasise human values No religion can ever be bad. That is why the great scientist, Einstein, declared that religion without science is lame and science without religion is blind, thereby stressing the need for a judicious combination of science and religion to serve the needs of humanity.

Religion is of immense help in fostering the integral development of the human personality. It underlines the unity in diversity. True religion teaches the harmony and unity of all religions. The essence as well as the goal of all religions is the attainment of the purity of mind and heart.

Every religion has its own precepts and principles. But no religion preaches hatred, untruth or unrighteousness. "Speak the truth, practice righteousness"--enjoin the Upanishads. Similar sacred injunctions are to be found in all the other religions too.

Thus all religions emphasise the human values and serve as beacons for the proper progress and development of mankind. They all facilitate the manifestation of the divinity inherent in man.

But the present-day men in general, and the youth in particular, have forgotten our age-old culture and sacred values and are

Sanatana Dharma: For a happy, peaceful life of an individual and for society bidding good-bye to God, having been enticed by the modem science and technology.

The origin of post-Vedic religions Apart from the Vedic religion, some other religions came into existence 2000-2500 years ago. The founders of these religions took note of the prevailing social conditions and sought to promote unity among the various sections through their teachings. There was basically no conflict between these different faiths. Unfortunately, the differences among the individual followers of these faiths resulted in the growth of narrow loyalties and creedal conflicts. In each religion there were some virus elements which promoted hatred of other faiths. In truth, there is no conflict between one religion and another. The religion of the Bharatiyas is the most ancient in origin. Having regard to its Vedic basis, it has been described as Hinduism. The essence of this faith is its universality as expressed in the saying: "Lokaas samasthaas sukhino bhavanthu" (May all the peoples everywhere be happy). The Bharatiya faith laid stress on the happiness of everyone.

The objective of Islam, the religion of the Muslims, is also the same. In Persian, "Islam" means "surrender" or "peace". The inner meaning of this term is that man should surrender to God and live in peace with his fellow men. The holy book of Islam, the Quran, contains many sacred precepts. "Salaath" is one such precept. It enjoins one to worship God with steady faith. Another precept is "Zakaath", which enjoins the believer to practise charity for relieving fellow-beings in need or in distress. In the scriptures of the Bharatiyas, a similar duty has been laid down in the saying: "Paropakaarah punyaaya paapaaya parapeedanam" (It is meritorious

The Doctrine of Karma to help others and it is sinful to cause harm to others). It is by practising such precepts that people professing different faiths lived in harmony. Truth, peace, love, forbearance and compassion were regarded as the five life-breaths of their religion by the Bharatiyas.

Religious differences should never arise Even the Quran declared that in discussing matters of religion and the teachings of different religions, acrimony should not be imported into the debate and the differences should be considered without bitterness. This is affirmed by every religion. But the followers of each faith, forgetting this fundamental truth, raised barriers based on creedal differences which were really verbal and not fundamental.

Today various kinds of differences are arising among religions. This is not a good thing. Everyone should base his life on the divinely ordained morals and verities and endeavour to foster them. Morality should serve as the beacon light for everyone. Without that light human life will be plunged in darkness.

The ancient sages made known to the world that by their earnest quest for God, they had been able to experience the Divine. "We have seen that sacred effulgent Purusha (Lord) in our hearts." "We have seen Him beyond the tamas (darkness) of ignorance," they declared. But the purpose of human life is not merely to secure a vision of the Divine or to experience the bliss of that vision. Those who love sugar, must seek to become sugar itself. "Brahmavid Brahmaiva Bhavathi" (The knower of Brahman becomes Brahman Itself). Religion aims at bringing about such a transformation. Making him a man to begin with, it seeks to transform him to

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Madhava (Divinity itself). Religion, which has such a sublime purpose, is being degraded to serve petty ends.

Why Hinduism stands out as a religion The Veda is dualistic. We have in India the followers of Sankara, Ramanuja and Madhvacharya, representing three schools of philosophy. These sects are the products of individuals, but Hindu religion itself is not the creation of any individual. The basic Hindu faith is not for Indians alone but is for all mankind. The word "Hindu" is composed of the two syllables "Him," meaning Himsa (violence) and "Du" meaning, "distant." Hinduism is the faith that makes violence distant.

That is the reason why Hinduism alone stands out as a religion that strives for the well-being of all peoples, in all countries, at all times. Hence the appellation, "Sanathana," meaning ancient or timeless. No one knows when it was revealed and who was its founder. Other religions have their chronology. The Hindu religion knows no growth or decline. It belongs to all countries. It is acceptable to all people.

Though people may call themselves Muslims, Christians, Hindus and the like, there should be no differences between them. Students should be completely free from sectarian differences. They should respect all religions because what you cherish in your religion is found in other religions also. If you adhere to your own religion, you need not worry yourself about other religions.

In all religions, people have faith in certain beliefs. But they do not make any efforts, by enquiry or otherwise, to experience what they

The Doctrine of Karma believe. Students!-Don’t entertain religious differences. The God that is worshipped in all religions is one and the same. With that conviction, respect all religions. Realise that the essence of all religions is one. Don’t enter into futile controversies or criticise other religions. It is fraught with danger. When you attack another religion, you are really guilty of assailing your own religion. Therefore, show your reverence to everyone. "Whatever deity you adore, the worship reaches the One Supreme Lord." (SSS Vol.22), 23- 7-1989.

What the religions teach Buddhism declared that Truth and Non-violence are the basic requisites', for getting rid of delusions and achieving purity in life. Christianity proclaimed that all are children of God and should have fraternal feelings towards each other. Jesus declared: "All are one, be alike to everyone."

According to Islam, all are members of one family in spiritual terms. It regarded prayer as the best means of ensuring peace and security in society.

Emperor Manu declared: "Thyajeth deham Kulasyaarthe; Kulam janapadaschaarthe" (One must be prepared to sacrifice his body for his community and his community for the sake of the nation). Manu's DharmaShastra laid down that the welfare of society is most important.

The Upanishads declared: "Sahasraakshas-sahasrapaad" (The Divine has a myriad eyes and a myriad feet). All eyes are God's; all feet are His; all hands are His. This was the message of the

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Upanishads. In this manner, the Upanishads emphasized the oneness of humanity.

For man, it is the collective concept that is fundamental and not individualism. No one can live in this world all by himself. He has to cultivate the sense of community if he wishes to live in peace and happiness.

"Sahanaa vavathu; sahanau bhunakthu; sahaviryam karavaavahai" (Let us live together; let us struggle together; let us grow together in joy and harmony). This was the teaching of the Vedas. (SSS Vol.23), 25-12-1990.

Hinduism

The syllable "om" is first described as all-encompassing mystical entity in the Upanishads. Hindus believe that as creation began, the divine, all-encompassing consciousness took the form of the first and original vibration manifesting as sound "OM". Before creation began it was "Shunyākāsha", the emptiness or the void. The vibration of "OM" symbolises the manifestation of God in form ("sāguna brahman"). "OM" is the reflection of the absolute reality, it is said to be "Adi Anadi", without beginning or the end and embracing all that exists. The mantra "OM" is the name of God, the vibration of the Supreme. When taken letter by letter, A-U-M represents the divine energy (Shakti) united in its three elementary aspects: Bhrahma Shakti (creation), Vishnu Shakti (preservation) and Shiva Shakti (liberation, and/or destruction).

Om is a mantra and mystical Sanskrit sound of Hindu origin (geographically India), sacred and important in various Dharmic religions such as Hinduism, Buddhism, Sanatana Dharma and

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Jainism. The syllable is also referred to as omkara or aumkara, literally "om syllable", and in Sanskrit it is sometimes referred to as praṇava, literally "that which is sounded out loudly".

Om or Aum is also written, where ३ is pluta ("three times as long"), indicating a length of three morae (that is, the time it takes to say three syllables)—an overlong nasalised close-mid back rounded vowel—though there are other enunciations adhered to in received traditions. It is placed at the beginning of most Hindu texts as a sacred incantation to be intoned at the beginning and end of a reading of the Vedas or prior to any prayer or mantra. It is used at the end of the invocation to the god being sacrificed to (anuvakya) as an invitation to and for the latter to partake of.

The Sanskrit name for the syllable is praṇava, from a root nu "to shout, sound", verbal pra-nu- being attested as "to make a humming or droning sound" in the Brahmanas, and taking the specific meaning of "to utter the syllable om" in the Chāndogya Upanishad and the Shrauta Sutras. More rarely used terms are akṣara (lit. symbol, character) or ekākṣara (lit. one symbol, character), and in later times omkāra becomes prevalent.

Classical Hinduism (c. 200 BCE-1100 CE4)

4 The 'Common Era' refers to 1A.D. CE=Common Era, BCE=Before Common Era

Hinduism

Hinduism, also known by the name Sanatana-Dharma is the dominant religion of the Indian subcontinent, which consists of many diverse traditions. It includes Shaivism, Vaishnavism and Shaktism among numerous other traditions, and a wide spectrum of laws and prescriptions of "daily morality" based on karma, dharma, and societal norms. Hinduism is a categorisation of distinct intellectual or philosophical points of view, rather than a rigid, common set of beliefs.

Hinduism has been called the "oldest religion" in the world, and many practitioners refer to Hinduism as Sanatana Dharma, "the eternal law" or the "eternal way" beyond human origins. It prescribes the "eternal" duties all Hindus have to follow, regardless of class, caste, or sect, such as honesty, purity, and self-restraint. Western scholars regard Hinduism as a fusion or synthesis of various Indian cultures and traditions, with diverse roots and no single founder. Among its roots are the Vedic religion of the late Vedic period and its emphasis on the status of Brahmans, but also the religions of the Indus Valley Civilisation, the Sramana or renouncer traditions of north-east India, and "popular or local traditions". This "Hindu synthesis" emerged around the beginning of the Common Era, and co-existed for several centuries with Buddhism, to finally gain the upper hand in most royal circles during the 8th century CE.

From northern India this "Hindu synthesis", and its societal divisions, spread to southern India and parts of Southeast Asia. It was aided by the settlement of Brahmins on land granted by local rulers, the incorporation and assimilation of popular non-Vedic gods, and the process of Sanskritisation, in which "people from

Sanatana Dharma: For a happy, peaceful life of an individual and for society many strata of society throughout the subcontinent tended to adapt their religious and social life to Brahmanic norms". Hindu practices include daily rituals such as puja (worship) and recitations, annual festivals, and occasional pilgrimages. Select group of ascetics leave the common world and engage in lifelong ascetic practices to achieve moksha.

Hindu texts are classified into Shruti ("revealed") and Smrthi ("remembered"). These texts discuss theology, philosophy, mythology, Vedic yajna and agamic rituals and temple building, among other topics. Major scriptures include the Vedas, Upanishads (both Shruti), Mahabharata, Ramayana, Bhagavad Gita, Puranas, Manusmṛthi, and Agamas (all Smrthi). Hinduism, with about one billion followers is the world's third largest religion, after Christianity and Islam.

Hinduism is a term for a wide variety of related religious traditions native to India. Historically, it encompasses the development of Religion in India since the Iron Age traditions, which in turn hark back to prehistoric religions such as that of the Bronze Age Indus Valley Civilisation followed by the Iron Age Historical Vedic religion.

The period between 800 BCE and 200 BCE is "a turning point between the Vedic religion and Hindu religions” and a formative period for Hinduism, Jainism and Buddhism.

The Epic and Early Puranic period, from c. 200 BCE to 500 CE, saw the classical "Golden Age" of Hinduism, which coincides with the Gupta Empire. In this period the six branches of Hindu

Hinduism philosophy evolved, namely Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. Monotheistic sects like Shaivism and Vaishnavism developed during this same period through the Bhakti movement.

The period from roughly 650 to 1100 CE forms the late Classical period or early Middle Ages, in which classical Puranic Hinduism is established, and Adi Shankar’s Advaita Vedanta, which incorporated Buddhist thought into Vedanta, marking a shift from realistic to idealistic thought.

Hinduism under the Islamic Rulers, from 1100 to c. 1750 CE, saw the increasing prominence of the Bhakti movement, which remains influential today. The colonial period saw the emergence of various Hindu reform movements partly inspired by western culture, such as spiritism (Theosophy). The Partition of India in 1947 was along religious lines, with the Republic of India emerging with a Hindu majority. During the 20th century, due to the Indian diaspora, Hindu minorities have formed in all continents, with the largest communities in absolute numbers in the United States and the United Kingdom. In the Republic of India, Hindu nationalism has emerged as a strong political force since the 1980s, the Hindutva Bharatiya Janata Party forming the Government of India from 1999 to 2004, and its first state government in southern India in 2006. (From Wikipedia)

Why Hinduism stands out as a religion We are unaware of the significance of being Hindus. What does Hindu mean?

Sanatana Dharma: For a happy, peaceful life of an individual and for society

H for Humanity I for Individuality N for Nationality D for Divinity U for Unity

It is when all the five qualities are present, we have a real Hindu5. Of these humanity is most important. (SSS Vol.28), 20-5-1995.

Bharatiya culture has always upheld the supremacy of faith in God. Bharatiya culture was based on the view that there is nothing in the world which is not permeated by the Divine. From a stone to a diamond, from a blade of grass to a blooming lotus, from an ant to an elephant, everything was regarded as a manifestation of the Divine. Bharatiya culture upheld the view that love should not be confined to human beings, but should be extended to all beings and objects in creation. Ignoramuses who have not understood this great truth speak disparagingly of Bharatiyas as people who worship stones, trees, serpents and the like. In the eyes of Bharatiyas, every object is a creation of God. "Sarvam khalu idam Brahma" (All this is Brahma), "Sarvam Vishnumayam Jagat" (The cosmos is permeated by Vishnu)--these Vedantic declarations proclaim the same truth. You cannot find in any other country a universal, all- embracing sacred declaration of this kind. This contains the broad concept of social justice. You cannot see in any other country such

5 Hindu Person who adheres to Hinduism —the religion based on the Vedas. Name originally applied by foreign invaders to inhabitants of Indus (Sindhu) river valley.

Hinduism a sacred view. Although all religions have preached this truth of oneness and samathvam (equality), selfish persons, for their own ends, have interpreted them in narrow terms and promoted strife and discord between different people.

The essence of all religions is the principle of Oneness, the principle of Love. When you cultivate this principle of love, there is no room for hatred. (SSS Vol.23), 25-12-1990.

The religion of the Hindus stressed the Unity of all Creation, and declared that diversity we experience is not a true picture. But since faith in the One comes into awareness only to a mind clarified to the utmost, the religion had soon to posit duality, and even multiplicity, with deifies for every facet of the Whole. The most wide spread of these qualities is the Shaivite and Vaishnavite faiths, centred on the Shiva and the Vishnu aspects of the One.

The Veda is dualistic. We have in India the followers of Shankara, Ramanuja and Madhvacharya, representing three schools of philosophy. These sects are the products of individuals, but Hindu religion itself is not the creation of any individual. The basic Hindu faith is not for Indians alone but is for all mankind. The word "Hindu" is composed of the two syllables "Him," meaning Himsa (violence) and "Du" meaning, "distant." Hinduism is the faith that makes violence distant.

That is the reason why Hinduism alone stands out as a religion that strives for the well-being of all peoples, in all countries, at all times. Hence, the appellation, "Sanatana,” means ancient or timeless. No one knows when it was revealed and who was its founder. Other

Sanatana Dharma: For a happy, peaceful life of an individual and for society religions have their chronology. The Hindu religion knows no growth or decline. It belongs to all countries. It is acceptable to all people.

Hindu culture is the pillar and support of the nation; it is the backbone of the spiritually adventurous; it grants both this world and the next to all beings. It is really World Culture, the culture that the world needs. Other cultures assume various forms in various climes. But, the culture of Bharat has asserted eternal values, values for all times and all climes--like dhaya, dharma and dhama (compassion, virtue and self-control). It has not bent before the pressure of patronage or persecution.

The impact of Western civilisation has given rise to certain new sects that attempt to re-form and modernise Hindu religion. Hinduism has the strength to correct their egoism and establish concord. Hinduism is the one religion that proclaims the truth that there is nothing separate from God and it proves it too. Because people are not able to understand this fundamental integrating principle, hatred and malice have grown in the followers of other faiths. (SSS Vol. 6)

The Vedas are the authority for the faith of millions. They are the very words of God. The Hindus believe that the Vedas had no beginning and will have no end. God speaks to man. They are not books written by authors. They are revelations conferred by God on many inquirers, of the ways of earning the Supreme Goal. They existed before they were revealed as valid paths. They will continue valid even if man forgets the path. They did not originate at any period of time nor can they be effaced at some other time.

Hinduism

The Dharma (righteousness) which the Vedas allow us to glimpse is also without a beginning or an end. For, it refers to the Supreme Goal.

As authoritative texts of the basic beliefs of Bharatiya Culture in the spiritual field, the Upanishads, the Brahma Sutra and the Bhagavad Gita, the Prasthana Thryas, or the Three Sources, have to be reckoned. Many in India feel that the Adwaitha Vedanta alone is the correct one. But this attitude is not a correct one. The Upanishads are the very Voice of Easwara. The Brahma Sutra is the supreme embodiment of the principles and doctrine propounded by Vyasa. It is the most important of the texts depicting philosophic doctrines. It harmonises the entire body of philosophic beliefs. Though based on earlier texts and dissertations, there is no conflict between the earlier and later. In the aphorisms of the Brahma Sutras, each conclusion attains fulfilment and reconciliation. The Bhagavad Gita acts like a Commentary provided by God, for Vedanta.

All sects of Hinduism, who claim to be authentic and orthodox, accept the Three Sources as their basic texts—whether they are Dwaithins, Visishtadwaithins or Adwaithins (dualists, qualified- non-dualists or non-dualists). Whoever desired to propagate a new interpretation or a new attitude or theory—Shankara, Ramanuja, Madhvacharya, Vallabhacharya or Chaitanya—had to propagate it through commentaries from that standpoint on the Three Sources, the Prasthana Thraya only. Therefore, to assert that Vedanta can be used only with reference to the Upanishads and the doctrines that they teach will be a great mistake.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

All conclusions drawn from the Prasthana Thraya are genuine and deserve the name Vedanta. Visishtadwaitha as well as Dwaitha have as much claim to be known as Vedanta as Adwaitha. This unity in diversity, this harmony in difference, this is the core of the current of Bharatiya thought.

Hinduism and Hindu culture have been flowing as one continuous stream. In the Hindu religion rituals and ceremonies have been laid intermission. Many of them are elaborate yajnas (inward-directed sacrifice), yagas (outward-directed sacrifice), and sacrificial offering to Divine Powers. Not being content with rituals and dedicatory ceremonies appropriate to the baby growing in the womb until death and the subsequent attainment by the person of higher worlds, elaborate disciplines have been laid down. No other religion has so many and so elaborate rules of living. Therefore, it will not be correct to declare that all religions are the same. They might have adopted a few or many of these from Hinduism since Hinduism has, from the beginning, laid emphasis on them.

According to Hinduism a Jivi is timeless, the present life is but the latest of the series brought about by its own thoughts and acts. The Jivi has not come now, as a result of either the anger or the grace of God. They are not the cause of this present existence. This is the declaration made by the Sanathana Dharma. (SSVahini)

Three schools of philosophy Jiva, Easwara, and Prakrithi have been in existence at all times — they were there even before the creation, and they will continue to be there. Though the physical bodies may be undergoing transformation, this Atma Thathwa remains eternal and changeless.

Hinduism

Three approaches or three schools of philosophy have been propounded to enable us to know this Atma Thathwa. These three are dwaitha, adwaitha, and visishtadwaitha. (SSB 1974 Part I)

Shankaracharya’s adwaitha philosophy The first among the interpreters of the Vedas (most ancient revealed scriptures) to found a school of philosophy and lay down the path of spiritual discipline to benefit from that school, is Sankaracharya6, born in the State of Kerala. During his very short life, he established on secure foundations of logic and intuition, the truth that there is only One God and that all else is an appearance of the One Reality. This is the ‘no-two’ or adwaitha philosophy or faith that explains the individual nature and God in perfect harmony. The Vedic axioms---EkohamBahushyaam (I am One, let Me become many), lshwaras sarva bhoothaanaam (God is immanent in all), lshavaasyamidham sarvam (All this enveloped and penetrated by God) --- are thus illumined by the intellect of Sankaracharya into patent truths.

Merging in the Source is the ultimate destiny Monism, as propounded by Sankaracharya on the basis of Vedic texts, seemed to the majority of individuals too simple a solution to satisfy their inner urges. They had in them the yearning to worship, to dedicate themselves to a higher power. They could not grasp the truth of their inner Reality being the one and only. Their emotions and activities had to be sublimated by disciplines of devotion.

6 Celebrated philosopher and preceptor of nondualistic Vedanta. Defeated all religious opponents in debates throughout India.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Therefore, Ramanujacharya commented upon the Vedic texts and religious scriptures from a new point of view. This made the adwaitha take on a special outlook. So it was called Visishta (special) adwaitha (non-dualism). The path of devotion was laid down to enable man to merge with God.

The goal is mergence, as the rivers know and strive for. The waters of the sea are raised by the Sun as clouds into the sky and the clouds pour them as rain back onto the earth, to flow back into the sea through many a ravine, as a stream or tributary-fed river. Merging in the Source from which one took form, is the ultimate destiny. The river has the passion of overwhelming love which leads it down the slopes until it reaches the loved one, where the lover, loved and love, all three merge in one illuminating ecstasy. Prema (highest love) is the attachment to God that does not allow anything to interfere or diminish its quality or depth. God is loved by the bhaktha (devotee) for His sake and not for any incidental benefit or blessing. It is spontaneous, sustaining and sublime, like a child before the mirror enjoying the reflections of its own pranks and gestures. Complete surrender to the extent of the annihilation of one’s own individuality is also beyond most aspirants. Sugar cannot be tasted and enjoyed by sugar; you have to be an ant so that you can revel in the sweetness of the stuff. This craving of man was sought to be satisfied by Madhvacharya, who declared that the jiva (individual soul) will remain ever separate from the Universal, and there can be no merging. In adwaitha, a flash of intellectual illumination reveals that the Atman (Divinity) alone exists, and that all else is deluding appearance. The Visishtadwaitha posits that the river is an integral part of the sea. Dwaitha points out that the joy

Hinduism derived from adoration and worship is enough to draw the fulfilling Grace of God. (SSS Vol.13)

Ramanujacharya’s Visishtadwaitha Philosophy If Adwaitha took deep roots, Ramanuja7 was afraid that faith and devotion might become weaker. Therefore, he started preaching Adwaitha in a special and qualified manner. He gave it some distinctiveness and explained that Jiva and Brahman always remain as separate entities. He introduced a special theory that though Jiva and Brahman were close and similar to each other, they were not really identical. In this context and in accordance with such teachings, people tried to get closer and closer to the Lord by their devotion. (SSB 1974 Part I)

Ramanuja interpreted the basic texts and discovered that man can realise God through worship, using the gift of Nature as instrument. God is the kernel, the shell is man and the fibrous stuff is Nature (as in the coconut). They are intimately intertwined, as limbs in the body, parts with their own peculiar characteristics. Man, Nature and God are One without a Second (Adwaita) in a special and unique sense (Visishta). So, Ramanuja's philosophy is named Qualified Non-Dualism. (SSS Vol.18)

7 Ramanuja Eleventh century teacher and interpreter of the Brahma-sutra; proponent of the ultimate oneness of the differentiated (visishtaadwaitha). Believed in a personal God reached by devotion and faith and the everlasting self-identity of the individual soul in communion with God as the goal of life.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Madhvacharya’s dwaitha philosophy Later in the 12th century, Madhvacharya8 propounded that Jiva, Brahman and Prakruthi were more distant than what had been conceived by the earlier schools of thought. He propounded that Jiva and Easwara are to be regarded as distinct and separate from each other and that they can never get close to each other.

Madhvacharya opposed and contradicted the view of Shankara according to which Brahman was the only reality and the world was illusory. He asserted that Brahman, Jiva and Prakrithi were distinct and that each one of them was as real as the other two. We have to interpret this as simply meaning that Madhvacharya preached the concept of Salokya (Constant thought of godhead) and that Jiva simply lived in the domain of the Lord but it was not identical with the Lord. In this context, one can say that these three great Acharyas were teaching three different aspects of the same reality. Shankara was propounding Sayujya or identity with the Lord, while Ramanuja was talking in terms of Sameepya or closeness to the Lord and Madwacharya was preaching in terms of Salokya or living in the domain of the Lord. (SSB 1974 Part I)

Vedic tradition sanctions four paths as legitimate and fruitful to win this achievement. They are called Sathyavathi, Angavathi, Anyavathi and Nidhanavathi. We have considered these in some detail in the earlier chapter.

8 Madhwacharya (Madhvaachaarya). 13th cent. exponent of dualist philosophy; lived in the South Indian court of Vijayanagar; author of Vedantic works; founder of a sect of Vaishnavas; refuted monism of Sankaracharya.

Hinduism

These four paths (Sathyavathi, Angavathi, Anyavathi and Nidhanavathi) are each one progressively more commendable than the previous ones, as far as simplicity and practicability are concerned. They award, in the end, Oneness with the Universal Will. Upasanas Of the various other Upasanas or sadhanas which are mentioned in the sacred texts and practised by seekers, Pratheekopasana (Idol Adoration) or Prathiroopopasana (Image Adoration) is included under Angavathi Upasana “Sarvathah paani paadam thath, sarvathokshi Siro mukham”—(Everywhere His Hands and Feet, everywhere Head and Face). The Lord (Madhava) has His Hands everywhere, for He is in all. He sees through all the eyes. He thinks, plans and resolves in all heads. He eats through all mouths, hears through every ear. Through one Form, you can adore Him as all Forms.

This is the highest ideal—He is latent in all beings. He operates unseen in and through all. This is the Prathiroopaupasana, worshipping Him as present in each. There are sundry other Upasanas9 (steady worship) too mentioned in the texts.

9 For details of the Upasanas, please see the chapter, Modes of Worship from the book, Bhagavan, Bhakti, Bhakta and Bhagavatha: God, devotion, the devotee, and the scripture by the same author.

Zoroastrianism

1700 BCE Zoroaster (a.k.a. Zarathushtra), founder of Zoroastrianism is thought to have been born.

Zoroastrianism also called Zarathustraism, Mazdaism and Magianism, is an ancient Iranian religion and a religious philosophy. It was once the state religion of the Achaemenid, Parthian, and Sasanian empires. Estimates of the current number of Zoroastrians worldwide vary between 145,000 and 2.6 million.

Zoroastrianism arose in the eastern region of the ancient Persian Empire, when the religious philosopher Zoroaster simplified the pantheon of early Iranian gods into two opposing forces: Spenta

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Mainyu (Progressive mentality) and Angra Mainyu (Destructive Mentality) under Ahura Mazda (Illuminating Wisdom) in the 7th century BCE.

Zoroaster's ideas led to a formal religion bearing his name by about the 6th century BCE and have influenced other later religions including Judaism, Gnosticism, Christianity and Islam.

In Zoroastrianism, the creator Ahura Mazda is all good, and no evil originates from him. Thus, in Zoroastrianism good and evil have distinct sources, with evil (druj) trying to destroy the creation of Mazda (asha), and good trying to sustain it. While Ahura Mazda is not immanent in the world, his creation is represented by the Amesha Spentas and the host of other Yazatas, through whom the works of God are evident to humanity, and through whom worship of Mazda is ultimately directed. The most important texts of the religion are those of the Avesta, of which a significant portion has been lost, and mostly only the liturgies of which have survived. The lost portions are known of only through references and brief quotations in the later works, primarily from the 9th to 11th centuries.

In some form, it served as the national or state religion of a significant portion of the Iranian people for many centuries. The religion first dwindled when the Achaemenid Empire was invaded by Alexander the Great, after which it collapsed and disintegrated[4] and it was further gradually marginalized by Islam from the 7th century onwards with the decline of the Sassanid Empire.[5] The political power of the pre-Islamic Iranian dynasties lent Zoroastrianism immense prestige in ancient times, and some of

Zoroastrianism its leading doctrines were adopted by other religious systems. It has no major theological divisions (the only significant schism is based on calendar differences), but it is not uniform. Modern-era influences have a significant impact on individual and local beliefs, practices, values and vocabulary, sometimes merging with tradition and in other cases displacing it. (From Wikipedia)

Zoroastrianism, the Paarsi religion, was founded by Zoroaster, who wanted that man should ever have the Fire of Wisdom blazing in his consciousness so that evil thoughts and tendencies might be reduced to ashes. It has to infuse all thoughts, words and deeds with the illumination of virtue and vigour; it must destroy all worldly desire and render man pure for entry into the heaven of freedom. Adoration, meditation and acts of selfless service are essential for the dawn of enlightenment. (SSS Vol.13)

Zoroaster, one day, asked the Prince of Iran, "Go, light this lamp, from yonder flame." The lamp could not be lit; for the wick was soaked in water. Then Zoroaster said, "Your mind is so soaked in desire that it cannot receive the wisdom it needs; dry it in the sun of detachment." When teachers and the taught are immersed in worldly desire, how can light be transmitted or kept alive? (SSS Vol.7), 30- 7-1967

Among the Paarsis, there is a story about a Guru and a pupil. The pupil prayed that he may be given some advice to make the pilgrimage to God easier and faster. The Guru sat silent for a while and then told him, "Go. Light that Lamp." The pupil tried his best, but he could not light it.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

It was filled with water, not oil. So, the Guru asked him to pour the water out squeeze the water from the wick, dry the wick, wipe the lamp clean, fill it with oil and then light it. The water is ‘desire,’ the Sun that can dry the wick is ‘renunciation’ and the flame of the lamp is ‘Wisdom.’ The Guru said, "This teaching is enough for you. You can go; may God bless you." Fill your mind with the desire to see God, be with Him, praise Him, glorify Him, and taste the Glow of His Majesty. There is no bliss higher than that. (SSS Vol.7), 15- 10-1967

Jainism

An emblem representing Jainism was introduced in 1974. The Jain emblem is composed of many fundamental concepts and symbols. The outline of the image represents the universe as described in Jain scriptures. It consists of three Loks (realms). The upper portion indicates Urdhava Lok (heaven), the middle portion indicates Madhya Lok (material world) and the lower portion indicates Adho Lok (hell).

The semi-circular topmost portion symbolizes Siddhashila, which is a zone beyond the three realms. All of the Siddhas (liberated bodiless souls) reside on this forever, liberated from the cycle of life and death. The three dots on the top under the semi-circle symbolize Triratna (Ratnatraya) – Samyak darshan (right belief), Samyak Gyan (right knowledge), and Samyak Charitra (right conduct). Every creature in this world can become free from the cycle of life and death. This gives the message that it is necessary to have Triratna in order to attain Moksha.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

In the top portion, four arms of the Swastika symbolize the four Gati (destiny): Narak (demon), Triyanch (animal), Manushya (human) and Dev (angel). It represents the perpetual nature of the universe in the Madhya Lok (material world), where a creature is destined to one of those states based on their Karma (deeds). It also represents the four columns of the Jain Sangh: Sadhus, Sadhvis, Shravaks and Shravikas - monks, nuns, female and male laymen. It also represents the four characteristics of the soul: infinite knowledge (Anant Jnan), infinite perception (Anant Darshan), infinite happiness (Anant Sukh), and infinite energy (Anant Virya).

The symbol of hand in the lower portion shows fearlessness and symbolizes the feeling of Ahimsa (non-violence) towards all the creatures in this world. The circle in the middle of the hand symbolizes Samasara (reincarnation cycle) and the 24 spokes represent the preachings from the 24 Tirthankars, which can be used to liberate a soul from the cycle of reincarnation.

The meaning of the mantra at the bottom Parasparopagraho Jivanam is "Live and Let Live", in short, all creatures should help one another.

In short, the Jain emblem represents many important concepts to show the path to enlightenment by following the basic principles of Ahimsa (non-violence), Triratna (right belief, right knowledge, and right conduct) and Parasparopagraho Jivanam (helping others).

Jainism traditionally known as Jain dharma is an Indian religion that prescribes a path of non-violence towards all living beings and

Jainism emphasizes spiritual independence and equality between all forms of life. Practitioners believe that non-violence and self-control are the means by which they can obtain liberation. Currently, Jainism is divided into two major sects —Digambara and Swetambara.

The word Jainism is derived from a Sanskrit verb Jin which means to conquer. It refers to a battle with the passions and bodily pleasures that the Jain ascetics undertake. Those who win this battle are termed as Jina (conqueror). The term Jaina is therefore used to refer to laymen and ascetics of this tradition alike.

Jainism is one of the oldest religions in the world. Jains traditionally trace their history through a succession of twenty-four propagators of their faith known as tirthankara with Adinath as the first tirthankara and Mahavira as the last of the current era. For long periods of time Jainism was the state religion of Indian kingdoms and widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century CE due to the growth of, and oppression by the followers of Hinduism, and Islam.

Jainism is an ancient religion of India. The origins of Jainism are obscure. Its philosophical roots go back to primitive currents of religious and metaphysical speculation in ancient India. During the 5th century BCE, Mahavira became one of the most influential teachers of a Jainism. Mahavira, however, was most probably neither the founder of Jainism, which reveres him as their prophet, nor the author of their religion. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Parsva, the traditional predecessor of Mahavira is the first Jain figure for whom there is reasonable historical evidence. He might have lived somewhere in the 9th–7th century BCE. Followers of Parsva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Parsva and a disciple of Mahavira which brought about the union of the old branch of the Jain church and the new one.

After the death of Parsva, his disciple Subhadatta became the head of the monks. Subhadatta was succeeded by Haridatta, Aryasamudra, Prabha and lastly Kesi. Jain scriptures have records of a dialogue between Mahavira's disciple and Kesi; Kesi along with his community accepted Mahavira as a tirthankara and merged with him as a result.

The tirthankara are said to have attained perfect knowledge, known as keval jnana. After Mahavira, one of his disciple Sudharma Svami is said to have took over the leadership. He was the head of Jain community till 515 BCE. After his death, Jambuswami, a disciple of Sudharma Svami became the head of the monks. He was the head till 463 BCE. Sudharma Svami and Jambu Svami are also traditionally said to have attained keval jnana. It is said that no one after Jambu Svami has attained it till now.

After Sudharma svami, a succession of five sutrakevalis, i.e. those who were well versed with scriptures, who headed the monks of the Jain community. Bhadrabahu was last sutrakevali. After Bhadrabahu, there were seven (or eleven) leaders. The original doctrine of Jainism was contained in scriptures called Purva. There were fourteen Purva. These are believed to have originated from

Jainism

Adinath, the first tirthankara. There was a twelve year famine two centuries after the death of Mahavira, the last Jain tirthankara. At that time, Chandragupta Maurya was the ruler of Magadha and Bhadrabahu was the head of Jain community. Bhadrabahu went south to Karnataka with his adherents and Sthulabhadra, another Jain leader remained behind. During this time the knowledge of the doctrine was getting lost. A council was formed at patliputra where eleven scriptures called Angas were compiled and the remnant of fourteen purvas were written down in 12th Anga, Ditthivaya by the adherents of Sthulbhadra. When followers of Bhadrabahu returned, there was a dispute between them regarding the authenticity of the Angas. Also, those who stayed at Magadha started wearing white clothes which was unacceptable to the other who remain naked. This is how the Digambara and Svetambara sect came about. The Digambara being the naked ones where as Svetambara being the white clothed. (From Wikipedia)

In Jainism also, the recognition of the One Divine in all beings (spiritual oneness of all creation) was taught by Mahavira. When the senses are allowed to have their way, all kinds of reactions occur. It is only when the senses are brought under unified control that the nature of Divinity can be comprehended. The eyes have the power of sight. The ears can hear. The powers of all the sense organs--seeing, hearing, speaking, etc., are derived from the Divine. It is the Divine that enables the eyes to see, the ears to hear, the mind to think and to have various experiences. It is when all these sensory processes are brought under unified control (by the conquest of the senses) that man becomes a conqueror a "Jina"---as termed by the Jains. Because he had conquered his senses the title of victor was conferred on Mahavira. (SSS Vol.24), 25-12-1991.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Jainism, the religion that was rendered an all-India movement by Mahavira, extols Jina, or the heroic conqueror of senses, emotions and stratagems of the intellect. He called upon all to carry out the duties inherent to their status and profession with steady faith and enthusiasm. He declared that all things and beings are holy in their right and are pilgrims on the road of Realisation. Any injury inflicted on any one of them is an intervention in that sacred journey and so one has to be scrupulously avoided. (SSS Vol. 10, p. 65)

Buddhism

Wheel of Dharma The Wheel has been used as a symbol for the concept of Dharma since at least the 3rd century BC. The dharmacakra ("Wheel of Dharma" or "Wheel of Law"), is one of the Ashtamangala symbols that has represented dharma, the Buddha's teaching of the path to Nirvana, since the early period of Indian Buddhism

Buddhism is a nontheistic religion that encompasses a variety of traditions, beliefs and practices largely based on teachings attributed to Siddhartha Gautama, who is commonly known as the Buddha, meaning "the awakened one". According to Buddhist tradition, the Buddha lived and taught in the eastern part of the Indian subcontinent sometime between the 6th and 4th centuries BCE. He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end their suffering through the elimination of ignorance and craving by way of understanding and the seeing of dependent origination, with the ultimate goal of attainment of the sublime state of nirvana

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Two major branches of Buddhism are generally recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle").

Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community). Taking "refuge in the triple gem" has traditionally been a declaration and commitment to being on the Buddhist path, and in general distinguishes a Buddhist from a non-Buddhist. Other practices may include following ethical precepts; support of the monastic community; renouncing conventional living and becoming a monastic; the development of mindfulness and practice of meditation; cultivation of higher wisdom and discernment; study of scriptures; devotional practices; ceremonies; and in the Mahayana tradition, invocation of buddhas and bodhisattvas.

The History of Buddhism spans the 6th century BCE to the present, starting with the birth of Buddha Siddhartha Gautama in Lumbini, Nepal. This makes it one of the oldest religions practiced today. The religion evolved as it spread from the north-eastern region of the Indian subcontinent through Central, East, and Southeast Asia. At one time or another, it influenced most of the Asian continent. The history of Buddhism is also characterized by the development of numerous movements, schisms, and schools, among them the Theravāda, Mahāyāna and Vajrayāna traditions, with contrasting periods of expansion and retreat. (From Wikipedia)

Buddhism

Of the major religions, Buddhism is one. Buddha was so agonised by the suffering that haunts the life of man that he investigated the behaviour of the mind and intellect of man and discovered remedial disciplines; he analysed the vagaries of the mind which lead man into the whirlpools of desires; he analysed the ways of reason, too and spotted the areas where prejudice takes root; above all, he preached surrender to dharma (righteousness), to compassion and to Buddha (the Enlightened One). (SSS Vol. 10, p. 65)

Buddha’s mother, Maya Devi, passed away when he was just 8 days old. His stepmother Gautami brought him up. That is how he got the name Gautama. He was christened as Siddhartha at the time of his birth. (SSS Vol.32 Part I, p. 214)

Because Buddha did not interest himself in the study of the Vedas or in the performance of Yagas and Yajnas, he was dubbed as atheist10. This is utterly wrong. Buddha was a pure – hearted person. When he was born, a renowned astrologer had predicted that he would be either a great King or a great renunciant. On knowing this,

10 The reason is he felt that it was more important to ensure that the five sense organs were pure to begin with. Buddha sought to find out why the mind gets disturbed. He could not bear to see anyone suffering. He was deeply grieved at the sight of persons afflicted with old age. He was intrigued at the sight of a dead body. None of the natural happenings gave him peace of mind. Buddha considered the movements of the planets and the Sun and the stars as Natural phenomena. He undertook many spiritual exercises to find out what transcended these natural phenomena. Failing to find the answers by the exercises, he approached many great elders to find answers. None could give him satisfactory answers. Ultimately he reached Gaya and sat under Peepal Tree to meditate on the problems that worried him.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Buddha’s father, Suddhodana arranged to keep out of his son’s sight all unseemly worldly sights or happenings in this world. From his childhood, Buddha could not bear the sight of anyone in pain. He was saddened at the sight of old ill – treating the young, of men in authority harassing the people and the big fish swallowing the small ones. He realised that it was wrong for anyone to cause harm to others. (NNSG Vol.8, p. 31)

The name given to Buddha at the time of birth was Sarvaartha Siddha. Suddhodana got his son married to Yashodhara, daughter of his brother-in-law, Shuddhabuddha. He apprehended that his son may become a recluse and turn away from the world if he was left to himself. But Buddha did not feel that a married life was the proper thing for him. Buddha felt that man was bound by various attachments in worldly life. Friends and relations were the cause of this bondage. Various human relationships were the cause of sorrow in the world. So he declared: "Sarvam duhkham duhkham" (All is sorrow) He also declared: "Sarvam Kshanikam, Kshanikam" (everything is momentary). "Sarvam nashyam nashyam" (everything is perishable).

Buddha felt that nothing was truly lasting. Parents were subjecting their children to various kinds of bonds and making their lives miserable. As soon as the children come of age the parents are keen to get them married. They do not know what kind of happiness he can get from married life.

What happiness have they derived from their own married life physically, mentally or otherwise? No person, however intelligent, thinks about this matter. Even eminent scholars do not care to

Buddhism examine whether it is worthwhile pursuing sensuous pleasures instead of seeking what is beyond the senses. Buddha felt intensely unhappy that his parents and others combined to commit him to the bondage of married life. One day, at midnight, Buddha left the palace, giving up his wife and young son, Rahul. Nirvana is the only truth He abandoned everything out of the conviction: "There is no mother or father, no kinsman or friend, no home or wealth. Awaken yourself!" He resolved to find out something which transcends all worldly relationships and pleasures.

Buddha asked himself: "What is this life? Birth is misery. Old age is misery. Wife is a cause of sorrow. There is misery at the end of life. Therefore, be alert and awake." Happiness is not to be found in any of the things of the world. Everything is fleeting. Man is wasting his life in the pursuit of petty ephemeral pleasures. Nirvana is the only truth. It is the sense of oneness with all life. To turn the mind towards that which is permanent is Nirvana. (SSS Vol.30), 15-5- 1997

At the age of 2811, Buddha renounced all the palatial comforts and took to sanyasa (renunciation12). He wandered in the forests, listened to the teachings of noble souls and studied holy texts. But none of these could give him satisfaction. Ultimately, he realised that his heart is the true holy text given by God and God is his true

11 (SSS Vol.30), 15-5-1997 12 What is the significance of this step? Buddha declared: "Sangham sharanam gachchaami",""Hands in the society, head in the forest." He renounced everything to think about promoting the well-are of society. (SSS Vol.30), 15-5-1997

Sanatana Dharma: For a happy, peaceful life of an individual and for society friend. He discarded all books and stopped visiting noble souls. He turned inward and enquired into the truth. Ignoring the holy text (heart) and forgetting the true friend (God), man is going hither and thither in search of peace. (SSS Vol.35)

Buddha's search for Truth Buddha taught that people should adhere to truth and uphold it. Among Buddha's teachings the foremost were Sathya (Truth) and Dhana (Righteousness). These two are the teachings of the Vedas: "Sathyam vadha, Dharmam chara" (Speak the Truth, practise righteousness').

He declared: "Dharmam sharanam gachchaami." What is this Dharma? "Ahimsa13 paramo dharmah” Dharma means causing no harm to anyone. Basing his teachings on these two declarations, Buddha went about preaching his message.

Buddha's emphasis was entirely on purity in every aspect of daily life. Purity in vision, purity in thought, purity in speech and purity

13 Buddha attached great importance to Ahimsa. He considered it the foremost Dharma (duty). What does Ahimsa signify? It is not merely refraining from causing harm or injury to others. It implies also refraining from causing harm to oneself. One who harms himself cannot avoid harming others? Whoever desires to observe Ahimsa must see that he does not do violence to himself. How is this to be ensured? By constantly examining whether his conduct is right or wrong. For instance, in the matter of speech, he must examine whether his words are causing pain to others or not. He must see that his looks are not tainted by evil intentions or thoughts. He should not listen to evil talk. All these cause harm to the individual.

Buddhism in action. He considered the spirit of sacrifice as true yajna. Sacrifice is the means for attaining Nirvana (freedom from the bondage of mundane existence). (SSS Vol.30), 15-5-1997

Buddha was totally opposed to anyone being forced to lead a worldly life against his will. When Buddha was going round begging for alms as a mendicant, his father, Suddhodana, called him and said: "Son! Why are you going about as a beggar? I am a king and you are leading the life of a beggar. This is not proper at all." Buddha gave him a fitting reply. "Sir, you are Brahman and I am Brahman. You are not father and I am not son. Both of us are Brahman.

In the phenomenal world, you belong to the lineage of rulers. I belong to the lineage of renunciants. All those who follow my ideals are all renunciants. Your lineage is based on Raga (attachment). My lineage is based on Viraga (renunciation). To those who have attachment, it becomes a toga (disease). To the renunciants, detachment becomes the means to Nirvana (liberation from bondage)." Buddha taught his message in this way to his father, wife and son. (SSS Vol.30), 15-5-1997

Buddha laid emphasis on seeing good, thinking good, speaking good and doing good. Seeing all sorts of thing is not good for anyone. The eyes should be used for seeing only what is pure, what is holy and what is edifying.

He came to be known as Buddha because he developed buddhi (intellect) and discrimination power.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

Discrimination is of two types: individual discrimination and fundamental discrimination. Individual discrimination arises out of selfishness, whereas fundamental discrimination is concerned with the welfare of one and all. One should discard individual discrimination and have only fundamental discrimination. This was the teaching of Buddha to Ananda, son of Gautami, before he attained Nirvana.

When Buddha was on the verge of attaining Nirvana, Ananda started shedding tears of sorrow. Then Buddha consoled him, saying, “Ananda, why are you unhappy over my attaining Nirvana? I have been craving this state of Nirvana for the past many years. Why do you shed tears of sorrow when I am experiencing supreme bliss?” Ananda understood the truth and followed the teachings of Buddha. Ultimately, he too attained Nirvana. (SSS Vol.32 Part I, p. 214)

Nirvana Buddha asked himself: “What is this life? Birth is misery. Old age, misery. Life is a cause of sorrow. There is misery at the end of life. Therefore, be alert and awake.”

Happiness is not to be found in any of the things of the world. Everything is fleeting. Man is wasting his life in the pursuit of petty ephemeral pleasures. Nirvana is the only truth. It is the sense of oneness with all life. To turn the mind towards that which is permanent is “Nirvana”. (NNSG Vol.8, pp. 31-32)

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Good life leads to nirvana After getting enlightenment under the Bodhi tree in Gaya, Buddha embarked upon his mission of preaching. Once two of his disciples were accompanying him. Buddha noticed that they were looking at some women who were bringing water from a river. Buddha chided them for their misconduct and expelled them from the Sangha. He said that while walking on the road the eyes should be concentrated on the road in front and should not go astray. Such actions are often the cause of serious accidents.

Buddha declared that the good life leads to liberation (nirvana). This is the sacred consummation for a good life. In this state, a man is tree from desires and actions prompted by them. Before his passing, Buddha taught his stepbrother, Ananda, the transience of worldly pleasures and the meaninglessness of a purely mundane existence.

When Ananda started weeping, noticing the imminent passing of Buddha, the Enlightened One asked him: “Why are you weeping?” Ananda said, “I am weeping because your passing is imminent.” Buddha told him that he should not worry about what happens to the body that is perishable and full of infirmities. He exhorted Ananda not to bother about the body or the mind, but lead a life based on the dictates of the conscience. Giving this advice, Buddha breathed his last. (SSS Vol.31, pp. 19-26)

Buddha followed the same principle. Earlier, Buddha went in search of divinity everywhere outside. He wandered in several places. But, he could not succeed in his endeavours. Ananda, his cousin saw the

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Sanatana Dharma: For a happy, peaceful life of an individual and for society plight and enquired why he was wandering here and there. Then, suddenly Buddha realised that he was all the while following his manasika thathwa (mental impulses), which is impermanent and momentary. He, therefore, decided not to follow the mind. He, immediately started contemplating on divinity with full heart and attained Nirvana (liberation from bondage). It is clear from this example that one should never rely on the mind which weaves fantasies. Forget the mind, establish divinity firmly in your heart and finally merge in that divinity. That is the real nirvana.

You must forget the deha bhranthi (the illusion of body). Merge in divinity with atma-bhimana (attachment to the atma). That is the real dhyana. That is the true thyaga (renunciation or detachment). That is your real yoga. That is your real bhoga. That bhoga is ananda (bliss).

Always follow the principle, “Sathyam bhruyaath, Priyam bhruyaath, Na bhruyaath Sathyam apriyam” which means always speak the truth; speak the truth pleasingly; never speak truth which is unpalatable. Only then will you be able to attain Nirvana. Several people aspire for liberation. Liberation cannot be attained by temporary sadhanas. It can be obtained by constant contemplation on divinity, forgetting the mind totally. That is real nirvana.

Wherever you see, if the mind only is visible, how can you attain nirvana? It is only the one who forgets the mind can attain nirvana. (SSS Vol.35, pp. 186-187)

Morality and integrity alone can lead to Nirvana (liberation). (NNSG Vol.8, p. 35)

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Buddha’s Teachings Man today is acquiring various types of knowledge. Among these he is learning how to live and act like lions and other animals. What is the meaning of knowledge (jnaana)? It is not mere acquaintance with numerous books. Even the acquisition of information about all the objects in the animate and inanimate is not knowledge. True knowledge is awareness of the relationship between the individual and collective (samashti) and their oneness.

Men today do not recognize the nature their humanness. How can they recognize their inherent divinity? It is only when man is aware of his humanness that he will be competent to recognize his divinity. How then, is man to reach humanness? What is the means? Buddha undertook various inquiries to discover the Divine and came to the conclusion that it is only through mastery over his senses he can achieve this. Man has to make the right use of his senses for sacred purposes to realize his divinity.

Divinity transcends space and time True ideal is to give practical knowledge of dharma to others. One should be a hero in practice, not merely in preaching. This was the ideal of Buddha. All the Avatars and noble souls led their lives in the most exemplary manner and helped people experience divinity. Buddha said, “O man. you don't need to search for God anywhere. You are God yourself.” (SSS Vol.32 Part I, pp. 214-215)

When Buddha sat under the Bodhi Tree in Bodhgaya, after the illumination that revealed to him the Four Noble Truths, gangs of disbelievers gathered around him and poured ridicule and abuse on him. His disciples were enraged; they prayed to the Buddha, "Lord,

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Sanatana Dharma: For a happy, peaceful life of an individual and for society

Give us leave; we shall beat this insolence and .ignorance out of these traducers." But, Buddha only smiled at their anger. He said, "Dear ones, know you not how much joy they derive from this exercise? You derive joy worshipping me. They derive joy pelting me with abuse. You pour reverence; they pour ridicule, and receive equal satisfaction. Control yourselves; do not hate any one, that is the teaching. This is the ancient ordinance." (SSS Vol.12), 14-1- 1973

Samyag darsanam Hence, Buddha declared that the first requisite is samyag darsanam (Having the right vision). The implication of this statement is that, having been bestowed with the great gift of eyes, man should use them for seeing sacred objects and holy beings. But, on the contrary, by using his eyes to look at unsacred objects and evil persons, man fills himself with bad thoughts and becomes a prey to evil tendencies. What one sees influences the feelings in the heart. The state of the heart determines the nature of one’s thoughts. The thoughts influence one's life.

Hence to lead a good life the first requisite is a pure vision. Man has to cultivate sacred outlook. As a result of looking at cruel, ugly, and wicked scenes man leads an animal existence.

The very first inquiry one should make is to ascertain what is pure, edifying, and godly that he should see. Whatever he sees leaves its imprint on man. Few realize the effects of this. Human life today is racked by anxiety, misery, unrest and troubles of various kinds. The root cause of all this is that man is witnessing what is repulsive,

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Buddhism wicked and demeaning. For transforming one's life, the first requisite is a proper vision. The eye (netra) is comparable to a spiritual text (Shastra) and one's vision14 (drishti) determines one's views of the cosmos (srishti). Hence to acquire the highest knowledge one has to purify the vision. This means one should avoid seeing what is obnoxious. One should strive to see only that which is sacred and pure. What man sees is like seeds sown in the heart. Evil scenes give rise to evil thoughts. Good scenes evoke good thoughts. When sacred scenes are implanted in the heart there will be no room for bad feelings or thoughts to grow in the heart. This was the first lesson Buddha taught. Buddha wandered all over the country in search of spiritual peace and liberation. After many years of inquiry he came to the conclusion that the secret of spiritual

14 Right vision confers double promotion There are forty lakh light rays in the human eye. But their radiance is destroyed on account of wrong vision. When you look at wrong things, you waste the enormous power of radiance of the eyes. There are thirty lakh taste buds on the tongue.

But they get destroyed because of bad talk. So, first and foremost vision and tongue should be kept under check. Otherwise man may lose his humanness and ultimately ruin his life. Along with right vision and right talk, cultivate right listening. If someone were to indulge in bad talk in your presence, leave the place at once. Right vision confers double promotion; it strengthens the will power and enhances the power of radiance of the eyes. Having understood this truth, Buddha made a concerted effort to control his senses. Meditation and penance confer only temporary happiness. Eternal happiness results only from control of the senses. Buddha was the crown prince and had the entire kingdom under his control, but he sacrificed everything and tried to control his senses. He could experience bliss and attained Nirvana only after controlling his senses. (SSS Vol.32 Part I, pp. 210-211)

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Sanatana Dharma: For a happy, peaceful life of an individual and for society wisdom was not to be got from scholars or by study. He realized that spiritual understanding could only come from mastery of the senses.

Samyag vachanam From developing sacred vision, man should proceed to samyag vachanam (sacred speech). Buddha declared that only sacred thoughts could lead to sacred speech. Buddha declared that the tongue should not be used recklessly to utter whatever one thinks. The tongue has been given to speak the truth, to expatiate on what is sacred and pure. The tongue has not been given to man to pamper the palate with delicious sweets. It is not given for talking as one likes. It is not to be used for causing displeasure to others. Nor is it to be used for indulging in falsehood. The tongue has been given to man to speak the truth, to be sweet to others, to praise the Divine and enjoy the bliss derived from such sacred speech.

There are people who devote their entire time to reading all kinds of books, without trying to put into practice what they learn from such reading. What is the use of such reading? Buddha spoke out against scholarship unrelated to the good life. He carried out a great deal of study and met many great men. He listened to many discourses. He realized that true knowledge could not be got by these means. He realized that a pure, unsullied consciousness confers the highest knowledge. True knowledge is derived from a pure inner consciousness (antahkarana).

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Samyag karma and samyag sadhana Buddha emphasized goodness in action (samyag-karma). The mark of good action is harmony in thought, word, and deed. When there is no such harmony, the action belies what is said or thought. Buddha went on to declare that good action is conducive to good spiritual progress (samyag-sadhana). Good deeds constitute genuine spirituality. Mere formal worship or ritualistic practices do not constitute spiritual striving. These religious practices are good in a way. But they do not constitute spiritual sadhana. True spirituality consists in the unity of thought, word and deed in all their purity and sacredness. Buddha declared that when spiritual striving of this nature has been completed, there is samyag-jivanam (leading a pure life).

This is how the five organs of perception (panchendriyas) should be used to achieve the supreme goal of life. Good vision, good thoughts, good speech, good deeds and good spiritual endeavour are the prerequisites for a good life (samyag jivanam). In this context, the meaning of spiritual striving should be properly understood. Essentially spiritual striving calls for the shedding of all bad qualities and the cultivation of good thoughts. Spiritual sadhana means cultivating good thoughts and undertaking good deeds.

The true meaning of dharma To achieve happiness, man embarks on acquiring various kinds of knowledge and pursues various occupations. He seeks happiness through marriage and having children and building a mansion for his residence. But is he happy thereby? No.

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In his last moments, Buddha summoned his stepbrother Ananda to impart to him his final message. Ananda was the son of Gautami (Buddha's stepmother). Placing his palm on the head of his younger brother, Buddha said: “My dear child! I came to the world to teach (the Truth). If anyone asks, ‘Where is God?’ the answer is: ‘He is everywhere’. Truth is God. Speak the Truth. Do not harm anyone. Recognize that the highest dharma is nonviolence ahimsa).”

What is dharma? Is it celibacy or the duties of a householder or a renunciant (sanyasi)? These are transient obligations, which have to be observed as incidental duties in the journey of life. The Supreme duty is refraining from causing harm to anyone. This truth is proclaimed in the scriptures in the exhortation: “Speak the truth. Speak what is pleasing (Sathyam bruyaath; priyam bruyaath.)” Thus, pleasing speech is declared as a supreme duty.

Buddha told Ananda that this truth was learnt by him from his own experience. He said, “When I left the palace, my father (the King) was told that I was doing a great wrong in renouncing the family. My parents, kinsmen and others tried to put pressure on me to return to the ties of family life. These wrong efforts on their side made me more determined to pursue the spiritual path. In the quest for spiritual peace several ordeals have to be overcome. Today I have found the Truth about life. What is it? The sanctification of the five senses is the way to Truth. If the senses are polluted, of what avail are spiritual exercises? When the water in a tank is polluted, all taps will only give polluted water. Your heart is the tank. Your vision and thoughts are impure. Your speech is foul. When the heart is polluted in this manner, the senses are bound to be sullied.”

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Buddha teaches True Sacrifice Buddha was once asked: "Who is the richest man in the world?" Buddha replied: "He who has much satisfaction (with what he has) is the richest man." To the question, "Who is the poorest man?" Buddha replied: "He who has many desires." A Maharaja, who was listening to Buddha's sermons on contentment and renunciation, wished to earn the approbation of Buddha.

Buddha used to keep with him always a rattle-drum. His disciples once asked him: "Master! Why are you always keeping this rattle- drum by your side?" Buddha replied: "I shall play on this drum the day a person who has made the greatest sacrifice approaches me." Everyone was eager to know who this person would be. Such persons are often the forgotten men of history.

Wishing to attain this distinction, a Maharaja loaded his elephants with considerable treasure and went to Buddha. He hoped to offer the treasure to Buddha and earn his praise.

Buddha shows what true sacrifice means On the way, an old woman greeted the Maharaja and pleaded: "I am hungry. Will you give me some food?" The Maharaja took out a pomegranate fruit from his palanquin and gave it to the old woman. The old woman came to Buddha with the fruit. By then, the Maharaja had also come to Buddha and was eagerly waiting to see when Buddha would sound the rattle-drum. For a long time Buddha did not use it. The Maharaja stayed on.

The old woman approached Buddha staggering on her legs, and offered him the pomegranate fruit. Buddha took it immediately and

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Sanatana Dharma: For a happy, peaceful life of an individual and for society sounded the little drum. The Maharaja asked Buddha: "I offered so much wealth to you. You did not sound the drum. But you rattled it after receiving a small fruit. Is this a great sacrifice.

Buddha replied: "Maharaja! In sacrifice, it is not quantity that counts. It is the quality of sacrifice that matters. It is natural for a Maharaja to offer gold. But what great sacrifice is made when a hungry old women offers the pomegranate fruit to the Guru despite her hunger. She did not care even for her life and gave the fruit. What greater sacrifice can there be? It is not sacrifice to offer what is superfluous for you. True sacrifice means giving up that which is most dear to you, that which you value most." (SSS Vol.21), 26 Jun 1988

Buddha teaches Equanimity There used to be a village-chief who did not like Buddha's way of life. He used to look upon him as a lazy person who was gathering round him young men and making them lead an idle life. Buddha who was aware of the man's attitude, went to his house one day with his disciples and begged for alms "Bhavathi! Bhikshaam Dehi" (Oh blessed one! offer me alms). The headman, who had espied Buddha approaching the house and begging for alms, shouted: "You lazy fellow! You don't deserve any alms. Get out! You have been wasting your time." The headman went on abusing Buddha, calling him all kinds of names. Buddha was amused and was smiling. After exhausting his abuses, the headman calmed down and asked Buddha, "Sir! I have a doubt. Will you clear it?" Buddha said, "What is your doubt? Speak out." The headman asked how Buddha had remained unaffected by all the abuse he had levelled against the latter. Buddha said, "I came to you begging for food. Supposing you

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Buddhism had brought the food and I had refused to take it, what would you have done with the food?" The man replied, "I would have taken it back."

Buddha then said, "Now, instead of food, you gave me all your abuse. I refused to receive it. What happens to it? It goes back to you. I have no connection with it." The headman learnt a good lesson. (SSS Vol.25), 15 Mar 1992

Once, Buddha entered a village along with his disciples. A lady approached him and requested him to have food in her house. Buddha blessed her and accepted her invitation. Seeing this, many villagers, including the village headman, warned Buddha, saying, “O Buddha, you are one of wisdom and have renounced everything. She is not a woman of good character. It is not proper for you to have food in her house.” Buddha smiled and asked the village headman to come forward. Buddha, holding the right hand of the headman, asked him to clap. The headman said, it was not possible for him to clap since one of his hands was in Buddha’s hold. Buddha said, “True, it is possible to clap only when two hands come together. Likewise, this lady cannot turn bad by herself unless there are men of bad character in the village. The men of this village are the root cause of her bad character.” The villagers realized their folly, fell at Buddha’s feet and sought his forgiveness. Through his teachings, Buddha instilled sacredness and wisdom in people. Buddha’s teachings are highly sacred, with profound inner meaning. (SSS Vol.32 Part I, p. 214)

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Buddhists Prayer No one can live for himself. He is involved with parents, kinsmen, friends, foes, society, countrymen, etc., in ever widening circles. Buddhists declare, Buddham Sharanam Gacchami, Sangham Sharanam Gacchami "I take refuge in the Buddha. I take refuge in the Sangha. I take refuge in Dharma (virtue)." The first is the involvement with the reality in one's own individual self. One must examine oneself whether he lives according to a mind, free from polluting thoughts and feelings. Buddha is the symbol of the awakened intellect. Is the intellect sharp enough for clear discrimination? This must be one's question to oneself. For, even an insane person asks for food when hungry. His intellect is alert for limited purposes. But, it has to serve far higher purposes for man.

The second stage is refuge in the Sangha. Just as one yearns for and works towards securing property, welfare and 'happiness for oneself, one must also yearn for and work towards securing these very things for the sangha (society) to which one belongs. Without society to guard and guide, the individual is lost, like a drop of oil on an expanse of water. One's welfare is based on the welfare of society. The welfare of a particular society is based on the welfare of the country.

The third stage is refuge in the Dharma. Dharma means the vesture of the Cosmos, that which is its very nature, namely, Prema or Divine Love. When one seeks refuge in Love that sustains and promotes progress, the individual, the society and world become a sublime Trinity. (SSS Vol.11, p. 142)

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Krishna commanded Arjuna, "Develop a broad mind and expand your vision. You can start with the concept of the individual personality, but do not get stuck there. Do not waste your entire life thinking only of individuals. "From the individual you must move on to the concept of the society, which transcends the individual, Individuality and personality are associated with a limited name and form, but let your mind soar beyond name and form. Reach and experience that principle which is full of Dharma. You are still viewing everything in the framework of Dvaita, or duality, and so your life is manifesting only duality; you are caught up in name and form, in subject and object. Make the effort to travel from Dvaita to Vishishtadvaita, from dualism to modified non-dualism, keeping the highest wisdom of pure non-dualism, pure Advaita as your ultimate goal. Make an effort to see the same divine principle everywhere and in everything, until you realize the ultimate truth, that only the Atma exists, that only the Self is real."

Buddha taught the same great truth, although he may not have made reference to Veda or used Vedantic terms, nevertheless, he experienced and demonstrated the essential spirit of the Veda. First he said, "Buddham Sharanam Gacchami", meaning, "I take refuge in the Buddhi, my power of discrimination". This deals with the individual; it speaks of the limited personality. Gradually, he added, "Sangham Sharanam Gacchami", meaning "I take refuge in the community, I take refuge in the Society". He recognized that feelings associated with individual and personal considerations are selfish and narrow, and cannot take you very far.

Society does not have any particular form; it is made up of individuals. When large number of individuals joins together they

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Sanatana Dharma: For a happy, peaceful life of an individual and for society become a society. Swami often says, "Expansion is My life. When you expand individual life to infinity it becomes divinity", that is to say, let individual life multiply and broaden and it will eventually reach divinity. Therefore, Krishna told Arjuna, "Live in the society, serve the society; and develop broad mindedness".

The meaning of society in one country may be different from that in another; and a society or community called by one name may have nothing to do with a society or community called by another name. So, you will find that there are limits even for a society, and that the society by itself will not take you all the way to infinity. Therefore, Buddha added one more step, "Dharmam Sharanam Gacchami", meaning "1 take refuge in Dharma, I take shelter in "truth and righteousness". Dharma, as used here, has a very broad connotation; it refers to the one who supports the entire world. - When you investigate the general meaning of the word Dharma, you find that it relates to the basic nature of a thing, its essential truth. The "thing" referred to here is the immortal Atma the indwelling divinity. Therefore, the deeper meaning of Dharma is found in the true nature of divinity. To take refuge in Dharma is to become one with the attributes of divinity. It has been said that Maya is the body of God, but it is more correct to say that Dharma is the body of God. It is His very form. That is why Krishna announced, "For establishing Dharma, I have come again and again". Dharma reveals the broad nature of divinity in all its glorious aspects. (DBG, pp. 249-250)

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True meaning of the Buddhist prayer It is not enough to read the lives of avatars and messiahs. Their teachings should be put into practice as much as possible. People must gradually outgrow their material attachments and develop divine love.

Suddhodana tried to protect his son from all external worldly influences by keeping him in the palace and not even sending him to school. What happened ultimately? Buddha decided to renounce everything in quest of the truth about human existence and he declared Ahimsa (non-harming) as the supreme good.

What is it that people need today? These are three things: A heart pure and white like the moon, speech soft and sweet like butter, a face that is loving and kind. These are lacking in the world today The entire atmosphere is frightening. There is harshness in speech. There is no softness in the heart. The heart should be pure and soft like butter. Today, on the contrary, people are hard-hearted.

Fill your hearts with compassion. Let your speech be sweet and truthful. You will then be truly human. Ahimsa is the supreme virtue Buddha taught one great, truth to the world. He declared that it is not what the Vedas and Scriptures say that constitutes truth. People should bear in mind that non-harming is the supreme virtue. Do not cause harm to anyone by thought, word or deed. The tongue is given to you to utter truth. Jayadeva exhorted his tongue to manifest its sweetness by chanting the names of the Lord Govinda, Dhamodhara, Madhava. Whatever be the number of religions, their goal is one and the same. To carry on daily life in the world people pursue many vocations. But does all this constitute real living? Can

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Sanatana Dharma: For a happy, peaceful life of an individual and for society a life led without remembering God be called life at all? What kind of life is it where there is no purity, no morality and no spirituality? Morality and integrity alone can lead to Nirvana (liberation). Today these two are absent. People must strive to base their lives on Neethi and Nijaayathi (morality and integrity). They should become, as Jesus said, messengers of God. (SSS Vol.30), 15-5-1997

Buddha Purnima Embodiments of love! We are celebrating today Buddha Poornima or Buddha Jayanti. What does Poornima (full-moon) signify? It signifies wholesomeness. When the mind is filled with love, it achieves fullness. As long as the mind is filled with darkness and evil thoughts, there is no meaning in celebrating Buddha Poornima. Get rid of this darkness. Without the light of love in the heart, what use is there in having illuminations outside? Light the lamp of the Divine in your minds. Banish hatred and envy from your hearts. Man is the victim of two evil planets: attachment and hatred. To escape from their grip, the only way is to cultivate love. (NNSG Vol.8, p. 35)

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Christian cross The Christian cross was in use from the time of early Christianity, but it remained less prominent than competing symbols. The Christian Cross, seen as a representation of the instrument of the crucifixion of Jesus Christ, is the best-known religious symbol of Christianity. It is related to the crucifix (a cross that includes a usually three-dimensional representation of Jesus' body) and to the more general family of cross symbols.

Christianity (from the Ancient Greek word Χριστός, Christos, a translation of the Hebrew, meaning "the anointed one", together with the Latin suffixes -ian and -itas) is a monotheistic religion based on the life and oral teachings of Jesus as presented in the New Testament. Christianity is the world's largest religion, with approximately 2.2 billion adherents, known as Christians. Most Christians believe that Jesus is the Son of God, fully divine and fully human, and the saviour of humanity whose coming was prophesied in the Old Testament. Consequently, Christians refer to Jesus as "Christ" or the Messiah.

Sanatana Dharma: For a happy, peaceful life of an individual and for society

The foundations of Christian theology are expressed in ecumenical creeds. These professions of faith state that Jesus suffered, died, was buried, and was resurrected from the dead in order to grant eternal life to those who believe in him and trust in him for the remission of their sins. The creeds further maintain that Jesus bodily ascended into heaven, where he reigns with God the Father. Most Christian denominations teach that Jesus will return to judge everybody, living and dead, and to grant eternal life to his followers. He is considered the model of a virtuous life. His ministry, crucifixion, and resurrection are often referred to as the "gospel", meaning "good news". The term gospel also refers to written accounts of Jesus' life and teaching, four of which—the Gospels of Matthew, Mark, Luke and John—are considered canonical and included in Christian Bibles.

Christianity is an Abrahamic religion that began as a Jewish sect in the mid-1st century. Originating in the Levant region of the Middle East, it quickly spread to Syria, Mesopotamia, Asia Minor and Egypt. It grew in size and influence over a few centuries, and by the end of the 4th century had become the official state church of the Roman Empire, replacing other forms of religion practiced under Roman rule. During the Middle Ages, most of the remainder of Europe was Christianized, and adherents were gained in the Middle East, North Africa, Ethiopia and parts of India. Following the Age of Discovery, Christianity spread to the Americas, Australasia, sub-Saharan Africa, and the rest of the world through missionary work and colonization. Christianity has played a prominent role in the shaping of Western civilization.

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Worldwide, the three largest groups of Christianity are the Catholic Church, the Eastern Orthodox Church, and the various denominations of Protestantism. (From Wikipedia)

Jesus Two thousand years ago, when narrow pride and thick ignorance defiled mankind, Jesus came as the embodiment of Love and compassion and lived among men, holding forth the highest ideals of life. You must pay attention to the lessons he elaborated in the various stages of his life. 'I am the Messenger of God,' he declared, first. Yes. Each individual has to accept that role and live as examples of Divine Love and Charity. The guru must; act as the alarm-clock; he should awaken the sleeper to his duty to himself. “Uththishtha! jaagratha," as the Upanishads proclaim---"Arise! Awake." And bear witness to the God within, in every thought, word and deed. (SSS Vol.14), 24- 12-1980

The three stages of Jesus' life Jesus was kaarana-janma, a Master born with a purpose, the mission of restoring love, charity and compassion in the heart of man. He had no attachment to the self, nor paid any heed to joy or sorrow, loss or gain. He had a heart that responded to the call of anguish, and he went about the land preaching the lesson of love and poured out his life as liberation in the sacrifice to humanity.(SSS Vol.14), 24-12-1980

Jesus could assert that his life was his message, for he lived among men as he advised them to live. Everyone has to start his Spiritual pilgrimage, proclaiming he is a servant or messenger of

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God and trying to live up to that high and responsible status. This is the stage of duality. The he progresses to discover the divine within himself, and realise that God is his precious heritage, which he must claim and utilise. That is the stage when one feels he is a son of God, of the same nature of God. Finally, he merges in God- consciousness. This is the essences of all religious disciplines and teachings. When Jesus proclaimed that he was the messenger of God he wanted to emphasize that everyone is a messenger of God and has to speak, act and think as one... When progress is furthered, Jesus asserted, each one can recognise all as sons of God, children of God, brothers and sisters of oneself... Finally, knowledge ripens into wisdom, and the goal is reached when one realises ‘I and the Father are one.’ Jesus has shown the way in clear terms. He announced very early in life that he had come to illumine the spiritual path. He had the Light within him. Jesus was the name he was known by; he was honoured by the populace as Christ, for they found in his thoughts, deeds and words no trace of ego. He had no envy, or hatred; he was full of love and charity, humanity and sympathy... (EL, p. 70)

Like most seekers, he first searched for the Divine in the objective world. But he soon realised that the world is a kaleidoscopic picture created by one's own imagination, and sought to find God within himself. His stay in the Himalayan monasteries in Kashmir and in other centres of eastern asceticism and philosophical inquiry, gave him greater awareness. From the attitude of being a Messenger of God, he could now call himself the Son of Clod. The bond of relationship increased: the 'I' was no more some distant light or entity; the

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Later as the Atman-consciousness was established, Jesus could declare, "I and 'My Father are One." The three stages may be described as: "I was in the Light," "the Light was in me," and "I am the light," and may be compared to the Dwaitha (dualism), Visishtadwaitha' (qualified non-dualism) and Adwaitha (non- dualism) stages as described in Vedic philosophy. The final stage is the one when all duality has been shed. This is the essence of all religious disciplines and teachings.

Jesus' original name was Isa Jesus was honoured by the populace as Christ, for they found in his thoughts, words and deeds, no trace of ego. He had no envy or hatred, and was full of love and charity, humility and sympathy. Jesus' original name was Isa which, when repeated, is Sai. Isa and Sai, both mean Ishwara (God), the Eternal Absolute, the Sath-Chith-Ananda (Being-Awareness-Bliss). In the Tibetan manuscript, at the monastery where Isa spent some years, his name is written as Isha, which means the Lord of all living beings.

When Jesus proclaimed that he was the Messenger of God, he wanted to emphasise that everyone is a messenger of God and has to speak, act and think like one. This is the true Karma- Kanda (branch dealing with action and its reaction) of the Vedas: sadhana (discipline) of karma (work), japa (prayer),

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Sanatana Dharma: For a happy, peaceful life of an individual and for society seva (service) and dhyana (meditation). When progress is furthered, Jesus asserted, each one can recognise all as Sons of God, Children of God, brothers and sisters of oneself, and so, deserving of worship. The Upaasana Kanda (branch of Vedas dealing with contemplation) is the scripture in Sanaathana Dharma (Eternal Universal Religion) for this stage. Finally, knowledge ripens into wisdom and' the goal of Jnaana Kanda (branch of Vedas dealing with spiritual wisdom) is reached, when each one realises, "I and my Father are One."

Do not confine Jesus to one community The Birthday of Jesus must be celebrated by all mankind, for such kaarana-janmas belong to the whole human race. They should not be confined to a single country or community. Jesus found that scholars and ritualists had befogged the true religion, He engaged himself in teaching both spirituality and morality, for education is the very light of life. Jesus found that people were running after glass beads, imagining them to be diamonds and attaching great value to them. He went round the holy shrines and discovered that they had become bazaars where Grace was being bargained and commercialised. He condemned the priesthood which tolerated and encouraged these practises. So he drew upon himself the anger of the heads of temples and monasteries. They tempted one of his disciples with 30 silver pieces, to betray him into their hands.

The Roman rulers were told that Jesus was attempting to assert himself as King and so could be punished for treason. Their insistence made the Governor order his crucifixion. When the nails were being driven into him to fix him on the Cross, Jesus

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Christianity heard the Voice of the Father saying, "All life is one, My dear Son. Be alike to everyone," and he pleaded that those who were crucifying him may be pardoned for they knew not what they did. Jesus sacrificed himself for the sake of mankind.

Carols and candles, readings from the Bible and acting out the incidents that surrounded His Birth, are not enough to celebrate the Birth of Jesus. Jesus said that the bread taken in the 'last supper' was His Flesh, and the wine, His Blood. He meant that all beings alive with flesh and blood are to be treated as He Himself and that no distinction should be made. of friend or foe, we or they. Everybody is His Body, sustained by the bread; every drop of blood flowing in the veins of every living being is His, animated by the activity that the wine imparted to it. That is to say, every man is Divine and has to be revered as such.

Man forgets or ignores the goal of life You work as a messenger or servant; later, you worship, as a son does his father, and finally, you achieve the wisdom that You and He are One. That is the spiritual journey of which Jesus has shown the way in clear terms. He announced very early in life that he had come to illumine the spiritual path. Even as a bud, he emitted fragrance. He had the light in him, or else how can the tiny glow-worm light a lamp? To elevate man, to raise the level of his consciousness, He has to incarnate as man. He has to speak to them in their own style and language, He has to teach them the methods that they can adopt and practise. Birds and beasts need no Divine Incarnation to guide them, for they have no inclination to stray away from their dharma. Man alone forgets or ignores the goal of life. (SSS Vol.14), 25-12-1978

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Jesus was Compassion come in Human Form. He spread the Spirit of Compassion and conferred solace on the distressed and the suffering... Jesus was Himself out in such Seva (Selfless Service). The heart full of Compassion is the Temple of God. Jesus pleaded for Compassion. Compassion was His Message. He was sorely distressed at the sight of the poor... Noticing the torture of birds and beasts at the Temple in Jerusalem, He reprimanded the vendors and drove them out of the precincts. He drew upon Himself the anger of the priests. Good Works always provoke the wicked... Self (Ego)-dominated people turn envious at greatness and goodness. But since Prema (Love), the Prema of Jesus, had no trace of (ego) in it, Jesus was unafraid... Jesus was the target for many obstacles and He braved them all. As a result His Name and Story and Message are shedding splendorous Light all over the world now.

This day, Jesus is worshipped but His Teachings are neglected. Sai is being worshipped but His Teachings are neglected. Everywhere pomp, pageantry, hollow exhibitionism! Lectures, lectures, lectures! No activity, no Love, No Seva (Selfless Service). Heroes while lecturing, zeros while putting what is said into practice... Bring to mind the words Jesus uttered, the advice he offered, the warnings He gave, and decide to direct your daily lives along the Path Jesus laid down. His words must be imprinted on your hearts and you must resolve to practise all that He taught... Jesus teaches infinite Love and Compassion. To resurrect Love and Compassion, you must kill jealousy and selfishness, purify your hearts... A cloud of ignorance veils the Truth. God sends sages, saints and prophets to unveil and Himself appears as an Avatar to awaken and liberate man. The

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Great Teachers belong to mankind. It is wrong to believe that Jesus belongs only to the Christians and that Christmas is a Holy Festival for the West only. To accept One of them as one’s own and discard the rest, as belonging to others is a sign of pettiness. Christ, Rama, Krishna – they are for all men everywhere (TSF, pp. 177-179)

Jesus bore no ill-will towards any one Jesus knew that God wills all. So, even on the cross, when he suffered agony, he bore no ill-will towards any one and he exhorted those with him to treat all as instruments of His Will. "All are one; be alike to everyone." Practise this attitude in your daily lives. Of course it is very difficult to develop unwavering faith in this great truth. The mind, as Arjuna complained, hops from belief to doubt, from one conclusion to its negation and it causes turmoil and confusion. But, there is one method by which it can be conquered.

The black-bee can bore a hole in the hardest wood. But, when dusk intervenes while it is sipping the nectar from the lotus- flower and, as a result, when the open petals close in on the bee, it finds itself imprisoned, with no hope of escape. It does not know how to deal with softness! So too, the mind can play its tricks and jump wantonly about on any arena; when placed on the lotus feet of the Lord, it becomes inactive and harmless. In order to offer the mind entirely to the Lord deep detachment from worldly desires is needed. Superficial devotion or shallow steadfastness cannot succeed. To fell the hard sandal wood tree, a heavy axe of steel is needed.

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It is the privilege of this stage of life to cultivate this detachment, to subdue the vagaries of the mind, and to manifest the Divinity that is latent in you. That Divinity when expressed in action blossoms into loving service of fellow-beings. It renders the heart pure, free from pride and greed.

Be ever ready to cast the body away Jesus wandered purposefully in lonely places for twelve long years, engaging himself in study, spiritual exercises and meditation on God. Of course, one must protect and preserve the body, which is a Divine gift, a boat equipped with instruments through which man can cross the Sea of Perpetual Change and reach Divinity. This goal of life has to be reached before the body-boat develops leaks and disintegrates, through illness, sloth and senility. Physical, mental and spiritual health has to be fostered with vigilant care. Nevertheless, 'one' must be ever ready to east the body away in defence of dharma or Daiva (goodness or God). Have Jesus as your ideal for this. He exhorted all to observe the basically valid teachings of the ancient scriptures and to derive peace and joy therefrom.

The Jews held the rituals and regulations laid down by the prophets in the scriptural texts as valid for all time and so, they held the teachings of Jesus as wrong. They were not moved by personal hatred towards Jesus.

The problem arises in every age---the conflict between the letter and the spirit---the doctrines that are held sacred, the mantra (sacred formula) that is held to be holy, the various do's and don'ts that have to be scrupulously followed, and the underlying

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Christianity truth. In the Vedic Faith also, one can find today this conflict between the upholders of ancient tradition and the promoters of deeper understanding. These later also base their teachings on the Vedas. (SSS Vol.14), 24-12-1980

Bible – Clarifications What is the root cause of doubt? It is the absence of total faith. Jesus had a disciple, Thomas, who doubted everything he came across and was appropriately called “doubting Thomas”. In the path of spirituality, doubts do arise at times, even though one may have faith in God. One of the doubts is this:

Did Jesus really declare that He was the Truth, the Path, and that none was superior to Him? Enquire into the truth yourself. Jesus was never egotistic at any point of time and never made any such declarations. There was a tax collector who recorded the conversation between Jesus and the fishermen. It was during one of those conversations that Jesus assured them that He would take care of them, but at no point of time did he mention with a sense of ego that He was the only One and the ultimate One to protect them. He did this only with a view to increase their confidence and enthuse them into action.

At the time of divine birth, three wise men visited Jesus in the manger. One of them, looking at child Jesus, remarked; He looks as though he was a “Messenger of God”. The second wise man exclaimed that the child looked as though he was the “Son of God”. The third wise man disagreed with both and concluded

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Sanatana Dharma: For a happy, peaceful life of an individual and for society that He and God were one and the same. These three statements have been interpreted in varied ways.

Jesus had no trace of ego in Him. He was filled with compassion at the sight of the meek and the afflicted. Paul opposed Jesus in all matters from the very outset. Once Jesus appeared in the dream of Paul and questioned him, “What harm have I done to you? Why do you criticise Me so?” This caused Paul to ponder and realise that his ignorance and ego blinded him to reality. Thereafter he became an ardent disciple of Jesus. In every age, every noble soul had to put up with criticism. People always have mistaken notions about good and bad. If only we understand the truth in the Bible, we will come to the conclusion that there was no fault in Jesus at all. Jesus always aspired to put people in God consciousness.

At the time of crucifixion, Jesus prayed: “O Father! What sin have I committed? Why am I put to suffering thus?” When Mother Mary stood crying at the foot of the Cross, an ethereal voice was heard. “All are one, My dear Son; be alike to everyone.” (SSS Vol.31, pp. 445-446)

Christian There is an age-old practice among Christians to pray to God for forgiving their sins. In the churches, it is the practice for devotees to confess their sins, make cash offerings and obtain a solution from the pontiff or the priest. The belief in redemption through repentance and offerings to the Divine is prevalent in India also. These practices are based on misconceptions about the Divine. There should be an earnest enquiry into the nature of

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It should be noted that the spirit of enquiry was prevalent among the ancient Greeks, centuries before Christ. Socrates was a great teacher who promoted the spirit of enquiry among the youth of Athens. Socrates was so much wedded to the pursuit of truth that he preferred death in his home city to making good his escape with the help of his disciples. He set no value on life, property or possessions. (SSS Vol.20, pp. 260-261)

Christmas It is not by festivity and fun that you can celebrate Christmas,” “Celebrate it rather by resolving to put into practice at least one of the ideals he enunciated, or by endeavouring to reach at least one of the goals he placed before man.

Let me call upon you to give up, in memory of this holy day, two evils from your mind: self-praise and scandalising of others. Adopt one habit as yours: the habit of loving service to the distressed. If you spend all time and energy merely to pile up worldly comfort and sensual delight, you are disgracing this human existence.

You consider this habitation of yours as your body; no, it is the Temple of God. God resides therein. Keep it clean, fresh and fragrant through developing compassion and love. Christ’s birthday is when he is born in each person’s heart. It is only on that day that one is entitled to celebrate Christmas.” (EL, p. 69)

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Christmas means the Mass that is held on the birthday of Christ. It is fundamentally a sacred religious rite. To deal with it as if it is a festival for drinking and dancing or even for recalling Jesus to memory is very wrong. The day must be spent in prayer; not merely this day, but cultivate the sadhana (spiritual discipline) of prayer as a normal way of life. Prayers for worldly ends do not reach God. They will reach only those deities who deal with such restricted spheres.

But, all prayers arising from pure love, unselfish eagerness to render service and hearts that are all-inclusive will reach God. For, God is the very Embodiment of love. We know that we have to see the Moon only through Moonlight. So too, God who is love can be seen and realised only through love. Love is God, Live in Love. That is the Message I give you. (SSS Vol.14), 24-12-1980

He whom Christ announced It is therefore appropriate that the Birthday of Jesus, who felt the need to save mankind and who strove to achieve it, is celebrated; but, the celebration must take the form of adherence to the teachings, loyalty to the principles, practising the disciplines and experiencing the Awareness of the Divine that he sought to arouse. (SSS Vol.11), 24-12-1972

These days, the world is deriving satisfaction in mere words, and in witnessing clever rules designed to cover up one's faults. The Birthdays of the Great are honoured by such hypocrisy and external pomp. There is no examination in the light of the message they gave, nor, any effort to practise it and derive the bliss it promises.

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The Great Teachers belong to mankind. It is wrong to believe that Jesus belongs only to the Christians and the Christmas is a holy festival for the West only. To accept one of them as one's own and discard the rest as belonging to others, is a sign of pettiness. Christ, Raama, Krishna---they are for all men everywhere. (SSS Vol.11), 24-12-1972

Jesus taught simple practical lessons in spiritual advancement for the good of mankind; He manifested Divine Powers to instil faith in the validity of his teachings; he marked out the path that can confer on men the sweet nectar of Ananda. He exhorted people by precept and example to cultivate the virtues of charity, compassion, forbearance, love and faith. These are not separate and distinct qualities, they are only the many facets of the Divine in Man, which he has to recognise and develop. (SSS Vol.11), 24-12-1972

Significance of the story related to Christ's birth People talk of the sacrifice of Christ as evidence by His crucifixion. But, he was surrounded and bound, and crowned by the crowd who captured Him with a crown of thorns, and later, nailed to the cross by his captors. A person bound and beaten by the police cannot say that he has sacrificed anything, for, he is not a free man. Let us pay attention to the sacrifice that Jesus made while free, out of his own volition. He sacrificed his happiness, prosperity, comfort, safety and position; he braved the enmity of the powerful. He refused to yield or compromise. He renounced the 'ego', which is the toughest thing to get rid of. Honour Him for these. He willingly sacrificed the desires with which the body torments man; this is sacrifice greater than the sacrifice of the body under duress. The celebration of His

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Sanatana Dharma: For a happy, peaceful life of an individual and for society birthday has to be marked by your sacrificing at least a desire or two, and conquering at least the more disastrous urges of the ego.

The followers of Jesus have got broken into schisms on various counts; but, the life of Christ is a lesson of Unity. When Christ was on the cross, ill-feelings towards the men who tortured Him troubled Him. Suddenly he heard a voice alerting him. "All Life is One, my dear Son{ Be alike to every one!" This was followed by another admonition, "Death is the Dress of Life." As one casts of the worn clothes and dons another set, so, the soul dons and doffs bodies. Therefore, Jesus was warned against hate and ill-feelings, as well as the lamentation to which man is heir. (SSS Vol.11), 24-12- 1972

Manifestations seen when Christ was born The lives of such personalities are lived out, in order to establish the welfare of humanity, the prosperity and peace of the world, and individual liberation from bondage to sensual desires and passions. This is illustrated by the strange phenomenon that occurs at the time of their Advent. It is believed that when Christ was born there were such manifestations. The ruler of the realm had ordered a census, and each had to be counted in his own village. So Mary and her husband moved along the road that led to his native village. Mary was with child; the pains started midway; they knew no one in the hamlet through which they were passing; so they took refuge in a cowshed. Joseph made ready the space between the cows, and went out into the road at midnight, to seek some woman who could help. But, soon, he heard the Baby's cry.

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And, the story says, there was a Star in the sky, which fell with a New Light, and this led a few Tibetans and others to the place where the Saviour was born. This story is read and taken on trust by many, though stars do not fall or even slide down so suddenly. What the story signifies is this: There was a huge halo of splendour illuminating the sky over the village when Christ was born. This meant that He, who was to overcome the darkness of evil and ignorance had taken birth, that He will spread the Light of Love in the heart of man and councils of humanity. (SSS Vol.11), 24-12- 1972

Use and misuse of wealth and wisdom Appearances of splendour, and other signs to herald the era that has dawned are natural when incarnations happen on earth. Jesus was to shatter the darkness that had enveloped the world and the aura of light was a sign that announced the event. The Masters arrive in answer to man's prayer. "Thamaso maa jyothir gamaya" (Lead us from darkness unto Light!) If each one does his duty, in the spirit of · dedication, the Light can illumine all, but, if the doors of the heart are shut against the Light, how can darkness disappear? You cannot sit back, and expect the Incarnation to bring peace and joy into you. The incarnation comes to warn, to guide, to awaken, to lay down the path, and shed the light of Love on it. But, man has to listen, learn and obey with hope and faith.

There is a tale told of old that Wisdom and Wealth once quarrelled loud and long, about their relative importance. Wealth argued that without it, the body will be weak, the brain hazy and wisdom a will- o-the-wisp. Wisdom retorted that, without it man cannot even distinguish wealth from non-wealth or know how to earn it or use it.

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The Soul intervened and told them that they were both equally important, but, only when properly used. Wealth without wisdom becomes an instrument of exploitation and tyranny: wisdom without wealth becomes mere fantasy and a bundle of blueprint. Use makes them worthwhile; misuse makes them disastrous.

It is like the knife in the hands of a maniac, which becomes an instrument for murder; in the hands of a surgeon, it becomes an instrument which saves a life! Are you doing good with wealth? Are you benefitting others by means of wisdom?---that is the test. This day, Christmas, when we celebrate the birth of Christ, resolve to lead the lives of loving service to the weak, the helpless, the distressed, the disconsolate. Cultivate tolerance and forbearance, charity and magnanimity. Hold dear the ideals He laid down and practise them, in your daily lives. (SSS Vol.11), 24-12-1972

The best way of celebrating the Birth of Christ The ways in which Christmas is being celebrated now show how far men have moved away from those ideals, how much ignominy they are heaping on his name! The midnight hour is revered; illumination is arranged; the Christmas Tree is set up; and then, the night is spent in drinking and dance. It is a day of Holy Ananda, but, the Ananda is reduced to the level of the poisoning excitement of intoxication!

Drink is so pernicious an evil habit, that when man puts the bottle in, he himself gets into the bottle and cannot escape! First man drinks wine, then the wine drinks more wine; and finally, the wine drinks man himself! He is sunk and drowned in drink. Liquor destroys the humanity in man! How then can it develop the Divinity in him? One must dance in Divine Bliss; instead, sensual dance is

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Christianity indulged in as a deleterious substitute! Make your hearts pure, your activities holy, and your feelings beneficial to all. That is the best way of celebrating the Birth of Christ.

There is one point that I cannot but bring to your special notice today. At the moment when Jesus was merging in the Supreme Principle of Divinity, He communicated some news to his followers, which has been interpreted in a variety of ways by commentators and those who relish the piling of writings on writings and meanings upon meanings, until it all swells up into a huge mess. (SSS Vol.11), 24-12-1972

Christ's announcement of the Advent of Baba The statement itself has been manipulated and tangled into a conundrum. The statement of Christ is simple: “He who sent me among you will come again!" and he pointed to a Lamb. The Lamb is merely a symbol, a sign. It stands for the Voice---Ba-Ba; the announcement was the Advent of Baba. "His Name will be Truth," Christ declared. Sathya means Truth. "He will wear a robe of red, a bloodred robe." (Here Baba pointed to the robe He was wearing!). "He will be short, with a crown (of hair). The Lamb is the sign and symbol of Love."

Christ did not declare that he will come again. He said, "He who made me will come again." That Ba-ba is this Baba and Sai, the short, curly-hair-crowned red-robed Baba, is come. He is not only in this Form, but, he is in every one of you, as the dweller in the Heart. He is there, short, with a robe of the colour of the blood that fills it.

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The great axioms of Bharatiya culture found in the Vedas--- Ishwarassarvabhuuthaanaam, Isaavaa-yamidham sarvam, Vasudevassarvamidham---"God is the inner Motivator of all beings. All this is enveloped in God, All this is Vasudeva, the Divine"---are to be in every one.

This is the inner mystery of Incarnation, God incarnating in all! All are One; The One is All. There is only one God; He is Omnipresent. There is only one religion, the Religion of Love; there is only one caste, the Caste of Humanity; there is only one language, the Language of the Heart. (SSS Vol.11), 24-12-1972

When Jesus was born three wise men followed a star to reach his place of birth. Seeing the new-born babe they bowed to the divine child in their hearts. Before leaving, each of them spoke about the child as follows to the parents. One sage told Mary: "He loveth God." The second sage said: "God loveth him." The third man said: "He is God." What is the inner significance of these three pronouncements about Jesus? The first statement that "He loveth God" contains the implication that Jesus is a messenger of God. A messenger can love his master, but the master may not so easily love his messenger. The second statement declared that "God loves him (Jesus)."

Why? Because he is the son of God. The third statement "He is God" bears out what Jesus said: "I and my Father are One." It means that as the Son of God he is entitled to acquire his Father's place. The unity of Father and Son was proclaimed by the third sage.

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All human beings are "messengers of God" The inner meaning of all this is that every' human being in the world is a massenger of God. What does this signify? What is the message that the human being is expected to convey? That he is a "messenger of God," not of the devil. A messenger of God must propagate the divine teachings of God to the world. You have no fight to call yourselves messengers of God if your actions are bad, your thoughts are evil and you preach wrong ideas. Such persons can only be called agents of the Devil.

From today, "as messengers of God," you have to demonstrate to the world the purity, the Truth and the Love that the Divine symbolises. When you lead a life of purity and morality, you are entitled to regard yourselves as "Sons of God." God is the embodiment of Love and you should not do anything which is contrary to the love that God represents. You should develop those good qualities which can make you worthy "sons of God."

In the Bible it is recorded that Jesus washed the feet of His disciples. When they asked him why He was doing so, Jesus answered: "I am washing your feet as your servant, so that you may learn to serve the world." Every man is, to begin with, a messenger- of God. When he fulfills his duties as a messenger, he realises that he is a son of God and then achieves oneness with the Divine. (SSS Vol.17), 25-12-1984

Jesus's vital message to mankind There is no use in merely invoking the name of Jesus and praying to Him without regard to His most vital message: "God is in everyone.

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Do not revile anyone. Do not cause harm to anyone." This was Jesus's greatest message.

At present there is a growing tendency among propagators of the Christian faith to cast aspersions on other religions. Money is being spent lavishly to spread Christianity. None of you should have any part in such activities. This type of propaganda does great harm to the personality of Jesus. Jesus was a supremely pure and sacred person. To forget Jesus's teachings and to profess love for Him is no love at all. You must all remember: "God is One. Love is God. Live in Love." Only by this means can humanity, despite the many divisions that exist at present, be unified. Absorb the teachings of all the great seers and prophets. Do not despise anyone. Everyone is entitled to accept what is good from any source. Differences of creed and caste are irrelevant. There is only one caste, the caste of humanity. There is only one religion, the religion of Love. There is only one language, the language of the heart. There is only one God, He is omnipresent. (SSS Vol.18), 25-12-1985.

Path of Love is a means of merger Jesus advised one of his foremost disciples, Peter to live in love, for Love is God. Man can experience God only when he becomes the embodiment of Love, which doesn't seek anything or expect even gratitude in return, Love which becomes sacrifice and service, spontaneously. When Peter listened to such exhortations from the Master, he found a new joy welling up within him and a new meaning in the word joy. 'J' meant Jesus and the letter directed him to love Jesus first. 'O' meant others who must be loved next. 'Y' meant yourself who ought to be loved only last. But, look at the

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Christianity human condition today. Man loves himself first, others next and Jesus last! (SSS Vol.19),

Sins and repentance There is an age-old practice among Christians to pray to God for forgiving their sins. In the churches, it is the practice for devotees to confess their sins, make cash offerings and obtain absolution from the pontiff or the priest. The belief in redemption through repentance and offerings to the Divine is prevalent in India also. These practices are based on misconceptions about the Divine. There should be an earnest enquiry into the nature of the Divine and people should try to get rid of superstitious beliefs which have no basis in Truth.

It should be noted that the spirit of enquiry was prevalent among the ancient Greeks centuries before Christ. Socrates was a great teacher who promoted the spirit of enquiry among the youth of Athens. Socrates was so much wedded to the pursuit of truth that he preferred death in his home city to making good his escape with the help of his disciples. He set no value on life, property or possessions.

Jesus and the rich man Jesus also set no value on wealth or position. Once a rich man came to Jesus when he was in the house of Martha and Mary. The rich man told Jesus that despite all his wealth and possessions he was not having peace of mind. He was harassed by many worries and appealed to Jesus to show him a way out. Jesus told him: “There is a simple way but will you follow it? You have been accumulating riches and your worries have grown with them. What are you going

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Sanatana Dharma: For a happy, peaceful life of an individual and for society to do with all this wealth, which some day you will have to leave behind? Distribute it among the poor and the needy and all your worries will go. Accumulate instead the wealth of God's grace through love of your fellowmen." This is the message that has to be understood today. What people should seek is the earning of God's love. All other forms of wealth, including the wealth of scholarship, are valueless.

By chastising the rich and ministering to the poor and the diseased, Jesus taught his disciples a new way of life based on faith in God. Starting his ministry as a Messenger of God, Jesus finally declared: “My Father and I are one." St. Paul, who was in the beginning an inveterate critic of Jesus, became the first propagator of the Christian faith after having a vision of Christ in a dream in which Jesus told him: “Every man is a spark of the Divine. When you hate me, you are hating yourself and hating God." Paul had to face many ordeals in propagating Christ's message. The early Christians were subject to persecution by the Roman rulers. In course of time the Christian faith established itself in Rome, which became the seat of the Catholic church.

"Kingdom of Heaven is within you" Christ declared that God can be realised only through love. Once a high priest in Jerusalem called Jesus and asked him: "Are you King of the Jews?" Jesus replied: "I do not say so." The priest told Jesus: "You are leading the people astray by your wrong teachings. You are telling them that everyone can enter Heaven only through you." Jesus said that he had been telling the people to seek the Kingdom of Heaven. The priest asked: "Where is that Kingdom?" Jesus replied: "The Kingdom of Heaven is within you, within everybody.

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When this is my teaching, how can I be accused of claiming that the Kingdom of Heaven can be attained only through me?" How did Jesus get the courage to speak in this fashion? It was because he was proclaiming the truth. Truth is born of love, which comes from faith in God. (SSS Vol.20), 25-12-1987.

Basic teachings of Jesus Christ Christ's basic teachings were related to promotion of compassion, sympathy, love, sacrifice and fellowship among human beings. Jesus was named the Christ as he was regarded as the "chosen" messenger of God. The growth of Christianity in the Middle Ages culminated as it were in its acquiring the status of a State religion under Emperor Constantine. With the growth of Christianity, schisms also developed in the religion. The growth of schisms often results in a decline in spirituality. As men develop worldly desires, religious faith declines. Men do not realise that the pursuit of physical pleasures is like the pursuit of a mirage to quench one's thirst. (SSS Vol.24), 25-12-1991.

Christ spoke of these three, when He made, one after the other, three statements. Referring to the active individual soul, the flickering Moon, he said, "I am the Messenger of God;" referring to himself as the Yogi, who has risen beyond dualities, and attained balance, he said, "I am the Son of God." Realising that these two are but reflections, and that the real Moon is the Witness in the sky, that he too is the Formless, Nameless Absolute, he declared, towards the end of his life, "I and My Father are ONE." (SSS Vol.11), 24-12- 1972

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Islam

Star and Crescent

The star-and-crescent was originally a symbol of the Ottoman Empire, the most powerful Muslim empire of the modern era; it came to be re-interpreted as a symbol of Islam after the Ottoman Empire's collapse in the early 20th century. Thus, the symbol was adopted by the All-India Muslim League in 1940 (later becoming the Flag of Pakistan).

A star (or stars) and crescent featuring in some combination form the basis of symbols widely found across the ancient world, with examples attested from the Eastern Mediterranean, Persia and Central Asia.

The early Muslim community did not have a symbol. During the time of prophet Muhammad, Islamic armies and caravans flew simple solid-colour flags (generally black, green, or white) for

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Sanatana Dharma: For a happy, peaceful life of an individual and for society identification purposes. In later generations, the Muslim leaders continued to use a simple black, white, or green flag with no markings, writing, or symbolism on it

Islam is a monotheistic and Abrahamic religion articulated by the Qur'an, a book considered by its adherents to be the verbatim word of God and by the teachings and normative example (called the Sunnah and composed of hadith) of Muhammad (c. 570 CE – c. 8 June 632 CE), considered by them to be the last prophet of God. An adherent of Islam is called a Muslim.

Muslims believe that God is one and incomparable and the purpose of existence is to worship God. Muslims also believe that Islam is the complete and universal version of a primordial faith that was revealed before many times throughout the world, including notably through Adam, Noah, Abraham, Moses and Jesus, whom they consider prophets. They maintain that the previous messages and revelations have been partially misinterpreted or altered over time, but consider the Arabic Qur'an to be both the unaltered and the final revelation of God. Religious concepts and practices include the five pillars of Islam, which are basic concepts and obligatory acts of worship, and following Islamic law, which touches on virtually every aspect of life and society, providing guidance on multifarious topics from banking and welfare, to warfare and the environment. Most Muslims are of two denominations: Sunni or Shia (From Wikipedia)

Mahomed preached monotheism and was driven out of Mecca. Jesus preached mercy and charity and he was charged with treason. Harischandra refused to give up his allegiance to Truth and was

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Islam driven to such straits that he had to sell as slaves his wife and son. So, when you stick to the path of Truth and Righteousness, pain and poverty haunt you. But they are only clouds passing through thy sky, hiding for a little time, the splendour of the Sun. (SSVahini, p. 97)

Allah The foremost need today is for everyone to realise that God is One. This is what Jesus and Mahomed proclaimed. The word “Allah" really means the One Supreme which contains everything in the universe. This is the primary message of the Vedas: "Om Ithekaaksharam Brahma" the single letter Om is Brahmam. (S.S. Jan ’85, p. 4)

Islam All founders of religions have heard this impersonal Voice of God revealing the Atma that activates the entire Creation. Just as the Vedas (revealed sacred scriptures) were ‘heard’ and propagated as ‘heard’ (Shruti), the Quran too was ‘heard’ by Hazrath Muhammad.

The Quran has Salat and Zakat as the two eyes. Salat means prayer; Zakat means charity. Those who consider charity as a high duty and elevate their consciousness through prayers and continuous meditation on God are Muslims. Islam is a word which denotes not a particular religion but a state of mind, the state of total surrender to the Will of God. Islam means dedication, surrender, peace, tranquillity.

Islam denotes the social community whose members have achieved supreme peace through surrender to the All-Merciful, All-Powerful

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God and who have vowed to live in peace with their fellowmen. Later, it came to be applied to communities that considered themselves separate and different and so hostile to the rest. Islam taught something higher. It directed attention to the One in the Many, the Unity in Diversity and led people to the Reality named God.

The Atma can never be hurt by insult Every human being has three needs: food, clothing and shelter. Seeking to fulfil them, man has developed a variety of foods to fill his little stomach ignoring the purpose of eating them. Clothing has to be worn to protect the body from cold. But we are attaching enormously exaggerated value to clothing. Of course, one must have a house to live in and lay the body down for rest. The Muslim, Gibran, asks why build these gigantic dwellings then? They are erected not for oneself but to hoard one's treasure and riches. Gibran says these mansions are tombs erected by the dead for the living.

Hazrath Muhammad announced the message of God that he had heard to the townsmen of Mecca. At that time, people did not give heed to the Divine Declarations. They forced him to leave the place. But, Hazrath Muhammad. knew that truth will win and God will prevail. He knew that the insult and injury were only for the body; the Atma can never be hurt.

The Ramzan month is set apart for the holy task of bringing into memory and practice the teachings that Hazrath Muhammad conveyed and attaining that stage of unity and purity which is truly Divine. Islam gives importance to the Moon which regulates the months. Hindus consider the Moon as the deity presiding over the

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Islam mind. With the darshan of the New Moon, the Ramzan fast begins and when the New Moon is seen again, the fast ends. 'Fast' does not consist in merely desisting from food and drink. The fast starts at sunrise and is broken' only after sunset and is observed most rigorously.

During Ramzan month rivalry is avoided Waking as early as three or four, in the Brahma Muhurtha, prayer is started, and throughout the day, the constant presence of God is sought to be experienced. This is the meaning of Upavasa (fast). Also, during the Ramzan month, rivalry is avoided, hatred is suspended, husband and wife live apart though in the same home, mother and children both follow the same spiritual regimen and an atmosphere of brotherhood is maintained. The body, the senses and the mind are subject to rigorous discipline.

Periods of fast 'comprising a month are prescribed in all religions. The Hindus observe it in Maagha and Shraavana months. Zoroastrians and Christians have allotted for themselves months for the same purpose.

The Quran lays down that all men should cultivate the sense of unity, of interdependence, of selfless love and of the immanence of Divinity. Generally, all men take food of some kind or other for the body five times a day: an .early cup of coffee in bed, breakfast two hours later, a heavy lunch at noon, tea at four and a fat dinner at nine. Islam prescribes food for the spiritual nature of man and directs that it be taken five times a day, as prayer. For the arousal of the Atmic consciousness, for earning spiritual joy and for promoting the manifestation of Atmic illumination, prayer is prescribed as

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Sanatana Dharma: For a happy, peaceful life of an individual and for society many as five times a day, from the dawn of discretion up to the moment of death.

Unity is the basic teaching of every religion Prayer, in Islam, is also a congregational activity. Prayer in a group produces beneficial vibrations. Islam promises a greater flow of ecstasy when God is adored by a huge concourse of yearning: hearts. All of them bow low at the sight of the Masjid. They sit in rows on their bended knees and lean forward until their palms and foreheads touch the ground in humble submission to God’s Will. Misunderstanding, conflict and enmity should not disturb the serenity of the occasion.

Thus Islam emphasises the One in the Many, the urge for God which manifests in various degrees in various minds. Unity is the basic teaching of every religion. Faith in Unity is cardinal. Without it, no system of belief and conduct can be a religion. God is One and the teachings in all faiths that exalt Him are all on Love, Compassion, Tolerance and Sympathy. The tragedy is neither the Muhammadans, nor the Hindus, nor the followers of other religions are practising these qualities in daily life.

Islam teaches that God's Grace can be won through justice and righteous living; wealth, scholarship and power cannot earn It. Holy Love alone can please the Lord. This is the message of every religion. But mankind has ignored this crucial point. Ramzan brings together in bonds of love kith and kin, near and far, friend and foe. This type of negligence is happening in every religion. The followers adopt the rules they like and break those which they find exacting. So, they become narrow-minded and crooked. And, they

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Islam rationalise their defects and justify their failings. They have become habituated to this practice of self-deceit.

Demonstrate love and tolerance in daily activity Since Islam means surrender to God, all who in a spirit of surrender and dedication, live in peace and harmony in society, do really speaking, belong to Islam. Islam insists on full co-ordination between thought, word and deed. Muslim holy men and sages have been emphasising that we must inquire into the validity of the 'I' which feels it is the body and the 'I' which feels it is the mind and reach the conclusion that the real 'I' is the Self yearning for the Omniself, God. The Ramzan month, the fast and the prayers are designed to awaken and manifest this realisation. Whichever may be the religion, its emphasis is on unity, harmony, equal- mindedness. Therefore, cultivate love, tolerance and compassion, and demonstrate the Truth in every daily activity. This is the Message I give you with My Blessings. (SSS Vol.16) Discourse on Ramzan, Prasanthi Nilayam, 12-7-1983

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Sikhism

Khanda

A graphical representation of the Sikh slogan Deg Tegh Fateh (1765), adopted by the Shiromani Gurdwara Parbandhak Committee in 1920. It is also part of the design of the Nishan Sahib. A double edged khanda (sword) is placed at the top of a Nishan Sahib flag as an ornament or finial. The Khanda emblem is an amalgam of three symbols, represented by three different items.

A double-edged khanda (sword) in the centre A chakkar (chakram)

Two single-edged swords, or kirpan, crossed at the bottom and sit on either side of the khanda and chakkar. They represent the dual characteristics of Miri-Piri, indicating the integration of both spiritual and temporal sovereignty together and not treating them as two separate and distinct entities.

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While an exact date of when the Khanda was created is not known, it was created by Guru Nanak and therefore created while he was alive (15 April 1469 – 22 September 1539).

The Khanda is often confused with the emblem shown on Iran's flag which the Khanda predates.

Sikhism, known in Punjabi as Sikhi, is a monotheistic religion founded during the 15th century in the Punjab region of the Indian subcontinent, by Guru Nanak[3] and continued to progress through the ten successive Sikh gurus (the eleventh and last guru being the holy scripture Guru Granth Sahib. The Guru Granth Sahib is a collection of the Sikh Gurus' writings that was compiled by the 5th Sikh Guru). It is the fifth-largest organized religion in the world, with approximately 30 million adherents. Punjab, India is the only state in the world with a majority Sikh population.

Adherents of Sikhism are known as Sikhs (students or disciples). According to Devinder Singh Chahal, "The word 'Sikhi' (commonly known as Gurmat) gave rise to the modern anglicized word 'Sikhism' for the modern world." Gurmat means literally 'wisdom of the Guru' in contrast to Manmat, which means self-willed impulses.

According to Sewa Singh Kalsi, "The central teaching in Sikhism is the belief in the concept of the oneness of God." Sikhism considers spiritual life and secular life to be intertwined] Guru Nanak, the first Sikh Guru established the system of the Langar (communal kitchen), in order to demonstrate the need to share and have

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Sanatana Dharma: For a happy, peaceful life of an individual and for society equality between all people. Sikhs also believe that "all religious traditions are equally valid and capable of enlightening their followers". In addition to sharing with others Guru Nanak inspired people to earn an honest living without exploitation and also the need for remembrance of the divine name (God). Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than a purely contemplative life] Guru Hargobind, the sixth Sikh Guru, established the political/temporal (Miri) and spiritual (Piri) realms to be mutually coexistent.

According to the ninth Sikh Guru, Tegh Bahadhur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). Finally the concept of the baptized Saint Soldier of the Khalsa was formed by the tenth Sikh Guru, Gobind Singh in 1699 at Anandpur Sahib. Sikhs are expected to embody the qualities of a "Sant-Sipāhī"—a saint-soldier] Sikhs are expected to have control over the so-called "Five Thieves", dispelling these by means of the so-called "Five Virtues". (From Wikipedia)

GURU NANAK In the year 1459 A.D., Guru Nanak, the first Sikh guru, started the practice of bhajans (community singing15). (SSS Vol.19), 8-10-986. He started this and it spread throughout the nation. Such holy persons took birth in India and taught many such good things. How delightful is the sound when so many sing together in unison. That

15 When many voices join together and pray as a single voice, it is called community bhajan.

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Sikhism is nothing but unity in diversity. We must do the same and enjoy real happiness. Bhajans may also be sung by getting together family members or a small group of people and derive happiness from it. (SSB 2002, p. 209)

He told his followers that they should seek fulfilment in life by chanting the Divine Name. Therefore, all Sikhs give highest priority to chanting of the Divine Name in their life. In the Golden Temple at Amritsar, the holy place of the Sikhs, the Divine Name is chanted constantly. (SSS Vol. 41, p. 82)

The Guru of the Sikhs, Nanak declared that only a man with a pure heart can be regarded as a true Sikh. (SSS Vol.17)

Granth Saheb: The collection of the teachings of the Gurus— referred to as Granth Saheb—is extolled and revered by the Sikhs. It is derived from the spring of Bharatiya spiritual traditions. Its ideas form the very core of Bharatiya cultural traits. (SSVahini, p. 248)

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The symbol of the Organisation is "the Harmony of Religions, the Unity of all Faiths, the Acceptance of all Approaches." (SSS Vol.11)

The logo contains the five human values that form the foundation of Bhagavan Sri Sathya Sai Baba's education-in-human-values program: truth (Sathya), righteousness (dharma), peace (Santhi), divine love (prema), and nonviolence (ahimsa).

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Also pictured in the logo is a tall pillar, called the sarva dharma (world religions) stupa, with a lotus flower on it. (Literally, sarva means entire, whole, every kind of; and dharma means righteousness, morality, virtue, duty, the dictates of God, code of conduct.)

This pillar is near the temple in Prasanthi Nilayam (Sathya Sai Baba's main ashram in India). At its base are symbols of five of the world's major religions, along with the associated sayings shown below. The pillar, with its concentric rings, represents yoga, or Union with God. The rings indicate the stages of yogic discipline required for unfolding the "lotus of the heart", whose petals are at the top of the pillar. The flame of inner illumination is in the centre of the lotus. Just as the lotus plant lives in water but does not get contaminated by it, so we should live in the world but be untouched by it.

Hindu Om: Listen to the primeval Pranava (Om) resounding

in your heart as well as in the heart of the Universe. Buddhist wheel: Remember the wheel of cause and consequence, of deed and destiny, and the wheel of dharma

that rights them all. Zoroastrian fire symbol: Offer all bitterness in the sacred fire and emerge grand, great, and godly.

Islamic crescent and star: Be like the star, which never

wavers from the crescent but is fixed in steady faith. Christian cross: Cut the "I" feeling clean across and let your ego die on the cross, to endow on you Eternity.

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Let the different faiths exist, let them flourish, and let the glory of God be sung in all the languages and in a variety of tunes. That should be the Ideal. Respect the differences between the faiths and recognize them as valid as long as they do not extinguish the flame of unity - Sathya Sai Baba (from www.sathyasai.org)

Study the emblem of the organization; it declares that all faiths feed the heart with Ananda (Bliss), all faiths cleanse the mind of littleness, and all faiths confer courage on the weak and vacillating. Christ, Rama, and Krishna – they are for all men everywhere. (TSF, p. 159)

The 'Sai religion' is the essence of all faiths “Sarva Matha Sammathamae Sai Matham” (the acceptance of all religions alone is Sai Religion). (Uniq, p. 112)

The Sai religion, if the name of religion in its literal sense of binding man to God is accepted, is the essence of all faiths and religions, including those like Islam, Christianity and Judaism. The motive behind the formation and propagation of all these different faiths is the same. The founders and propagators were all persons filled with love and wisdom. Their goal and purpose were the same. None had the design to divide, disturb, or destroy. They attempted to do good, see good and be good. They sought to train the passions and the emotions, to educate the Impulses and Instincts and direct the faculty of reason to paths beneficial to the individual and society. They knew that the mind, which is the breeding ground of desire and attachment, ambition and aspiration, has to be cleansed and properly oriented.

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Sai considers that practice of these disciplines is much more essential than blind faith in a bunch of philosophical theories. No one has the right to advise others unless he is already practising what he preaches. First establish the reign of love between the various members in your own home. Let the family become a centre of harmonious living, sympathetic understanding and mutual faith.

When a religion wants to extend its influence it has to resort to vilification of other religions and exaggeration of its own excellence. Pomp and publicity become more important than practice and faith. But Sai wants that the votaries of each religion must cultivate faith in its own excellence and realise their validity by their own intense practice. That is the Sai religion, the religion that feeds and fosters all religions and emphasises their common Greatness. Take up this religion, boldly and joyfully. (SSS Vol.13), 1-10-1976

To unite all mankind into one caste or family in the establishment of unity - that is, atmic realisation - in every man or woman; which is the basis on which the entire cosmic resign rests. Once this is realised, the common divine heritage that binds man to man and man to God will be apparent and love shall prevail as the guiding light in the universe. (S & M -p. 237)

Bodies may be different, but you are bound by the same love principle. Just as your mother loves you, you should love everybody. All are the children of Viswa Matha (universal mother). All are brothers and sisters. You should not have any differences whatsoever. The sun is one and the same for all the worlds. Just as

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Sanatana Dharma: For a happy, peaceful life of an individual and for society the sun is reflected in a water tank, in a river, in an ocean, likewise the same Divinity is reflected in the hearts of one and all.

Ekam sath viprah bahudha vadanti (truth is one, but scholars refer to it by different names). It is not correct to say that you like only Rama or Krishna or Siva or Sai Baba. There is only one God, and He is omnipresent. Do not hate other religions. A Hindu should become a better Hindu, a Christian a better Christian, and a Muslim a better Muslim. The one without love can be called neither Muslim nor Hindu nor Christian nor Sikh. In fact, he is verily a demon on this earth. Only those without love give scope to differences based on religion. You will find the unity of all religions only when you fill your heart with love. (SSS Vol.32 Part II, pp. 146-147)

God-is one for all people though He may be worshipped under different names and forms. Whether they are Hindus or Muslims, Christians or Parsis, Buddhists or Sikhs, God is one for all. Whatever the form in which worship is done, it reaches the one God. The sun is one and does not vary with the nation on which he sheds his light. (SSS Vol.23), 3-6-1990.

You have to teach the equal validity of all faiths. Teach the children through quotations from the Bible, the ideals of Christianity. So, too, use the sacred texts of Zoroastrianism, Buddhism, Islam, etc., to acquaint them with the ideals held aloft by those faiths. Also tell them the stories contained in the scriptures of all religions. Do not belittle any one religion or give predominance to another. There was a suggestion that children must be taught the entire Gita.

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That is a mistaken view. Of course if they desire to do so through their own ardour and enthusiasm, do not stand in their way. But what we have to do is to place before them in sweet, simple style, the teachings of all faiths.

The Sai religion is the harmonious blending, through love, of all religions. Though some followers of other faiths feel that the Sai religion is contrary to theirs, we should not entertain similar feelings. Ours is the totality, the Sun. So we should not limit or restrict our vision. (SSS Vol.14), 21-11-1979

We must have Unity, not community or enmity. (NNSG Vol.5, p. 233)

Unity of Religions

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Whom the Muslims adore as Allah, the Christians as Jehovah, the Vaishnavas as Phullabjaaksha and the Shaivites as Shambhu, who

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Sanatana Dharma: For a happy, peaceful life of an individual and for society grants, in answer to their several prayers, health, prosperity and happiness to all, wherever they may be, He, the One God, is the God of all mankind.

India has been teaching since ages the message of the spirit and the means to gain and ensure equanimity and joy. She has stood forth as the preceptor of the world for centuries. The prayer that she has taught her people Is: Lokah samasthah sukhino bhavanthu (May all people everywhere be happy). This is the consummation of Vedic thought since time Immemorial.

Such wholesome ideals were propagated and fostered by the rulers of this land, the seers and yogis (God-centred persons) who guided the populace, and the chaste mothers who reared generations in the atmosphere of spiritual effort.

But due to vicissitudes in the country's history, when the people were subjected to pressures and counter-pressures, these ideals suffered a set-back. The abstractions of faith received concrete form and got crystallised into specific identifiable names and forms. Each new attitude or aptitude, each new concretisation, became a special sect and every theory enveloped itself in its own shell. (SSS Vol.13), 1-10-1976

Sarva Dharma Prayer Om Tat Sat Shri Narayana Tu Purushotthama Guru Tu Siddha Buddha Tu Skanda Vinaayaka Savitha Paavaka Tu

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Brahma Mazda Tu Yahva Shakthi Tu Eshu Pitha Prabhu Tu Rudhra Vishnu Tu Ramakrishna Tu Rahima Tao Tu Vasudeva Go Vishwaroopa Tu Chidaananda Hari Tu Advatiya Tu Akaala Nirbhaya Atmalinga Shiva Tu

Meaning: You are Narayana, God in the form of man; You are the Embodiment of perfection and the perfect master. You are enlightened Buddha; You are Subramanya and Ganesha, the remover of obstacles; You are the Sun-fire You are Brahma, the Creator; Mazda, the Great One; You are Jehovah and the Divine Mother, the creative Energy. O Lord! You are the Father of Jesus. You are Rudra, the Transformer, and Vishnu, the Preserver; You are Rama and Krishna; You are Rahim, all kindness, always giving and expanding; You are the Tao. You are Vasudeva, the Sustenance of all, omnipotent and omnipresent; You are Hari, Destroyer of illusion, the blissful Spirit. You are unparalleled, beyond time and fearless of adversities;

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You are Shiva, Creator of the lingam, Symbol of the formless Absolute.

Develop spiritual oneness Religion teaches self-discipline and promotes one's well being; It enhances one's spiritual power and makes one effulgent. If people live without knowing Its inner secret The community and its culture decline and suffer.

Innumerable waves arise from the vast ocean. The waves appear to differ in form from one another. But these multifarious waves are not different from the ocean. In all the waves, the nature and qualities of the ocean are immanent. Likewise, the innumerable beings which you see in this boundless cosmos appear to be different from one another, but all of them emerged from the same cosmic source whose form is Sat-Chit-Ananda (Being-Awareness- Bliss).

Religions are not different from each other When rain pours down from the sky, pure water falls on the earth, mountains, rivers and the sea. But the pure water acquires the colour and taste of the region or spot where it falls. Likewise, prophets and messiahs, coming down in different forms of the world at different times, imparted their message in terms appropriate to the time, the place and the conditions of the people

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Sai Religion - the Unity of Religions concerned. Religions' cannot be considered different from each other for this reason.

All religions have taught only what is good for humanity. Religion should be practised with this awareness. If the minds are pure, how can religion be bad?

It is a mark of ignorance to consider one religion as superior and another as inferior and develop religious differences on this basis. The teachings of all religions are sacred. The basic doctrines are founded on truth. Atma-tathva (the truth of the Spirit) is the essence of religions, the message of all the scriptures and the basis of all metaphysics. The primary duty of human beings is to recognise that the paths indicated by different religions may vary but the goal is one.

Love, sacrifice, compassion, morality, integrity and similar qualities are common to all religions. In different ways all religions sought to promote unity in diversity. Bharatiya philosophy, culture and sacred way of life permeate and shine like an undercurrent in all religions. Bharatiya culture has affirmed the profound Vedic truth "Eko vasi sarva bhootha antaratma" (It is the One Spirit that dwells in all beings). This unity of the Spirit is proclaimed in various contexts in the teachings of Buddhism, Christianity and Islam. Although in terms of physical form, human beings appear different, in terms of the Spirit they are all one--this is the truth propagated by Christianity. It has declared

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Sanatana Dharma: For a happy, peaceful life of an individual and for society that all are the children of one Lord and believing in the Fatherhood of God, all should live in harmony.

The message of unity The basic truth of the spiritual oneness of all creation is emphasised at every stage in Bharatiya culture. "Ekam Sath-vipraa bahudhaa vadanthi" (The Reality is One; the wise call it by different names). The Ultimate Reality is One only. Your mental reactions give rise to multiplicity. What you have to offer the Lord is Ekaatma bhaava (the sense of spiritual oneness). Bharatiyas are wont to fold the two palms together and offer Namaskar (salutation). What is the inner significance of this form of greeting? It is an expression of the unity of the many in the One.

In Islam, the expression salaam is used as a form of greeting. "Sa" in this term signifies the combined expression of Saalokyam, Saaroopyam, Saameepyam and Saayujyam (Seeing the Divine, having the vision of the form of the Divine, nearing the Divine and merging in the Divine). When these four expressions are combined and merged into one--"La" signifying merger---you have Salaam (the merging of the many in the One). In Christianity, the term "Esu" (Jesus) is used to describe Christ. This term also signifies the oneness of Divinity. The inner significance of the term "Esu" is the recognition of the One Divine in all beings.

In Jainism also, the same truth was taught by Mahavira. When the senses are allowed to have their way, all kinds of reactions occur. It is only when the senses are brought under unified control that the nature of Divinity can be comprehended. The eyes have the power

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Sai Religion - the Unity of Religions of sight. The ears can hear. The powers of all the sense organs-- seeing, hearing, speaking, etc., are derived from the Divine. It is the Divine that enables the eyes to see, the ears to hear, the mind to think and to have various experiences. It is when all these sensory processes are brought under unified control (by the conquest of the senses) that man becomes a conqueror a "Jina"---as termed by the Jains. Because he had conquered his senses the title of victor was conferred on Mahavira. (SSS Vol.24), 25-12-1991.

Love is the life-breath of every being Even as ornaments are varied but gold is one, religions are varied but their basic spiritual truth is the same. Buddhism also enunciates the same oneness. It declares that in every human being what should emanate is love. For every being, love is the life-breath. When such love animates a person, he will not resort to violence; he will practise Ahimsa (non-violence).

Buddha urged that if human life is to be redeemed, men should cultivate love. Thus, if we try to understand the basic truth of every religion, it will be seen that it teaches only Unity. Religious differences poison the mind. No one should give room for religious differences. All are spiritually one. All should develop the awareness that though names and forms may be different, the essential truth is one in all religions. (SSS Vol.24), 25-12-1991.

Love is my Religion Baba said, “In the school I used to lead the prayers every day. There was a platform with a few steps. In the prayer there was a song which ran as follow. Aharaha thava aahvaana prachaarita

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shuni thava Udaara Vaani Hindu Bauddha Sikha Jaina Paarasika Mussalmaano Christaani.

Even in those days there was the recognition of the oneness of all religions. Some of the teachers used to wonder how this boy was propagating the unity of all religions. (SSS Vol.23), 20-10-1990

The English translation of the song is: Moment to moment, Thy clarion call resounds Hearing Thy magnanimous words, The Hindus, Buddhists, Jains, Parsis, Muslims and Christians come to Thy throne From east and west, making a garland of love

Hail to Thee, Who unites all humanity! Hail to Thee, Who controls the destiny of Bharat! Hail to Thee! Hail to Thee! (SSS Vol.42, July 2010, pp. 190- 191)

People following the Sai Religion should be permeated with love. No room should be given to divisive forces. Differences of caste and creed should be totally eschewed. Character alone should be the hallmark of one's community. Love should become an article of faith. Morality determines the nature of a community. The answer to the question, "To which community do you belong?" should be: “I belong to the community of the moral." If anyone asks for your religion, declare: “Love is my religion."

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Sanatana Dharma is the essence of all dharmas The sum total and essence of all these dharmas is Sanatana Dharma. It is in this context that we can say that all religions are His and all forms are His. If each one develops faith in his own religion and puts into practice whatever has been said in his own religion, then there will be no room for the difference of opinions which are flourishing now and for the uncultured way in which we often talk. While you profess faith in your religion and act in your daily life in a contrary manner, then one can understand what faith you have in any religion. If you have true faith in the religion which you profess, then there is no chance of your behaving in a manner contrary to the tenets of that religion. When precept is divorced from practice, then it appears like an external cloak. This itself is adharma.

All our devotion and faith today are in appearance only. They are not truly in you. If we go to any place of pilgrimage or a place of worship, we show a great deal of devotion and faith; but when we come away from such places, all our devotion and faith are left behind. It is in this context that the Bhagavad Gita has said, “Satatam Yoginaha”. This means that you must be a Yogi and a devotee always and at all times. Our good qualities are in the

Sanatana Dharma: For a happy, peaceful life of an individual and for society forefront only when we are doing puja or japa. The moment we come out of our puja, we shed such qualities. Good qualities are not to be tied down to a particular time and place. They should be observed in one’s entire life continuously.

One individual had to cover a distance of ten miles at night. He had a lantern in his hand and the light of this lantern was shining and lighting the way only for about four or five yards. He entered the forest, then he began to wonder how he can travel for ten miles with that lamp, which was giving light only for a few yards. At this time, a sanyasi was also going that way. The sanyasi asked him where he was going and why he was feeling so sorry. The man said that he had to travel ten miles. The light in his hand was showing only a few yards, and he was worried as to how he could travel such a long distance. The sanyasi said that if the person took the light with him, then it will show the way for all the distance.

In the same manner, our virtuous conduct will help us throughout our lives. You may doubt the omnipresence of God; but if you realise that your own body is the temple of God, your own heart is the seat of God and that the Jiva in you is simply a reflection of God, then your meditation room is your body itself and so He is present wherever you go. Therefore in all the deeds that you perform, in all the individuals that you meet and in all the thoughts that you entertain, you must see the Divine and act accordingly. In order that you may have these qualities, you must develop faith and follow the paths indicated by the sacred texts like the Bhagavatha, Mahabharata, Ramayana, Bible, and Quran and so on. (SSB 1973, pp. 261-263)

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Sanatana Dharma (Eternal Universal Religion) enables one to attain this fullness. Really speaking, very few have grasped the uniqueness and the importance of this Religion. Nowadays, many elders and political leaders are afraid to utter even the word "Religion" before the gatherings they address. They shape their lives in accordance with a new order, which has no religious slant whatsoever. In fact, they have not understood what religion really means. They do not attempt to discover the significant role of religion.

Many talk from platforms on Hinduism and Sanatana faith but very few of them have understood the genuine core. Sanatana Dharma is the very basis of living. It deals with the total personality. It embraces all faiths and has established worldwide influence. Sanatana means Eternal. Only a Dharma (code of righteousness) which can win Universal acceptance can be named Sanatana. The religions we know are all derived from a person or prophet who is adored as the ideal. Islam has Muhammad, Christianity has Jesus, Buddhism has the Buddha.

But Sanatana Dharma is not derived from or through a person. It is the primal essence of all faiths. It is the essence of all the messages the prophets proclaimed. It is welcomed by all mankind, for it welcomes all mankind. It is therefore to be deplored that some Indians boast selfishly, "Sanatana Dharma is our religion."

Newton, discovered after a series of experiments, that the earth had the force of gravitation. But, we cannot conclude that the earth had no such force until Newton’s discovery. So too, though the principles of Sanatana Dharma are inherent in human

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Sanatana Dharma: For a happy, peaceful life of an individual and for society consciousness, and have their impact all over the world, the people of Bhaarath have long practised and experienced them and discovered their value and validity. They have earned invaluable Bliss therefrom. Just as atomic science developed in one country and later spread to other countries, the Sanatana faith, developed in India and spread to other countries. Even a material process like atomic science cannot be held down in one place; in the same manner, this spiritual science too has spread all over the wide world. (SSS Vol.14), 19-11-1980

Man and God For the consummation of human evolution, and the realisation by man of his highest goal, religion and spiritual discipline are very essential. Religion is the link between the individual and the Universe, between Jiva and Deva. If that does not exist, life becomes chaos. A cow caught on a hill, wanting to go to the hill opposite, but confronted with a flooded river in between, needs a bridge between the two. That is what religion is. Between the hill of individual life and the region of the Universal, there is the flooded river of Nature, with all its confusion and complexities. It is difficult to discover where it comes from, how it accumulates all that uproar and where it ultimately ends. But fortunately, we have in every human community bridge-builders, who help people to cross. We may have more than one bridge, but the purpose of each is the same. The bridge built by the sages and seers of India is known as the Sanatana Dharma bridge. It is called so because it is an eternal, everlasting bridge based on the ageless foundation of the Vedas, and can be reliably used by all, in all countries, at all times. That is why it is sometimes called the Vedic bridge and the Vedic path, also as the Aryan Path. All attempts to trace those who have laid

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Ishwaras sarva bhuthanaam: Sanatana Dharma embraces all faiths this path have failed. This is the reason why they have given up the search in despair, characterising the path as “akartha” or undesigned. They assured themselves that the Vedas or in other words the Lord himself has been the designer.

All religions and spiritual paths laid through the ages are indeed sacred; for, they have all been designed by Messengers of the Lord, chosen because they are the foremost of men. Buddha, Jesus Christ, Zoroaster, Mohammed—names such as these are known worldwide. Their doctrines, ideals, and thoughts, have all become so valid for their followers that their names have been identified with their religions.

Since the ideal religion at that time was believed to be the Message from God and since that Message was communicated and spread by Jesus Christ his name was given to it. So also the Buddhist religion was named after Buddha, since it was intuited and spread through him as the Divine instrument. Mohammed who heard the Message of God laid down doctrines and disciplines and those who follow them are said to belong to Mohammedanism.

Therefore it is not wrong to say that all these religions are products of the foremost among men and the most ideal Messengers of the Lord.

Divine Intelligence is universal and all-comprehensive Human intelligence is confined within narrow limits. Its range is very poor. The scriptures deal with only one goal, but they indicate different paths to reach it. Each path could be a definite religion and its doctrines and disciplines considered different from the rest. So

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Sanatana Dharma: For a happy, peaceful life of an individual and for society the statement that Rama, Christ, Zoroaster, Buddha, Mohammed, and others are one, is not valid.

In the Christian religion, it is stated that individual beings were created as they are. It is said that Allah did the same. Even Zoroastrian and Buddhist religions describe creation more or less on the same lines. But Vedic religion has a different version. The individual is as eternal as God. He is a spark of God. If there are no jivis (beings) there is no Deva (God). This is specially emphasised in the Vedas.

Followers of other religions are, in recent times, recognising this truth. The present life of each is only an interval between the previous and the future lives. It is but a step towards the next. This is indicated in the Vedas. The Vedas instruct about the relationship between the previous and future births. No other religion however, has revealed so much about previous and future births.

Another point: Among the four objectives of life, Dharma, Artha, Kama and Moksha, various religions describe the stage of Moksha or liberation in various ways. Each one lays down some doctrine and insists upon faith in that doctrine. And therefore there is no agreement or identity between the experiences they describe. The Hindu description of the experience can however be gained by followers of all religions. There may be agreement in the details of the descriptions in various religions. But the total experience is not described in the same manner. The reason is: Hindu religion which has come down from the timeless past is really supreme. Other faiths are only based on some of the doctrines of Hinduism selected by them and developed in accordance with the traditions and culture

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Ishwaras sarva bhuthanaam: Sanatana Dharma embraces all faiths of their own region. Therefore Truths inherent in the Hindu faith often appear in those other faiths. Hinduism and Hindu culture have been flowing as one continuous stream.

In the Hindu religion rituals and ceremonies have been laid down to be observed from sunrise to nightfall without any intermission. Many of them are elaborate yajnas (inward-directed sacrifice), yagas (outward-directed sacrifice), and sacrificial offering to Divine Powers. Not being content with rituals and dedicatory ceremonies appropriate to the baby growing in the womb until death and the subsequent attainment by the person of higher worlds, elaborate disciplines have been laid down. No other religion has so many and so elaborate rules of living. Therefore, it will not be correct to declare that all religions are the same. They might have adopted a few or many of these from Hinduism since Hinduism has, from the beginning, laid emphasis on them.

In order to carry out this heavy schedule of Karma or ritual, man must have Bhakti, Jnaana and Yoga—Faith, Understanding and Self-Control. Dharma is the tap root of the great tree, religion. It is the eternal source of its strength. It is fed by waters of Bhakti. The leaves and flowers are renunciation and other virtues, and the fruit is Jnaana.

In these stages of growth, if there is any interruption or deficiency, that is to say even if any regulation is missed the fruit of wisdom or Jnaana which the tree yields will be affected adversely. Such strict plans for spiritual progress can be found only in Hinduism and not in any other faith. For Hinduism is the nectar churned and prepared

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Sanatana Dharma: For a happy, peaceful life of an individual and for society by the ancient Rishis out of their own genuine experience. It is not put together from things available in books. It is not proper for anyone to adopt whichever faith or code that pleases him most. For they believe that life is a matter of just three days, and so they need morality and self-control. Life is a long journey through time, and religion confers peace for the present and encouragement for the future. We must believe that we are at present undergoing the consequences of our own activities in the past.

It is a great source of peace that people can be content with their present conditions because they know they themselves were the cause and know that if one does good and meritorious deeds now, it is possible to build a happy future. This is great encouragement. It is only when life is run on these two lines that morality and self- control can have a place in life. The power to adhere to these two ideals consists in the encouragement and the enthusiasm given by religion.

We cannot determine the origin of religion or its end. So also it is difficult to declare the origin and the end of the individual or the Jiva. According to Hinduism a Jivi is timeless, the present life is but the latest of the series brought about by its own thoughts and acts. The Jivi has not come now, as a result of either the anger or the grace of God. They are not the cause of this present existence. This is the declaration made by the Sanatana Dharma. Religion cannot be, at any time, a mere personal affair. It may be possible to assert so, since each one’s faith is rooted in himself and since each one expresses that faith in his own behaviour and actions. But how far is that statement valid? It is not valid to assert

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Ishwaras sarva bhuthanaam: Sanatana Dharma embraces all faiths that there is no God or religion or Varna (caste), as many intelligent people do to their own satisfaction. We find a large number of people proclaiming the non-existence of God and declaring that the directives to guide and sublimate one’s activities laid down in all religions are superstitions. These persons are not ignoramuses. They are not without education. When such individuals characterise spiritual beliefs and practices as superstition, what importance can we attach to their statements! If they entertain such convictions in hearts, society need not complain, for it suffers no harm. But they do not stay quiet. For example, intoxicating drinks like toddy, brandy, etc., are indulged in by others. Can this be dealt with as if it is a personal affair? Do others feel happy over it? However emphatically the matter is declared “personal,” this evil habit does affect society subtly and openly in various ways. It demonstrates its nefarious effects, in spite of everything. When ordinary persons indulge in such harmful habits, the danger is not so considerable. But when elders who have won a name in society do so, the common man too follows the evil path.

The works of Vyasa and Valmiki are very ancient. Such writings of past ages are aptly called Puranas. But though centuries have flown by since they were born, age is powerless to affect them. Had it been otherwise, they would not be loved and demanded even today by people residing all over the land from the Himalayas to Sethu. The texts are so young and fresh. They are unaffected by the passage of time. Whoever desires Ananda at whatever place, whenever he needs, can get himself immersed in it.

The Manu Dharma Shastra is unique. We have no text to compare with it in any country throughout history. Can anyone create a book

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Sanatana Dharma: For a happy, peaceful life of an individual and for society of the same type at any time? The doctrines of the Hindu faith and the Shastras which enshrine them do not offer homage to material sciences. These do, of course progress from day to day but the theories honoured one day are condemned the next day and new theories are brought up to explain the same phenomenon. How then can the eternal and ever-valid truths of the spirit honour the material sciences? The scientists of today call this attitude “blind faith.” They want it to be discarded. They want every subjective and objective fact to be examined and put to rigorous tests. They confuse themselves when they consider this as an independent path to the discovery of reality. But it is not correct. There is no need to dig up and lay bare new doctrines. Every principle and path is readily available.

Understanding is the only thing we need aspire to. Western philosophers from Kant to Spencer have, in fact, only dwelt upon some facets of the Dwaitha, Adwaitha and Visishtadwaitha schools of thought. Hindus have long ago delved into these matters and reduced their understandings into doctrines and principles. (SSVahini, pp. 138-144)

The various processes and attempts for realising this oneness can be regarded as important aspects of dharma. This dharma is called by three names, the inner dharma, the gross dharma and the subtle dharma. Dharma also takes the three attributes satwa, rajas and thamas and moves in the three parts of Bhakti, Jnaana and Karma or worship, wisdom and work. This fact of dharma taking these three aspects is implied in the full and complete meaning of the word Sanatana Dharma.

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For us, to be able to recognise the divine principle in all the three gunas, namely satwa, rajas and tamas, and also to recognise the presence of divinity in the past, present and future and to be able to associate divinity with the three aspects of the body—the gross, the subtle and the causal—are the essential features of dharma.

Because it is difficult for an ordinary individual to comprehend dharma in its entirety in the three different periods of time—past, present and future, in the three aspects of the body—gross, subtle and causal, and in the three gunas—satwa, rajas and tamas—we generally take an easier path and we talk of specialised types of dharma, dharma relating to the body, to the caste, to the individual, to the society, and so on. These specialised forms only help in propagating the original Sanatana Dharma. If we do not follow these specialised forms of dharma, it will not be possible for us to recognise and practise Sanatana Dharma.

There is again a small example for this. Our body consists of many organs. We can conclude that the body is in a good and prosperous condition only when all these organs are in good shape. If one or more of these organs is not functioning well, we cannot say that the body in its entirety is healthy. In the same manner, these individual and specialised dharmas relating to the caste, body, religion, society, and so on enable the total Sanatana Dharma to shine and be healthy. For instance, if six blind people go near an elephant, and one of them touches its stomach, the elephant appears to him like a big wall. Another blind person touches the ears of the elephant. To him the elephant looks like a big fan. Another touches the leg of the elephant, and he would describe the elephant as if it was like a

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Sanatana Dharma: For a happy, peaceful life of an individual and for society pillar. Yet another blind person described the elephant as a big rope after touching the tail of the elephant. The elephant is actually the totality of all these parts, each part felt and described by a different individual.

In the same manner, many blind people are touching this vast Sanatana Dharma, and describing it as consisting of only that which they are able to comprehend. Those who follow Vaidika Dharma, those who follow Jainism, those who follow Christianity, those who follow Islam, and so on, all of them describe that part of Sanatana Dharma which is appropriate to their respective religions.

Sanatana Dharma in its totality is not being seen and described by any one of them. Each one of them is describing only a fragment. We need not discuss whether what each one of them is saying is true or untrue. There is no doubt that they are describing accurately what they have experienced and what they have chosen to describe. But each one is describing only a part of dharma. No one is describing the totality of it. Therefore, if you want to understand and establish the total picture of dharma, what you have to do is to make a synthesis of the essence of all religions. When we are able to bring and put together the ideas of everyone, the moral laws supported by all religions, and the truth that is in all religions, we will have a picture of Sanatana Dharma.

No one has the right to hate or criticise another’s religion. You have the right to describe your dharma or the particular aspect which you have chosen to understand. But you have no right to discuss and criticise other aspects. You have direct experience of only one aspect which you have chosen, but you have no expertise in other

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Ishwaras sarva bhuthanaam: Sanatana Dharma embraces all faiths aspects. When someone comes and tells you his views, you will feel that he is right because he is describing that particular component which he has chosen and understood. You will feel that each one is right in his own way. You will have no reason to think that he is wrong. Before we start an argument, we should try and assess our own capacity and our own strength.

If we only take God as an ideal and the charioteer of our life, we will not be subjected to any harm. Like the policeman who stands on duty at the circle and tells you how to safely go through the traffic, God tells you which way to go safely in this wide world. The policemen today create some confusion and cause accidents without looking in all directions, but the Divine policeman in God will never let such accidents take place. If only we surrender to God, there is no doubt whatsoever that our life will be very happy and God will look after us. Some people are very confused about the nature of dharma. This need not be so, Dharma deals with your happiness, security and peace. (SSB 1973, pp. 253-257)

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The Divine is manifest in every human being Sanatana Dharma is bound to overcome today’s rampant materialism, for it can harmonise the secular and the spiritual, into a single way of life. It can bring together into closer kinship both man and God. It is based on the Divine which is the reality of the Self. So, it is not limited to one country, one individual, one period of time, or one sect. It has a variety of procedures, points of view, disciplines and guidelines, in accordance with the special features of the region, the age, and the environment. It is coeval with man on earth. This faith, though first explicit in Bharat, between the Himalayan range and the three seas, has become a world faith, through its innate strength.

The Divine is manifest in every human being. The religions professed may be different, the manifestations may differ; but the Self which Sanatana Dharma posits is the same in all. "The thousand-headed, thousand eyed, thousand-footed person, posited therein is the Divine Self, approachable through many paths, expressed in many forms.

The essence of all religions, the goal of all paths, the destination of all spiritual effort, is this Sanatana’ Dharma (the Universal Eternal Faith). It is like the ocean: particular creeds are rivers that flow into

Sanatana Dharma is the Divine Mother of Humanity it. It is the vital air on which humanity has to live. (SSS Vol.14), 19- 11-1980

Sanatana Dharma (the Eternal Religion) is the essence of the lessons enunciated in all the Vedic texts. This Dharma (righteousness) is the source and spring of various systems of philosophy, codes of morality and even of the different forms and streams of literature. Through these means the Dharma has taught that man cannot live in peace, until he knows what ought to be known, he casts away what has to be cast away, and reaches the goal he has to reach. Veda means awareness, knowledge and discrimination. The four Vedas (scriptures of eternal value) teach us who and what we really are and how we are related to the world around us. This is the greatest gift that the Vedas offer. This is the end of all enquiry, the aim of all scientific search.

Knowledge has its consummation in the discovery of Truth. Truth h survives Past, Present and Future unaffected. Sathyam, Jnaanam, Anantham. Both Sathyam (Truth) and Jnaanam (spiritual wisdom) are Anantham (without end). They are eternal and limitless. The Vedas are vocal expressions of both these. To consider Vedas as literature or poetry is to devalue them. Vedic hymns are not intended for empty worship by rituals. They have been recorded by sages to help, practise and to experience. The sages had recognised this factor and therefore, the Vedas have survived untarnished until today. Their practice became Yajnas (sacrificial rituals). Their prayers became songs.

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The three tools for Awareness Speech, Mind and Breath are the three most vital instruments for adoration and awareness of Truth and Knowledge. Among the Vedas the Rig-veda highlights speech; the Yajur-veda highlights the mind; the Sama-veda highlights breath. Just as these three elements pervade the world, the three Vedas reveal three-fold Cosmic principle which is the reality of every atom in the universe. They do this in simple language, using easily understandable similes and metaphors. The Vedas prescribe the ceremonies, rites, rituals and actions necessary for the prosperity and progress of mankind, here and hereafter.

The body needs a second principle to guide it but that principle, the Atma (Eternal Spirit) is One without a second. When the attention is diverted from the ‘body-mind-senses complex’ the splendour of Atma becomes brighter and brighter. The body seeks gathering and possessing; the Atma seeks giving and showering Light, Love and Grace. Attachment to the upadhi (sheath) is the greatest obstacle for samadhi (communion with Divinity) which is the ultimate goal of a spiritual aspirant. Wisdom dawns when man realises, that the body he believed to be his is understood as only temporary habitation and a burden he assumed out of sheer ignorance. (SSS Vol.20), 2-1- 1987.

Secret of Inaction in Action Activity finds fulfillment when wisdom dawns. Karma (sanctified activity) is the path by which Jnaana (spiritual wisdom) is attained. And, wisdom in action is the highest Karma. Worthwhile activity must result in purifying the mind. Therefore, no one, not even a recluse or monk can desist from engaging in good deeds. These

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Sanatana Dharma is the Divine Mother of Humanity deeds must originate spontaneously and should not leave any trace of pride in the mind. Nor should any attachment to the result of the deed lead to a craving for claiming it for one self. Renunciation must be the only source of joy. Thyaga (selfsacrifice) is the truest Bhoga (enjoyment) for the Sanyasi (ascetic). The Gita recommends ‘inaction in action’ and asserts that ‘inaction is the most rewarding action’ for those who strive for supreme peace. This attitude is named Karma Sanyasa (non-attachment to action). Action or activity is generally associated with the body only, but the mind is also busy with the world. The Atma alone is the unaffected witness. So, the secret of ‘inaction in action’ lies in taking refuge in the Atma and in recognising all living beings as fundamentally Atma.

The wise act solely for the promotion of peace and goodwill in the human community with no consideration of I and Mine. The ego is deep rooted in man during countless previous lives. It grows fast in this life also, seeking sensual pleasure, possessions in plenty, applause and appreciation, authority over others, fame and fortune. It can be removed only by relentless enquiry into our Reality.

The Reality inherent in all A tree has a trunk covered with bark and myriad roots to feed it and hold it firm. It has branches spreading in all directions, tapering into twigs. It has millions of leaves which breathe and borrow energy from the Sun. It fulfills itself by attracting bees to fertilise the flowers into seeds.

All this variety of colour, fragrance, taste, smell and softness, of strength and toughness and tenderness has emanated from one

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Sanatana Dharma: For a happy, peaceful life of an individual and for society single seed. All creation has emanated similarly from God. This is the Reality inherent in all. That Thou Art. Be firm in that faith.

Ponder on a river merging in the ocean. The waters of the ocean rise up as vapour when warmed by the Sun and form clouds, which drop down as drops of rain. Each drop has inside it the yearning to return to the ocean from which it has been exiled. But, the feeling of individuality overcomes the yearning. The raindrops accumulate and flow as brooks and streams which swell into tributaries of rivers, flooding the plains. At last, the river merges into the ocean and loses its name, form and attributes. In spite of all modifications undergone in the journey from ocean to ocean, water remains as water in vapour, cloud, rain and river. Names and forms and qualities do change but the core remains unchanged. Man too emerges from the ocean of Divinity and his destiny is to merge in it. This is the Truth. This is the Reality. That Thou Art. Be firm in that faith.

Take a lump of salt and drop in a cup of water. The salt dissolves soon and disappears though we know it exists in every drop. The lump cannot be picked up but we can assure ourselves of its presence by tasting the water. God is present everywhere, though invisible. But, He can be known by the taste. You are the taste, the Divine droplet. This is the Truth. That thou Art. (SSS Vol.20), 2-1- 1987.

Sanatana Dharma is the mother of all religions, all ethical codes and all Dharmas of this world; and Bharat Desa (India) is the home where the Mother was born. The world in its entirety is the Body of the Lord of the world, and this Bharatha Desa is that Body’s unique

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Sanatana Dharma is the Divine Mother of Humanity organ, the Eye. Without the eye the body is not master of itself, is it not? Again, it can be said that Bharat Desa has been beautified by the two eyes, the Vedas and the Shastras. On account of this it can be declared without doubt that the Samskara attained by the Bharatiyas has not been acquired by the people of any other country. Sanatana Dharma which teaches the truth of all religions and tolerance of all religions is the Dharma of all mankind. Born in various areas, flowing through various paths, the rivers at last reach the ocean. So too, born in different lands, practising different ways of Dharma, people reach the Ocean of the presence of the Lord, through different modes of worship. Sanatana Dharma is the central location in which all these various paths, moving in different directions, converge. Followers of the different religions can practise this Sanatana Dharma, by being truthful in speech, by avoiding jealousy and anger, and by acting always with a loving heart. All those who so practise Sanatana Dharma and, without faltering, achieve it, are entitled to be called “Bharatiyas.”

The Hindu religion is the only religion that has achieved and maintained the foremost position among all religions from earliest times and established itself permanently. The only people who have survived without being destroyed, throughout the historic age, are the Hindus. In this religion, more than in any other, people have practised lives of love, equality and gratitude. The Hindus have earned their Dharma through the discovery of philosophic principles and through the Vedas. They have drunk deep the essence of the Vedas which are without beginning and without end. A land so holy is a veritable spiritual mine to the world. Just as the bowels of the earth reveal, in each area, mines of different metals, in Bharatha

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Desa is found the mine of Sanatana Dharma, the essence of all the principles of all the Shastras, all the Vedas, and all the Upanishads. As if by the good luck of the Bharatiyas, along with the emergence of the mine of Sanatana Dharma which is as a home to them, from that moment and for that very purpose, leaders, thinkers, commentators, apostles and teachers have been originating in this land itself. Also from this very Bharatha Desa arose seers, selfless Karma Yogis, wise men, realised souls, and Divine personages connected with this religion. It is through these persons that spiritual wisdom guaranteed by experience flowed all over the country. In this way loaded with essence, Sanatana Dharma progressed throughout the world. But to whatever land it spread, the “original home” is Bharat itself. Look at the world today: machines, cars, engines of some new type or other come to light in one country and are exported to others.

But their original home cannot be forgotten. Such cars and engines are manufactured only on the basis of its experience. Nothing can be done without that basis. So too Sanatana Dharma arose. Bharat Desa and people of other countries benefited from its waters through the great personages and the books they composed. Hence, the basis of the original home cannot be ignored. That is impossible. But it is a matter of some concern to see today, in this Bharat Desa the birthplace of those holy persons who nursed and fostered this sacred Dharma, new modes being accepted as one’s Dharma, and the Sanatana Dharma itself being assigned and kept aside for people of other countries, by the persons who have not even tested the sweetness of the Dharma, who have not grasped its meaning, and who have smothered it in empty disputation. The reason for this is, of course, the absence of proper guides who could show the way.

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But even when there are such guides, people yield to these modern modes and get attached to them. These are really like bazaar pakodas. They attract by their smell, and are bought by persons who do not discriminate. Though their Swadharma is the pure Sanatana Dharma, the fascination exercised by outward show is absent and so it gets neglected. Truth has no need for such decorations. Taste is the important thing. The basic reason for this is the fact that men today are motivated by mere whim and fancy. It has become the habit to reject the reality and accept the Dharma of another. This is a great mistake. It is against Dharma for Bharatiyas to be attracted by external forms and by outward show. No other Dharma has, or will have, Truth and Highest Love, above and beyond that contained in Sanatana Dharma. Sanatana Dharma is the veritable embodiment of truth. It is the heritage of all. There can be no boundary for Holiness. Holiness is one, without a second; is it not? Those who have attained Liberation in this life by adherence to this Sanatana Dharma, who have earned the grace of God, who have understood the nature of Truth, who have achieved Realisation are all Bharatiyas.

Bharatiyas have adored those who have reached that holy stage, without distinction of caste, creed, or sex. The holiness of that stage burns to ashes all such limitations. It is only until that stage is reached that it becomes impossible to consider everything as equal. So, it is necessary to embark boldly on the realisation of Sanatana Dharma. This is the birth right of Bharatiyas.

If we examine history since its very beginnings, we can know in detail what great personages were born, in which sections of the Hindus. Incarnations, Divine personalities and Jivanmuktas (one

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Sanatana Dharma: For a happy, peaceful life of an individual and for society who is liberated) like Rama, Krishna, Balarama, Janaka and Parikshit, Raja yogis like Viswamitra all arose among the Kshatriyas (warrior class). Brahma Rishis, great Pundits, Shastraic Scholars, Vedic Rishis, originated in the Brahmin section. Sudras predominate in the epical books, like Bharatha and Bhagavatha.

Among the great devotees of the Lord, members of the lower castes form a large number. To attain holiness, without being affected by the world, and to reach Paramatma, each one’s sadhana is important. Other things like caste will not be a hindrance at all. But one should deserve the Grace required for it, one should become regular and disciplined in practice.

Such holy Bharatiyas, however, now bring endless disgrace on the Hindu religion by neglecting the principles of life of the above- mentioned great personages, by not studying them and following their instructions, by modifying their way of life to suit the changing times and (as the saying goes, “the hour of ruin brings wicked thoughts”), by becoming slaves to name and fame and the craving for power and position and an anxiety to promote the well- being of their wives and children through selfish means. Still, there is no dearth of persons who love all in equal measure, who are devoid of selfishness, who are engaged in the promotion of the welfare of all, who have dedicated themselves to the service of mankind and who sacrifice everything. But they are suppressed. They are not appreciated or placed in positions of high authority for fear there will be then no place for the wicked, the crooked and the unjust. (Prema Vahini, pp. 56-57)

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However broad and deep the ocean, when the earth quakes underneath, the waters part of themselves, and when the commotion subsides, they resume their original position. So too these good men keep away without being caught up in it during the earthquake of injustice, unrighteousness, selfishness and ostentation. As soon as the hullabaloo subsides, they re-enter the world. Evanescent authority and self-glorification cannot be permanent. “To grow is only to decay,” it is said. The present peacelessness is decay not growth. For, see how the Bharatiyas who from the beginning, grew up in righteous ways with pure feelings, with self-control and reverence for the good name, who were fed on the breast milk of the Vedas, Shastras and Upanishads, who welcomed and honoured even races driven out of their own country and vouchsafed to them Love in equal measure, today, for love of power and self, accuse their own brethren, one person impatiently envying the prosperity of another, deceive their own brothers maddened by selfish greed, keep at arm’s length their real well wishers, pursue only each one’s selfish end, multiply bad qualities hitherto unheard of in the Hindu fold, follow wrong paths and ways of life and become the target of conflict and restlessness, on account of the absence of fear of sin, fear of God, discipline, reverence and faith. The fall is indeed incredible. (Prema Vahini, pp. 50-58)

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India has always been a land of plenty. That is why Muslim hoards, European nationals and Mughal Emperors raided the land so often. Like the elephant, which surrenders to the mahout without realizing its own strength, the Bharatiyas are yielding to pressures from without, not realizing their own prowess within. Why is it that we are not able to secure all that we possess: the reason is simple - lack of unity among ourselves. Freedom has been won, but unity has not been achieved. You see around rampant selfishness and self- aggrandizement. Let us keep off selfishness and let us hold on to unity. (Y P - 87)

Religions arise from the minds of men Religions arise from the minds of good men, who crave to make all men good; they strive to eliminate evil and cure the bad. They are many, since they have to be adjusted to the individuals, their activities, their professions and roles, their character and characteristics. The individual has to start observing the limits and laws laid down, and derive joy and strength thereby. And, then, his cleansed mind will lead the way, to higher and higher stages. He and the society of which he is a unit will benefit thereby.

The various limbs and organs together form a body; various nations and communities together form the world. The sustenance given by Divine Grace circulates in every part of the body, helping it to

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Sanatana Dharma: For a happy, peaceful life of an individual and for society function in unison. The stream of Love, endowed by Divine Grace, has to circulate in every State and community to make the world live in Peace and Joy. If this truth is realised, there will arise no idea of difference.

If the members of a family are at loggerheads, the lands and other possessions of the family will be uncared for, and be either wasted or lost. The separation of one member will also be a big loss, for, the Grace that sustains the family will diminish and get lost. When a hand is amputated, the limb loses its function, and a great deal of blood too is lost during the removal. So too, the Divine Grace of Love is lost when a country sets itself apart: it also becomes a weak and functionless limb of the World community.

Division, difference and distinction cuts one off from the life-giving Grace, that feeds every cell of the body and every individual in the World. The World is sustained by the self-same Grace. A tree requires for its growth, soil, sunlight and atmosphere. But, more than these three, it requires the seed. Man's life is conditioned by feelings and. deeds, and the consequences of 'these feelings and deeds. But, his existence, his very Is-ness, depends on the Will of God.

Growing trees may differ, according to the nature of the soil, the quantity of sunlight and the quality of the soil. So too, men may differ according to the consequences of the types of feelings and deeds that emanate from them. But, just as it is true to say that" the seeds are the same, is One, without any difference, the variety of forms, the variety of emotions and attitudes, the variety of communities and loyalties are the result of man's ignoring his

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Spiritual Transformation fundamental Unity in the one Divine Will, and his acting contrary to that Unity. (SSS Vol.11), 24-12-1972

Man's life is conditioned by feelings and deeds Bear burdens bravely, declaring, "I am a man." Try to raise yourselves into the Divine. Or, at least, try to live up to the standard expected of the human. The thought in the mind, the word on the tongue and the deed by the hand---try to make all three, one. Many people hope to lead good lives by doing good deeds. But I do not believe this is possible. You can never become good, by means of good deeds. You have to be good, in order that your deeds and words can be good.

First, endeavour to be a good person. Thereafter, it becomes possible for you to do good. Be good; do good. It is not possible to predict when and where or for what reason a person’s life blossoms or expands. You may pray underneath a tree which yields bitter fruit, it can’t give you a sweet fruit. But, when a branch of the sweet fruit tree is grafted on that tree, it can yield sweet fruits, though originally it could not. This process of grafting is equivalent to Sathsang (good company) in human affairs---getting involved with the good and godly. So do service to your fellow-men with pure intentions and always seek good company. Then, you can transform yourselves.

The evil traits that have grown through many lives and generations cannot be wiped away in an instant. So, mix in godly groups, cultivate good habits and attitudes, and involve yourselves in good activities. In this gathering, people from many countries, speaking many languages, belonging to many races, are present. They are all

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Sanatana Dharma: For a happy, peaceful life of an individual and for society single-mindedly united in love for Sai and in love from Sai, in spite of differences in nationality, race, creed, colour and dress. This is my real task. This is the consummation of the yearnings of the ancient seers and sages of this land. Develop this Oneness, this Unity in love, hold it ever before you as the ideal. Religions arise from the minds of men; they are not external to man. When minds are polluted, religion too suffers pollution. Those who deny religion can be denoted as having distorted or polluted minds. Of course, religion is not related to practices and prohibitions like "Don’t touch me! Don’t touch this." (SSS Vol.14), 19-11-1980

The nation belongs to all Bharat is a sacred and glorious country. It is our good fortune to be born in this land. You should realise the truth of the saying, "As you sow, so shall you reap." Hence all your actions should be pure and noble and such as would promote the well-being of the nation and give you joy.

Good or bad fortune in life comes in its own time. It is not easy, however, for everyone to leave things to the will of the Divine. Men are prevented from adopting such an attitude because they magnify other people’s faults and forget their own defects. People should get rid of such an attitude. If one cannot be helpful to others, at least he should not do any harm to others.

The nation belongs to all. This truth should not be forgotten. People must stand up for truth. There is nothing greater than truth. Truth knows no barriers of caste or community. It is the same for all. Many people are undermining the reputation of Bharat by their actions. This amounts to treason to the nation. One who is not proud

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Spiritual Transformation of his motherland and its reputation is worse than a corpse. All must protect the honour of the nation. They should be united. This is the message of the Vedas, "Let us all live and strive together in harmony." If only this spirit prevails among Bharatiyas, the nation will shine in all its glory. It is because people have forgotten the greatness of Bharat that our country is suffering from many troubles and difficulties. If people act together in concert, there is nothing they cannot achieve in Bharat. Determination and unity are essential.

Three concepts and ideals you should cherish Bharatiyas should give no room for differences of caste, religion or language. They should recognise the unity of the human family. Remember: "Caste of Humanity, Religion of Love, and Language of the Heart." If you base your actions on these three concepts, the country can make any amount of progress. Cherish these ideals in your hearts and discharge your duties.

Bharat is faced with many grave problems and people are worried about what may happen, on seeing reports in the Press. There is no danger for Bharat, because what are happening are only the birth- pangs of changes to come. The changes will be for the good.

There must be, however, a transformation in the minds of the people. There is no use in changes in external forms. Qualities must change. There must be a change in the way of thinking. Only then the change will be to the lasting good of the country. Envy and egoism are animal qualities.

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The qualities which every human being should have are peace, compassion, forbearance, love and sacrifice. These are the qualities that should be developed in all people, not vices like hatred, greed, envy, pride and others. Cultivate the feeling of love. Get rid of old prejudices and differences. Foster divine feelings. Only then the nation can make all-around progress.

You must regard the construction of this magnificent mansion as a symbol of universal good--Vishva kalyaanam. Vishva kalyaanam means the well-being of all.

There should be unity of hearts so that anything that is desirable can be accomplished. People should co-operate with each other. From today resolve to give up selfishness and achieve unity among yourselves to serve the nation. Forget all your differences and come together to uphold the reputation of the nation. (SSS Vol.25)

Make the world a happy Home of Love Every religion teaches only good principles and disciplines. When the mind of man is steadfast in the good, how can religion be bad? Therefore, acquire the love that draws all into the One. By this means, you can put down the fears and anxieties, the greed and envy, the hatred and haughtiness that are today infecting the peoples of the world and establish an era of peace and joy. Let all the worlds be happy---this is the prayer that comes naturally from every human heart.

This is the goal to which Sanatana Dharma (Eternal Universal Religion) leads. Everyone must sing of this goal, live in the melody

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Spiritual Transformation of that song, and merge, through that melody, in the Paramatma (Supreme Divine Self).

Do not seek to find differences between one person and another. Seek rather ways and means to strengthen the bonds of kinship, through love. Factions and fighting emerge among the followers of the same family because they have not learnt to love. From the self- same mind, many conflicting feelings emerge, Why? Love has not been nursed and grown therein.

You have to sow love and grow love and destroy the weeds of fear and hatred that have spread over the world. Make the world a happy Home of Love. (SSS Vol.14), 19-11-1980

The goal of spiritual endeavours The moving water of a river has the Moon in its depths; the still water of a lake has also the Moon underneath; the sky has the Moon up above. The Moon in the flowing river is broken and fragmentary; it flows fast, apparently, with the floods. The Moon in the lake is calm, unmoved, undistracted. These two are but reflections of the real Moon in the sky. The Moon reflected in the flood is the Individual Soul, engaged in activity, embroiled in-Maya, cause and effect. The Moon reflected in the placid face of the lake is the Yogi, the Saint, who has attained balance, equipoise, peace, dwelling in the One. The real Moon in the sky is the Eternal Witness, the Absolute, the Primal Principle.

All beings are images of the Universal Atma, in the names and forms they have apparently assumed. This is the truth, enclosed, elaborated 'and demonstrated in the spiritual texts of India, which

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Sanatana Dharma: For a happy, peaceful life of an individual and for society form the basis of Bharatiya culture. The essence of all religions and faiths then, is this: the merging in this Unity. The goal of all spiritual endeavours is this: the merging in this Unity. The object of all enquiries is this: to cognise this Unity. But, this patent fact is ignored, and persons create strife, anxiety and unrest for themselves and perpetrate horrors to hold forth the support, the disunity so dear to their fractioned minds. (SSS Vol.11), 24-12-1972

People today relish the very things religion condemned The passage of time has clouded the splendour of the message, the fascination exercised by the material and the worldly has drawn them away from the path, and the expansion of science and technology has made them conceited and wrong-headed. So, people now relish the very things prohibited and promote the very things condemned by religion. All religions teach that one should revere the parents and evince gratitude to them; but, ridiculing them and neglecting them have become fashionable now. All religions lay down that the aged are to be honoured, since they are the repositories of experience and their guidance is indispensable; but, now elders and the aged are treated as nuisances and handicapped. All religions insist on truth; but now, the man who sticks to truth is laughed at as if he were a fool. Cruelty and violence, condemned by all religions, have raised themselves to the status of weapons of progress and means for desirable ends. However, the basic truths of religion are not affected or tarnished by the evil that men practise or the competitive propaganda they indulge in. (SSS Vol.11), 24-12- 1972

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Sacrifice at least a desire or two Reduce your wants; minimise your desires. All these material knick-knacks are short-lived. When death deprives you of resistance, your kith and kin take off the nose-stud and in their haste they may even cut the nose to retrieve it! If you go on heaping desire upon desire, it will be impossible to depart gladly when the call comes. Become rich rather in virtue, in the spirit of service, in devotion to the Higher Power. (SSS Vol.2), 26-10-1961

There are four components in the term "Ceiling on Desires." They are, respectively; curb on excessive talk, curb on excessive desires and expenditure, control of consumption of food, check on waste of energy. Man needs some essential commodities for his sustenance and he should not aspire for more. (SSS Vol.16), 19.1.1983

Inherent divinity in everyone is the same People must, therefore, engage themselves in noble actions and strive for unity with all their fellow beings. Intellectuals today are more busy promoting divisions rather than in fostering unity. There are very few good men who seek to promote unity in diversity. The oneness of all mankind has to be realised. Names and forms are many, but the inherent divinity in everyone is the same. You see a variety of bulbs in this hall. They are different from each other. But it is the same current that flows in all of them. The same analogy applies to human beings. They may vary from each other in several respects, but the divine spark in all of them is one and the same. The Divine is common to all. There is no separate God for each country or each religion. God is one. The people must realise the importance of unity for promoting the welfare and progress of the country.

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Selfishness is the cause of disunity. Only when Swaartha (selfishness) is given up will people realise the Parartha (Supreme). It is essential to cultivate the spirit of Thyaaga (sacrifice). People do not realise all that can be achieved by sacrifice. When every action is done in a spirit of dedication to others, it becomes a form of sacrifice and a source of joy. When egoism is shed in the performance of actions and the desire for fruits is renounced, then sacrifice itself becomes a source of pleasure. This magnificent auditorium is the result of the combined efforts of many persons, engineers, workers, electricians and many others. It is the outcome of their labour.

Every product is the result of action. Hence, the nature of action should be properly understood. What seems enjoyable at one time has consequences which are saddening later on. At the time of birth, a child cries Koham (Who am I). This cry should not last through life. Before death one should be able to say, Soham (I am He). Man must experience the divine in him. This is the goal of life.

Develop devotion to Dharma Humanity has achieved today tremendous progress through science. Astonishing advances have been made in areas like plastics, computers, electronics and exploration of space. On the other hand, in the sphere of ethics, the picture is depressing. The world is confronted with grave economic and political problems. International, racial, religious, caste and communal differences, inter-state conflicts, violent agitations by students are rampant, all over the world. What is the reason for these contradictory developments scientific progress on the one side and moral deterioration on the other. How

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Spiritual Transformation has mankind fallen to this egregious depth of ethical and spiritual degradation?

Wickedness and cruelty are spreading among men today. Lacking in devotion and righteousness, men are developing only their bad habits and tendencies. Mankind does not lack scriptures like the Vedas (sacred ancient scriptures), the Upanishads (Vedic metaphysical treaties), the Bible, the Quran, the Zend Avesta and other great works to show how peace and the higher wisdom are to be got. Spiritual books are published in countless numbers. Nor is there any dearth of religious preachers. heads of mutts, religious scholars, saadhus and sanyaasis are proclaiming spiritual and ethical truths to warn mankind. In spite of all these well-meaning efforts, why is it that men’s minds are turned towards narrow, unrighteous pursuits?

Social transformation is related to spiritual change There has been any amount of transformation in the political, social and scientific fields. But all this development is of no avail if there is no commensurate transformation in the mental outlook of the people. Ethical transformation depends on social transformation. Social transformation is related to spiritual change. Without tends to Spiritual transformation, social progress tends to become inimical to human advancement. Spiritual transformation is the basis for ethical transformation.

There is a belief that science is opposed to spirituality. Science by itself tends to make man’s life artificial. Demonic qualities like envy, greed, selfishness and ostentation are today dominating men’s minds. Selfishness has grown beyond limits in men. Behind every

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Sanatana Dharma: For a happy, peaceful life of an individual and for society action there is the desire for personal gain. Man is attached to worldly things out of selfishness. The world will make genuine progress only when men give up self-interest and self-centredness.

Time is infinitely precious. You should not waste even one moment of it. In a man’s life, the period as a student is most valuable and sacred. You should make the best use of it. Milk mixed with water cannot get back its original purity, however much you may try to separate it. But once you have converted the milk into butter, it will not be affected by association with water. It will float above the water and maintain its distinctive quality.

Likewise, Samsaara (worldly attachment) is like water. The mind of man is like milk. When the pure, sacred, uncontaminated mind is mixed with the water of worldly desires, it is difficult to recover the original purity. However, if in this sacred period of study you derive from your unspoilt mind the butter of knowledge, wisdom and right conduct, you will be able to remain unpolluted by the attractions of the world even when you are in it.

Teachers who can inspire are becoming rare Students should realise the importance of ethical, dharmic (virtuous) and spiritual development. These three should be present in teachers to a greater degree. The reputation of teachers and their success depend primarily on their conduct. The future of numerous innocent children is in their hands. The good conduct of the students depends on the example set by teachers. The teaching profession is a highly responsible one. Today there are three kinds of teachers. The first type consists of teachers who revel in "complaints." They are the teachers with grouses of one kind or another. The second

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Spiritual Transformation type consists of teachers who "explain". They "explain" what the students have to learn. To the third type belong teachers who "inspire." This category of teachers arouses the enthusiasm of students and inspires them to take deep interest in their studies. Such teachers are becoming rare these days.

Once the enthusiasm of the student is aroused, learning becomes a creative process. The teacher should patiently understand the problems of students and help to solve them. Teaching today has become more and more mechanical, with each teacher content to "teach" the prescribed portions of the syllabus. Teachers should see whether the students have properly comprehended the subjects taught to them. Any deficiency on the student’s part should be ascribed to the teacher’s failure to do his job well.

Pursuit of the science of the spirit is essential today In the field of science today, there is great emphasis on research and discovery. But unless the results of research are applied in practice, it will be an expensive futility. If all the time is spent on research when is it to find useful application in practice? Nor is there any sense of discrimination in the promotion of research.

To give an example: When I attended recently a symposium in Bombay on "Science and Spirituality," a prominent scientist said that the nuclear arsenals of the Big Powers contained enough atom bombs to destroy the world ten times over. What is the sense in building up such arsenals? If you have destroyed the world once, what is there left for the other bombs to destroy? In the process, you would have destroyed yourself.

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Those engaged in research seem to be more concerned about boosting their name and fame by their research than about promoting public well-being through the results of their research. Nor do they seem to be bothered about the harmful consequences of their discoveries. There is nothing great about causing harm to others. To destroy a million persons by a single bomb is no great thing. To do good to a single individual in the world is more praise- worthy. The scientific knowledge we acquire must be used for the benefit of our fellow-men. Only that is proper education which prepares the student for disinterested action. The pursuit of the Science of the Supreme Spirit (Paraartha Vijnaana Shaasthra) is more essential than involvement with the Physical Sciences (Padhaartha Vijnanamu).

The Supreme is in the subtlest and the vastest In every padaartham (object) in the Universe there is a Paraartham (Supreme Principle). The physical object is Matter. The Supreme Principle within it is Energy. There is no matter without energy or energy without matter. The Vedas proclaimed this by saying that the Supreme is in the Anoraniyaan (subtlest of the subtle) and the Mahathomahiyaan (vastest of the vast). Students! By deriving pleasure from a small fraction of the Pancha Bhuuthas (Five Elements--Space, Air, Fire, Water and Earth) we are forgetting the truth of the Cosmos. What is it that sustains these Five Elements? The five elements have their respective qualities: sound, touch, form, fluidity and smell. The corresponding sense organs in man are important for experiencing these qualities. But the power behind these sense organs should be noted. For instance, the eyes are able to see things. But the retina on which the images are reflected is more potent than the eye itself. The power of sight is more

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Spiritual Transformation important than the eye. There are many who possess eyes but who cannot see. There are persons with ears but who cannot hear because they lack the power of hearing. We are trying to control the sense organs without trying to regulate the power that is responsible for their functioning.

For example, there is in the body a digestive organ. When one takes a balanced diet, the food is properly digested and the body is kept healthy. Similarly the body’s temperature has to be kept at a certain norm. If the temperature goes above or below that norm it is a sign of illness. Similarly if the Five Elements that constitute the natural environment are kept in balance, the world is in a healthy state. If this balance is upset or if the elements are polluted, then the country suffers in various ways. If the products of science and technology result in upsetting the balance of Nature and pollute the atmosphere or the rivers and the seas, many harmful consequences follow.

Pollution gives rise to many new diseases. Today even pure air has become a rare commodity. Three-fourths of the earth is covered by water. There are many minerals in the ocean bed. But in extracting them, some limits should be observed. Otherwise, even the ocean, which has been adhering to its bounds, will exceed its limits. Even earthquakes and volcanic eruptions are caused by the unsettling of the ecological balance in nature.

The five types of life-breaths or vital airs Take the body, for example. The body derives its vital force from the Sun. There are five types of Praanas (life-breaths). These are known as Praana, Apaana, Vyaana, Udhaana and SamaanaVaayus. (Praana Vaayu is the life-wind or vital air which has its seat in the

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Sanatana Dharma: For a happy, peaceful life of an individual and for society lungs; Apaana Vaayuis the life-wind that goes downwards and out at the anus; Samaana Vaayu is the vital air whichhas its seat in the cavity of the navel; Vyaana Vaagu is the life-wind which is diffused throughthe whole body; Udhaana Vaayu is the life-wind which rises up the throat and enters the head).

The Praana 0fie-breath) comes from the Sun. The Vyaana comes from Vaagu (air). The Apaana comes from the each. Udhaana comes from Agni (fire). The Samaana comes from Aakaasha (space). Because of these five breaths functioning in us, we are able to live healthily. There are 72,000 blood-vessels in a human being. The Vyaana Vaagu blows through the entire circulatory system. The Vyaana Vaagu is derived from Vaagu (air). When the air is polluted, the 72,000 blood-vessels get polluted and the effect of this on the Apaana Vaagu leads to cancer and heart attacks.

Difference between worldly and spiritually minded Man needs pure Vyaana Vaayu for good health. Students should realise the importance of maintaining the purity of the environment and developing a pure heart in the interests of their body and mind. Some kind of cleaning powder is used for cleaning vessels. Similarly prayer is the means of cleansing the heart. Through a pure heart one achieves spiritual insight. Impure minds are the cause of many heart troubles. When the heart is filled with all kinds of worldly desires, there is no room in it for spiritual effort.

There is a vast difference between one who is attached to worldly things and one who is devoted to Dharma. This may be illustrated from the actions of Drona and Bhishma, the two principal Gurus of the Kauravas. Both Bhishma and Drona were supreme masters in

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Spiritual Transformation the arts of using Astras (weapons directed by mantras) and Shastras (lethal weapons). But what a difference between the two! Bhishma was highly spiritually minded. After he was wounded all over the body in the. Kurukshetra battle, when blood was flowing from the wounds, lying on a bed of arrows he taught Dharma (righteousness) to the Pandavas. His teachings are contained in the Santhi Parva (part dealing with peace-keeping) of the Mahabharata.

On the other hand, when Dronacharya heard Yudhisthira say "Ashwatthama hatah" (Ashwatthama is killed), he did not even wait to hear that it was the elephant named Ashwatthama that had died, he concluded that his son Ashwatthama had died, and he collapsed on the battlefield. Dronacharya was filled with worldly attachments. Bhishmacharya was filled with love of Dharma (virtuous action).

Have your hands in society and heads in forest Without the courage of firm conviction and strong determination, no purpose is served by routine sadhanas undertaken by aspirants who oscillate from moment to moment like the pendulum of a clock. On the contrary, a person who never swerves from his determination even under trying circumstances, is called a Dheera (a hero) and such a person wins the grace of the Lord.

We should try to seek fulfilment in our day-to-day life by basing our mundane activities on spiritual values. As I have been telling you off and on, you must have your hands in the society and head in the forest. That is to say, whatever be the activities with which you are preoccupied in society, you must be steadfast in holding on to the spiritual ideal. This alone is the true sadhana which will bestow lasting peace on you.

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Whatever may be the change in the various Pratibimba (reflections) there will be no change whatsoever in the Bimba (Original). Remember that you are that changeless original--the Atma. All your sadhanas should be directed towards establishing yourself in this firm conviction and unwavering faith, culminating in your life's fulfilment. (SSS Vol.24), 1-1-1991.

It is the privilege and duty of the young men and women to promote the welfare, progress and peace of the world. Transform all your actions into sacred duties. Experience the love of the Divine. That is the meaning of Swami's declaration: "My life is my message." Adhere to the ideals set before you by Swami. Today people tend to forget Aaashayaalu (ideals) and foster Aashalu (desires). Selfishness prevails over patriotism. This should change. Never forget your motherland. Remember that our ancients enthroned sacrifice as the supreme virtue. They stood for justice and truth. And as a result they enjoyed peace.

Today humanity is haunted by fear because there is no spirit of sacrifice; righteousness is at a discount and truth has become rare. Young people should enthrone Thyaaga (sacrifice) in their hearts, wear the crown of justice on their heads and carry the sword of Truth in their hands.

These are the weapons needed, to defend the nation. Young people should consider the true purpose of life. They should get rid of all the impurities in their hearts. With pure hearts they should embark on service at all times and everywhere. "Hands in society, head in the forest." From today develop an unwavering mind and a steady

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Spiritual Transformation vision. That is the way to divinise the world. (SSS Vol.30), 16-7- 1997.

You might have heard the story of Rani Jhansi Lakshmibhai. She had a small child. When she was left with no other choice but to go to the battlefield, she tied the child to her back, took a sword, and waged a fierce battle with her enemies, riding on horseback. But all the while, what was uppermost in her mind was the well being of her child. Similarly, you must necessarily discharge your worldly duties, but at the same time your mind should always be focused on God. This is the meaning of the maxim, “Hands in the society, head in the forest.” You do not need to undertake any specific spiritual sadhana. Whatever you do, do it as an offering to God. (SSS Vol.32 Part II, p. 159)

Use scriptures as guides for right action There is another example in the Mahabharata of the differences in response of those attached to Dharma and those filled with worldly attachments. When the news of the death of her son, Abhimanyu, was conveyed to Subhadra (Arjuna’s wife), she saw in her son’s death the signs of the impending Kali age in which mothers would lose their young children and unrighteousness would prevail on earth. She recalled that during Rama’s reign’ no woman wept over the loss of her child. When Arjuna received the news he bitterly lamented the fact that there would be no one to inherit the kingdom after his victory over the Kauravas. What use was there in winning a kingdom after he lost his son Abhimanyu, he wailed. While Subhadra was grieved about the impending plight of all mothers in the Kali age, Arjuna was only worried about his personal loss.

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Men today are either indifferent to Dharma or seek to use even the scriptures for their selfish purposes. The scriptures are to be used as guides for right action. They are signposts showing the way to the realisation of the Divine. We must be ever conscious of what we owe to God. The air we breathe, the food we eat, the light that enables us to see the world, all these are the gifts of Providence. What gratitude are we showing to the Great Giver of all these benefits? We are thankful to many for small favours. But to the Lord who is the source of all the innumerable things we enjoy, we show no regard at all. The man without gratitude is worse than a cruel animal.

Six virtues to be cultivated in life Students! Realise that without the Grace of the Divine we cannot exist for a moment. Cultivate good qualities and strive for the promotion of Dharma in the world. This will give you more enduring happiness than the acquisition of perishable worldly things. Once the sage Maarkandeya asked the Goddess of Dharma why she was leaving the earth. She smiled and replied: "I have no place in a land where wickedness prevails and there is no truth or Righteousness."

Education consists in cultivating the following six qualities: "Good thoughts, good actions, adherence to truth, devotion, discipline and discharge of one’s duties." When you have acquired the friendship of these six virtues, your life will become purposeful and satisfying. Students! Concentrate on your studies from the beginning of the academic year itself and develop discipline and right habits so that you may make the best use of your opportunities in the Institute.

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Teachers should not consider that they are teaching for the sake of emoluments and students should not consider their studies as primarily for the purpose of getting a job. Education must develop in you self-reliance and prepare you for all the challenges of life. With faith in God and leading a righteous life, you must become true citizens of Bharat. The discipline and regulations you observe now will stand you in good stead all your life. Prepare yourselves to serve society and thereby propitiate God, whose Grace is a greater benediction than all the gains from the world. (SSS Vol.16), 16.6.1983

Spiritual transformation will bring peace How is individual transformation to be achieved? There are some bad habits among individuals such as smoking, drinking liquor, meat eating and gambling. These bad habits not only degrade the individuals but also inflict hardships on their families. These bad habits have to be given up for the individual to manifest his inherent goodness. One’s personality can blossom only when he leads a moral life.

How should one’s attitude to society be changed? One should give up talking ill of others, reviling them or ridiculing them, feeling envious of good people. Evil traits like these lead to loss of peace in society. People should develop friendly and loving attitude towards their fellow-beings in society. To develop a sense of helpfulness, there should be the spirit of sacrifice.

People should also cultivate the feeling of sympathy and understanding. For spiritual transformation, the qualities that are needed are Daya, kindness, love, forbearance and compassion.

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Bharat throughout the ages has fostered these qualities among the people.

People today have forgotten these sublime qualities because they have lost the fear of sin, ceased to love God and do not observe social ethics. What greater misfortune can there be for the nation?

Love of God and fear of sin Love of God should be a natural feeling in everyone. It is our immemorial heritage. When there is love of God, fear of sin follows naturally. Today fear of sin has gone and everywhere the most heinous crimes are being committed. In such a situation, how can there be morality in society?

How are we to transform this state of things? Who is responsible for all the troubles, disorder and violence? Maname (We alone) are responsible. The truth has to be recognized. People are blaming others for their own faults. If there is unity among the people, there will be no problems. Unity is strength.

Today righteousness has declined among the people. As the level of righteousness goes down, the water level also goes down! If good qualities arise in men, the water level will also rise. What is the reason for the failure of timely rains and the shortage of food crops? It is the decline of morals among the people which is the cause of natural calamities. The people must cherish sacred thoughts. Then the people’s aspirations will be fulfilled.

I have to utter a warning in the presence of the Prime Minister. Bharat achieved its freedom through the sacrifice of innumerable

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Spiritual Transformation patriots, who gave up their lives. Freedom has been achieved, but not unity. Without unit)~ the nation is weak like the hand of a man who cannot use all his fingers. We must achieve unity in every field.

Need for national approach to sharing-river waters All natural resources of the country should be enjoyed equally by all the people, regardless of caste or community. There are many rivers in our country which flow across State boundaries.

Bharat is not lacking in water or other resources. We have many perennial rivers and vast areas of fertile land. But these resources are not being fully used. The nation’s perennial rivers like Kaveri, Ganga and Krishna should be treated as national property. Then there will be no room for inter-State disputes. All river waters should be used for the benefit of all the people. It is because of lack of unity and the assertion of separatist claims that a good deal of river waters is going to waste. If the Prime Minister endeavours to promote a national approach to the harnessing of river waters, the nation will prosper. The States also are prone to put their claims against the claims of others. They should adopt a co-operative and fraternal attitude towards each other and behave as good neighbours. If this is done, there will be no shortage of food or water in this country. The people also should develop this co- operative attitude.

It is well known that quite often, sections of the public adopt an adversary attitude towards measures taken by the Government. The people should recognise that these measures are taken in their interest. Moreover, the public should not remain idle, leaving

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Sanatana Dharma: For a happy, peaceful life of an individual and for society everything to the Government. They have to do their duty. They have to live up to certain ideals. The body should be used for rendering help to others. The spirit of helpfulness must be fostered. There is an old Sanskrit saying which declares’ "Charity is the ornament for the hand; Truth is the ornament for the throat; Listening to sacred lore is the ornament for the ears." These are the ornaments which should be valued.

Education, health and water should be free for all Swami had resolved from the beginning on the provision of three vital things for the people: For health, the heart is important. For education, the head is important. For the body, water is vital. I feel that these three should be provided to the people free. Today a heavy price has to be paid for medical care and for education. Even water has to be bought. A heavy capitation fee has to be paid for getting admission even in a primary school. Illness is incidental to human life. Doctors should be prepared to make any sacrifice to relieve the sick. Money should not be the primary consideration. There are many educated students present here. They should take a pledge to serve society after finishing their studies. Instead of going after high salaried jobs in the cities they should go to the villages to serve the poor living there and earn their love and gratitude. Only then their education would be worthwhile. Students should be quite content with modest emoluments in the villages, with which they can be more comfortable than with larger earnings in the cities. They can lead more healthy and happy lives in the villages. (SSS Vol.28), 18-11-1995.

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The water project With regard to the water project, it should be noted that much was accomplished in a short period. In the execution of the project changes had to be made in response to the appeals of people in different villages. Because of this, the entire project has not yet been completed. Some villages are yet to get water. This should not cause any disappointment. Whatever may happen, all villages will get water and the project will be fully carried out. The inauguration of the project by the Prime Minister does not mean that further work will be held up. We are prepared for any sacrifice to honour the plighted word. Work will be resumed from tomorrow and we shall see that by January the entire district is supplied with water. We will give no room for anyone to complain that he has not got water. Embodiments of Love! It is a matter for gratification that today the Prime Minister, who belongs to Andhra Pradesh, has inaugurated the water supply scheme for Anantapur District. All of you should live in amity, without differences of any kind and offer your cooperation to the Government. Not only will the nation benefit from your unity, but you will also be setting an example to the world. Give up hatred and jealousy, participate with love in measures taken by the government for the well-being, of the people. Love can achieve anything. (SSS Vol.28), 18-11-1995.

The triple transformation Bharatiya culture declared from the outset that all people should be happy, that all should enjoy peace and prosperity and that all should lead sacred lives. Mankind today has progressed immensely in the physical and social spheres. But in the field of morality and spirituality mankind is unable to give up narrowness and pettiness. What is the reason? It is because over many lives men have grown

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Sanatana Dharma: For a happy, peaceful life of an individual and for society in selfishness. In every effort of man, in every aspiration, self- interest is the driving force. Man has become a plaything in the hands of selfishness. Whatever object he seeks, whomever he loves, it is out of selfishness and not for its own sake. No step is taken without regard for self-interest. This intense selfishness has resulted in the total decay of human values. This monster of selfishness has pervaded every field of human activity… the physical, the social, the economic, political and moral fields.

Shed selfishness Hence, the primary endeavour of man today should be to shed selfishness, develop spirituality and realise the Divine. Three basic changes should take place in man. That is the truth contained in the Sai principle. S" stands for Spiritual change. "A" stands for "Associational" (or National) change. "I" stands for Individual change. By this triple change the nation will prosper. Without a change in the individual, society will not change. Without a social transformation, spiritual transformation cannot take place in the heart.

Promote love in your hearts and share it with others. That is the best form of worship. Make love your life-breath. With love of God in their hearts the ancient sages could transform - even the wild animals in the forests. (SSS Vol.29), 13-4-1996.

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Index

aachara-dharma, 40 Purusha, 14, 17, 63 adharma, 19, 21, 168 Ramayana, 22, 72, 169 Bhakthi, 31 sadhana, 25, 108, 109, 123, 132, 189 Brahmaarpanam, 23 Sanatana Dharma, 3, 15, 22, 33, 47, 69, dharma, 16, 17, 18, 19, 20, 21, 22, 26, 71, 168, 170, 171, 175, 177, 178, 27, 28, 29, 30, 31, 32, 34, 36, 37, 38, 179, 181, 182, 185, 187, 188, 197 39, 40, 42, 43, 44, 52, 71, 76, 90, 95, Shanti, 20 97, 105, 109, 110, 125, 128, 156, Shastras, 27, 28, 34, 40, 176, 186, 187, 157, 177, 178, 179, 180 190, 208 Dharma, 17 Siva, 35, 160 Gautama, 33, 95, 96, 97 sthitha-prajna, 31 Gita, 23, 36, 50, 72, 77, 160, 168, 184, Trikarana Suddhi, 25, 47 219 Upanishads, 22, 48, 49, 61, 65, 69, 72, jnaana, 17, 31, 32, 105 77, 121, 187, 190, 202 Karma, 24, 47, 48, 49, 50, 51, 52, 90, vaak, 20 123, 174, 177, 183, 187 Vaidik Dharma, 17, 22 , 3, 4 vairaagi, 31 lingam, 35 Vasishta, 33 manas, 20 Vedas, 17, 22, 27, 28, 29, 30, 32, 45, 48, Namaskar, 52, 164 49, 66, 70, 72, 74, 76, 77, 79, 97, Nandi, 35 100, 117, 123, 129, 138, 147, 171, Parasara, 33 173, 182, 183, 186, 190, 196, 202, Pasupathi, 34, 35 205 Puranas, 27, 28, 72, 176 Viswamitra, 33, 189

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