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[ RELIGION OF MANKIND ]
1. Parameshwara (God) 2. Prarthana (Prayer) 1. PARAMESHWARA (God) The Goal of Religious Life : Realisation of Divine Power. The Hindus believe in one God who is an incomparable, most exalted, divine powered. He is the Creator, Preserver and Dissolver of the Universe. He is omnipresent, omniscient and all powerful. He is beginningless and endless. God has many attributes and functions according to which he has been given several names. These names signifying various aspects, do not refer to different entities, but are merely descriptive of the one God. The Veda says: God is one, wise men call Him variously. '(Rigveda 1/164/46). Of all the names of God the most sublime is 'AUM'. Aum is composed of three letters A.U.M.- connoting the three most important function of God. A for Brahma (Creator), U for Vishnu (Preserver) and M for Rudra (Dissolver). The Bhagvad Gita, too, acknowledge "AUM" as God's supreme name. In Yoga one is required to meditate on this very name 'AUM'. The purpose of religious life is to attain moksha (liberation) and realisation of Divine Power.
The 10 Principles of the Arya Samaj Principle One : God is the original source of all that is true knowledge and all that is known by physical sciences. Principle Two : God is existent, Conscious, All Beatitude, Formless, Almighty, Just, Merciful, Unbegotten, Infinite, Unchangeable, Beginningless, Incomparable, the support of All, the Lord or all, All-pervading, Omniscient and Controller of All from within, Evermature, Imperishable, Fearless, Eternal, Pure and Creator of the universe. IT alone must be worshipped. Principle Three : The Vedas are the books of all TRUE knowledge. It is the paramount duty of all Aryas to read them, to teach them to others, to listen to them and to recite them to others. Principle Four : All persons should always be ready to accept the truth and renounce the untruth. Principle Five : All acts ought to be performed in conformity with dharma (Righteousness and Duty) i.e. after due consideration of the truth and the untruth. Principle Six : The primary object of the Arya Samaj is to do good to the whole world i.e. to promote physical, spiritual and social progress of all humans. Principle Seven : Your dealings with all should be regulated by love and due justice in accordance with the dictates of dharma (righteousness). Principle Eight : Avidyaa (illusion and ignorance) is to be dispelled, and Vidyaa (realisation and acquisition of knowledge) should be promoted. Principle Nine : None should remain satisfied with one's own elevation only, but should incessantly strive for the social upliftment of all, realise one's own elevation in the elevation of others. Principle Ten : All persons ought to dedicate themselves necessarily for the social good and the well being of all, subordinating their personal interest, while the individual is free to enjoy freedom of action for the individual well being.
What are Scriptures? Scriptures or Shastras are religious books. They contain knowledge that tell us about our religion. By reading these books we widen our knowledge and purify our mind, and we are able to differentiate right from wrong. Therefore we should devote time to the study of the Shastras or Scriptures. We should put into practice what we learn from the Shastras. Our important Scriptures (Shastras) are: (1) VEDAS
: The Vedas are our most important Scripture. It is the root of
the Hindu religion. Hindu Dharma has developed on the teachings contained
in the Vedas. They are four in number and are the oldest books in the
world. The work 'Veda' means 'knowledge'.
The verses of the Vedas are called Mantras. A Mantra as a two-fold effect. It imparts true knowledge and secondly it offers hope and security to a devotee who puts into practice the advice of the Mantra. The language of the Vedas is old Sanskrit. It is different from the classical and literary Sanskrit in vogue today. It is the Vedic Sanskrit of Chhandas language. The Vadas are the source of all knowledge. Being of divine origin they contain the germ of all branches of learning. (2) UPANISHADS (Books of Vedanta) : Rishis have given discourses to explain the divine knowledge of the Vedas. These have been compiled to form the Upanishads. The work Upanishad means 'to sit near'. Devotees sat near the rishis to listen to discourses. Hence these religious books are called Upanishads. We can also say that by attaining divine knowledge a devotee sits nearer to God by meditation. The Upanishads are many in number, but eleven are considered most important. They are Ish, Kath, Prashna, Mundak, Mandukya, Aitareya, Taitareya Chhandogy, Brihadaranyak, Shvetashvetar. Vedanta: The knowledge contained in the Upanishads is also referred to as Vedanta. The first Upanishad 'Ish' is the last chapter of the Yajurveda. Since this is at the end ('anta') of the Veda it is called Vedanta. There is also another meaning to it. The Vedas contain many kinds of knowledge for the benefit of man in all spheres of his life but the ultimate goal of the knowledge of the Vedas is God Realisation. So this spiritual knowledge is called Vedanta. (3) MANUSMRITI : Shruti and Smriti The ancient scriptures of the Hindus have been divided into 2 groups'shruti' and 'smriti'. The Vedas have been called Shruti, because during meditation the Rishis 'heard' the knowledge imparted to them by God. Shruti means knowledge that has been memorised and passed on. The knowledge of the Vedas (shruti) is perceived by the 'innerself'. A commentary on such perceived knowledge is called Smriti. The Manusmriti is famous amongst such scriptures (smritis) and its author is Manu. Manusmriti plays a major role in the structure of the Hindu Society. Rules for religious, political and social conduct are contained in the Smritis. The Manusmriti outlines regulations governing the structure or organisation of a society; the administration of a country; sources of revenue; and methods of conducting trade, business, etc. It also has laws for the punishment of criminals offenders. The four stages of life (Ashrams) and the class system (Varna Vyavastha) are also elaborated in detail in the Manusmriti. (4) RAMAYANA : The Ramayana is the first great composition of Sanskrit Literature, written by Valmiki Muni. It portrays a picture of Hindu Society in the Vedic and Upanishadic ages. Religious Principles of the Vedas and Upanishads were not just found in theory but practised in real life. Together with the above the Ramayana contains historical details about those times, as well as religious teachings that guided man to live an ideal life. The Ramayana depicts life led by the Aryas of Northern India, the chief characters being Ram and Sita. It also describes the colourful living conditions and customs of the people of Kishkinda (South-West India) known as Vanars and of the inhabitants in South India and Lanka called Rakshasas whose main characters were Sugreev, Hanuman, Ravana and Vibhishana. The social, political, religious and economic life of the above communities are vividly described in the Ramayana. The story of the Ramayana has been translated in every Indian language. The Tulsi Ramyana in Hindi and Kambanna Ramayana in Tamil are very popular. (5) MAHABHARATA : The Mahabharata is also a great epic written by Vyasa Muni, and it accupies an importance that equals the Ramayana in Indian literture. The Mahabharata is not just a composition of historical events but it is also a book of religious importance. The Mahabharata depicts how people resort to injustice and oppressive means because of their greed, pride, selfishness and hypocrisy. Alongside this picture it shows how the virtuous have undergone troubles and sufferings in upholding the path of truth and justice. The Mahabharata is the story of the Pandavas and Kauravas who were cousins. The interesting story of Lord Krishna and his lofty teachings as contained in the Bhagavad Gita are also part of the Mahabharata. Besides Lord Krishna, other noble characters such as Bhishma, Yudhishthira, Arjuna, Vyasa, Vidur, Draupadi, Kunti and others are found in the book. A detailed and interesting description of the battle of the Mahabharata, which was the greatest battle fought an ancient India, takes up a large part of the book. The writer, Vyasa Muni's objective was to show that ultimately war and violence are harmful and meaningless to mankind. (6) BHAGAVAD GITA : The Gita is a part of the great epic, Mahabharata. Its significance is so great that it stands out as scripture in itself. Commentaries on the Vedas, the holy books of Hindus are found in the Upanishads, while the essence of the Upanishads is contained in the Gita. At the Battle of the Mahabharata the armies of the Kauravas and Pandavas faced each other on the battlefield. The principal warrior on the side of the Pandavas was Arjuna, whose chariot was driven by Lord Krishna. At that moment Arjuna was not able to determine his righteous duty. It was on this occasion that Krishna imparted to Arjuna true religious knowledge and enlightened him on his course of action. Arjuna raised questions to which Krishna responded with appropriate answers. His words of wisdom that were of a philosophical nature became the teachings of the Gita. It consists of 700 shlokas (couplets). The Bhagavad Gita is included among the world's foremost religious books, and has been translated into many of the leading languages of the world. Learned pandits (scholars) have written long commentaries on this short scripture. (7) TIRUKKURAL : The literary masterpiece of the Tamil language is Tirukkural which was written by a celebrated Tamil scholar, Tiruvalluvar, who was a kind hearted and compassionate weaver by occupation. Triuvallur amassed a wealth of experience of life by travelling extensively in the country. It is contended that he was prompted to compose verses to instruct the sons of wealthy merchants on ethics. These small verses, each containing only three lines, were composed in the Kural metre. Therefore his anthology of verses in known as Tirukkural. Tirukkural is a text in which idealistic forms of behaviour, conduct and ethics are spontaneously expressed in poetic language. Great ideas are recorded in its small verses. Scholars have become so inspired through reading this anthology that they have named it the Tamil Veda. Tirukkural's profound ideas and views on ethical behaviour, social obligations and religious ideals are translated in superb verses. (8) THE SIX DARSHANAS : The Six Darshanas occupy a prominent position among the scriptures of the Hindus. The word 'Darshana' means observation and a detailed examination. The Vedas and the Upanishads contain spiritual knowledge. They explain the relationship between God, Soul and matter. Their teachings lead us to our goal of God-Realisation. These teachings have been discussed very deeply in the Six Darshanas. These are books that impart philosophical teachings. What is the primordial cause of creation? How did creation take place? Is there a creator or not? How can God-Realisation be achieved? These are some of the subjects discussed in the Darshanas. Efforts have been made to make an intelligent quest for truth, which are supported by logic and arguments. The Darshanas have been written for the purpose of realising the true knowledge, hence their name. They elucidate the method of finding the truth, of dispelling ignorance, of liberation from sufferings, and of God-Realisation. The Six Darshanas and their authors are:
(9) SATYARTH PRAKASH : The Satyarth Prakash was written by Swami Dayanand. Just as other scriptures have been prepared on the teachings expounded by the Vedas, the Satyarth Prakash also contains exposition and clarifications of Vedic principles. During the Middle Ages of Indian history, many faiths and sects sprang up in religious and social spheres of Hindu Society. They drifted away from the teachings of the Vedas and attached greater significance to their founders and their preachings. From then onwards polytheism (belief in many Gods) commenced. Great differences developed among the different sects and divided and weakened Hindu society. The caste system based on birth became strong and gave rise to further fragmentation. Superstition, ignorance, blind faith, customary practices, etc. spread fast and these caused the degradation of the Hindu religion and society. It was at this time that Swami Dayanand wrote the Satyarth Prakash in order to spread the knowledge of the Vedas and to educate people on the true qualities of God. The followings are some of the important topics in the Satyarth Prakash :
1.Divali or Dipavali : This is the beginning of the new year. The farmers celebrate the harvest. The business communities close old accounts and open new accounts to accommodate the new financial year. The whole society ushers at the beginning of winter to celebrate the home-returning of victorious Sri Rama. On Divali, people light up earthen lamps called Dipaks, therefore, the holiday is called the 'Festival of Lights'. The illumination, of all the dwelling with Dipaks, reflects a joyous and festive mood of the people that signifies the victory of divine forces over evil. Narakasura was a very oppressive king of Pragjyotispura, which is currently called Assam, and on this Divali day, Sri Krisna also freed the oppressed people of Pragjyotispura from the clutches of the tyrant King Narakasura. Divali is the one grand and pious festival that is celebrated by Hindus, Jains and Sikhs alike. Divali reinvigorates the family bonds of affection and love. 2. Vijayadasami : Two weeks before Divali, Vijayadasami is celebrated. This is the tenth day of the Ram-Ravana War when Sri Rama liberated his wife, Sita, from the totalitarian regime of Ravana, the ancient king of Lanka. Vijayadasami means victory on the tenth day of Ram-Ravana War. 3. Sravani, Upakarma, Rsi-Tarpana, or Raksa Bandhana : This welcomes the month of Sravana that is the beginning of the tropical rain season and Chomasa. During Chomasa, all sages and saints come to the cities and stay for four months to rejuvenate, preach, and to undertake Svadhyaya, the study of scriptures. Since this is shared with all the sections of society, it is called Upakarma, to bring near. By this virtue one is able to listen to the beneficial teachings of various learned scholars, sages, and saints. Hence, it is also called Rsi Tarpana. On this day special ceremonies are performed to those students who want to be introduced to schooling. The Yajnopavita ceremony is the name given to this initiation ceremony. Another age old festival of Raksa Bandhana that renews the inseparable bond of affection between sister and brother is celebrated. During this festival, the sister ties either a Rakhi or a symbolic colourful cotton string called a 'Molly' on their brother's left wrist, as a bracelet. It is a reminder of sisterly love for the brother, and the brother has a duty to look after the sister. Raksa means to care and protect, and Bandhana means inseparable bond. 4. Holi : It is a spring festival that represents the fun-filled colourful harvest celebration. Holi is celebrated by burning a bonfire in the evening hours and baking freshly harvested grains like Wheat and Grahm. Dhulendi is celebrated on the next day of Holi burning, by dancing, singing folk songs, arranging picnics, and gleefully spraying non-poisonous coloured powder, Gulal, and fine mist of coloured water, on familiar people such as relatives, friends, and acquaintances to make life more enjoyable. The colour signifies the welcoming celebration of spring and is also called Phalgun, or Phagwa. It is a way to say good bye to winter, and a way to greet the new year of the Hindu calendar which begins with the month of Chaitra. This is a most important and successfully proven living social experiment in which the whole society comes close to one another, and the distinctions or boundaries of socio-economic-religio-political class, is dissolved. This unique societal experiment is unparallel in human history. The festival of Holi is deeply associated with the victory of righteous forces over evil. The legend states that "Holika, the sister of the great tyrant King Hiranyakasyapa, had a boon stating that she could walk though fire unharmed". Therefore, she, is order to punish Prahlada, as King Hiranyakasyapa desired, asked Prahlada to sit on her lap, and, then, she sat on the fire. Unfortunately, on this day she was consumed by fire. Probably, she wanted innocent Prahlada to escape the fire, so she may have sacrificed herself. Hiranyakasyapa, was ultimately, overrun by the righteous forces, peace and prosperity returned to the kingdom, and Prahlada ruled benevolently. The people achieved liberty from the tyrant King Hiranyakasyapa, and this is, also, how the festival of Holi came into existence. "The Fire of holi is a symbol of Yajna in which all our bodily desires and propensities are offered in the pure and blazing flame of spiritual enlightenment lit within our hearts" as stated by H.V.Seshadri. Other important festivals are I. Makar Sankranti (Pongal) : This marks the northward migration of the sun. For example, winter solstice, from the Tropic of Capricorn towards the Tropic of Cancer, falls on the fourteenth day of January every year. The festival of winter solstice, Makar Sankranti, is celebrated all over India, as 'Mahavrata' or New-Year. In Punjab the festival is called 'Lohadi' in Assam 'Bhogali-Bihu' in Bengal 'Navvannoh' in Andhra Pradesh 'Bhoghi', in tamil Nadu 'Pongal', and in Kerala 'Pooram'. It is the celebration of freshly harvested crops. In the northern parts of India candies and toffees of seasame-seeds are distributed, and, in other places, Khichaddi, a delicacy made from cooked rice and Moong beans, is served . II. Siva Ratri : This is when Swami Dayananda Saraswati realised Siva in within himself, thus gaining the enlightenment. This process forced him to galvanise India towards self-governance. Siva Ratri is also the birthday celebration of the legendary Siva. People usually fast until midnight and Siva is worshipped all night. Siva Ratri usually falls on a month after Makar Sankranti which is fifteen days before the Holi celebration. III. Rama Navami : This is the birthday celebration of Sri Rama who epitomises the ideal human. Ramayana is the name of the book that describes the life history of Sri Rama. Multiple text books and commentaries have been rewritten on Ramayana, by different authors, at different times, in different languages, but, only, Valmiki's Ramayana is the original and authentic Ramayana. Sage Valmiki was contemporary to Sri Rama, and the whole Ramayana was recited by sage Valmiki at the coronation ceremony of Sri Rama. IV. Baisakhi : This is the first day of the Hindu solar calendar. To Sikhs Baisakhi has become a major festival, as on Baisakhi Day, Guru Govind Singh founded 'Khalsa Panth', the Pure Path, to protect Dharma from the atrocities inflicted by Muslims on Hindus. Baisakhi is also, celebrated in the far east, such as Thailand and Indonesia. V. Janmastami : This is the birthday celebration of Sri Krishna. Yogiraj Sri Krishna was the epitome of the Mahabharata. Sri Krishna successfully infused vigour and valour in Arujuna to safeguard his own rights against the Kaurava's. The teachings of Sri Krishna are reflected in a book called the Geeta.
There are sixteen religious ceremonies known as Sanskars, sacraments in life of a person. The Sanskars are performed for the physical, social, and spiritual development of a person. In these ceremonies Agnihotra plays a very important part. These ceremonies are indicative of an individual's development and the acceptance of that stage of development by the family and society. The acknowledgement of this unique individualisation process at every step of growth helps enrich the life of the person. Sanskars prepare on e for the next stage of growth. It promotes potential and progress in all aspects of life, including the physical, social, emotional and spiritual. Sequentially, these ceremonies are outlined to fulfil one's role from the beginning the end of life. 1. Garbhadhana : Conception acceptance ceremony. (After solemnising marriage ceremony.) 2. Punsavana : Ceremony of graceful care of the embryo to the development of the foetus. Usually it is undertaken during the second or third month of pregnancy. The first trimester. 3. Simantonnayana : Inviting God's blessings for the development of the foetus to full birth. Usually it is conducted from the fourth month of pregnancy, and, onwards, into the second, and the third trimester of pregnancy, similar to the ladies shower in the west. 4. Jatakarma : Accepting and identifying the new born as an individual. 5. Namakarana : Naming ceremony which is usually on the eleventh day, usually from birth to the twelve days. 6. Niskramana : Ceremony of invoking God's blessings to expose the new comer to the outside world and to pray for the well being of the baby. Usually this ceremony is conducted when the child is two to four months old. 7. Annaprasana : Offering of solid food to the toddler, usually undertaken from four to six months of age. 8. Chudakarma : Self-awareness ceremony (One year and onwards.) 9. Karnavedha : Self-esteem development ceremony, to help improve one's image and self-respect. It further enhances one's responsibility. (Usually three to five years). 10. Upanayana : School entrance initiation. To help control the fear of separation from parents, and to help overcome the anxiety of entering a strange place such as school. It is also called Yajnopaveet Sanskar. It is usually conducted at the age of five years and onwards. 11. Vedarambha : The education enrichment ceremony which is undertaken when the child is five years of age. 12. Samavartana : It is a welcoming ceremony to accept the grown-up as a qualified individual. It is undertaken after completion of studies, to return home, and to prepare for the next stage of life. 13. Vivaha : Marriage ceremony. To select an appropriate spouse and to start the second phase, as house-hold life or nuclear familial life. It is usually undertaken at twenty-five years of age which is the beginning of Grihastha Ashram. 14. Vanaprastha Ashram : After enjoying and fulfilling all desires, Kama; by earning money, artha, through righteous means and undertaking benevolent deeds such as Dharma, one is now ready to march ahead in life to conquer all the remaining gratification. Vanaprastha Ashram is the name of that stage of life. It is usually undertaken from fifty to seventy five years of age, and this stage is similar to a retirement planning state. Thus the stage is set for introspection and reassessment of the goals of life. The next stage is for complete renunciation. 15. Samnyasa Ashram : Samnyasa is the selfless service to mankind that is attained by spiritual awakening. When someone dedicates his or her life for societal upliftment without any personal gain, the person has entered the Samnyasa Ashram, and the ceremony confers the title of Samnyasa. A Samnyasi is one who devotes oneself to the service of mankind. A Samnyasi usually, wears an orange robe to symbolise the self-less service to humanity. The orange colour is a symbolic representative of blood. In other words a Samnyasi is ready to sacrifice his or her life for the societal upliftment. Thus a Samnyasi is dedicated to serve society selflessly. One may directly choose this phase of life from Brahmacharya Ashram if one is so inclined. It is usually undertaken at the age of seventy five years, onward. 16. Antyesti : This is the last ceremony. When the soul has left the mortal body, the remains are cremated. This ceremony is called Antyesti, Naramedha or Purusmedha are other terms used for Antyesti. The body elements are consumed by fire, and the remains are disposed to nature, Prakrti. The body disintegrates to the five primary elements: earth, water, air, dynamic energy, and space, and the cycle starts all over again. Practical significance : If any-one does not wish to learn any skill, nor to complete education, nor to follow the Sanskars of Brahmcharya Ashram, then, one has failed himself or herself to be self-sufficient and one has not prepared for righteous living. Now, can one imagine what kind of societal structure humanity is going to bare? Lack of Sanskars has been linked to innumerable consequences such as: child abuse, domestic violence, spread of venereal diseases, teenage pregnancy, increased infants mortality, broken families, fraud, and other criminal ills. Anthropologists have verified the destruction of those cultures who do not initiate their youths. Sanskars are the community events that mark the process of ending childhood with dependencies on parents. One attains a new social status. There is a new level of social responsibility which is conferred through rituals and initiation. Thus, it is a rite of passage, indeed, welcoming the young person into the larger community of adults.Sanskars are essential parts of life to deal with the crisis in transition from adolescence to adulthood, and then, into mid-life. Sanskars allay the anxiety, develop the social support system, in still coping skills that adopt to new frontiers of life, and provide the social cohesion that is so important to survive. After all, human beings are social beings, and the Sanskars make better human beings.
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