EkAdashi is called “hari dina”, meaning a day to be dedicated entirely for worshipping Hari, meditating upon Hari, listening to His glory & studying the scriptures.

EkAdashi upavAsa does not mean mere fasting, it means sAmIpya vAsa (dwelling in proximity to the Lord) with archana, japa, katha shravaNa, nirAhAra & jAgarNa. So, after setting apart sometime to basic necessities, the whole day & night is to be spent in thinking about His glories. Even if shrAddha falls on this day, it has to be performed on the next day only.

Observance of EkAdashi cleanses the mind and paves the way for jnAna (right knowledge). It is an established fact that when one does not take food even though there is a desire for it, there will be an increase in self-control and it develops a strong will power. One who controls hunger will be away from sin because hunger is the root cause of many a sins. Sri Madhvacharya says in kriShNAmRuta mahArNava that the fire of merit of observing Ekadhasi converts the sins of hundreds of births into ashes.

EkAdashi is a fasting day to get rid of for our sins of indulging in undesirable acts through our dasha indriyAs. It is a vaiShNava vrata which is greater than all yAgAs and its power to destroy sins is unmatched if we follow the dos & don’ts of it strictly.

DOs:

Make a sankalpa for three day (dashami, EkAdashi, dvAdashi)
Worship, meditate & think about Hari
On EkAdashi day, take tiirtha only once and have only angAra mark (black vertical line) on the forehead. (no akShate)
Even while in their periods, women have to observe EkAdashi
Even during sUtaka, EkAdashi has to be observed

DONTs:

Do not consume ANY food, water, juice, etc
Do not sleep during day-time
varAha purANa specifies the pregnant women, mothers of infants and people who are very weak are given concession. Only they can take fruits like banana, dates, grapes, milk, curd, coconut milk and uncooked grains.

EkAdashi vrata begins with the sankalpa on the dashami (tenth) day. The sankalpa mantra to be chanted after performing sandhyavandane is:

dashami divasE prApte vratastOham janArdana tridinam dEvadEvEsha nirvighnam kuru kEshava (sharaNam bhave achyuta)

Janardana! Today being Dashami, I am ready for the three day vow. Oh, Lord! Deva Deva! Keshava! please see that no obstacles come in the way of my vow.

EkAdashyAm nirAhAraha stitvahani parEhyaham bhukShyAmi punDarIkAkSha sharaNam me bhavAchyuta

After fasting on EkAdashi, I will eat on dvAdashi, Please be my refuge, Oh, Achyutha!

adya shvashEha nirAhAro bhUtvAham dwAdashI dine vidhAsye pAraNam dEva prIto bhava ma mAnisham

I will be on fast tonight and tomorrow, and break the fast on dwAdashi. Lord! may you be pleased.

The evening meals on the dashami day, both the meals on the EkAdashi and evening meal on dvAdashi day (total FOUR MEALS) are forbidden on these 3 days.

dvAdashi pAraNe sankalpa mantra:

ajnAna timirAndhasya vratEnAnEna kEshava prasannah sumukhO nAthA jnAnadRuShTi pradO bhava

O Keshava, I have become blind due to ajnAna, give me jnAna drishti

bhArateeramaNa mukhyaprANAntargata shree krishnArpaNamastu

Any religious practice, to be valid, should be backed by a valid scripture or an authentic sampradAya. For, what is enjoined in the scriptures or adhered to by the sampradAya becomes important and relevant. Apart from this, in these modern times, we also feel a need for some scientific explanation or background for all our religious practices, for everyone to practice them with conviction.

Today, we find reference to some of our practices in our scriptures such as gopichandana UrdhvapunDra dhAraNa, mudrA dhAraNa, angAra dhAraNa etc. But, for some practices such as akshata, there is no specific scriptural evidence available so far. But we learn that this is as authentic as gopichandana and angAra dhAraNa as it was practiced by great stalwarts of Madhva philosophy.

All these practices may or may not have an explanation in terms of modern science. But there must be scientific explanation for everything and these practices must also have some traditional scientific reason. But, our scriptures, for some reason, don’t reveal the traditional scientific reasons for such practices. Therefore, these basic questions though they look simple, become very difficult to answer with authority.

Presented below is what little the author knows about the practices of angAra and akshata.

Importance and relevance of angAra

There is a quote available from padma purANa which says

na bhayam vidyate tasya divi bhaumAntarikshajam
viShNordhUpasya sheSheNa yasyAngam ca vilepitam

There will be no fear on earth, sky or antariksha who has applied the dhUpa sheSha of viShNu (angAra) on his body.

bhavanti sampadastasya nApadastasya dehinaH
harerdattAvasheSheNa dhUpena parimArjati

One who applies the angAra after offering it to Shri Hari, will be blessed with wealth and will be free from adversities.

pishAchato bhayam nAsti na chorAdi bhayam kvachit
shechayitvA harerdhUpam nirmAlyam pAdayorjalam
deepam neerAjanam kRutvA devadevasya chakriNaH
varShakoTi shatam sAgram viShNorloke maheeyate
There will be no fear of devils and thieves to one who offers deepa and neerAjana, applies angAra and wears the nirmAlya of Shri Hari.

Preparation of angAra

AngAra, basically is a burning charcoal, which is red hot. First, dhUpa should be offered to viShNu by sprinkling dashAngam etc. on the red hot charcoal during pooja. Later it is cooled by putting it in water. It should be kept aside for applying after the completion of pooja.

Where to apply

It is applied at all places where gopichandana is applied.

When to apply and when not to

Should be applied everyday without fail even on ekadashi’s and even during ashaucha.

Akshata

As mentioned earlier, there is no specific reference to this practice in the scriptures available to us today. But our rich sampradaya stands as a proof to this practice.

Importance and relevance of Akshata

As we have no scriptural evidence available today for this practice we cannot give specific details on its importance or relevance.

Preparation

The basic ingredients of akshata are

1. turmeric root
2. powder ash of burnt plantain flower

The steps to prepare akshata are as follows

1. The covering of the plantain flower (baaLe hoovina sippe) should be dried and burnt and the ash collected.
2. A turmeric root should be ground on a stone slab (shaaNe kallu) adding small quantities of water to make a soft paste
3. Mix sufficient quantity of the ash from step 1
4. The paste will turn maroon in color.
5. Offer it to viShNu during pooja and to other deities. Keep it aside for applying after the completion of the pooja

When to use and when not to?

According to the sampradaya, akshata is not applied during ekadashis and ashaucha (due to death of some near relative)

Where to apply

On the forehead at the root of angAra

What is Adhika Masa?

Adhika Masa is the thirteenth month in a Calender year followed by Lunar Calender,i.e., Chandramana reethya.

As per Chandramaana reethya, we have 354 days in a calendar year. But as per Sourmana reethya, (Solar Calender) we have 365 days. So, there is a difference of 11 days between Sourmana reethya and Chandramana reethya. So, these extra days difference of 11 days will be added, once in 33 months (32 months, 16 days , and 4 ghalige to be precise) , so that there is extra 29 or 30 days in that particular year. This concept of adding one extra month after every 33 months is known as Adhika Masa.

In states like Karnataka, Andhrapradesh, Gujarat, Maharashtra, etc, the adhika maasa begins on Shudda padya and ends on Amavasya day (New moon day). In North India, Adhika Masa begins on Vaishaka Bahula Padya, and ends on Hunnime (Full moon day). Whereas in states like Assam, Bengal, Kerala, Tamilnadu, there is no adhika maasa for them, as they are following solar calendar.

Adhika Maasa is applicable for Chandramana followers only.

The lunar calendar is completely synchronizes with the solar calendar in a period of 60 years.

Mathematically, a Chandramana Varsha (Lunar calendar = 29.5305 X 12 = 354.366 days) has 354 days, while a Soura Varsha (Solar calendar = 365.2587 days) has 365 days, the difference being 11 days per year.

For one year (12 months)      – 11 days
For second year (12 months) – 11 days
For 8 months ( 8 months)      – 7 ½ days
For 16 days & 4 galige           – ½ days
———————————————————————–
Total 33 months                 – 30 days
———————————————————————–

“ dvaatrimshadbhi: gatai: maasai: dinai: ShOdashabhistatha|
GaTikaanaaM chatuShkENa patatyadhikamaasaka: “ ||

ದ್ವಾತ್ರಿಂಶದ್ಭಿ: ಗತೈ: ಮಾಸೈ: ದಿನೈ: ಷೋದಶಭಿಸ್ತಥಾ|
ಘಟಿಕಾನಾಂ ಚತುಷ್ಕೇಣ ಪತತ್ಯಧಿಕಮಾಸಕ: ||

द्वात्रिंशद्भि: गतै: मासै: दिनै: षोदशभिस्तथा।
घटिकानां चतुष्केण पतत्यधिकमासक: ॥

Sankramana during Adhika Masa – During Adhika Masa, there will not be any sankramana. That is why it is said “asankraantamaasOdhimaasa:”.

Note : Normally Adhikamasa will be happening once in 33 months. Sometimes, it may happen in 29 months, 30 months, 31 months, and 35 months also due to the variations in Graha sanchara. That is why it is said in Mahabharatha that the Adhikamasa will be occurring twice in 5 years.

paMchamE paMchamE varshE dvaumaasaavadhimaasakau |
tEshaaM kaalaatirEkENa grahaaNaamatichaarata: |

Purushottama maasa shrestatva – Sri Purushottama is the masa niyamaka for this adhika maasa. That is why it is called as “Purushottama Maasa”.

Other names for Adhika Masa –

“Mala Maasa”, – as Srihari will remove all our sins during this maasa. As this month will be without sankranti, there is no importance of Shubha kaarya like Marriage, Upanayana, Gruhapravesha, etc.

“malimlucha”, – When there is no sun in a particular month it is termed as “Malimucha”. There are dwadashadityaru, viz., AruNa, Surya, bhaanu, tapana, indra, ravi, gabhasti, Aryama, hiraNyarEtasa, divaakara, mitra, viShNu will be born in each twelve months. There will be no sun during the thirteenth month. Therefore the works of the Sun will be done by the suryamandala itself.

maasEShu dvaadashaadityaa: tapaMtE hi yathaakramaM |
napuMsakEdhikE maasi maMDalaM tapasE rave ||

मासेषु द्वादशादित्या: तपंते हि यथाक्रमं ।
नपुंसकेधिके मासि मंडलं तपसे रवॆ ॥

ಮಾಸೇಷು ದ್ವಾದಶಾದಿತ್ಯಾ: ತಪಂತೇ ಹಿ ಯಥಾಕ್ರಮಂ |
ನಪುಂಸಕೇಧಿಕೇ ಮಾಸಿ ಮಂಡಲಂ ತಪಸೇ ರವೆ ||

“purushottama maasa” – as Purushottama is the maasa niyamaka
Once Chaturmuka brahmadevaru kept the Saadhane done through Vedokta acharane in one side of a scale and sadhane done done during purushottama maasa. Then the scale weighed more in purushottama sadhane side itself, which clearly explains the importance of Adhika maasa

Duties during Adhika Maasa –

1. Maasa snaana – Throughout the month, we have to get up early during arunodayakala itself and do the snaana in rivers, and thirthas or atleast in wells. (Even when we are doing the snaana in a Pipeline water supplied by watersupply board, we have to do the chintana of Ganga sankalpa and do it).
2. Nakta Bhojana – We have to do the fasting till night and do the bhojana only in the night.
3. Ayachita Vrata – We must not ask anybody anything. We have be yadruchchaalaaba santrupta.
4. Dharana parana – One day upavaasa (DharaNa), next day (PaaraNa) – with this 15 days upavasa and 15 days bhojana.
5. Tambula Daana – During Adhikamasa, if we give tamboola daana to brahmana suvasiniyaru, our dourbhagya will be removed and we will get soubhagya.
6. Deepa daana – During this month we have to light “Akanda deepa” in the devara mane. We must ensure that the deepa never goes off throughout the day-night.
7. Apoopa daana – During this month, one has to give apoopadaana of 33 apoopa to brahmana daily. However, we can give more than 33 also, but not less than 33. If it is not possible to give apoopa daana on all the days, one can give it on any particular day. It must be accompanied by same number of Tamboola (Villedele), and dakshine. If we are doing on any single day – Shukla dwaadashi, pourNami, Krishna Dwadashi, amavasye, Krishna paksha astami, navami and chaturdashi is preferable.
8. Apoopa must be made up of Rice, jiggery, ghee. By giving the apoopa daana, we will get the punya equal to pruthvi daana.
9. Phala daana – Actually apoopa daana is the Best. But we can give daana of Fruits, like mangoes, bananas, etc. Each fruits must have be alongwith 33 tambola villedele, 33 dakshine, etc.
10. Kamyakarma shiddha – During Adhka Maasa, Marriage, Upanayana, Gruhapravesha, choula, sanyasa sweekara, annaprashana, – must not be done as these are kaamyakarma. However Homa – Havana done with the intention of pleasing srihari, bhagavatpoojartham it can be done. If we have already started any kaamyakarma prior to adhika maasa, it can be continued, but new karmas not be started.
11. Shraddhas – Samvatsarika shraddha if it is falling during a month of Adhika maasa, it has to be done in Nija maasa. Eg. Shraaddha falling during Vaishaka Maasa must be done in regular vaishaka maasa and not in Adhika Vaishaka Maasa.
12. Shraaddhaas – monthly shraadhaas during Adhika Maasa – If one has died in a year and his monthly shraaddha to be done in Adhikamasa apart from regular monthly shraddha.
13. Chaturmasya – If during Chaturmasya, Adhika maasa comes, then we have to observe Chaturmasya + Adhikamaasa. If during Shaka vratha adhikamasa comes, Shaka Vratha must be done for two months.
14. Mahalaya Maasa – If during Bhadrapada Maasa adhika Maasa, comes, then Mahalaya Paksha to be done in both Adhika and nija Bhadrapada maasa.

33 devate in apoopadaana:

Adhikamaasa katha:

Once Lakshmidevi asked Srihari as to how to perform the Adhika Maasa pooja and what are the daanaas to be during Adhikamasa.

Then Srihari told her that he himself is the God for the Adhika maasa with the name Purushottama. What ever punya kaarya lika snaana, japa, homaa will bring akshaya phala. He also told that those who does not do any punya karya during Adhika Maasa will be getting daaridrya, putrashoka, etc

Those who could not do for the whole month can do it atleast on Krishna paksha Astami, navami, chaturdashi, Dwadashi, pournami, chaturdashi, etc.

Earlier there lived a brahmana by name Kaushika who was a jitendriya. He had a son by name maitreya who was addicted to drinking and was a kamaandha. One day Maitreya went to forest. He killed a brahmana in Sourashtra and snatched all the money with the Brahmin. Because he killed that brahmana, the whole City itself was burnt. As he got brahma hatya dosha, Maitreya was taken by Yamadootharu and was thrown in Krumeekunda. He was in the Hell for more than 10000 years. After a long period, Kaushika, the father of Maitreya came to know about the same. Kaushika searched all the shruthi – shaastraas and found a remedy for brahmahatya parihara.

He did the Vratha named Adhikamasa Vratha and gave 33 apoopadaana and his son was saved from the Hell. As such, Adhikamasa vratha, if done with proper anusandhana can remove brahma hatya dosha also.

ADHIKA MASA APOOPA DAANA SANKALPA

अपूप दान संकल्प –

आचमन, प्राणानायम्य – ………………………………..वासर, …..योग, …..करण, …….शुभतिथौ, संकीर्त्य अष्टवसु, एकादश रुद्र, द्वादशादित्य, प्रजापति, वौषट्काराख्य त्रयस्त्रिंशत् देवतांतर्गत श्री भारतीरमण मुख्य प्राणांतर्गत श्री विष्वादि त्रयस्त्रिंशन्नामधारि मलमास देवताभिन्न श्री पुरुषोत्तम प्रेरणया, श्री पुरुषोत्तम प्रीत्यर्थं पृथ्वीदान समफलं त्रयस्त्रिंशत् अपूपदानमहं करिष्ये ।

काम्य संकल्प – मम निखिल पापशमन पूर्वक पुत्रपौत्रादि धनदान्यादि क्षेमसमृद्धि लोकद्वय सुखहेतुभूत भूदान फलावाप्तै अपूपच्चिद्र समसंज्य वर्ष सहस्रावधि स्वलोक निवाससिद्द्यर्थं मलमासप्रयुक्तं अपूपदानमहं करिष्ये ।

तदंग पुरुशोत्तम पूजां करिष्ये. अस्मिन् ब्राह्मणे पुरुषोत्तमं आवाहयिष्ये मंत्रेण मंत्राक्शतॆयिंद ब्राह्मणन मेलॆ हाकबेकु.

अपूपदान भगवद्रूप चिंतनॆ -
विष्णुं जिष्णुं महाविष्णुं हरिं कृष्णं अधोक्षजं ।
केशवं माधवं रामं अच्युतं पुरुषोत्तमं ।
गोविंदं वामनं श्रीशं श्रीकंठं वि?साक्षिणं ।
नारायणं मधुरिपुं अनिरुद्धं त्रिविक्रमं ।
वासुदेवं जगद्योनिं अनंतं शेषशायिनं ।
संकर्षणं च प्रद्युम्नं दैत्यारिं वि?तोमुखं ।
जनार्धनं धरावासं दामोदरमघार्दनं ।
श्रीपतिं च त्रयस्त्रिंशदुद्दिश्य प्रतिनामभि: ।
मंत्रैरेतेश्च यो दद्यात् त्रयस्त्रिंशदपूपकं
प्राप्नोति विफुलां लक्ष्मीपुत्र पौत्रादि संततिं ।
इदम् सोपपस्करं त्रयस्त्रिंशदपूपं सदक्षिणाकं, सतांबूलं, श्री भारतीरमण मुख्य प्राणांतर्गत श्री पुरुषोत्तमस्य प्रीतिं कामयमान: तुभ्यमहं संप्रददे न मम, न मम – इति नमस्कुर्यात् ।
अनेन त्रयस्त्रिंशदपूपदानेन श्री पुरुषोत्तम प्रीयतां प्रीतो वरदो भवतु ।

श्री कृष्णार्पणमस्तु ।

ಅಪೂಪ ದಾನ ಸಂಕಲ್ಪ –

ಆಚಮನ, ಪ್ರಾಣಾನಾಯಮ್ಯ – ………………………………..ವಾಸರ, …..ಯೋಗ, …..ಕರಣ, …….ಶುಭತಿಥೌ, ಸಂಕೀರ್ತ್ಯ ಅಷ್ಟವಸು, ಏಕಾದಶ ರುದ್ರ, ದ್ವಾದಶಾದಿತ್ಯ, ಪ್ರಜಾಪತಿ, ವೌಷಟ್ಕಾರಾಖ್ಯ ತ್ರಯಸ್ತ್ರಿಂಶತ್ ದೇವತಾಂತರ್ಗತ ಶ್ರೀ ಭಾರತೀರಮಣ ಮುಖ್ಯ ಪ್ರಾಣಾಂತರ್ಗತ ಶ್ರೀ ವಿಷ್ವಾದಿ ತ್ರಯಸ್ತ್ರಿಂಶನ್ನಾಮಧಾರಿ ಮಲಮಾಸ ದೇವತಾಭಿನ್ನ ಶ್ರೀ ಪುರುಷೋತ್ತಮ ಪ್ರೇರಣಯಾ, ಶ್ರೀ ಪುರುಷೋತ್ತಮ ಪ್ರೀತ್ಯರ್ಥಂ ಪೃಥ್ವೀದಾನ ಸಮಫಲಂ ತ್ರಯಸ್ತ್ರಿಂಶತ್ ಅಪೂಪದಾನಮಹಂ ಕರಿಷ್ಯೇ |

ಕಾಮ್ಯ ಸಂಕಲ್ಪ – ಮಮ ನಿಖಿಲ ಪಾಪಶಮನ ಪೂರ್ವಕ ಪುತ್ರಪೌತ್ರಾದಿ ಧನದಾನ್ಯಾದಿ ಕ್ಷೇಮಸಮೃದ್ಧಿ ಲೋಕದ್ವಯ ಸುಖಹೇತುಭೂತ ಭೂದಾನ ಫಲಾವಾಪ್ತೈ ಅಪೂಪಚ್ಚಿದ್ರ ಸಮಸಂಜ್ಯ ವರ್ಷ ಸಹಸ್ರಾವಧಿ ಸ್ವಲೋಕ ನಿವಾಸಸಿದ್ದ್ಯರ್ಥಂ ಮಲಮಾಸಪ್ರಯುಕ್ತಂ ಅಪೂಪದಾನಮಹಂ ಕರಿಷ್ಯೇ |

ತದಂಗ ಪುರುಶೋತ್ತಮ ಪೂಜಾಂ ಕರಿಷ್ಯೇ. ಅಸ್ಮಿನ್ ಬ್ರಾಹ್ಮಣೇ ಪುರುಷೋತ್ತಮಂ ಆವಾಹಯಿಷ್ಯೇ ಮಂತ್ರೇಣ ಮಂತ್ರಾಕ್ಶತೆಯಿಂದ ಬ್ರಾಹ್ಮಣನ ಮೇಲೆ ಹಾಕಬೇಕು.

ಅಪೂಪದಾನ ಭಗವದ್ರೂಪ ಚಿಂತನೆ -

ವಿಷ್ಣುಂ ಜಿಷ್ಣುಂ ಮಹಾವಿಷ್ಣುಂ ಹರಿಂ ಕೃಷ್ಣಂ ಅಧೋಕ್ಷಜಂ |
ಕೇಶವಂ ಮಾಧವಂ ರಾಮಂ ಅಚ್ಯುತಂ ಪುರುಷೋತ್ತಮಂ |
ಗೋವಿಂದಂ ವಾಮನಂ ಶ್ರೀಶಂ ಶ್ರೀಕಂಠಂ ವಿಶ್ವಸಾಕ್ಷಿಣಂ |
ನಾರಾಯಣಂ ಮಧುರಿಪುಂ ಅನಿರುದ್ಧಂ ತ್ರಿವಿಕ್ರಮಂ |
ವಾಸುದೇವಂ ಜಗದ್ಯೋನಿಂ ಅನಂತಂ ಶೇಷಶಾಯಿನಂ |
ಸಂಕರ್ಷಣಂ ಚ ಪ್ರದ್ಯುಮ್ನಂ ದೈತ್ಯಾರಿಂ ವಿಶ್ವತೋಮುಖಂ |
ಜನಾರ್ಧನಂ ಧರಾವಾಸಂ ದಾಮೋದರಮಘಾರ್ದನಂ |
ಶ್ರೀಪತಿಂ ಚ ತ್ರಯಸ್ತ್ರಿಂಶದುದ್ದಿಶ್ಯ ಪ್ರತಿನಾಮಭಿ: |
ಮಂತ್ರೈರೇತೇಶ್ಚ ಯೋ ದದ್ಯಾತ್ ತ್ರಯಸ್ತ್ರಿಂಶದಪೂಪಕಂ
ಪ್ರಾಪ್ನೋತಿ ವಿಫುಲಾಂ ಲಕ್ಷ್ಮೀಪುತ್ರ ಪೌತ್ರಾದಿ ಸಂತತಿಂ |
ಇದಮ್ ಸೋಪಪಸ್ಕರಂ ತ್ರಯಸ್ತ್ರಿಂಶದಪೂಪಂ ಸದಕ್ಷಿಣಾಕಂ, ಸತಾಂಬೂಲಂ, ಶ್ರೀ ಭಾರತೀರಮಣ ಮುಖ್ಯ ಪ್ರಾಣಾಂತರ್ಗತ ಶ್ರೀ ಪುರುಷೋತ್ತಮಸ್ಯ ಪ್ರೀತಿಂ ಕಾಮಯಮಾನ: ತುಭ್ಯಮಹಂ ಸಂಪ್ರದದೇ ನ ಮಮ, ನ ಮಮ – ಇತಿ ನಮಸ್ಕುರ್ಯಾತ್ |
ಅನೇನ ತ್ರಯಸ್ತ್ರಿಂಶದಪೂಪದಾನೇನ ಶ್ರೀ ಪುರುಷೋತ್ತಮ ಪ್ರೀಯತಾಂ ಪ್ರೀತೋ ವರದೋ ಭವತು |

ಶ್ರೀ ಕೃಷ್ಣಾರ್ಪಣಮಸ್ತು |

The Haridasa movement in Karnataka has presented to the world a galaxy of pure and pious souls who struggled and strove for the love of Hari. It was a devotional movement based on mystical experience, which spread to all classes of the society and touched all hearts. The Haridasa literature was perfectly ‘Vaidika’ in tone and in its tenets, and was perhaps the greatest interpreter of the abstract metaphysics and sublimity of sentiment of Vedic and Upanishadic teaching. Besides, it conveyed great and sacred truths in Kannada in a very simple and clear style so as to be understood by the common people. With immeasurable compositions in the form of Keertanas (or Devaranamas), Ugabhogas, Suladis, Vruttanamas and many more, the Haridasas made distinctive contribution to Kannada literature as well as Traditional South Indian Music. To the Haridasa, poetry and music were twin-born and one would not exist without the other.

One of the striking features of Haridasa compositions is the use of Shabdalankaras in the form of Prasa (Rhyme) and Anuprasa (Alliteration) which, like ornamental elements, have enhanced the lyrical and musical value of those songs. Prasa and Anuprasa are literary or rhetorical stylistic devices which are employed in literature to beautify and embellish the lyrical passages. Prasa is rhyme which consists of identical or similar sounds placed at the ends of lines or at predictable locations within lines . This is normally of 3 types namely adiprasa (first syllable of each line rhyming), dviteeyakshara prasa (second syllable of each line rhyming), and antyaprasa (final syllable of each line rhyming). Anuprasa is alliteration that refers to repeating the same consonant sound at the beginning of several words in close succession. It is like a jingle of the same letter or letters happening at the beginning of each word.

Karnataka Sangeeta Pitamaha, the king among Haridasas, Purandara Dasa, in one of his most popular compositions ‘bhAgyada lakShmi bAramma…’, has brilliantly used in each charana, the dviteeyakshara prasa.

“hejjeya…..gejjeya…sajjana…majjige…” – jj as the second syllable in every line.

“attittagalade…nittya mahOtsava…sattyake tOruva…chittadi poLeyuva…” – tt as the second syllable in every line.

“sakkare tuppada….shukravArada….akkareyuLLa….chokka purandara viThalana rAni….” – kk as the second syllable in every line.

A similar approach can be seen in a familiar composition of Kanaka Dasa, ‘nammamma shArade…’ which also has dviteeyakshara prasa in all its charanas.

“nammamma shArade.….. nimmoLagiha.…. kammagollana.…. hemmeya gaNanAthane…” – mm as the second syllable in every line.

“uTTadaTTiyu…. diTTatAnivanyAramma…. paTTada rANi….. hoTTeya gaNanAthane…” – TT as the second syllable in every line.

“rAshi vidyeya balla….bhAShiganivanyaramma….lEsAgi janara….kEshavadAsa kanE…”- sh or s as the second syllable in every line.

The dviteeyakshara prasa is the most used in Haridasa literature. ‘rAma kRuShnaru manege bandaru…’, ‘Enu maDidarEnu….’ of Purandara Dasa, ‘samsAravEmba sAgara…’ of Kanaka Dasa, ‘Gajamukhane…’ of Saint Vyasaraya are a few instances.

We find beautiful prasas in Sripadaraja’s ‘bAro namma manegE…’

“gollabAlakaranu – nillisi hegalEri – gullu mADade mosa – rella savida kRuShna” – Here we find ‘ll’ used with a, i, and u kAras as the second syllable.

“anganeyara vrata – bhangava mADida – ranga viTThala bhava – bandha pariharisO” – Here the composer has used the Adi prasa where the first syllable of every line is used with an anuswAra.

Saint Vadiraja, in his ‘bArO murAri.…’, has used small delightful phrases with antya prasa.

“bArO murAri – bAlaka shouri – sAravichAri – santOShakAri

Ata sAkELO – maiyella dhULO – UTamADELO – kRuShnA kRupALO

vEnkaTaramaNa – sankaTaharaNa – kinkarAmaragaNA – vandita charaNA

aravinda nayana – sharadEndu vadana – vara yadusadana – siri hayavadana”

In Purandara Dasa’s ‘innu daya bAradE…’ we come across a simple and attractive
illustration of anuprasa –

“nAnA dEshagaLalli nAnA kAlagaLalli nAnA yOnigaLalli nalidu puTTi

nAnu nannadu emba narakadoLage biddu neenE gati endu nambida dAsana mEle”

Here we see a successive repetition of words beginning with the consonant ‘na’ throughout this charana.

In a devaranama by Gopala Dasa, we come across anuprasa in the form of recurrence of the word ‘vishwa’ in quick succession throughout.

“vishwatOmukha neenE vishwatashchakShu neenE
vishwatObAhu neenE vishwatO hasta neenE
vishwataH shravana neenE vishwAdhAraka neenE
vishwavyApaka sarvavishwamayanu neenE
vishwanAmakahari gOpAla viTThala
vishwAsa koDu ninna vishwacharaNadali”

Mahipati Dasa, great but unnoticed, has been a master in the use of Shabdalankaras. A repeated occurrence of the syllable ‘tta’ in this composition of his makes it a feast to the ears. Furthermore, the antya prasa is also noteworthy.

“datta dattenalu hatti tA bAhanu
chittadoLagAguva matte shAshvatanu
datta uLLavana hattilE ihanu
vRutti ondAdare hastaguDuvanu
etta nODidare mottanAgiha tA
uttamOttamaranettuva tAyi tA
attalittAgade hattile sUsuta
muttinantihanu nettili bhAsuta”

The compositions of haridasas are poetically so rich that we hardly come across a composition without the employment of these Shabdalankaras. In addition, various kinds of Arthalankaras in the form of Upama (simili), Roopaka (metaphor), (personification), Uthpreksha (hyperbole), Virodhabhasa (paradox), Nidarshana (irony) also adorn these compositions with all their charm. Besides, the songs are perfectly metrical confirming to the rules of Chandas Shastra. Thus, the Haridasas produced musical literature in Kannada which are scholarly, yet intelligible and have been an integral part of the treasure of Carnatic Music compositions over the centuries.

Children!

Let’s look at the common, tree-living small animal – squirrel. We see it everywhere. Sometimes it rushes into our homes, stops, stands perched on its hind legs, looks around and dashes out hurriedly. Surely, all of you must have observed the squirell has three straight stripes on its back. Who gave them these stripes?

You also know Shri Rama’s story, very well. When Shri Rama was living in the forest Ravan had kidnapped Sita. Toget Sita back, Shri Rama had taken the help of he monkeys. Along with the ‘kapis’ many other animals had also volunteered in this Rama-seva. Hanuman had leaped to Lanka and had successfully carried out Rama-karya. The associates of Hanuman were Sugriva, Neela, Angada, Tara and Jambavanta among others. It had become necessary to erect a bridge across to Lanka, to enable them cross over. The efficacy of ‘Rama Nama, made the boulders that were thrown in the waters to float! Thus the ‘Rama-setu’ bridge was built.

There was a squirrel quietly observing the kapis’ building the bridge as ‘Rama-seva’. The squirrel also desired to do something by way of ‘Rama-seva’ and offer to Him. It hit upon a novel way. It jumped into the sea, got completely wet, and dashed to the beach dripping wet and rolled on the sands. Its wet hairy body picked up sand particles which stuck to it. The squirrel then ran onto the ‘Ramasetu’, shook its body there which dropped the sand particles on it. Thus the squirrel kept dashing into the sea, getting drenched, rolling on the sand on the beach, and dashng onto the ‘Ramasetu’ to deposit it there by shaking its body. This it did repeatedly. On and on.

Shri Rama was observing this from a distance. He was extremely pleased to see the love and devotion that such a physically small animal had for Him. He walked upto the squirrel, and with affection stroked the squirrel’s back. The marks of Shri Rama’s three fingers on its back gave the squirrel three distinct stripes. In recognition and appreciation Shri Rama showered His grace on all squirrels and so from that day all squirrels got three distinct stripes as their permanent feature.

Shri Rama’s just touching one squirrel with His hand has rendered the entire species of squirrels a creature of ’satvik’ tendencies.

Ah! Ye Squirrel! What devotion! O! Shri Rama! What Compassion!

“Even animals come forward to offer help to those who tread on the virtuous path. From those who are on wicked ways, even brothers run away!”

The squirrel that volunteered to helpShri Rama is the witness!
Vibhishana who abandoned Ravana is the witness!!

******

“ Brother! Forget all these. On the eighth day from today, you will be dead! Think of that”, said the Saint. The devotee was alarmed. He went home, straight. He summoned his relatives and informed them, “ I will be dead, on the eighth day from today. The Saint has told me. Therefore, if I had committed any indiscretion, kindly forgive me”. Thereafter, he engaged himself only in performing virtuous acts. On the eighth day he went to the Saint and asked, “Maharaj! Tell me, when will I be dead?”

“Brother! Only Shri Hari knows when death will overtake us. For now, keep it aside; tell me, how had you spent your time during the past week?

“Maharaj! I only saw ‘death’ dancing in front me, continuously without any break. In the past week I did not do anything bad. I hadn’t spoken harshly to anyone”, replied the devotee.

“Brother! You hadn’t done any wrong thing only because of ‘death dancing’ before your eyes for just one week. You had also not spoken anything wrong. Now, what should I be doing, with death ‘dancing before my eyes’ every day without any break? Therefore, I remain
calm!”, said the Saint.

“Death is not something to be feared. It only needs to be kept in our view; then, life becomes peaceful”, the Saint concluded.

The frightened bees flew away and most hovered around the hive, got burnt and died. The ‘Jenu-Kuruba’ removed the hive. Drained it of all honey, of which he drank some and took the balance home.

The honeybees did not consume all that they collected with so much diligent effort. They did not also share the honey with anyone else. Finally they met with a disastrous end. I chose them as my Teacher for the self-same reason. I learnt my lesson from them. “ I must not be stupid like the honeybee. What I collect as alms with great effort going around many houses I must not save for the evening or for tomorrow. I must not seek so much ‘bhiksha’ that something will remain left over for tomorrow. Should I collect so excessive a ‘bhiksha’ that something does remain for the morrow, then just like the honeybee I shall not escape misfortunes”.

For begging just a bowl is enough; no need for other containers. To fill up, just the stomach is enough; no need for a huge container.

- By Shri Shri Vishwesha Theertha Swamiji, Shri Pejavara Matha, Udupi

In today’s materialistic world, we see culture and values being tossed aside. Replacing a belief in God and Shastra is the belief that material wealth alone can bring happiness. Indeed, such misplaced notions are being fed to today’s youth through internet, tv, as well as their peers. More often than not, parents cannot or choose not to guide their children along a spiritual path, carrying on the great traditions of our ancestors. It is imperative that we change, and we instill in today’s youth, not only a respect for and eagerness to preserve our Madhva sampradaya, but also make Bhakti towards Sri Hari & Vayu, Jnana about our siddhanta, and Vairagya, dispassion towards the material pleasures around them the 3 cornerstones of their day to day lives.

From a young age we instinctively want something to hold onto. A small child will feel completely lost and helpless without its mother. Growing older, he develops attachment to his friends, and eventually spouse. But throughout all this, we fail to develop such an intense attachment to the one who resides within us controlling our life breath – Mukhya Prana. Many of us recite and hear songs like “Hanuma namma thaayi thande Bheema namma bandhu baLaga, Ananda Theerthare namma gati gotravayya”, without actually understanding and feeling that sense of Bhakti towards Hanuma-Bhima-Madhva, let alone the omnipresent and Supreme Controller Lord Hari . Once such a sense of Bhakti is instilled in an individual, as the Dasaru Pada goes “nambi keTTavarilla”, one who believes in Shri Hari & Vayu cannot go wrong, because they themselves will guide us. Through devotion in the Lord, the individual will develop a sense to follow those scriptural injunctions which take him closer to the Lord. Instead of wasting time pursuing material pleasures, religious activities will become a source of pleasure for him. At the same time, he will not give up his duties in life. Rather, he will perform his duties as a service to the Lord, as Krishna himself stated in the Gita. It is this sort of individual that today’s youth should strive to model.

How does one develop such a sense of Bhakti? The means are already there “shravaNave modalaada navavidha bhakti”. Hearing about the Lord, thinking about the Lord, etc. are the various forms of Bhakti. There is a misconception in today’s society that listening to pravachanas are only for the elderly. Should one wait until the end of one’s life to engage in hearing and learning about Itihasas, Upanishads, etc. The purpose of these scriptures is to instruct mankind and tell us how to lead our lives following Dharma. The purpose is lost if this starts after raising children and after most of one’s life has passed. Instead, children should be exposed to devotional stories from a young age. If the parents are interested in Madhva Sampradaya, it will be natural for their children to also develop the same interest. Of course, some lectures are on difficult philosophical topics, and it is not expected that young children will understand this. But throughout India, and nowadays, even abroad, there is the opportunity for people of all ages to listen to Bhagavata lectures. Through this process of hearing-”shravana”, today’s youth will start thinking-”manana” of the Lord and thus their Bhakti will gradually develop.

Bhakti alone is not enough. If it becomes blind faith, it won’t stand up to the various tests in our life. As today’s youth grow up, they ask questions which they seek answers to. Why do good people suffer? What is the purpose of doing pUja, reciting stotra, etc? There are so many deities, whom do we approach? If parents are not able to understand concepts of prarabdha karma, moksha, Vishnu sarvottamatva, taratamya, and the basics of our Siddhanta, then they should learn it themselves. Then they will be able to answer their child’s questions. Better yet, there should be programs available to youth where they learn about Madhva Siddhanta, how it differs from other schools of thought, and answers to the questions they may have. Instead of a focus on blind memorization, such workshops or interactive lectures should have the goal of educating today’s youth. Only then will they have a deeper understanding of our sampradaya. Furthermore, as they get answers to their questions, as they learn more about Madhva philosophy, they will develop both an appreciation for it, and a desire to continue along the path. They will be less likely to be lead astray.

From a young age, kids should be taught the basics of Madhva Siddhanta. As they get older, they can be introduced to deeper philosophical works. Reading BNK Sharma’s books on Dvaita philosophy is what kindled my interest and made me (author) want to learn more about it. I’m sure if others are introduced to it, it will have the same effect. Part of the difficulty of learning about our philosophy is that there are so many books out there, and one may not know where to start. Here it is up to the elders and leaders of our community to show the way and point out which literature would be most helpful in educating today’s youth, keeping them interested, and enabling them to continue our tradition. It’s tricky because for a starter, the book shouldn’t be so overwhelming that he’s turned away. At the same time it should contain enough information to make a student appreciate the greatness of our philosophy and want to learn more about it.

Today’s youth need to not only learn Madhva Siddhanta, but also the nitya-naimittika karma that one is expected to do as a follower of Madhva sampradaya. These also are best learnt at a young age, like daily Sandhya vandane, Ekadashi upavasa, etc. We must not just focus on the boys, though. Girls should be encouraged to sing Dasara Padagalu and taught Stri Dharma. The importance of deha and manas shuddhi (purity of mind and body) cannot be emphasized enough. Someone who outwardly practices rituals, recites stotras, or sings bhajans, but internally does not possess the qualities of Satya, Ahimsa, Dama, etc. is not really following Dharma. A description of the divine and demoniacal qualities can be found in the 16th chapter of the Gita. Role models for following Dharma can be found in Mahabharata, such as Bhimasena and Draupadi. For our society to change and tread the path of Dharma, people need to not only understand how to lead a Sattvik life, but also put that into practice in their daily lives.

All too often we find that people are swayed by greed, lust, and passion for material objects and pleasures. One must cultivate vairagya. Of course, trying to be like Purandara Dasa, giving up all of one’s possessions to lead life as a Haridasa, is beyond our grasp. But still, to the best of our ability, if we divert our mind from material pleasures, it will naturally think about higher, more spiritually fulfilling things in life, like meditating on Sri Hari. Trying to satisfy oneself with material comforts is like trying to control a fire by pouring ghee into it—the more you pour, the stronger it gets. Someone who has vairagya will not continuously feed this sort of fire. If today’s youth learn the true meaning of verses like “maatraasparshaastu kaunteya…”, that one needs to give up abhimana over the senses, they will not be carried away like a ship off course in this samsara saagara that we live in.

Making Jnana, Bhakti, and Vairagya a part of one’s life is the way for today’s youth to stay on track. As we have seen, vairagya will keep us spiritual and less materialistic. A spiritual life is not possible if one does not have the desire to learn, thus jnana is important as well. Ultimately though, it is the grace of the Lord that will protect us and guide us. This is only possible if one has devotion, or bhakti in Him.

The culture and traditions of India are unique in the world. Whereas the Western world has continuously placed value on gratification of the senses and material comforts, our Indian culture has taught us the importance and value of spiritual pursuits. If we abandon our culture and simply copy the Western world, the unique culture of our ancestors will not be preserved for future generations. Of course we do find Western philosophers who have looked past material pleasures and sought a spiritual life, but authoritative texts like the Mahabharata and Upanishads which serve as moral guides are unique to Indian culture. If Indians don’t preserve these texts and the profound messages taught by them, who else will?

Among the various philosophies found in India, that of Sri Madhvacharya alone achieves a synthesis between the philosophy taught by the scriptures and our day-to-day life. Whereas other philosophies dismiss the world as being illusory or that knowledge alone leads to salvation, there is no need for bhakti, etc., Shri Madhvacharya has taught us that the good deeds we do in this world are not mithya, they are real, and they must be done with the understanding that Shri Hari is the doer. The highest among the Jivas has shown us devotion towards the Lord through works such as Dvadasha Stotra, the true spiritual import of texts through commentaries on the Upanishads and the Mahabharata, and how we must lead our lives through works such as that on the Gita and his Sadachara Smriti. When today’s youth see and appreciate the greatness of Shri Madhvacharya and the legacy he has left us in the form of his works, which is also captured in the vernacular by the Haridasas, it is but natural to want to continue and be a part of such an amazing tradition. All we have to do is give today’s youth a taste of this sweet nectar and they will themselves want more of it.

Shri Krishnarpanamastu,

- Prasanna Tadipatri

ದುರ್ಗಾ ಸಪ್ತಶತೀ ಏಳು ನೂರು ಶ್ಲೋಕಗಳುಳ್ಳ ದೇವೀ ಮಾಹಾತ್ಮೆ. ದೇವೀ ಉಪಾಸಕರ ಪರಮ ಪವಿತ್ರ ಗ್ರ್ರಂಥ . ದುರ್ಗಾದೇವಿಯ ಅರ್ಚನೆ, ಆರಾಧನೆ, ಹೋಮ, ಹವನ, ನಮಸ್ಕಾರಗಳಲ್ಲಿ ಸಪ್ತಶತೀ ಪಾರಾಯಣ  ಅವಿಭಾಜ್ಯ ಅಂಗವಾಗಿದೆ. ಅಪರಾಜಿತಾ ಸ್ತೊತ್ರವು ಸಪ್ತಶತೀ ಗ್ರಂಥದಲ್ಲಿರುವ ಹಲವಾರು ಮೌಲಿಕ ಮಹತ್ವವುಳ್ಳ ಸ್ತೋತ್ರಗಳಲ್ಲಿ ಒಂದಾಗಿದೆ.

ಈ ಸ್ತೋತ್ರದ ಹಿನ್ನೆಲೆಯೂ ರೋಚಕವಾಗಿದೆ. ದೇವರಾಜನಾದ  ದೇವೇಂದ್ರ ಹಾಗೂ ಅವನ ಆಪ್ತ ಕಾರ್ಯಕರ್ತರಾದ ಅಗ್ನಿ, ಯಮ, ವರುಣ, ಕುಬೇರ ಮೊದಲಾದ ದೇವಗಣಗಳು ಆಸುರೀ ಶಕ್ತಿಗಳಿಂದ  ಸೋಲನ್ನನುಭವಿಸಿ, ಪರಿತಪಿಸುತ್ತಿರುವಾಗ, ಕಷ್ಟ ಕಾಲದಲ್ಲಿ ಕಾಪಾಡುತ್ತೇನೆ ಎಂದು ಆ ಹಿಂದೆ ನೀಡಿದ ಆಶ್ವಾಸನೆಯನ್ನು ಜ್ಞಾಪಿಸಿಕೊಂಡು ಜಗನ್ಮಾತೆಯಾದ  ಅಪರಾಜಿತಾ ದೇವಿಗೆ ಶರಣಾಗುತ್ತಾರೆ. ದೈವಿಕ ರಾಜ್ಯದ ಪುನರುತ್ಥಾನಕ್ಕೆ ಬೇಕಾದ ಸಾತ್ವಿಕ ಶಕ್ತಿಗಳನ್ನು ಸಮಸ್ತ ಭೂತಗಳಲ್ಲಿ ಗುರುತಿಸಿ, ಕರವಶಗೊಳಿಸಿ, ಸಾರ್ಥಕವಾಗಿ ಬಳಸಿ, ಜಯಗಳಿಸುವ ಸೂತ್ರಗಳ ಸಾರಸಂಗ್ರಹವೇ ಈ ಅಪರಾಜಿತಾ ಸ್ತೋತ್ರದ ಮಥಿತಾರ್ಥ.

ಪ್ರಾರಂಭಿಕ ಶ್ಲೋಕಗಳಲ್ಲಿ ಪರಾಶಕ್ತಿ ಸ್ವರೂಪಿಣಿಯಾದ ಮಹಾದೇವಿಯ ಮಂಗಳಕರ, ಆಹ್ಲಾದಕರ, ಶುಭಕರ, ರುದ್ರ ಭಯಂಕರ, ಅತಿಸೌಮ್ಯ, ಕಷ್ಟ ನೀಡುವವಳೂ ಮತ್ತುನಿವಾರಕಳೂ ಆಗಿ, ಭೂಪತಿಗಳಿಗೆ ಜಯಲಕ್ಷ್ಮಿಯೂ ಆಗಿರುವಂತೆ ವರ್ಣಿಸಲಾಗಿದೆ. ಇಂತಹ ಸರ್ವ ಶಕ್ತಿಯ ಸಾಕಾರವಾದ ದೇವಿಯನ್ನು ಪ್ರಕೃತಿ ಸ್ವರೂಪಳೆಂದು ಸ್ತುತಿಸಲಾಗಿದೆ .

ಆದಿ ಪರಾಶಕ್ತಿಯನ್ನು ಸರ್ವ ಭೂತಗಳಲ್ಲಿ ಬೌದ್ಧಿಕ , ದೈಹಿಕ, ಮಾನಸಿಕ, ಭಾವನಾತ್ಮಕ, ಮೊದಲಾದ ಸ್ತರಗಳಲ್ಲಿ ಕಾಣಬರುವ ಸಹಜ ಗುಣ ಸ್ವಭಾವಗಳನ್ನು ದೈವೀ ಸ್ವರೂಪದಲ್ಲಿ ಕಂಡುಕೊಂಡು ಶರಣಾಗುವುದೇ ಈ ಮಹಾಮಂತ್ರದ ಮೌಲಿಕ ಮಹತ್ವ.

ಇಪ್ಪತ್ತೊಂದು ಶ್ಲೋಕಗಳಲ್ಲಿ ಸರ್ವಭೂತಗಳಲ್ಲಿರುವ ನೆಲೆಸಿರುವ ದೇವಿಯ ಪ್ರತ್ಯೇಕ ಶಕ್ತಿಸ್ವರೂಪದ ವಿವರಣೆಯಿದೆ. ಪ್ರತಿಯೊಂದು ಶಕ್ತಿಗೂ ಮೂರು ಮೂರು ಸಲ ನಮಿಸಿ, ಅದನ್ನು ಮೂರು ಸಲ ಪುನಶ್ಚರಣೆ ಮಾಡಬೇಕೆಂದು ನಿಯಮವಿದೆ. ಮಾದರಿ ಶ್ಲೋಕವೊಂದು  ಈ ರೀತಿಯಾಗಿದೆ:

ಯಾ ದೇವೀ ಸರ್ವಭೂತೇಷು ಮಾತೃ ರೂಪೇಣ ಸಂಸ್ಥಿತಾ
ನಮಸ್ತಸ್ಯೈ ನಮಸ್ತಸ್ಯೈ ನಮಸ್ತಸ್ಯೈ ನಮೋಸ್ತುತೇ

ಅಂತ್ಯದ ಎರಡು ಶ್ಲೋಕಗಳು ಇಂದ್ರಿಯ ಮತ್ತು ಪಂಚಭೂತಗಳ ಅಧಿಷ್ಠಾತ್ರಿಯಾಗಿ ಜಗತ್ತಿನ ಸರ್ವಭೂತಗಳಲ್ಲಿ ಚಿದ್ರೂಪಿಯಾಗಿ ನೆಲೆಸಿ ವಿಶ್ವವ್ಯಾಪಿಯಾಗಿರುವುದನ್ನು ವರ್ಣಿಸುತ್ತವೆ.

ಶ್ಲೋಕದ ಎರಡನೆಯ ಪಾದದಲ್ಲಿ  ನಮಸ್ತಸ್ಯೈ ಎಂಬ ಶಬ್ದವನ್ನು ಮೂರುಸಲ ಪಠಿಸುವುದು,  ಎರಡನೆ ಪಾದವನ್ನು ಮೂರು ಸಲ ಮರು ಉಚ್ಚರಿಸುವ  ಪರಿಪಾಠ ಬಹಳ ಅರ್ಥಪೂರ್ಣವಾಗಿದೆ. ಕಾಯಾ ವಾಚಾ ಮನಸಾ ಎಂಬ ತ್ರಿಕರಣ ಪೂರ್ವಕವಾಗಿ ನಮಿಸುತ್ತೇನೆ ಎಂಬುದು ನಮಸ್ತಸ್ಯೈ ಎಂಬ ಪದವನ್ನು ಮೂರುಸಲ ಉಚ್ಚರಿಸುವ ಉದ್ದೆಶವಾದರೆ, ಮೂರು ಲೋಕ, ಮೂರು ಗುಣ, ಮೂರು ಅವಸ್ಥೆ ಗಳಲ್ಲಿರುವ ಜೀವಿಗಳಿಗೆ ನಮಿಸುವುದು ಎರಡನೆಯ ಪಾದವನ್ನು ಮೂರು ಸಲ ಹೇಳುವ ಅಂತರಾರ್ಥವಾಗಿದೆ.
ಈ ರೀತಿಯಾಗಿ ನಮಿಸಲ್ಪಡುವ ಇಪ್ಪತ್ತೊಂದು ಶಕ್ತಿ ಸ್ವರೂಪಗಳನ್ನು ಸ್ಥೂಲವಾಗಿ ಈ ರೀತಿಯಾಗಿ ವಿಂಗಡಿಸಬಹುದು:

ದೈಹಿಕ: ನಿದ್ರೆ, ಹಸಿವು, ಬಾಯಾರಿಕೆ, ನೆರಳು, ಜಾತಿ.
ಬೌದ್ಧಿಕ: ಬುದ್ಧಿ, ಧೃತಿ,ಸ್ಮೃತಿ,
ಮಾನಸಿಕ: ಕ್ಷಮೆ, ಶಾಂತಿ, ಶೃದ್ಧೆ, ವಿಷ್ಣುಮಾಯೆ, ತುಷ್ಟಿ,
ಭಾವನಾತ್ಮಕ: ನಾಚಿಕೆ,ಭ್ರಾಂತಿ, ಮಾತೃ,ದಯೆ, ನೀತಿ
ವ್ಯಾವಹಾರಿಕ: ವೃತ್ತಿ, ಲಕ್ಷ್ಮಿ(ಗುರಿ), ಪುಷ್ಟಿ
(ಪುಷ್ಟಿ, ನೀತಿ, ವೃತ್ತಿ,ಸ್ಮೃತಿ, ವಿಷ್ಣು ಮಾಯೆ  ಮೊದಲಾದ ಶಕ್ತಿಗಳು ಎಲ್ಲಾ ಸ್ತರಗಳಿಗೂ ಅನ್ವಯವಾಗುತ್ತವೆ ಎಂಬುದು ಗಮನೀಯ ಅಂಶ,)

ಸಮಸ್ತ ಭೂತಗಳಲ್ಲಿ ವಿವಿಧ ಸ್ತರಗಳಲ್ಲಿರುವ ಶಕ್ತಿಗಳನ್ನು ವಿವೇಚನೆಯಿಂದ ಗುರುತಿಸಿ, ಗಳಿಸಿ, ಬೆಳೆಸಿ, ಯುಕ್ತಿಯುಕ್ತವಾಗಿ ಬಳಸಿದಾಗ ಮಾತ್ರ ಜಯಗಳಿಸಬಹುದು ಎಂಬುದು ಸಾರ್ವಕಾಲಿಕ ಸತ್ಯ; ಸನಾತನ ಸಿದ್ಧಾಂತ.

ಈ ಸ್ತೋತ್ರದ ವ್ಯಾವಹಾರಿಕ ಪ್ರಸ್ತುತೆಯನ್ನು ಅರಿಯಲು ಆಯ್ದ ಕೆಲವು ಶಕ್ತಿ ಸ್ವರೂಪದ ಅವಲೋಕನೆ ಸಮಂಜಸವೆನಿಸುತ್ತದೆ.
ಮೊದಲಿನ ಶ್ಲೋಕದಲ್ಲಿ ಸೂಚಿಸಲಾದ ವಿಷ್ಣುಮಾಯೆ ಯನ್ನು ಪರಿಶೀಲಿಸೋಣ. ವಿಷ್ಣು ಸರ್ವವ್ಯಾಪಿಯಾದ ಪರಿಪಾಲನಾ ತತ್ವ. ಮಾಯಾ ಅಂದರೆ ಇಲ್ಲದಿರುವುದು. ಅಗೋಚರವಾದ ಈ ಮಾಯಾ ಶಕ್ತಿ ಜಗತ್ತಿನ ಸಕಲ ಜೀವಿಗಳನ್ನು ಪ್ರೀತಿ ,ಪ್ರೇಮ, ವಾತ್ಸಲ್ಯ, ಮೊದಲಾದ ರೀತಿಯಲ್ಲಿ ಭಾವನಾತ್ತ್ಮಕವಾಗಿ ಪರಸ್ಪರ ಬಂಧಿಸುವ ಬಲವತ್ತರ ಪಾಶ. ಜಗದ ಆಗು ಹೋಗುಗಳನ್ನು ನಡೆಸಿ ನಿಯಂತ್ರಿಸುವ ಅದ್ಭುತ ಶಕ್ತಿ. ಇದಿಲ್ಲದಿದ್ದರೆ ಮಾನವಿಕ ಸಂಬಂಧವೆ ಇರುವುದಿಲ್ಲ. ಆಧ್ಯಾತ್ಮಿಕವಾಗಿ ನೋಡಿದರೆ ಜೀವಿಗಳ ನಡುವೆ ಯಾವುದೇ ಸಂಬಂಧ ಇರುವುದಿಲ್ಲ. ಇಲ್ಲದಿರುವ ಈ ಸಂಬಂಧವನ್ನು ಕಲ್ಪಿಸುವುದೇ ಈ ವಿಷ್ಣು ಮಾಯೆಯೆಂಬ ಬಲವತ್ತರ ಮಾಯಾ ಪಾಶ. ಈ ಶಕ್ತಿಯ ಸದುಪಯೋಗವೇ ಸಾರ್ಥಕ ಬದುಕಿನ ಸುಗಮ ಸೂತ್ರ. ವ್ಯಾವಹಾರಿಕ ಯಶಸ್ಸಿನ ಮೂಲಾಧಾರ.

ಮಾತೃ ಭಾವ ಶಕ್ತಿಯ ಇನ್ನೊಂದು ಸ್ವರೂಪ. ಹೆಣ್ಣು ಜೀವಿಯಲ್ಲಿ ಇದು ಸ್ಪಷ್ಟವಾಗಿ ಪ್ರಕಟವಾಗುವುದಾದರೂ ಈ ಭಾವ ಗಂಡಿನಲ್ಲೂ ಸುಪ್ತವಾಗಿದೆ. ಜೀವಿಯ ಉತ್ಪತ್ತಿ, ಜನನಪೂರ್ವ ಬೆಳವಣಿಗೆ, ಜನನ,  ಶಿಶುವಿನ ಪಾಲನೆ, ಪೋಷಣೆ, ಬೆಳವಣಿಗೆಗೆ ತಾಯ್ತನದ ಬೆಂಬಲ ಅನಿವಾರ್ಯ. ಈ ಕಾರಣದಿಂದಲೇ ಭಾರತೀಯ ಸಂಸ್ಕೃತಿಯಲ್ಲಿ ಮಾತೆಗೆ ಮಹತ್ವದ ಸ್ಥಾನ ದೊರೆತಿರುವುದು. ದೇವರನ್ನು ಮಾತೆಯ ಸ್ವರೂಪದಲ್ಲಿ ಪೂಜಿಸುವುದು. ಮಾತೃ ದೇವೋ ಭವ ಎಂಬುದು ಆರ್ಷೇಯ ಆದೇಶ.

ತುಷ್ಟಿ ವ್ಯಾವಹಾರಿಕ ಮಹತ್ವವುಳ್ಳ ಇನ್ನೊಂದು ಶಕ್ತಿ ಸ್ವರೂಪ. ಜೀವಿಗಳನ್ನು ಸಂತುಷ್ಟಿ ಗೊಳಿಸುವುದೇ ಆರ್ಥಿಕ ಮತ್ತು ಪಾರಮಾರ್ಥಿಕ ವ್ಯವಹಾರಗಳ ಮೂಲ ಹಾಗೂ ಅಂತಿಮ ಉದ್ದೇಶ. ತುಷ್ಟೀಕರಣ ರಾಜಕೀಯ ವ್ಯವಹಾರದ ಜೀವಾಳ. ಗ್ರಾಹಕನ ಸಂತುಷ್ಟಿಯೇ ವಾಣಿಜ್ಯ ವ್ಯವಹಾರಗಳ ಯಶಸ್ಸಿನ ಅಡಿಪಾಯ.  ಇದಕ್ಕಾಗಿಯೇ ಗುಣಧರ್ಮ ನಿರ್ವಹಣಾ ವ್ಯವಸ್ಥೆ ಎಂಬ ನೂತನ ವ್ಯವಹಾರ ವಿಜ್ಞಾನ ವಿನ್ಯಾಸ ಗೊಂಡಿದೆ. ಇದರ ಅನುಷ್ಠಾನ ಅನಿವಾರ್ಯವೆನಿಸಿದೆ. ಪೈಪೋಟಿಯನ್ನು ಎದುರಿಸುವ ಶಕ್ತಿದಾಯಿನಿಯಾಗಿದೆ. ಈ ಉದ್ದೇಶಕ್ಕಾಗಿಯೇ ಅಂತಾರಾಷ್ಟ್ರೀಯ ಮಟ್ಟದ ಐ ಎಸ್ ಒ ೯೦೦೦ ಮಾನಕ ಬಳಕೆಯಲ್ಲಿದೆ.

ಭ್ರಾಂತಿ ಎನ್ನುವುದು ಇನ್ನೊಂದು ಶಕ್ತಿ ಸ್ವರೂಪ. ಇದರ ಪ್ರಾಬಲ್ಯ ಕಂಡುಬರುವುದು ಜನಪ್ರಿಯ ದೃಶ್ಯಮಾಧ್ಯಮಗಳಾದ ಚಲನಚಿತ್ರ, ದೂರದರ್ಶನ ಮೊದಲಾದುವುಗಳಲ್ಲಿ. ಮನಸ್ಸನ್ನು ಭ್ರಾಂತಿಗೊಳಪಡಿಸುವುದೇ ಈ ಕಲಾ ಪ್ರಾಕಾರದ  ಮೂಲ ತತ್ವ ಹಾಗೂ ಯುಕ್ತಿ. ಭ್ರಾಂತ ಮನಸ್ಸಿನ ಮಿಥ್ಯಾಕಲ್ಪನೆಯಿಂದ ಉಂಟಾದ ಪರಿಣಾಮವೇ ಮನೋರಂಜನೆಯ ವಿಧಾನ.

ಇದರಂತೆಯೇ ಪ್ರಾಣಿಸಹಜವಾದ ಹಸಿವು, ನಿದ್ರೆ, ನೀರಡಿಕೆಗಳ ಶಕ್ತಿ ಎಷ್ಟೆಂಬುದನ್ನ್ನು ಪ್ರತಿಯೊಬ್ಬರೂ ಅರಿತಿದ್ದೇವೆ. ದಯೆ, ಕ್ಷಮೆ, ಶಾಂತಿ, ನೀತಿ ,ಶೃದ್ಧೆ  ಇತ್ಯಾದಿ ಮಾನವಿಕ  ಭಾವನೆಗಳು ಹಾಗೂ ಧೃತಿ, ಸ್ಮೃತಿ, ಬುದ್ಧಿ ಮೊದಲಾದ ಬೌದ್ಧಿಕ ಬಲಗಳ ಮಹತ್ವವನ್ನೂ ನಿತ್ಯ ಜೀವನದಲ್ಲಿ ಮನಗಾಣುತ್ತೇವೆ.

ಪ್ರತಿಯೊಬ್ಬರೂ ಆಶಿಸುವ ಗೆಲುವಿಗೆ ಬೇಕಾದ ಶಕ್ತಿಮೂಲಗಳನ್ನು ಸಮಸ್ತ ಭೂತರಾಶಿಯಲ್ಲಿ ತೋರಿಸಿಕೊಡುವುದೇ ಅಪರಾಜಿತಾ ಸ್ತೋತ್ರದ ಮೌಲಿಕ ಮಹತ್ವ ಮತ್ತು ವಾಸ್ತವಿಕ ಪ್ರಸ್ತುತತೆ. ಸಮಸ್ತ ಪ್ರಾಣಿಗಳಲ್ಲಿರುವ ಸಹಜ ಮತ್ತು ಸಂಸ್ಕಾರಜನ್ಯ ಗುಣ ಸ್ವಭಾವಗಳಲ್ಲಿ ಅಂತರ್ಗತ ವಾಗಿರುವ ದೈವೀ ಶಕ್ತಿಯನ್ನು ಸಮರ್ಥವಾಗಿ ಬಳಸಿ ಇಷ್ಟಪ್ರಾಪ್ತಿ -ಅನಿಷ್ಟನಿವಾರಣೆ ಮೂಲಕ ಬದುಕನ್ನು ಸಾರ್ಥಕಗೊಳಿಸುವುದೇ ಅಪರಾಜಿತಾ ದೇವಿ ನೀಡುವ ಅಮರ ಸಂದೇಶ. ಶ್ರದ್ಧಾ ಭಕ್ತಿಗಳಿಂದ ಪೂಜೆಗೊಳ್ಳುವ ನವದುರ್ಗಾದೇವೀ ಸ್ವರೂಪದ ಅಪರಾಜಿತಾ ದೇವಿಯು ಎಲ್ಲಾ ಲೋಕಕಲ್ಯಾಣಕಾರ್ಯಗಳಲ್ಲಿ ವಿಜಯವನ್ನ್ನುಂಟು ಮಾಡಲಿ ಎಂದು ವಿಜಯ ದಶಮಿಚಿi ಶುಭ ಹಾರೈಕೆ

Introduction:

If looked at in the historical perspective, all the religions have an interesting beginning and development.  Also looking at all the religions in the historical context makes it easier to understand and tolerate.  Sri Aurobindo wrote that all religions have two aspects.  One is the Truth or the core essence of the religion.  The second is the unimportant part that is only relevant to the time the scriptures were written.  Thus the Gita is a sermon on the battlefield.  The battlefield is not important.  Similarly the Koran was revealed over many years during tumultuous years with tribal infighting in Mecca and Medina.  That context of the Koran, with its violence and death is not important and significant only for the contemporary period.  Similarly one religion does not hold an answer to all the questions.  One religion does not hold a monopoly on Truth.  In the end one will only extract what one is capable of from any scripture.  If we get bogged down in the social constraints or customs of the time when the scriptures were written, they are bound to appear ordinary today.

Hinduism is a belief and not a scripted practice.  Belief in the basic tenets of Hindu Dharma is all that is needed.  The rest is up to the individual.  Despite the noisy celebration with loud conches and raucous bells, the essence of practice of Hinduism is a quiet introspection and contemplative meditation.  A Hindu’s quest is to purify his ‘self’ called jiva-atman.  It is possible for every Hindu to do this by following the path of Dharma.  No Hindu can be denied this right.

Action is inevitable in life.  There are distinctively two kinds of actions–good and bad.    A Hindu is encouraged to show moral judgment in all his actions.  This is especially so because of the karma doctrine.   There is accountability for all actions.  The goal is to accumulate good karma through many births.  Because Hindus believe atman is indestructible, it is believed that the same atman is transferred from one birth to another.  But the karma is never forgotten and carried by the jiva-atman like a shroud around a naked soul, form birth to birth.

This is a strong incentive for Hindus to lead a life of virtue.  Life is a learning process, an opportunity to gather knowledge.  Like a student in school, some students taking longer to comprehend and finish school than others, but always finishing school, Hinduism gives everyone ample time to succeed in releasing oneself from the cycles of rebirth.  It gives them many lifetimes to do so.  Everyone goes about doing this at his or her own speed.  The scriptures give us suggestions as to how this process can be hastened but does not compel us to do it one way or another.

Some Definitions:

Dharma translates to righteousness and is a code of conduct that is expected of everyone though in Hinduism it is without compulsion. Laws of Manu (Manuva Shastra or Manusmriti) form the basis of Hindu conduct.

Karma is a retributive justice that is carried with the atman into the afterlife   It is the imprint of one’s deeds in this life.  A human being is born already with a heavy baggage that is the memory of the karma from previous births.  In the current life he is in full control of his deeds and hence is capable of accumulating good karma throughout this life. This is like a balance sheet.  Good karma cancels out the bad karma.  When enough good karma is accumulated over many lifetimes, the jiva-atman is released from this eternal cycle of samsara and attains moksha.

Samsara is the repeated cycles of births and deaths.  A human is destined to be born many times until his soul is purified.  He is given a chance to accumulate good karma so that the endless cycle of rebirths can be broken.  It is believed that as more and more good karma is accumulated it can be seen in one’s life as he becomes more and more illuminated and austere.  Thus we say that the learned guru, for example has an aura around him.  The avatars or the prophets perhaps are the ultimate examples of humans who have accumulated enough good karma to be on the verge of release from the repetitive cycle of samsara.  This in Hinduism is called Moksha or Realization of Truth.

Punarjanma and Punarmrutyu are repeated births and deaths.  The aim of a Hindu is to seek release from this endless cycle.

Moksha is attained when the jiva-atman is released from the cycle of samsara.  This is not different from the terms Nirvana of Buddhism or Mukti of Jainism.  It is also referred to as Realization of Truth, and identifying with the Eternal Self or Brahman.

Brahman is the Universal Self or World Soul or Parama-atman.  IT is the Supreme God of the Upanishads, who is characterless, shapeless, without limitations and without any attributes (nirguna, nirakara, nirupadhika and nirvishesha).  In the Upanishads Brahman is described as an amorphous, omnipresent, omnipotent all-pervading power.  However, for practical purposes and for the sake of worship, nirguna Brahman was given shape and characteristics.  This is the Saguna Brahman.

Jiva-atman is the self (soul) within every human.  It is the ego and is molded after Brahman.  Different Vedanta philosophies differ as to how closely aligned jiva-atman is with parama-atman.

Antaratman is a deeper soul that is hidden deep within.  However, layers of ignorance cover antaratman.  The purpose of Hindu is to uncover the shades and let antaratman shine in all its glory.  Only by gathering knowledge the covering around antaratman can be removed.

Goodness is present in every human soul.  This is the basis of treating other humans with respect.  Divinity rests in every soul of every human.  The practice of greeting another human being with the palms brought together in front of the heart signifies the fact that we recognize the divinity in their souls.  It is the sign prayer to God.

Scriptures of Hinduism:

To understand a religion and its philosophy it is important to know the scriptures that gave it form and strength.  Scriptures of Hinduism come from the Sanatana Dharma and mostly were written more than two thousand years ago.  The more modern literature (written in the medieval period) is mainly commentaries on the ancient literature.

Written in Sanskrit language, the Hindu literature is considered to be authoritative by the Hindus.  They can broadly be classified as six orthodox and four secular categories.

The orthodox section contains:

Shruti – That which is heard. This is the direct edict of the gods as heard by the Vedic seers. The Vedas fall under this category.   Rig, Sama, Yajur and Atharva.  Each Veda is again divided into four parts.  Samhitas are the hymns praising God.  Brahmanas are details of Vedic rituals and rites.  Aranyakas or forest books are a prelude to Upanishads, a guidebook for the forest dweller (during the Vanaprastha ashrama).  Upanishads are the philosophical aspect of the Vedas.  There are more than one hundred Upanishads attached to different Vedas, but about 13 of them are important because later teachers have commented them upon.

Smriti – That which is remembered. These are the law texts, moral stories and the epics written and remembered. These include Sutras and Shastras (e.g. Brahma Sutra and Dharma Shastra). Vedangas (Limbs of Vedas) and Upa-Vedas are also included here.   Jyotisha falls under Vedanga whereas Sthapathya veda (vastu shilpa) and Ayurveda are classified under Upa-vedas.

Puranas/Upapuranas – There are eighteen Puranas of Vyasa and fourteen upa-Puranas.  There are mainly three groups of Puranas, i.e. Brahma, Vaishnava and Shaiva Puranas.

Ithihasas – Mahabharata and Ramayana.

Agamas – Texts of rituals and rites of worship.  They include Mantra, Tantra and Yantra.  Agama texts also fall under three sections; Vaishnava, Shaiva and Shakta. These are treatises that explain the physical worship of God in a temple setting.

Darshanas – The six philosophical doctrines of salvation:  Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa and Vedanta.  Vedanta means culmination of Vedas.  It is the study of three philosophical texts namely Brahma Sutra, Bhagavad-Gita and the Upanishads, collectively called Prasthana Traya.

The secular section has four categories:

Subhashitas – Wise sayings: Pachatantra and Hitopadesha belong to this category.

Kavyas – Scholarly poetry and prose: Kalidasa’s Raghuvamsha and Kumarasambhava are examples of poetry and Banabhatta’s works are the greatest examples of prose literature.

Natakas – Scholarly dramas: Examples are Kalidasa’s Shakunthala and Vishakadatta’s Mudrarakshasa.

Alankara – Composition of elegance and ornamental language includes such works as Mammata’s Kavyaprakasha and Jagannatha’s Rasagangadhara.

The heterodox literatures are those that did not view Vedas as authoritative. These are Buddhist, Jaina and Charvaka systems.

Who is a Hindu?

In simple terms, “He who accepts the Scriptures (Shruti and Smriti) as the basis of his religion, and follows its rule of conduct (or Dharma), and he who believes in one Supreme God (Brahman), in the Law of retributive justice (or Karma), and in reincarnation (punarjanma), is a Hindu.”

History of Hinduism:

Sanatana Dharma was brought to Northwest India first around 1500 B.C.  From its inception reform of the Dharma took place continuously.  There was a mixture of cultures in the Indus Valley civilization, which existed for at least a thousand years before the arrival of Aryans.  The Aryans brought with them the oral tradition of Vedas.  Rig Veda was introduced first. Until 600 B.C. the various Vedas were accumulated.  The form of worship was mainly sacrificial.  Nature Gods like Indra, Varuna, Surya were recognized.  Man considers himself capable of joining the ranks of gods by performing sacrificial rituals.  It was the age of the assimilation of great Vedas and it ended with the revelation of Aranyakas and Upanishads.  This is referred to as the Vedic Period.  Brahman of the Upanishads replaced Prajapati, the Creator God of Rig Veda.

Following this period the rigidity of caste systems developed.  Power and corruption led to dissenting thought process by the likes of Buddha and Mahavira.  This was the period when skepticism, materialism (Charvaka), Shaivism and Vaishnavism developed.  There were several other philosophers, who put forth their own unique philosophies, during the next 800 or so years.  This was the most fertile period in the history of India.  Called the Epic Period, when epics like Mahabharata and Ramayana were written, other significant works like Dharmashastra-the moral, social and ethical doctrine that forms the foundation of Hinduism even today, were also written.  This was also the golden period of other religions like Buddhism and Jainism.

The third period in the history is called the Sutra Period.  Short aphorisms called sutras were written during this period, in the early centuries of the Christian era.  Most significant of them were the Brahma Sutra of Badarayana, which were commentaries on the Vedas and Upanishads.  The six philosophical systems called Darshanas were also written during this period.

The fourth period is called Scholastic Period.  Commentaries were written on the Sutras.  Based on the Vedas and the Sutras, new systems and thought process developed.  Shankara’s Advaita, Ramanuja’s Vishistadvaita and Madhva’s Dvaita philosophies took permanent place in Hinduism.  However, after the sixteenth century, because of occupation by foreign rulers, Hinduism went into decay and no significant thought process occurred until late in 19th century when Sri Aurobindo and Vivekananda helped in the renaissance of the religion.

Now let us see what happened to the sacrificial Sanatana Dharma first introduced by the Aryans.  The Nirguna Brahman of the philosophical Upanishad was now given character and form.  Saguna Brahman was given many shapes and attributes.  The Trinity of Gods – Brahma, Vishnu and Shiva – gained prominence.  Orthodox Hinduism developed.  A great impetus to revive Hinduism in the face of challenge from Buddhism occurred during Gupta dynasty around 300 A.D.  Vikramaditya’s glorious rule saw a great increase in art and cultrure.  Secular literature like Kalidasa’s work and other natakas and subhashitas were written.

Buddhism slowly took a backbench but Hinduism was in danger into splintering into various factions like Vaishnavism, Shaivism and Shaktaism.  Then around 800 A.D. came a saint Shankaracharya who brought together these various factions under the big umbrella of Hinduism.  He reformed the form of worship and forwarded his Advaita philosophy.  Advaita drew its strength from Sankya philosophy and resembled Buddhism somewhat.  Later came Ramanuja and Madhva with different ideas, but not completely dissociating from the core philosophy laid down in the Upanishads.

Philosophy of Hinduism:

Only by studying the philosophy as written in the Upanishads this question can be answered.  To explain them in more detail, there are seven fundamental characteristics of Indian philosophy.

First and foremost the philosophy concentrates on spirituality.

The second aspect of Indian philosophy is that it is socio-spiritual.  It is not merely an exercise to seek knowledge for the sake of knowledge.  This is to be lived and experienced.  The philosophy is to be used to change one’s life and seek the Truth.   This experience is to be seen as in Darshan and not merely known.

The third aspect is knowing oneself by introspection, is more important than knowing the physical world.  Though science, astrology progressed at breakneck speed in India, it is the atma-vidya that is believed to lead a Hindu to realize the Truth.  This in turn is a highly personal endeavor.

The fourth fact is that the philosophy is monistic.  Despite the appearance of conflicting images of various gods and forms of worship, basic thought is that there is only one ultimate reality.

Fifth and perhaps one of the most important characteristics of the philosophy is intuition. Reasoning may be important to demonstrate the Truth but will not always discover it. It is a process of knowing or sensing without rationalization.

Sixth important fact is the acceptance of authority.  Here comes the guru concept.  The Vedic seers are accepted as the ones who had known the ultimate Truth and realized it.  Buddha and Mahavira are also accepted as ones who had intuitive experience and thus realized the Truth.

The seventh characteristic is the ability to synthesize the different aspects of philosophical thought process.  It is the thought that God is one but man calls Him by many names that helped to bring all the disparate philosophies under one tent.

Purpose and practice:

The only purpose of man’s life on earth is to identify himself with the eternal Self-called Brahman and unite with it through knowledge (jnana), service (karma) and/or devotion (bhakti).

The well-educated upper echelon of the society can take the path of jnana yoga to realize the Truth by studying scriptures.

However, Upanishads give us other means of doing this if one is not familiar with the scriptures or is unable to comprehend them.  For ordinary folks it is possible to seek the Truth by intense devotion to a personal God.  This is called bhakti yoga.  Any object or manifestation can be chosen to show one’s devotion.  This has led to hundreds of perceived manifestations of Brahman, as envisaged by the devotees.  But the underlying theme is that all these are manifestations of a single God.  It is basically monistic.  On the surface it may appear to be polytheistic with many gods and objects worshipped in various forms.  But they are all manifestations of Brahman, the one and only Supreme Being.  At one time, the religion was close to becoming polytheistic with belief in many gods, but Sharkaracharya reformed this.

For still others there is the karma Yoga, exalted in the Bhagavad-Gita.  Service of humanity without the expectation of fruits or rewards is another method of gaining knowledge.  If every human has an antaratman that resembles Brahman, then service of human is akin to service of God.  This is the premise of Karma Yoga.

Customs and Classes:

Most of the codes of conduct are laid down in Manu Smriti texts.  The four castes developed as a result of people’s profession rather than by birth.  Upanishads repeatedly give examples of this but however in practicality the society was divided into Brahmin, Kshatriya, Vashya and Shudra classes.  The higher classes controlled the lower classes but this became more pronounced after the Muslim take over of India.  The earlier Muslim rulers craftily divided the Hindu society by taxing only certain classes and giving certain privileges to Brahmins.  This resulted in resentment among the other classes.

Though samsara is a burden on the jiva-atman, that constantly seeks release from it, life is not to be wasted in inactivity.  There are responsibilities one must meet, including an assurance of continuation of one’s progeny.  A Hindu’s lifetime is divided into four stations (ashramas).  Earlier Brahmachari, a student living with his guru, subsisting on hand outs from neighbors and studying the Vedas.

Next he enters grahasthashrama, when he marries and raises his family.  During this period he is urged to earn an honest living and follow righteousness.  Dharma, artha and kama are to be practiced.  Kama is an essential part of grahastha, not merely to continue one’s progeny.  Active participation in sex and mutual gratification is stressed.

When the children are well settled and the grandchildren are old enough to enter Brahmachari ashrama, it is time to enter Vanaprastha ashrama.  Man renounces worldly pleasures and resides in the forest with or without his wife.  He begins to undertake the study of the scriptures.

The final stage is Sanyasa ashrama, when the man renounces everything including his family and wanders around immersing himself in the study of scriptures.

The samhitas are for the Brahmachari.  The Brahmanas are for the Grahastha to follow Vedic rituals.  Aranyakas help in introducing the Vanaprastha ashrami to start dwelling into the philososphy of the Vedas.  Upanishads are for the Sanyasi to study in depth the scriptures.

Starting from before his birth a Hindu goes through many stages when different samskaras or rituals to purify the soul.  Of the more than forty such samskaras, sixteen called (Shodasha samskara) are still popular today.  It starts at the time of conception with the samskara of Garabadana.  Others include Seemantonayana, Jatakarma, Namakarana, Annaprashana, Upanayana, and Vivaha to name a few.  It ends in the end of life in the Antyeshti samskara.

During his lifetime a Hindu is encouraged to practice eight moral rules to enhance his atma-vidya.  These include compassion, forgiveness, cleanliness, absence of jealousy, altruism, absence of greed, auspiciousness and absence of mental strain.  These eight characteristics called ashtaguna will help build character in a Hindu and propel him towards his goal of achieving moksha.

Conclusion:

Hinduism is the longest surviving religion in the world.  That is not to say that it has not changed over the millennia.  Sanatana Dharma has changed significantly from the Vedic period to now.  In fact it has continually changed over many centuries and has been modified as new challenges appeared.  Starting with Buddha and Mahavira, the establishment of rigid caste system was questioned.  For about three to five hundred years even the Upanishads were questioned.  Charavaka system of complete materialism with atheism went a step further than Buddha’s atheistic but spiritual teachings.

Around 600 B.C. after about one thousand years after its uninterrupted practice, Buddha, Mahavira and Goshala challenged the hierarchy.  Over the next 800 years Buddhism made steady progress, aided by the great Maurya king Ashoka and ensuing kingdoms.  Kanishka helped export Buddhism to China and Japan.

The Darshana literature with Nyaya, Yoga and Sankhya and Vedanta were popular.   Royal patronage came again later when Guptas two to three hundred years after Christ, uplifted the religion.  Hinduism itself slowly transformed from the sacrificial ritual to bhakti ritual.

A glorious period of religion and art followed.  Starting about the 7th century A. D. permanent temples were built in stone to house Hindu gods.  By now the gods had changed from the nature gods to the three Trinity of Gods, namely Brahma, Vishnu and Shiva.  Nirguna Brahman of the Upanishads was only mentioned in the philosophical discussions.  For practical matters, Saguna Brahman was visible everywhere.

While Guptas effectively revived Hinduism it was another Saint half a millennium later that permanently brought all the factions of Hinduism under one umbrella.  There was a danger of schism, as the followers of Vishnu and Shiva and other gods failed to see that their philosophy originated from the same source called the Vedas.  Shankaracharya in the 8th century helped in the synthesis and refined the ritualistic Hinduism.  He also advanced strict monism (advaita) based on the Sankhya philosophy as well as the Upanishads.  He saw a dual nature in the phenomenal world.  Maya or illusion was how he explained the daily chores and happenings on earth.  But he was pointing to another higher level where human intellect needed to go to attain moksha.

Later Vedantis disputed this and put forward their own theories, again based on the interpretations of the Upanishads and Brahma sutra.  Notably, Madhvacharya advocated dvaita philosophy, saying that the jiva-atman and parama- atman are two separate entities and can never be joined.  Moreover, the phenomenal world is real and not maya, (as Shankara had proposed) and Vishnu is the Supreme God.

It is truly a wonder how Hinduism that appears to be a combination of many religions tied together, has stayed as one religion.  From the Vedic sacrificial religion to the current day bhakti cult, they appear to be at two ends of the scale.  However, the sanctity of Vedas and a willingness to be reformed as well as an extraordinary tolerance of other religions has made Hinduism remarkable.  No wonder it is called Sanatana Dharma, a religion without a beginning or ending.

Where does the future take us?

One cannot forget what was taught so well in the Bhagavad-Gita.  It teaches us that paths to Truth are many.  Thus it does not discount other philosophies that may show a different path.  It is better to follow the faith one is born to than to change or convert to another.  Thus the tolerance of Hindus for other religions is unique.  It is the only religion that is inclusive, respectful of other religious thoughts and philosophy.   Hinduism is the only religion that can be adopted universally.

Hinduism demonstrated its willingness to accept others early when it adopted Buddha as one of Vishnu’s avatars.  It is conceivable that if Vishnu is to have more than ten avatars, both Jesus and Muhammad could be accepted willingly as avatars.  After all, Buddha who did not believe in the sanctity of the Vedas was included as one of the avatars, replacing Balram (in order to keep the total at ten).  Hinduism has shown remarkable resiliency and adaptability.  Is it possible to add newer prophets to the list of avatars?

Darshana texts are also called Veda Upangas.  There are six schools of philosophy based on the Vedas.  They are in the form of short aphorisms and a Rishi is credited with having written each philosophy.  Gautama’s Nyaya, Kanada’s Vaisheshika, Kapila’s Sankhya, Patanjali’s yoga, Jaimini’s Purva Mimamsa and Badarayana’s Vedanta-Sutra, (also called as Brahma Sutra or Uttara Mimamsa) are the six doctrines.  These are collectively called as Shad-darshana. Nyaya and Vaisheshika literatures together are also classified under the sub heading Tarka Shastra.  While Agama literature is theological, the Darshana literature is philosophical and logical.  The Ithihasa (Ramayana and Mahabharata) and Puranas are for the masses appealing to their hearts whereas the Darshanas are for the scholars appealing to their intellects.

Darshanas are basically six systems of salvation.  All six are equally valid ways of salvation and are divided into three groups of two each and are thought to be complimentary to each other.  These are Nyaya and Vaisesika; Sankhya and Yoga and Mimamsa and Vedanta.  Some of these doctrines form the foundation for Jainism and Buddhism.  The purpose of all these six philosophical systems is the removal of ignorance and providing assistance to the student in acquiring knowledge that will lead to attainment of perfection and bliss.  The Jivatman has to be united with Paramatman and this is immortality.

Nyaya and Vaisheshika:

Nyaya: (analysis) is the system of reasoning and logic.  The sutras (aphorisms) are attributed to Aksapada Gautama.  It argues that logic and clear thinking are essential means to higher bliss.  It encourages the science of debate and discussion be it logic, metaphysics, psychology or theology.

Vaisheshika is the school of individual characteristics.  The sutras, attributed to Uluka Kanada, postulate that nature is atomic and based its argument on physics rather than theology.  The atoms are distinct from the soul, of which they are the instruments.  It recognizes four distinct substances as non-atomic and these are Time, Space, Soul and Mind–collectively called Dravyas.  There however is a dualism of matter and soul and it is this recognition of the atomic nature of the universe and its difference from the soul that paves the road to salvation.  Along with Nyaya, Vaisheshika explores the significance of time, space, matter, cause, mind, soul and knowledge and give the result in the form of a theory of the universe.

Sankhya and Yoga:

Sankhya (count) was founded by the ancient sage Kapila and is the oldest of all the six systems.  It also exhibits rigid dualism and fundamental atheism.  Purusha (soul) and Prakrti (matter, nature) are not interdependent.  It teaches existence of twenty-five basic principles (tattva), the first of which is Prakrti and the last is the Purusa.  From Prakrti develops intelligence (buddhi) and self-consciousness (ahankara).  Other senses like touch, hearing, taste, smell and sight are derived from self-consciousness.  It discounts the theory of creation by a supreme God.  Creation produced by Prakriti will occur independently and there is no need for a Creator with a Superintending Power.  Sankhya system supports the theory of evolution and involution.  Nothing can be entirely destroyed and there cannot be production of something out of nothing.  Another important feature of Sankhya is the doctrine of three qualities or forces (guna), namely virtue (sattva), passion (rajas) and inertia (tamas).  When there is equilibrium of the three gunas, the cosmic matter is said to be still undeveloped.  When the universe matures, any one of these three qualities may show preponderance.  The goal of the human being is to separate himself from matter and release from this bondage to attain salvation. Sri Krishna makes several references to the gunas and the Sankhya literature in his sermon to Arjuna in the rendition of Bhagavad-Gita.

Yoga is translated as spiritual discipline.  It emphasizes psychic training to attain salvation.  The basic text of yoga is the yoga sutra of Patanjali (2nd century B.C.E.).  It differs from school of Sankhya in that it brings a deity, namely Ishvara to the picture.  This God of Yoga is also symbolized in the sacred syllable OM (or Aum), which gave sublime purity of the soul and thus aided in meditation.  The training of Yogi is divided into eight stages (Ashtanga Yoga).  These are:

1. Self control (yama), practice of five rules: non-violence, truthfulness, not stealing, chastity, and avoidance of greed.
2. Observance (niyama), regular following of the five rules.
3. Posture (asana), sitting in certain postures for the purpose of meditation.  The most famous is the Lotus Posture (padmasana).
4. Control of breath (pranayama), breathing is controlled in unusual rhythm to enhance physical and spiritual value.
5. Restraint (pratyahara), where the sensory organs are trained to ignore their perceptions and feelings.
6. Steadying the mind (dharana), concentration on a single object, an icon or a sacred symbol or a body part (tip of the nose).
7. Meditation (dhyana), when the object of concentration fills the whole mind.
8. Deep Meditation (samadhi), when the whole personality is temporarily dissolved.

In Rajayoga (Royal Yoga) the mind is trained to control itself from wandering by meditation and concentration on an object, mantra or concept.  Other systems of yogas also developed like the yoga of spells (mantrayoga), yoga of force (hathayoga) and yoga of dissolution (layayoga).  While raja yoga teaches the yoga of meditation, other forms of yoga can be practiced to realize the Absolute Truth.   Bhakti yoga cultivates a devotional relationship with God through prayers and rituals.  Jnana yoga is the approach to God through discrimination and reason.  This is the path of wisdom.  A Jnana yogi sees through the miseries and delusions of life and sees God everywhere.  Karma yoga teaches self-realization through selfless service to others and by attaining this spirit; the God within every individual is worshipped.

Mimamsa and Vedanta:

Mimamsa (enquiry), also known as Purva Mimamsa (earlier Mimamsa), the earliest works were the sutras of Jaimini.  It sets out to show that the Vedas are eternal, authoritative and self-existent.  Its original purpose was to explain the Vedas and to defend it.  It later merged with Vedanta.

Vedanta is also called Uttara mimamsa (later Mimamsa).  The word Vedanta means ‘culmination of knowledge.’  It is predicated upon the teachings of three works, collectively called ‘Prasthana Traya.’  These are a) Brahma-sutra by Badarayana (in terse philosophical aphorisms), b) Bhagavad-Gita (philosophical dialogue between Krishna and Arjuna on the battlefield) and c) the texts of Upanishads.  Brahma Sutras are 555 in number and are systematized version of the Vedanta after removing some of the apparent contradiction of the doctrines.

Vedanta is still a living school and modern theologians are still conducting interpretations.  Vivekanda, Aurobindo and Sarvepalli Radhakrishna were all brilliant Vedantists. The original three interpretations of Vedanta, namely Advaita, Visistadvaita and Dvaita.