Religion stands for spiritual unfoldment and not for mere creeds and rituals. The primary function of religious discipline is saint-making. Religion has fostered the development of high virtues. Dogma, ritual, philosophy all has their importance only to the extent that they lead the spiritual aspirant to direct experience of truth. Science is the search for truth in the external world whereas religion is the search for truth in the internal world. Sri Ramakrishna Paramhansa in 19th century, the Guru of Sri Vivekananda, experienced the oneness of all religions by practicing the respective paths and realized their Ishtas (God).
All religions have its own ideal or Ishta. But core of all religion is same. Ethics is common denominator in so many religions. From oneness flow all the moral and ethical values. Once one has realized the indwelling divinity of his own nature, he automatically sees the same divinity dwelling equally within all beings and all things.
Religion has inspired people to great spiritual heights, but it has also been the source of much strife in the world. In order to develop yearning and passionate love of God (anuraga) one also had to cultivate dispassion (viraga) and the renunciation of lust and greed. Passion for God-realization should be the highest goal.
What is Religion:
As per Oxford Dictionary, Religion is the belief in and worship of a superhuman controlling power, especially a personal God or gods. Every religion has got four aspects viz. philosophy, rituals, mythology and scriptures. Besides this, religions have got pilgrimages, fasting and charity. Most of the religions have a book also. All religions which originated later have a book for their propagation.
What is Religion in Hinduism:
Hinduism being the most ancient religion has multitude of philosophy, rituals, scriptures, mythology, cosmology, festivals, pilgrimage sites, spiritual practices, worship systems etc. to feed the varied temperamental people. It accommodates all types of people rather than people to adjust into prescriptions of religion. This shows that Hinduism is more progressive and dynamic.
Hinduism is referred as Sanatana Dharma, the eternal way". It is primarily revealed in the Vedas. Sanatana Dharma is time-tested and has its foundation on science and spirituality. Sanatana Dharma provides solutions for every problem of life and facilitates immortality.
People require faith for sustenance and inspiration. Philosophy is the core of religion. The body of rituals helps to retain the ideas. Rituals have been described as concretized philosophy. Philosophy when put into practice, and in a more complex form that will be ritual. Rituals of the religion perform the role to bind people. The body of mythology, with tales of saints and sages, and the deities and others, provide a sort of support for the spiritual ideas that we uphold. There is a body of conduct – how to behave in life, a body of moral principles.
Religion is useful for the individual to help in his weaker moments, to give them strength to conduct his life, and to inculcate certain virtues for the good society, and then religion must also take him stage by stage from this to the trans-social level of finding out the ultimate truth. Truth is nothing but God.
Religion ideals inspire higher motives and endeavors in people. Religion instills the qualities necessary for peace and unity by inspiring people to be virtuous, loving, sympathetic, altruistic, and non-violent. Religion is the only direct agency to teach people these higher virtues.
Hinduism is not only most ancient religion, but also inculcates discipline in every sphere of life including environment, society and entire world. Hinduism has developed on sound footing of science and spirituality. It is practically not possible to highlight every aspect of Hinduism in this article but a few points are mentioned as under:
As per modern science, the almighty that has created this world has made division of work in the basic structural, functional, and biological unit i.e. cell. The cell membrane acts for protection (Kshatriya), DNA for long-term storage of knowledge (Brahmin), RNA for information transport (Shudra) and Mitochondria for producing energy (Vaishya).
Reference: Vedanta & Vivekananda by Swami Swahananda
World has been big riddle for both, western scientists as well as ancient Hindu rishis. However, for the living beings, world is the objects perceived through the five sense organs viz. eyes, ears, tongue, nose and skin. Whatever one sees, hears, smells, tastes and touches; he experiences in the mind. These accumulated experiences, past & present, form the world for him. Therefore, the worlds of two persons are never same.
Western and Indian philosophers analyzed the mind. For the western philosophers, mind is subject and rests are objects. Indian philosophers probed it further through recording experiences that mind is also an object. It is consciousness or jivatma which activates mind to work. Actually, jivatma is the subject in Indian philosophy and rest is object.
Constitution of the World:
As per western scientists, during the Big Bang, all of the space, time, matter, and energy in the Universe were created. This giant explosion hurled matter in all directions and caused space itself to expand. As the Universe cooled, the material in it combined to form galaxies, stars, and planets.
As per Hindu Philosophy, Vaisheshika Darshan, founded by Kaṇada Kashyapa around the 2nd century BC, explains about the universe, living beings, soul and moksha. The darshan has explained that the world is constituted by nine items which contains five physical matters – solid, liquid, gas, space and energy (Panchbhoot – Prithvi, jal, vayu, akash and agni) and four non-physical matters - time, direction, soul and manas (kaal, atma, disha, manas-मन).
(An article on Vasishesika Darshan is published on this website on 13.08.2018 under the category of philosophy)
Real cause of World:
In Brihadaranyaka Upanishad (chapter 2, Brahmana 2), there is a detailed conversation between Ajatashatru and Balaki Gargya wherein Brahman, the ultimate reality is profoundly explained. Sri Shankaracharya propounded Advait philosophy wherein he went a step further and explained that it is Brahman where the objects appear. The objects have no independent existence and therefore relatively unreal. Hence, Brahman is absolutely real.
(An article on Vedanta Darshan or Brahma Sutra – key of Upanishads – is published on this website on 24.8.2018 under the category of philosophy)
Form of World:
Shri Krishna in Shrimad Bhagwat Gita has beautifully explained about the form of the world in fifteenth chapter of Purushottam Yoga.
“ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५-१॥ अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥ १५-२॥“
World of human body has been further explained very well in ten points:
Five main Prana
Five sub Prana –
Permanent liberation from world of human body:
Shri Krishna in Shrimad Bhagwat Gita has further explained about permanent liberation from world of human body in fifteenth chapter.
“न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५-३॥ ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये । यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५-४॥ निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्-गच्छन्त्यमूढाः पदमव्ययं तत् ॥ १५-५॥“
Charity is giving help voluntarily to the person in need or the organization set up for the purpose. The word charity originated in late old English to mean a "Christian love of one's fellows," Charity is done out of compassion.
In Hinduism, various Hindu scriptures such as Puranas, Mahabharata, Ramcharitramanas etc., have highlighted importance of donation or daan. Under Pancha maha yajnas, every householder has to do five offerings to Devatas, Ṛishis, Pitris (departed ancestors), living beings and human beings. These offerings or charities are obligatory as against voluntary offerings done in west.
Sri Vivekananda’s concept of charity is the service of all beings in the spirit of the God. The ideal of service is inspired by reverence and humility. The giver thanks to the receiver and the receiver stand up and permit.
The practice of giving to the needy is Charity. Charity may be in cash or kind; directly or through a charitable organizations. Charitable giving may be as a religious act. Donations may be voluntary or obligatory under the law such as Corporate Social Responsibility. However, private charity has almost come to end after inflation, break down of joint family system, new taxation system and with the rise of the standard of living.
Many social charity institutions are coming up. But the danger of drying up of voluntary charity is always there which increases their dependence on government. Further, the donor misses the spiritual joy of giving and seeing the effect of his gifts immediately or in course of time. The social worker, through whom the donation is given, may not always feel uplifted. The receivers often ‘demand’ things as their right. There is always a danger of misuse in institutionalized donation.
Breaking of joint family system is rendering women and children helpless. A few old homes, Vanaprastha Ashramas (homes), children Ashram (Anathashrama) etc. came up.
Charity in Hinduism:
In Hinduism, every householder was expected to perform five daily duties or sacrifices. These are called pancha maha yajnas. These are offerings to Devatas, Ṛishis, Pitris (departed ancestors), living beings and human beings. These are called as Dev Yajna, Rishi Yajna, Pitr Yajna, Bhuta Yajna and Manushya Yajna respectively.
It was considered to be one of the five main duties. Shree Krishna in Shrimad Bhagavad Gita has explained three types of donations viz. Satvika, Rajsika and Tamsika. The detachment begins by donations and forgiveness. (A comprehensive article on charity named as “Act of giving - Charity, Donation or दान” has been published in this website on 2nd March, 2019 under the category of Puja & Bhakti.)
Service of deity:
During the medieval period, the philosophers such Ramanujacharya, Nibakacharya, Madhavacharya, Vallabhacharya etc. introduced the system of services to be offered to the deity. Service in the form of Navdha Bhakti of the deity (listening, kirtan, meditating, service, worship, salutation, servitude, comradeship, and total surrender) was accepted by Sri Madhavacharya.
Broadly, ten types of worship or service are included viz. Ritual worship of deity, Arti, Bhajan or Kirtan, Darshan or taking audience of a deity, Prasad – offering and eating sacred food, Pravachan – talk or lecture on the scriptures, Havan – the sacred fire ceremony, Japa/Meditation/Prayer – internal practices of worship, Parikram/Pradakshina – circumambulation and Seva – active service, to the deity.
Shri Vallabhacharya, who started Pushti Marga, had introduced Shringar (adoring), Bhog (offering food) and Raag (melody & music) in service of deity. During the day, eight darshan (glimpse) of deity is permitted – after waking up (Mangla), after taking bath (Shringar), after breakfast (Gval), after mid-day meal (Rajbhog), afternoon nap (Utthanpan), after evening snacks (Bhog), bath before evening meal (Sandhya) and after evening meal & before going to sleep (Shyan).
Service of poor & downtrodden:
Swami Vivekananda, the disciple of Sri Ramakrishna, who lived for around thirty nine years (Born on 12th January 1863 & died on 4th July, 1902), wrote
“Who loves all beings, without distinction, He indeed is worshipping best his God”.
He believed that service to the poor, the miserable and the weak is doubly beneficial. If we forget God in the temple the whole service is practically a loss whereas in case of service to poor at least the sufferings will be physically mitigated. Hence, it is more useful.
He said: Service cannot degenerate into charity. A person becomes charitable either to get rid of beggar or to get name and fame or if it is a purer motive, out of sympathy. Altruistic actions are performed for one’s own sake. The ideal of service is inspired by reverence and humility. The giver thanks to the receiver and the receiver stand up and permit. The worshipper can only serve and adore, not pity and help. No service is small, for all work is God’s service and he takes as much care of the means as of the end.
Reference: Vedanta & Vivekananda by Swami Swahananda
In most of the world’s religions, three lokas (world) are mentioned viz. Heaven, Hell and Earth. But in Hinduism, there are fourteen lokas. These fourteen lokas together are called as Brahmanda. Seven lokas are above earth and seven lokas below earth. All this together extends over millions of Yojanas (one Yojana equal to 13 Kilometer approx.). The various lokas or regions are situated one over another. Earth is the center of the Brahmanda. The God has created countless Brahmandas (Cosmic shells) floating in His creative will like particles in a beam of light. The fourteen worlds are enumerated in Srimad-Bhagavatam, Second Canto, fifth Chapter. The lokas also find mention in Vishnu Purana, chapters 3 & 6.
Earth is unique as salvation can be attained on it. Salvation is the state free from the cycle of birth and death and a state of absolute and eternal bliss.
Above the earth are seven worlds of increasing spiritual splendor. Covering that is a belt of darkness surrounding the upper part of Anda-lataha. The lokas above earth are as follows:
1. Bhur-loka – It is the earth.
2. Bhuvarloka – It is located between earth and sun and abode of munis and siddhas. It is identified with Earth's atmosphere and the space which is in the immediate neighborhood of Earth.
3. Svar or Swarga loka - It is located between sun and polar star and abode of Indra and other demi-gods. Some Puranic references equate Suvarloka to the Solar System. As per these the Suvar loka is consisted of nine sub divisions or sectors:
a) Druva Mandala (Polar star Region),
b) Sani Mandala (Saturn Planet Region),
c) Brihaspati Mandala (Jupiter Planet Region),
d) Angaraka Mandala (Mars Planet Region),
e) Sukra Mandala (Venus Planet Region),
f) Budha Mandala (Mercury Planet Region),
g) Nakshatra Mandala (star fields visible at night),
h) Chandra Mandala (Moon Region),
i) Surya Mandala (Solar Region).
4. Mahar or Marar loka or Gandharba loka, the region of celestial spirits – The abode of Bhrigus and other enlightened saints. It is deserted at the end of kalpa but not destroyed. It can be equated to the region (Stellar Neighborhood) of stars.
5. Janaloka – The abode of Brahma’s children. These live as long as Brahma whose lifespan is one
kalpa. It can be equated to the Milky Way galaxy.
6. Tapoloka – The abode of vairagis (ascetics) who are un-consumable by fire. It can be equated with the inter-galactic structures like the Local Group of Galaxies.
7. Satyaloka – The abode of Brahma where he resides along with immortals. It can be equated to the Universe itself containing several Worlds of Galaxies.
8. Vishnu loka – The abode of Vishnu (sometimes called Brahma or Rudra loka) and those who are free from re-birth.
There are seven nether (Posterior) lokas below the earth. These can be layers inside the earth. Covering that is pitch darkness surrounded by Anda-kataha (the shell of the egg-like cosmos). These lokas are as follows:
1. Atala - Atala is ruled by Bala – a son of Maya – who possesses mystical powers. It can be equated with upper crust.
2. Vitala - Vitala is ruled by the god Hara-Bhava – a form of Shiva, who dwells with attendants including ghosts and goblins as the master of gold mines. It can be equated with lower crust of earth.
3. Sutala - Sutala is the kingdom of the pious demon king Bali. It can be equated with Asthenosphere of earth
4. Talatala - Talatala is the realm of the demon-architect Maya, who is well-versed in sorcery. Shiva, as Tripurantaka, destroyed the three cities of Maya but was later pleased with Maya and gave him this realm and promised to protect him. It can be equated with upper mantle of the earth.
5. Mahatala - Mahatala is the abode of many-hooded Nagas (serpents) – the sons of Kadru, headed by the Krodhavasha (Irascible) band of Kuhaka, Taksshaka, Kaliya and Sushena. They live here with their families in peace but always fear Garuda, the eagle-man. It can be equated with mantle of the earth.
6. Rasatala - Rasatala is the home of the demons – Danavas and Daityas, who are mighty but cruel. They are the eternal foes of Devas (the gods). They live in holes like serpents. It can be equated with outer core of earth.
7. Patala - The lowest realm is called Patala or Nagaloka, the region of the Nagas, ruled by Vasuki. Here live several Nagas with many hoods. Each of their hoods is decorated by a jewel, whose light illuminates this realm. It can be equated with inner core of earth.
1. These fourteen worlds (lokas) also represented within human body. The seven upper worlds viz. Satya-loka, Tapo-loka, Jana-loka, Mahar-loka, Svar-loka, Bhuvar-loka and Bhu-loka, are represented in human body by energy centers of Sahasrara chakra, Ajna chakra, Vishuddha chakra, Anahata chakra, Manipura chakra, Swadhisthana chakra, Muladhara chakra respectively. The seven lower worlds Atala-loka, Vitala-loka, Sutala-loka, Talatala-loka, Mahatala-loka, Rasatala-loka and Patala-loka are represented in legs from thighs to toes.
2. The seven upper worlds are also invoked by Gyatri mantra. The Gyatri Mantra, found in Rig veda, and authored by the sage Vishwamitra, is as under:
ॐ भूर्भुव स्व: | तत्सवितुर्वरेण्यम् | भर्गो देवस्य धीमहि | धियो यो न: प्रचोदयात्
The mantra makes an appeal to the almighty through various lokas as under:
a) Om represents the whole of reality and beyond.
b) The first line of this verse is about the Bhur, Bhuva and Swar Lokas (the Earth, its atmosphere and the Solar System).
c) The next lines are about the other lokas.
It is an appeal to the almighty – The almighty (ॐ), the spiritual energy (भूः), the destroyer of the sufferings (भुवः), the embodiment of happiness (स्वः), the luminous like sun (तत्), the creator of the world (सवितुः), the most exalted (वरेण्यम्), the destroyer of sins (भर्गोः), the divine (देवस्य); the reciter meditate (धीमहि) him to enlighten the intellect (धियोः यो न:) and inspire for good deeds (प्रचोदयात्).
Note: Please see my article giving complete explanation of Gyatri mantra on 21.07.2018 namely “Gyatri Mantra– the seed of Bliss.
Idol worshipping (Murti Puja) in Hinduism
There are always questions raised on diverse worshipping systems in Hinduism such as multiple forms of deities and demi-gods, rise of several deities, system of idol worshipping etc. Replies of such questions have been attempted in this article.
Multiple forms of Deities:
The Upanishads preaches the doctrine of the Absolute Being (Brahman) who is non-dual, formless, infinite and Sat-Chit-Ananda (Existence-Knowledge-Bliss). The different Gods and Goddesses are of the same one Supreme Being. Hence, the deity is an expression of the Universal Being, the Sat-Chit-Ananda. The practice of concentration on formless God is extremely difficult except for very highly advanced aspirants. Sri Ramakrishna says that God is with form, without form and beyond form. As you know our ordinary mind can conceive only finite things. So, one uses the form to go beyond the form.
System of worshipping multiple forms Deities:
Hinduism recognised various needs and desires of human being and to fulfil them various deities & forms are invoked. The desires include material needs such as power (Durga Devi), wealth (Lakshmi-Vishnu), knowledge (Sarasvati Devi), good fortune (Ganesh ji), energy (Sun God), to overcome health problems & evil spirits (Hanuman ji), to avoid sorrows (Shiva) etc. It is proper to adore the Divine in any form, provided there is the basic understanding that the other deities are only His partial manifestations. When the devotee sits near the God in form and commune with Him and meditates on His attributes, it helps. It purifies the heart and steadies the mind. It fills the mind with Suddha Bhava (feelings) and Prema or pure love for the God. It gradually transmutes man into a divine being.
Ancient History of Idol Worshipping:
Rise of Idol Worshipping since Adi Shakaracharya (8th century):
The philosophers of great Vaishnava movement during 5th-15th century gave big impetus to the idol worshipping in India. Vaishnavite (Sagun) Bhakti movement in Tamil Nadu was led by twelve Alvers or Azhwars. The Azhwars were influential in promoting the Bhagavata cult and the two Hindu epics, namely, Ramayana and Mahabarata.
Adi Shankaracharya (born in Kochi, Kerala and lived during 788-820), though was founder of Advaita Vedanta (Non-dualism) and was exponent of formless Supreme Being, the Brahman, he gave boost to idol worship as under:
Sri Chaitanya (born at Mayapur near Navaidip, district Nadia, 75 miles from Kolkata, West Bengal, lived during 1486-1533) identified Sri Krishna as the Supreme Being, the source of all incarnations, the First cause. Radha, the Krishna’s powers are infinite, but three of them are the most important. These are Chit-Shakti, Maya-Shakti and Jiva-Shakti. Chit Shakti is internal and intrinsic power (Svarupa-shakti); Maya-Shakti is external creative power and Jiva Shakti is His preservative power. In the Chaitanya cult, the love of the Gopikas for Krishna, known as Madhura-bhava, is predominantly preached. He started Gaudiya tradition which expanded beyond India due to the efforts of Swami Prabhupada, who founded International Society for Krishna Consciousness (ISKCON).
Ramananda (Born in Prayagraj UP and settled in Varanasi, lived in 1300-1411), placed devotional focus upon Rama, whom he considered supreme Lord, and his wife Sita. He was the spiritual stimulator & Guru of the twelve great leaders of Vaisnava cult in North India. They belonged to all caste. Among the group's most prominent members were Tulsidas, Kabir (Muslim), Mirabai, Ravidas (cobbler by birth), Sena (barber by caste), Dana (jat), Pipa (Rajput), Dadu and others.
Tulsidas (born in Varanasi, UP, lived during 1532-1632) was a great poet and was born in a Brahman family. His works include Ram Charit Manas (popularly known as Ramayana) include Gitawali, Kavitawali, Vinaya Patrika etc. In Ram Charit Manas, Tulsi Das made an exposition of religious devotion of the highest order in his writings. Tulsidas says, “There is one God; It is Rama, creator of heaven and earth and redeemer of mankind….For the sake of his faithful people a very god, Lord Rama, became incarnate as a king and for our sanctification lived as it were; the life of any ordinary man.” Rama was a personal and supreme God, which had feeling of compassion for the humanity which suffered.
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
What is Dharma
Dharma has its root word “Dhr” means to uphold, to support, and to sustain; what is established. Dharma encompasses the natural, innate behavior of things, duty, law, ethics, virtue, etc. Every entity in the cosmos from electron to human beings has its particular dharma. Dharma is much more than religion. Nearest meaning of Dharma in English language may be “Righteousness”.
Religion is termed to the faith of large group of people who share a common symbol, a common religious text, a common GOD and a common founder. The word "Religion" may have been originally derived from the Latin word "religo" which means "good faith," "ritual," Or it may have come from the Latin "religare" which means "to tie fast.
The original term of Hinduism is Snatana dharma. Snatana means “eternal” or beginning less; Dharma means absolute set of duties or religiously ordained practices incumbent upon all Hindus, regardless of class, caste, or sect. No one can be credited to be founder to Snatana Dharma. Snatana Dharma is called Apaurusheya means which is not made by men. Over thousands of years, Snatana Dharma has been enriched by the contribution by a long line of divine incarnations, saints, sages and spiritual personalities. It offers most comprehensive and holistic view of reality than any given religion. Hence, it is often termed as more than a religion, a way of life.
Dharma, the source of Happiness:
As per Mahabharata, (Shantiparva, Adhyaya 109, Shloka 10) -
प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ।।
Means: The sole aim with which Dharma is advocated is to bring about the evolution of individuals. A doctrine preaches, ‘that which is able to bring about evolution is Dharma.
Dharma gives pleasure both in this world and after death. Shankaracharya said once, “अर्थ अनर्थ भावय नित्यम”. When people think Dharma is more important than Artha, then life improves. Good impressions in memory, patience or forbearance, virtuous behavior, divine love and renunciation are the sources of pleasure.
Codes of Dharma:
Hindu scriptures have defined Dharma in various ways. Hence, it is difficult to define Dharma in absolute terms. However, Dharma can be classified in two categories:
Shrimad Bhagwat Mahapurana has explained Dharma in several ways as under:
Science of Happiness
Happiness is not just feel good experience but it is cognitive experience. It is state of the mind. The source of happiness differs person to person. The person derives happiness by satisfying bodily or sensory urge or by helping others. A few other people may have sadist attitude and may derive happiness by hurting others.
In fact, happiness is embedded in the person, which reflects after seeing the favourite objects. In case, body and mind is well trained and awareness goes deep to touch the original source of happiness, no object would be required for happiness. The engineering of mind requires training so that consciousness transmits happiness without the need of objects.
When antakarana is purified and made satvika, psychic energy lifts to higher levels. This brings stability in mind and consequently happiness remains even in adverse circumstances.
(An article named as “Happiness to absolute bliss” was published on 31.08.2018 on my website-www.dnaofhinduism.com wherein principles of Medical Science, Positive Psychology and Patanjali Yoga Sutra have been discussed.)
The present article on Happiness is discussing on its determinants, levels of happiness and mind management techniques as under:-
Determinants of Happiness:
State of Mind & Happiness:
Constitution of mind may be Rajasic, Tamasic and Sattvic based past and current impressions which create traits, tendencies and cravings. This makes base level happiness of mind (Hedonic Treadmill theory discussed later).
Levels of Happiness:
As per the Hedonic treadmill, also known as hedonic adaptation theory of positive psychology, the spike in happiness or sadness due to positive or negative events in life, quickly return to base level of happiness set points. Each person has its own happiness set points. Hence, external events or objects alter our happiness level temporarily, and we quickly adjust back to a fixed emotional set point.
According to Law of Hinduism, the primary source of happiness is Atman. Parmatama is called Sat-chit-ananda (Truth-Being-Bliss) and Atman is part of Parmatama. Whatever happiness is derived, it is from Atman. Actually, Atman is electrifying the sense organs through the mind and emotions. If mind is pure and satvika; happiness from Atman descends without the requirements of activity or objects of happiness. This is the precise reason, bliss descends in Samadhi. As the purity (in thought, speech & actions), truthfulness, satvika mind enhances, the orientation of mind turns into happy state.
Mind Management Techniques:
With the advancement of technological comforts, we are gradually becoming slaves of the modern gadgets. Our wish to be happy is easily replaced by a wish for possessions, sense gratification, status, wealth and other substitutes. We develop undue desires, false pride, false ego and false hopes which lead to sufferings. IQ (Intelligence quotient) centric modern society is diminishing the EQ (Emotional quotient) and SQ (Spiritual quotient) leading to isolation, despair and depression. Relationships tend to be temporary and superficial.
Sufferings manifest in the form of unpleasant feelings (hopelessness, grief, loneliness, anguish, disgust etc.), physical pain, physiological pain (hunger, thirst, sleeplessness, itching etc.) mental suffering (irritation, anger, jealousy, envy, craving, guilt, fear, anxiety, humiliation, etc.) seasonal or chronic diseases, stress, physical & mental infirmity, etc.
The root causes of sufferings, means to remove it and evil and good tendencies have been thoroughly researched by ancient rishis which are discussed hereunder.
Root causes of Sufferings:
Rishi Patanjali researched the root causes of sufferings extensively and founded Yoga Darshan and postulated practical steps to remove the sufferings.
When the person feels deficiencies in comforts, he or she develops evil tendencies viz. Kama (Desires including sexual desire), Krodha (Anger), Lobha (Greed), Moh (Attachment), Mada (Over Pride), Matsara (malice, Jealousy), Swartha (Selfishness), Ahankara (Ego), Amanavta (Cruelty) and Anyaaya (Injustice).
Various incarnations of Narayana were to destroy the above knots viz. Shri Rama to destroy Kama (Ravana), Shri Narsingh Swamy to destroy krodha (Hiranyakasipu), Shri Krishna to destroy malice (Shishupal), Shri Varaha to destroy lobha (Hiranyaksha), etc.
Primary attachment is for Artha (wealth) and Kama (sexual desire). It is easy to leave Krodha, lobha etc. but very difficult to leave kama. Kama has instigated even wise persons. Two examples are as under:
Means to remove Sufferings:
Body of the human Being is Kurushetra where fight between Pravritti (प्रवृत्ति, tendency to do prescribe actions) and Nirvritti (निवृत्ति, cessation of prohibited actions) continues. Shri Krishna in Shrimad Bhagavad Gita elaborated means to remove sufferings and paths to achieve liberation (path of wisdom, path of Raja Yoga, Path of Bhakti and Path of Karma Yoga).
Spiritual Significance of Samundra Manthan
Samundra Mandhan (churning of ocean) was done between Devas and Asuras (the story has already been published under the category of "stories - the wisdom"). The story conveys great spiritual guidelines.
As per Hinduism, Dharma, Artha, Kama and Moksha are the four Purusharthas or purposes of human life. Purushartha is a composite Sanskrit word of Purusha and Artha. Purusha means person and artha means purpose. Dharma means righteousness, virtues, moral values; Artha, means prosperity, wealth, economic values; Kama in its narrow sense denotes to sexual desire, but in its broader sense it stands for all sensual pleasures and Moksha means self-realization. The doctrine of Purusharthas has its roots in Vedas and Upanishads.
The order of four Purusharthas viz. 1) Dharma, 2) Artha, 3) Kama and 4) Moksha; has special significance. It emphasizes that in every aspect of life Dharma is most important and the ultimate goal of human life is Moksha.
Dharma comes first. Artha and Kama are universal to all living beings. It is Dharma which differentiates human beings from rest of the living beings. Dharma is the rightful way of living. It prescribes the duties, rightful conduct & behavior of the person in various relationships, for society and for the universe. Dharma is responsible for order, regularity, harmony, control, predictability and accountability. If Dharma is ignored, Artha and Kama profit and pleasure respectively lead to social chaos. If Artha and Kama are consumed within parameters of Dharma, he shall not feel miseries.
Artha comes next. Material wealth is essential for the physical safety, overall happiness and well-being of an individual. It includes career, skills, health, wealth, prosperity and means of fulfilling life. Artha is not only for security & material pleasure but also to uphold Dharma and help the members of his family and society achieve their goals. In Hindu scriptures, Artha has three types viz. Lakshmi, Mahalakshmi and Alakshmi.
Hinduism advocates austerity, simplicity and detachment. Wealth is not an impediment to self-realization, but attachment to wealth is. To earn Artha, five means are mentioned viz. blessings of parents, grace of Guru, hard-work (उद्धम), which has commenced (प्रारब्ध) and grace of almighty.
Kama comes next to Artha. Kama often implies the short form of the word kamana (desire, appetition or appetite). According to the Bhagavad Gita, desire leads delusion and bondage to the cycle of births and deaths. The way out of suffering is to become detached from the sense objects through such practices as yoga and meditation and perform desire less actions as sacrificial offerings to God with a sense of duty, accepting God as the doer and without hankering after the fruit of one's actions.
As per Hinduism, Kama resides in eleven locations viz. five organs of senses, five organs of actions and manas (मन). The Mahabharata claims Kama to be any agreeable and desirable experience i.e. "pleasure" generated by the interaction of one or more of the five senses with anything congenial to that sense and while the mind is concurrently in harmony with the other goals of human life dharma, Artha and moksha.
Desires and longings of several lives have accumulated in manas (मन). These cannot be destroyed completely. Desires and longings move like abandoned horse. However, if used intelligently, sense organs will be healthy till death.
Without patience and virtues, one cannot enjoy wealth. Kama does not troubles, who thinks and meditates Shri Krishna (almighty) continuously. When one is secluded (alone) and wins over Kama, he is victorious. If one follows the prescribed boundaries of dharma, wisdom appears.
Sexual desire is the ultimate of all desires and unless it is overcome one is not free from the taints of Maya. Sin, first enters through eyes. Once eyes corrupt then manas (मन) corrupts and later life and name spoils. Hence, never allow kama to enter into eyes. Person commits more sin through manas and eyes. The root cause of sexual desire is resolve. Sexual desire increases anger. It appears in seclusion. So, one should do japa and bhajan in seclusion.
By serving almighty, gradually differentiation of manhood and womanhood goes and gopika attitude sprouts.
Moksha comes last. Moksha means liberation, realization of the self and is the ultimate destination of this human birth. It refers to freedom from the cycle of birth, death and rebirth.
Mahaprabhu says, one who triumphs over prakriti (nature), he gets moksha. Nature means temperament.
Shukdev ji says, for moksha, enjoyments have to be left. Enjoyer cannot progress on the path of wisdom or divine love. Renunciation gives more pleasure than that of enjoyment. Enjoyment is momentary. But renunciation gives infinite happiness. Enjoyment is not peace giving. Renunciation is peace giving. Entire animal world including human beings enjoy similar sensual pleasure. Birth as human being is successful only when not second birth takes place. It is hell for fetus during pregnancy.
Living beings are formed of three attributes viz. sattva, rajas and tamas. To become attribute less, one has to get separated from all the three attributes. Rajas attribute generates kama (sexual desire) and krodha (anger). By Rajas attribute eliminate tamas attribute. By sattva attribute eliminate rajas attribute. Sattva attribute is also binding. So in last, it is necessary renunciation of sattva attribute. When one gets connected with Jivatma and becomes attribute less, he attains Brahman.