:C7)

•CD

Vasu, Srisa Chandra

The catechism of Hindu dharma 2d ed., rev. and enl

UNIVERSITY OF TORONTO LIBRARY

WILLIAM H. DONNER COLLECTION

purchased from a gift by

THE DONNER CANADIAN FOUNDATION

THE

SACRED BOOKS OF THE HINDUS

i/anslated by Various Sanskrit Scholars

EDITED BY

MA,',.. &1*). BASU, I.M.S., (RETIRED)

BXTK A VOLUME ///

' t YE*. ^M OF HINDU-DBEARMA.

^[SBCOND SD1TION-HE VISED AND ENLARGED]

UAI BAHADUR

/,> SHED BY

SUDElNDRA NATHA VASU

T? * PAlNlNI OFFICE, BHU^ANE^WARI AsRAMA, BAHADURGANJ,

ALLAHABAD.

PRINTED BY APURVA KRISHNA BOSE AT THE INDIAN PRESS

1919

Twenty years ago w^en this book first made its appearance, it created great excitement in a certain section of the Indian Com munity. But, on the other hand, it was greatly appreciated by educated and liberal-minded Indians. The Administration Report o.oihe N.-W. P. and Oudh for 1899-1900, noticed this book as follows : "Among the smaller books on Hinduism the only one which need be specMlly mentioned is A Hindu Catechism, by Babu Srish Chandra Bose, B.A., a member of the Judicial Service in these Provinces. This is an attempt to state in plain language and in a brief form the leading teachings of that religion, both dogmatic and practical ; but Us chief claim to notice consists in the evidence it affords of a growing tendency to liberal and broad interpretation of the texts, and to the need which is becoming felt in certain classes of educated Hindu Society for greater freedom, both of thought and practice."

The first edition was soon exhausted but the author found little time to bring out another edition in his life-time. However, he revised the work and left it alji^bu complete for the press.

It is hoped that this revised edition of the book will be found useful by those who ai ? interested in the study of Hinduism-

—The Editor, S. B. EL

\

A Catechism of Hindu Dharma.

•+4

CHAPTER I.

1. Q.— -T'Wio is a Hindu?

A. — He who accepts the Vedas, the Srnritis, the Puranas, and the Tantras as the basis of religion, and the rale of conduct, and believes in one Supreme God (Brahm), in the law of Retributive Justice (Karma), and in Re-incarnation (punar-janma).

2. Q. — What is Dharma or Religion ?

A. — •" That which supports, that which holds together the peoples (of the universe), that is Dharma." Mahabhdrqta, Karna Parva, Ixix, 59.

3. Q. — What are the sources of the Dharma of a Hindu ?

A. — Four. The Sruti or Revelation, the Smriti or Tradition, the Sadachara or Custom and Atma-Priyam or Self-imposed vows &c.

4. Q—What is a Sruti ? .

A. — $ruti literally means 'heard.' Technically it means Revela tion—that which an inspired sage hears in his entranced super-normal ondition. It is the Voice (Vak) of God heard in the conscience of the Holy sage.

5. Q. — How many kinds of Srutis ai'e there ? A.— Two. The Vaidiki and the Tantriki.

Sjfa^ fgfasn tH^ft ^tfNraft ^ (Harita as quoted by Kulluka on \Ianu II. 1).

6. Q.— What is Vaidiki Sruti?

A.— The Veda of the Hindus constitutes the Vaidiki {Sruti. It fvas the Revelation given to the first Aryan race- It is the founda tion of the exoteric Hindu Religion.

OF HINDU DI1ARMA.

7. Q.—What is the Tdntriki &mti /

A.— The Revelation of the Eternal as found in the Tautra, of the esoteric bases of Hindu religion. The present catechism is mainly based on such Tantriki Sruti.

8. Q. — What are the six schools of Indian Philosophy.

A.— 1. Nyaya, 2. Vaitfegika, 3. Sankhya, 4. Yoga. 5. Ml- mamsa and 6. Vedanta.

9. Q. — What is the main object of all these six Darscu.ias ?

A. — To remove human suffering by the removal of ignorance, the cause of bondage.

10. Q. — Can a person-not born of Hindu parents become a Hindu ,' A. — Yes, according to the S&strftfi he can. .

In ancient ^India non-Aryans were raised to the rank of Aryans by the performance of Vratya-Stoma. The Vratyas were non-Aryans, aborigines and foreigners and included also the degraded Aryans. The description of it is to be found in the Tanclya Brahmana of the Sanaa Veda, Ch. XVII. In later times, Vaisnavas admitted into their sect Mahomedans, as Haridasa, the Mahomedan disciple of ort-Chaitanya. Thus in ^rimad-Bhagavata we find : —

"Reverence be to 'that All -pervading b}- taking refuge in whom the Kiratas, the HOnas, the Andhras, the Pulindas, the Pukkasas, the Aviras, the Kafikas, the Yavanas, the Khasas, and other sinful races are purified." (Bhagavata).

This shows that persons belonging to foreign nations and coun tries other than India, could become Hindus. A Mahomedan convert to Hinduism, named Darab Khan, composed a hymn addressed to the Ganges, and that hymn is daily chanted by the Brahmanas of India without scruple at the time of bathing in that river.

So also we find in the Mahanirvanatantra :

n

"Oh! how holy are the followers of Universal Brotherhood (Kaula) because they make others holy, like the sacred waters of holy places, for by coming in contact with them, the sinners, the out-castes and the foreigners become purified."

CHAPTER I.

Thus it was a glory of the £aivas that they could raise up others to their rank.

u m^rr: i

u

n

(t As the waters of rivers flowing into the Ganges become sacred as the Ganges ; so all persons entering into this religion become holy."

"As rivers running iato oceans do not retain their separate nature, so all persons entering into the ocean of this religion, retain not their separateness."

" From the most learned Brahmin down to the low born out-casto, vorily all human beings on this earth, are entitled to the privilege of this Brotherhood."

" A Hindu (Kaula) who refuseth to initiate another who is solici- tious of entering this religion, goes to the howling darkness. That Hindu who does not make another a Hindu, despising the latter because he is a chandala or a foreigner or a degraded one or because she is a woman, goes on the down-ward path."

" A merit which one acquires by hundreds of prayers or cere monial performances is acquired a thousand-fold by him who makes one person a Hindu." (Mahanirvana, XIV. 181-188.)

11. Q.—VJhat are the Vedas ?

A. — The truths revealed to mankind by a Higher Being, are called Vedas. They are not confined to any particular country or people. The Vedas of the Hindus, however, are collected in four books : — Rik, Yajus Saman, and A thai-van.

12. Q. — 'How many Vedas are there .*

A, — The Veda, like caste, was originally one. VyAsa divided it

CATEGHISM OF HINDU DHARMA.

into four parts : Rik, Yajus, Suman and Atharvan for facility of reference and study.

(Devi Bhagavat, T. iii. 19.) 13. Q. — What are the two divisions of the Vedas ? A. — The Mantra portion or the hymns and the Brahrnana portion. (Vidyaranya, Taittariya Vartika, p. 87

Anandaf^rama Series).

14. Q.— What do the Brahmaria-poHions of the Vedas treat of ?

A. —They treat of history (itihasa), mythology (cosmology, purana &c.), the occult sciences (vidya), transcendental philosophy (upanisad), metrical compositions (dloka), proverbs and aphoristic sayings (sfttras), explanations of those aphorisms, anu-vyakhyanas and com mentaries on such explanations (Vyakhyana).

(Ibid. p. 87).

15. Q. — Name the principal Brdhmartas?

A. — Aittareya Br., Taittareya Br., Talavakara Br , Satapatha Br., Tandya Br.

16. Q.— Name the principal Upanisads ?

A.—

cT*JT II

1. l&avasya, 2. Kena or Talavakara, 3. Katha, 4. Prastaa, 5. Mundaka, C. Mandukya, 7. Taittariya, 8. Aitareya, 9. Chhandogj^a and 10. Brihadaranyaka, are the ten principal Upanisads. Besides these, Kau&taki, Maitrayan and Svetadvatara are also among the important ones.

17. Q.— Into how many schools or Sdkhds are the four Vedas divided 9

A.— The Rig- Veda has 21.&ikhas, the Yajur-Veda has 109&\khas, the Sama-veda has 1,000 ^akhas, and the Atharva-Veda has 50 ^a

3 ^F

Theoretically every one of these ^akhas has a particular Upanisad

CHAPTER I.

of its own. (Mukti. Up. 12, 13). But 108 Upanisads are generally found.

18. Q.— What are the Smritis ?

A. — Smritis are traditional or memorial laws, civil and reli gious, delivered by human authors. It literally means what is remembered as opposed to $ruti what is heard, (Revelation).

19. Q. — Hoiv many principal Smritis are there ? A. — 20, namely : —

"Manu, Atri, Visnu, Harita, Yajiiavalkya, Uianas, Angiras, Yama, Apastamba, Sambarta, Katyayana, Vrihaspati, Parasara, Vyasa, Sankha, Likhita, Daksa, Gautama, $atatapa and Vasistha, are the compilers of the Dharma-Sdstras or Codes of Law." (Ydjna- valhya I. 4-5).

21. Q.—What is a Purdna ?

Q.

" Puranas have five characteristics, namely, they treat of the crea tion, the secondary creation, the dynasties (of gods, sages, and kings,) the ages of the world, as well as the career of the dynasties." (Vipni P. III. G. 25.)

20. Q.—How many principal Purdnas are there?

A. — 18, namely : —

0 CATECHISM OF HINDU DHARMA.

''Eighteen Puranas are enumerated by those versed in the Puranas: — 1. the Brahma, 2. the Padma, 3. the Visrm, 4. the &va, 5. the Bhagavata, 6. the Narada, 7. the Markandeya, 8. the Agni, 9, the Bhavisya, 10. the Brahmavaivarta, 11. the Li/iga, 12. the Var&ha, 13. the Skanda, 14. the Vamana, 15. the Kurma, 16. the Matsya, 17. the Gamda and 18. the Brahmanda." (Visnu P. III. 6. 21-24.) The Bhagavata mentioned above is the Devi Bhagavata. The Visnu Bhagavata is an upa-Pur&na,

22. Q.—Wliat are the Tantras ?

A. — Tantras are Gratis like the Vedas but more arcane and cosmopolitan. It comes from the root a^" to spread or to expand." The following is its description.

: u

* " Tantras are books which treat of creation, minor creation, mystic mantras, and their determination, the description of the Devas and their temples, the description of sacred pilgrimages, the duties of various Asramas or stages of life, the characteristics of the Brahmins and of various elements, the rise of various learned men, the birth of Gods, trees &c., the description of celestial bodies, narration of various stories, description of treasures and determination of religious vows and services, narration of purity and impurity, description of various kinds of hells, the hints about secret as semblies, the characteristics of men and women, the duties of kings

CHAPTER. I.

and the duties fit for various yugas and civil law as well as trans cendental philosophy-." (Vdchaspatyam.)

23. Q — How many principal Tantras are there ?

A. — Maha nirvana, Narada Pancharatra and Kularnava.

24. Q.— What do the Sdstras say in reference to Brahm ?

A.—

" From which the whole Universe has come out, (at the beginning of a kalpa) by which the creation is sustained, (during a kalpa) in which all are absorbed (at the time of Pralaya\ know that to be the Brahm." This is as He is described by Siva to Parvati : —

n

" lie is one alone, mere Existence, True, One without a second, supreme, self-effulgent, always full, whose definition is Sachchldd- nanda (existence, knowledge and bliss)."

" He is immutable, without any support, without difference, and ever-full. He- is beyond all attributes, witness of all, soul of all, and spread in all quarters."

" He is hidden in all beings, is all-pervading, and ancient. He is the light of all the senses and their respective objects, but He is devoid of all senses."

"He is beyond all worlds, lie is the cause of all worlds. He cannot be comprehended by speech or intellect. He knows the Universe. He is omniscient, but no one knows Him."

"All this universe and the three worlds, movable and immovable, are under His control ; this world exists supported by Him inscrut able and mysterious." (M&hanirvano, II. 34 &c.).

CATECHISM OF KltiDU DHARMA.

25. Q. — How then is it that many gods are worshipped by the Hindus /

a^rfa

A.— " As the cause of all the creatures, that Great Lord is one : (but in His many aspects He is worshipped under different names). Thus through His will, Brahma is known as the Creator among men, Visnu as the Portector, and I as the Destroyer." (Ibid.)

26. Q.—Whom do you mean by "1" 9

A. — Here Siva is speaking, and even he speaks of h imself as an aspect of Brahm and not himself as Brahrn.

27. Q. — Are the minor Devas like Indra etc. under Ris control ? A.— Yes :

sri

HI TO u^cfw^i <j**n g^f^ H

" Indra and other Loka-palas (rulers of spheres or planetary spirits) exist but through his will."

"All these rule over their respective dominions, appointed and controlled by His order. Thou art His great Prakriti (Nature) and art so worshipped in the three worlds." (Ibid II. 42).

28. Q. — Who is referred to here by the word ' Thou' ?

A. — Parvati, the consort of Siva. She represents ^akti or Pri mordial energy, the material and efficient cause of this Universe.

29. Q — Are the forces of Nature independent workers or under the control of the supreme God 9

A. — Brahm is immanent in all Nature. Therefore He is called Antaryamin or the Inner Ruler.

\

" He being the Inner spirit of all, guides them all to their proper functions. They do their works never independent of Him."

CHAPTER 1. 9

" Through fear of Him blows the wind, through fear of Him the sun gives light and heat, the clouds rain in their due season, and the flowers bloom in the forests."

" He puts out Time at the time of the great Pralaya, He is the Death of death even and the Fear of fear ; He is the Supreme Deity declared by the Vedanta and the Vedas by tho words Yat-Tat (He That)." (Ibid. II. 4345.)

30. Q.— What is the philosophy of the II Indus in worshipping various Gods and Goddesses ?

A. — The Hindus worship various Gods and Goddesses, because they consider these as parts of that Supreme.

" Oh Devi ! all Devas and spirits are from Him, as well as the whole Universe from a tuft of grass up to Brahma." (Ibid. II. 40.)

31. Q. — Is it necessary to worship all these Devas to satisfy Him?

A. — No. He who worships the Supreme need not — nay should not— worship any minor deity. For him it is superfluous, and therefore, sinful to do so.

TJ rftftl& sftfincT

u

cTOT

" He being pleased, the whole creation is pleased, He being satisfied, the creation is satisfied. By worshipping Him, all others (Devas &c.) are satisfied."

" As by pouring water at the root of a tree, its branches and leaves are all satisfied, so by devotion to Him, all Immortals are satisfied."

" As all the rivers, through necessity, fall into the ocean, so all prayers and sacrifices (to lesser deities) reach Him." (Ibid. II. 47-50.)

32. Q. — Who should worship these minor deities 1

A. — Persons mentally incapable of grasping the abstract idea of the Supreme.

10 CATECHISM OF HINDU DUAR^IA.

33. Q.— Who are such persons called ?

A. — Kanistba Adhikaris or younger souls. As in a school there are boys of various grades of advancement, so in this world there are souls of various degrees of development. For the youngest of these are the external symbols and images, like the toy-alphabets of the infants.

34. Q. — How many grades of worshippers are there according to their mental evolution ? ,

A. — Four.

11 The realisation of the Supreme in all is the highest form of worship, the meditation of Him in the form of a mental image is the middling state ; prayers to and praises of Him with the silent repetition of His name is the lowest, and the external adoration is lower than the lowest." (Ibid. XIV. 122.)

35. Q. — Does higher Hinduism encourage image worship ?

A. — No. On the contrary it deprecates it in the strongest lan guage.

fl^T

" He who is devoted to the Supreme God, and has abandoned all imagined forms and names as so many play- things for children, attains salvation without doubt."

" If mentally imagined forms could give salvation to mankind, then verily all dreamers would become kings in fact, because they in their dreams had obtained a kingdom."

" Those who think that God has a form made of clay, stone, metal or wood merely trouble themselves by fruitless austerities, for without right knowledge they shall never attain to emancipation." (Ibid. XIV. 117-119).

Thus not only physical idolatory is denounced but mental imagery as well.

CHAPTER I. 11

36. Q. — How many principal manifestations are there of Bralim .'

A.— Three : Brahma the Creator, Visnu the Preserver, and &va the Regenerator or Destroyer.

37. Q. — How many minor manifestations are there of Bralim 9 A. — Innumerable: but chief amongst them are, thirty-three, viz.,

the eight Vasus, the eleven Rudras, the twelve Adityas, and Indra and Prajapati. (Bpihadaranyaka III. 9. 2-10.)

38. Q.— Who are the Vasus 9

A. — Fire (Agni), the earth, (Prithivi), the air (Vayu), the welkin (Antariksa), the sun(Aditya), the sky CDyu), the moon (Chandramas), and the stars (Naksatras). They are called Vasus, because in them all dwell (vas ' to dwell ').

39. Q.—Who are the Rudras ?

A.— The ten organs of sense (jiianeadriyas) and motion (karnien- driyas) in the living soul, together with the common sensory (nianas) which is the eleventh organ. When they depart from this mortal body, they make us cry (rodayanti) and because they make us cry, they are called Rudras.

40. Q.— Who are the Adityas ?

A. — The twelve months of the year and they are Adityas, because they move along (yariti), taking up everything (adadanah), the life of men and fruits of their work.

41. Q.— Who is Indra ?

A. — Indra is thunder or king of gods.

42. Q.—Who is Prajapati ?

A. —Prajapati is the sacrifice by which the universe was mani fested.

43. Q. — What is the chief idea expressed by these Devds, and wliat was the later development 9

A. — The chief idea running through them is that of Power. The next development was in the Upanisad period, when Chai- tanyain or intelligence or wisdom of the Divinity was more dwelt upon than His Power. The third period represents God as Ananda- Maya or All-Love. The Puranas are the chief repositories of the Love-worship of God. Thus the Supreme God— the Almighty ( g^ ) All-wise ( f%^ ) and All-love ( sa^ )— has always been worshipped by . the Hindus, in all periods of their history, though with varying

12 CATECIHSM OF HINDU DHARMA.

intensity-some emphasising His power, .others His wisdom, and

some His love.

44; Q._ n-r7iat has contributed to the permanency of the Hindus through the manifold revolutions convulsing India for a thousand

years and more?

A.— 1, Their inoffensive and pure religion as contained in the

Vedanta.

2. Their social and domestic economy as manifested by

sympathizing with one another.

3. The peculiarity of landed tenure securing a permanent

interest in the land for all classes of the people ac cording to their respective capacities.

4. The most minute and detailed provisions made in the

Hindu Scriptures for all classes of people, all ages and stations of life are sufficient to keep the people happy and contented. *

* I found this question and its answer in one of tko papers of my father,

CHAPTER II.

On Worship.

•45. Q.—Does modern Hinduism enjoin congregational worship ?

A. — No: except in the Tantrika secret assemblies. The Hindu worship is essentially individualistic. Hence it makes the Hindu really religious in his private character, so that his religion is not for the purpose of public show or manifestation but for private practice.

46. Q. — Describe the method of luorshipping Brahm ?

A. — The most sacred formula for worshipping Brahm is the mantra ^f (ift^ 3iUI After performing his daily ablutions, the Hindu should sit in a sacred place, in an easy posture, on a seat of non conducting materials as described in the Gita. (VI. 11.)

\

J . In a pure place, established on a fixed seat of his own, neither very much raised nor very low, made of a silk, a black antelope skin and kusa grass, one over the other, 2. Then after performing Achamana or sipping of water, he should magnetise himself by repeat ing the above mantra, on the various centres of the body. 3. Next he should perform the Pranayama.

47. Q.—What is the method of Pranaijama ?

: sftaft

' Then let him perform Pramiyama (restraint of the breath) with the whole mantra or with the syllable Om only, in the following way."

14 CATECHISM OF HINDU DHA1U1A.

"He should close the left nostril with the middle and the ring- fingers of the right hand, and inspire air slowly through the right nostril, repeating eight times the Mula Mantra (the root Mantra, i.e., Om Sach Chid Ekarn Brahma)."

" Then let him close the right nostril with the thumb* and practise Kumbhak Yoga (retention of air), so long as he can repeat the above Mantra thirty-two times."

" Then let him slowly expire the air through the right nostril, repeating the mantra sixteen times, Similarly let him practise Purak (Inspiration), Kumbhak (Retention), and Rechak (Expiration) with the left nostril."

" Let him then do so with regard to the right nostril again and so on as before. This is the method of Pranayama, by which success in the Bralim Mantra is obtained." (Mahdnirvdva III. 41-48.)

48. Q. — What should be done after Prdftftydma?

A. — He should then meditate on Brahrn as seated in his heart thus : —

"i contemplate on that Brahma Chaitanyam (the Supreme Intel ligence), situated in the lotus of the heart, Who is without differ ences, without desires, Whose manifestations are Brahma, Visnu and &va, Who is approached by the Yogis in their contemplation, Who destroys the fear of birth and death, Whose form is existence and knowledge, and Who is the seed of the whole Universe." (Ibid III. 50.)

49. Q.-— What form is one to meditate upon in Bralim Dhytina 9

A«— The Brahman has no form : but for the purposes of upasami, He is meditated upon as Light - -a steady, glowing diffused Light in the Heart. While meditating, the worshipper should concentrate his mind on this Light.

50. Q.— What should he do next /

A.— After such meditation or Dhyana, he should offer the Deity mental Puja thus : —

CHAPTER II. 15

" Let the Prithivi tatwa (subtle earth) be offered asscent,let the Aku&i tatwa ( subtle ether) be offered as flower, let the Vayu tatwa (subtle air) be offered as incense, and the Agni tatwa (subtle fire) as candle light, and the Jala tatwa (subtle water) as food-offering to the Supreme Self (Ibid. Ill 52.)

51. Q, - What should he do then ?

A, — Then he should perform external puja by dedicating material offerings to the Deity with the following mantra : —

n

" Brahm the oblation, Brahm the clarified butter, are offered to Brali m the fire, by Brahm ; unto Brahm verily shall lie go who in his action meditate th wholly upon Brahm." (Ibid. III. 56.) This mantra is the Grand Purifier. All food, drink etc. prepared by a Hindu or a non-Hindu when purified by this mantra by reciting seven times over it, become sanctified, and may be eaten by every Hindu. In dining with non- Hindus in India and outside of India, a Hindu reciting this Mantra can never commit any breach of his religious rules.

52. Q.— Of ivhat does this external offering generally, consist when iwrshipping minor deities with symbolic representations?

A. — Sixteen ingredients or soda&i-upacbara.

: u

The sixteen homages should be paid to a Diety while wor shipping 1. Padya, water for washing the feet, 2. Arghya, offering (water, milk, ku^a, curd, ghee, rice, barley, &c.), 3. Achamana-water for sipping, 4. Bath ingredients, 5. Dress, C. Ornaments, 7. Scents, 8. Flowers, 0. Incense, 10. Candle-lights, 11. Food, 12. Water for washing the mouth, 13. Betel, 14. Prayers, 15, Praises, and 16. Tarpana.

16 CATECHISM OF HINDU DIIARMA.

u

(I6W. XIII 203.) According to others it consists of 1. seat, 2. welcome address,

3. padya, 4. arghya, 5. and 6. achamaniyas, 7. madhuparSa, 8 to

15 as 4 to 11 above, and lastly, 16.. salutations. 53 Q —What should he do after this 9 A.— He should perform japa or silent repetition of the mantra,

Om Sach Chid Ekam Brahma, at least 108 times, meditating upon

the Deity.

54. Q. —What should he do after japa ?

A.— He should recite the following Bralim -stotra or Universal prayer :—

11

" Thou art real existence, Thou art the refuge of all worlds, salutation to Thee. Thou art intelligence, Thou art the Self of Uni-

CHAPTER II. 17

versal forms, salutation to Thee, salutation to Thee. Thou art one without a second, Thou art the giver of salutation, salutation to Thee. Thou art the great One, the all-pervading and free from all attributes, salutation to Thee."

" Thou art the one great guide, Thou art the one great object of worship, Thou art the only cause of the world, and the Universal form art Thou. Thou art the one creator of all, the protector, the destroyer. Thou art One, the highest, the unshaken, the immovable and free from all modifications."

" Thou art the Fear of fear itself, Terror of terror itself, Thou art the goal of all living beings, Thou art the purifier of all that purifies, Thou alone art the appointer of all those who rule on high places, Thou art greatest of the greqt, and the protector of the protectors."

" Oh Thou great God ! Oh Lord ! Thou art in every form, Thou art indestructible and inscrutable. Oh Truthful one ! Thou canst not be reached by any of our senses, our mind cannot compre hend Thee, Oh Thou, undecayable one ! All-pervading and unma- ni Tested is Thy nature. Thou art the manif ester of all the Uni verse and ruler thereof, protect us from all evils, Oh Lord!"

" Thee one alone do we constantly remember. Thy one name do we constantly recite. Thee, Oh witness of the Universe ! we humbly adore. Thou art the Supreme and the Absolute Lord, the ship in this ocean of the LTniverse, wo take shelter under Thee." (Ibid. Ill 59-.6S).

55. Q.— What should he do next ?

A. — He should then repeat the following (Kavacha) to protect himself from all evil influences : —

TTrJ

" Let the Supreme Self protect my head, and the Almighty God, my heart, let the Protector of the world protect my throat and my mouth, the all-seeing God."

" Let the All-soul protect my hand, let the All-intelligence protect my feet, and the Highest and the Ancient Brahm always protect every part of my body." (Hid. III. C7-C8.)

18 CATECHISM OF HINDU DHARMA.

56. What should be done next 9

A. — He should then finish the puja by performing pranam or salu tation with the following mantra I

TOT

" Om salutation to the Supreme God, salutation to the Supreme Self, salutation to Thee, who art above the three-fold attributes of matter, salutation to Thee^ again, and again, Oh Thou the Real Exist ence." (Ibid. III. 74.)

57. Q.—What should he do next ?

' A. — Then he should distribute the food offering to his family members and other friends, and partake himself of the same.

58. Q.— What is this offering-called 9 A.— Prasada.

59. Q—What ar'e the restrictions about Brahm Worship ? A. No restrictions except mental purity :

n

" In this worship of the Supreme God, there is no necessity of performing any ceremony of Avahana (invoking or welcoming) or Visarjana (bidding farewell to a Deity) at the end of the puja. This Brahm worship may be performed everywhere and at all times." (Ibid. 111. 77.)

60. Q.— Is a man iclio is prevented from bathing before worship to abstain from it ?

A.— Ho.

r : I

II

11 Whether a man has bathed or has not bathed, has taken his food or is with empty stomach, he may worship the Supreme Self always with a pure heart." (Ibid. III. 78.)

61. Q.— Is there any restriction as to the food offering dedicated to God, or any conditions of auspicious times for His worship 9

A.— No. '

" In this Brahm worship there is no distinction of the eatable or pon-eatable food, nor of what is to be accepted or what is to be

GH AFTER II. 19

rejected, there is no restriction as to proper astrological times nor of place." (Ibid. III. 116.)

02. Q. — What is the only condition in this worship .'

A. — Purity of Heart.

: i

11

" The only condition in this practice is that he should possess a pure heart, and the only resolution that he should form is a mental resolution or thought control." (Ibid. 111. 120.)

• 63. Q. — The mantras being spiritual, forces are said to produce contrary effect, if wrongly pronounced cOc. Is there the same danger in Brahm mantra 9

A. — All other mantras have generally some selfish object in view, and therefore danger lurks in them. But not so the Brahm- mautra which is pure self surrender.

*% n

" Let the Brahm worshipper consider everything as if full of divi nity. In this worship the devotee incurs no risk, even if in repeating the mantra he commits mistakes." (Ibid. III. 121.)

64. Q. — Are there any restrictions about Prasdda.-

A.— No.

\

TTSR «TO^ H If ^

" Whatever food or drink has been offered to the Supreme God by reciting the Brahm mantra that even becomes the great purifier itself."

"Whether it be cooked food or uncooked, having purified it with this mantra, let the worshipper eat it with his friends and kinsmen."

" There is no distinction of castes here, no scruples about its being stale ; no restrictions about time or purity and impurity."

CATECHISM OF HINDU DI1AKMA.

" In whatever time, in whatever place, by whatever means obtained, let the food, sanctified by the Brahm mantra, be eaten without hesitation." (Ibid. III. 79-83.)

65. Q. — Should the Pras'dd brought by a person of a lower caste be eaten by one of the higher caste ?

A.— Yes.

II

n

" Whether it be brought by a Chandala or fallen from the mouth of a dog, this food is sacred and dear to the Devas even."

" Let the food belong to a man of the lowest caste, it is pure if it is offered to God, and it must be eaten by the holiest Brahmins versed in all Vedantic lore."

" In this food sanctified by offering to the great God, one should not make petty caste distinctions, he who through perversity of in tellect considers it impure, becomes a great sinner." (Ibid. III. 84, 91, 92.)

66. Q. — Where is this practically illustrated ?

A. — In Puri or Jaggannath in Orissa, and among the secret societies of the Tantrikas.

67. Q.—Who are entitled to this Brahm-initiation ?

A.— All, the five sects of Hindus as well as all non-Hindus.

1 The worshippers of 1. iSakti, 2. &va, 3. Visnu, 4. Surya or 5. Ganapati, a Brahmin or a non-Brahmin, yea, ALL are entitled to this religion. (Ibid III. 142.)

CHAPTER III.

Atma or Sold.

68. Q.— \Vhat is Soul or Jiodtmd .'

A.— r^rt^^H^^RiH

(Myaya I. 1. 10) "The marks of soul are desire, aversion, conation, pleasure, pain and knowledge." In other words, to use the langu age of modern philosophy, " That which feels, knows, and wills is soul." Desire and aversion, with their correlative pleasure and pain constitute Feelings Activity or Frayatna or conation is Willing or Volition. And knowledge or Jnana is Intellection. Or Volition, Emotion and Intellection are the characteristics of Soul.

69. Q. — Has Jiva (soul) any size ?

A. — No. It changes its size, with the body that it temporarily occupies. Figuratively, however, it is sometimes spoken of as having the size of a thumb, and sometimes as very minute.

tr: n

That lower one (Jiva) is not larger than a thumb, but bril liant like the sun ; it is endowed with personality and thoughts, with the quality of mind and the quality of body, and is seen small even like the point of a goad.

That Jiva is to be known as a hundredth part of the point of ,-i hair, divided a hundred times, and yet it is to be infinite. ({JvetWvatara V. 8. and 9.)

70. Q. — Has Jiva {soul} any sex ?

A. — The soul has no sex.

It is not woman, it is not man, nor is it neuter ; whatever body it takes, with that it is joined. ($vetf)i$vatara. V. 10).

71. Q,.--What are the three Gunas or attributes of Soul / A. — Sattva or purity, Rajas or activity, and Tamas or passivity. Intellect corresponds with Sattwa, Volition with Rajas and Emo tion with

-2'2 CATEGllISM OF HINDU DllAliMA.

g trw: STRT Hsr^gcr n

Gita XIV. 5-8.

" Sattva, Rajas, Tamas, such are the Gunas; Prakriti-born they biud fast in the body, 0 great armed one, the indestructible dweller in the body."

" Of these Sattva, from its stainlessness luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, 0 sinless one."

" Rajas, having the nature of passion, know thon, is the source of the attachment to the thirst for life, 0 Kaunteya, that bindeth the dweller in the body by the attachment to action."

" But Tamas, know thou, born of unwisdom, deludeth all dwell ers in the body ; that bindeth by negligence, indolence and sloth, Oh Bharata."

"Sattva attacheth'to bliss, Rajas to action, 0 Bharata. Tamas, verily having shrouded wisdom, attacheth on the contrary to negli gence."

72. Q. — What is tlie principal characteristic, of the Soul .' A. — Consciouness or &R^. »

73. Q. — What is the name given to Soul with regard to canscious-

A.— 3"5T or Seer, srsmi^TT or Subject. It is the name for the pos sessor of mental experience.

71. Q — What is the chief feature of this mental experience ?

A.— Its continuity or co-herence. It is one and indivisible, it can never be broken.

CHAPTER III. 2?>

" Throughout all months, years, reons and kalpas, throughout all past, present and future — (through all diversities of time), the consciousness remains one and self-luminous ; (it neither has a beginning nor an end), it neither rises nor sets." (PaGchada&fi I. 7.)

75. Q. — Is not the continuity of consciousness broken in dream less sleep ?

A. — No. In susupti also one is conscious of Anandaor bliss. SeeBnhadaranyaka'lV. 3. 23 to 30.

"And when (it is said that) there (in the susupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing else different from him that he could know-"

76. Q. — What are tlie various states of consciousness?

A. — Four : Jagrata or waking, Svapna or dreaming, susnptior dreamless sleep and Turiya or transcendental.

77. Q. — Describe the waking state?

" The first quarter is the soul in the waking state, externally cognitive, with seven members, with nineteen inlets, with fruition of the sensible, the spirit of waking souls, Vai^vanara."

In this state the consciousness deals with objects called external.

78. Q. — What are the seven m embers here referred to ?

A.— The head, eye, breath, body, bladder, feet and mouth, on the analogy in Chhandogya Upanisad V. 18. 2.

79. Q. — What are the nineteen inlets?

A. — They are the five, organs of sense — hearing, touch, sight, taste and smell : the five organs of motion — speech, handling, locomotion, excretion, and generation : the five vital airs — respiration (prana) descending (apana), permeating (vyfma), ascending, (udana\ and assimilative ^sarnana^ vital airs, the common sensory manas, the intellect, buddhi, the self-assertive, ahafikclra, and the memorial faculties, Chitta.

80. Q.— What are the names of individual and universal soub in this state !

A. — The individual embodied soul is called Yi^va and the Soul presiding over the sum of embodied souls,

-2( CATECHISM OF HINDU DIIARUA.

gl Q — Why is God called Vaisvanara in His physical A. — He is so called, because He in this aspect awards the fruits of action, in the shape of pleasure and pain, to all human beings, according to their good and bad deeds. He is also called Virat in this aspect.

\\

on Mandukya I. 3.)

For a fuller description of Virat-rupa, see the Gita Chapter XI. 82. Q. — Describe the dream- consciousness $

: u

" The second quarter is the soul in the dreaming state, with seven members, with nineteen inlets, with fruition of the ideal, — the dreaming spirit."

83. Q. — What are the names of individual and universal souls in dreaming slate ?

The individual sleeping soul is styled Taijasa, the Soul presiding over the sum of sleeping souls in their invisible bodies is Hiranya- garbha.

84. Q. — Why is soul called Taijasa in its subtle state ?

A.— Because in this state, its body is luminous arid bright (teja), like lightning.

u

' This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and that bright, immortal person existing as light in the body (both are Madhu). He indeed is the same as that Self, that Immortal, that Brahm, that All." (Brihadaranyaka. IT. 5. 8)."

85. Q. — Describe the dreamless consciousness ? A. —

u

" Dreamless sleep is that state in which the sleeper desires no desire and sees no dream. The third quarter is the soul in the

CHAPTER HI, 25

state of dreamless sleep, being one in itself, a mass of cognition, pre eminent in bliss, with fruition of beatitude, having thought as its inlet, and of transcendent knowledge."

86. Q. — What is the name given to the individual soul and the Universal soul in this state?

A. — The individual soul is called Prajua and the Universal soul is called Isvara, who is the lord of all, the eternal' ruler, the source of all things ; who is that out of which all things proceed and into which they shall pass back again.

87. Q. — You have said that God or Isvara is the totality of all consciousness. Is this totality, like that of an "army-" ichich is the name given to the totality of certain men, but the "army" devoid of the men is nothing 9 Is God lihe that 9

A. — No- In that case God would be no Personality, but merely, an abstraction, a name and no substance. But He is the substance or Sat : and He is the Highest Person called Purusottama (the Supreme Man.)

88. Q. — Will you illustrate this idea further by some simile 9 A. --Man is perhaps the best simile. He is called Pindanda or microcosm as opposed to Brahmanda or macrocosm, and this micro cosm is a miniature universe. Human body, physiology tells us, is made up of innumerable small cells, each cell a living organism. Each cell of the human body (some of them as minute as 3-J0- of an inch) has a jiva or Soul, for it possesses the seven marks or characteristics of soul — it has desire (ich-chha), aversion (dvesa), volition (prayatna), pleasure (sukha), pain 'duhkha) and knowledge (jiiana). Every cell in the human body lias its own likings and dislikings, its sorrows and troubles ; every cell exerts its own little will and has a dim consciousness. But all these myriads of jivas or souls are under the control of the supreme soul or man. It is through man, that each cell exists, it is for man that each cell works, it is a portion that goes to make man. But though man is made up of these, yet human consciousness and soul is a distinct personality, infinitely higher than the personality of the cell. So is Isvara or God. Every creature lives in Him and because of Him. He is the Inner Ruler or the Antaryamin Purusa of all of us, and though He is the totality of us all, yet He is infinitely superior to us in Power, Wisdom, and Love.

80. Q.—Whai letuun dvcx it further leach / 4

26 G AT EC H ISM OF HINDU DUAHMA.

A.— Thai we must co-ordinate our Will to the Supreme Will. As the will of each cell works in harmony with the will of man, so must every man work in harmony with the will of God.

90. Q. — What do we call wlien a cell acts contrary to the Human Will 9

A. — If any cell in any portion of the human body begins to act independently to the human will, that portion becomes diseased, and we say there is a disease in that portion.

91. Q.—What is the fate of such a cell 9

A. — It is expelled out of human organism, if not cured of its perversity.

92. Q. — What do we call a man who acts contrary to Divine Will?

A. —A sinner.

93. Qt — What is the fate of a confirmed sinner?

A. — Expulsion from the body of God, and Soul-death.

94. Q. — When a cell is diseased, man feels pain; does similarly God feel pain when a man sins 9

A. — Yes. Irfvara feels pain for us all when we sin: and because he loves us so well, that he feels for us more acutely than any one of us can ever feel.

95. Q. — Describe the Pure consciousness?

*' Neither internally cognitive nor externally cognitive, nor cognitive both without and within ; not a mass of cognition, neither cognitive nor incognitive, invisible, intangible, charac terless, unthinkable, unspeakable; to be reached only by insight into the oneness of all spirits ; that into which the world passes away, changeless, blessed, above duality ;— such do they hold the fourth to be. That is Self, That is to be known." In this state one becomes, as if, one with Brahman the absolute.

96. Q. — What are the distinguishing features of these four states of Consciousness ?

A. — The Viira and the Taijas are manifested in the realms of cause and effect. The Prajfia manifests itself in the realm of cause only, while the Turiya is above cause and effect.

CHAPTER ILL 27

: II (Gaudapada K.) The Visva and the Taijas are said to be bound by cause and

effect, the Prajiia is bound by cause only, but both these cause and

effect do not affect the Fourth — Turiya.

97. Q. — What is tlie difference between the Prajna and the Turiya,

consciousness ?

A. — Both have this common characteristic, that there is unity of

consciousness in both of them, no duality is perceived : but Prajna

has latent in it the seed of lower states and is drawn back to those

states. But not so the Turiya.

^ g * Erafr n (ibid.)

98. Q' What are the tico kinds of souls ?

A. — Daivi or angelic souls and asuri or satanic souls.

99. Q. — Describe Daivi attributes ?

i

II The Gita XVL 1-3.

Fearlessness, purity ofheart, steadfastness in the yoga of wisdom, alms-giving, self-restraint and sacrifice and study of the {Jastras, austerity and straight-forwardness.

Harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of calumny, compassion to living beings, uncovetousness, mildness, modesty, absence of fickleness.

Boldness, forgiveness, fortitude, uprightness, amity, absence of pride — these become his who is born with the divine properties, 0 Bhfirata.

100. Q. — Describe the dsuri sampat ?

A.—

qm

28 CATECHISM OF HINDU DHARMA

u

^T: ^RWSR

II

n

t u The Gita xvi. 4-is.

Hypocrisy, arrogance and conceit, wrath and also harshness and unwisdom are his who is born, 0 Partha, with asuric properties.

Asuric men know not either action or inaction (religious action or inaction) ; nor purity (of body), nor even purity of conduct, nor truth is in them.

"The universe is without truth, without (moral) basis," they say " without a God, brought about by mutual union and caused by lust and nothing else."

Seeing thus, these uncurbed ruined men, of small intelligence, of fierce deeds, come forth as enemies for the destruction of the world.

Surrendering themselves to insatiable desires, possessed with hypocrisy, conceit and arrogance, holding evil ideas through delusion, (they) engage in action with impure resolves.

CHAPTER III. 20

Giving themselves over to numberless plans, whose end is death, regarding as the highest the gratification of lasts, feeling sure that, that is all.

Held in bondage by a hundred ties of expectation, given over to lust and anger, they strive to obtain by unlawful means hoards of wealth for sensual enjoyments.

"This ^to-day by me hath been gained, that desire I shall obtain, this wealth is mine already, and also this shall be thine in future."

"I have slain this enemy, and others also I shall slay. lam a lord, I am the enjoyer, I am successful, I am powerful, happy."

"I am wealthy, well-born ; what other is there that is like unto me? I will sacrifice, I will give (alms), 1 will rejoice." Thus deluded by unwisdom,

Bewildered by numerous thoughts, enmeshed in the web of delusion, attached by the gratification of desire, they fall downwards into a foul hell.

Self-conceited, obstinate, filled with pride and the intoxication of wealth, they perform lip-sacrifices with hypocrisy, contrary to scriptural ordinance.

Given over to egoism, power, insolence, lust and wrath these malicious ones hate Me in the bodies of others and in their own.

101. Q. — What are the otlier names of Devas and Asuras ? A. —Wise and unwise souls.

102. Q.— Describe them ?

r <5TRf*T ftf§T W STOf fa ^ II

i

: II

: u

n

so CATECHISM OF HINDU DHARMA.

II Katha I. 3. 3-9. Know the self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the urind the reins.

The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind then wise people call him the Enjoyer.

He who has no understanding and whose mind (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.

But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.

He who has no understanding, who is unmindful and always impure, never reaches that place but enters into the round of births.

But he who has understanding who is mindful and always pure, reaches indeed that place, from whence he is not born again.

But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey and that is the highest place of Visnu.

103. Q. — Does soul survive death ? A. — Yes, it is immortal.

iMf %?3ff?cT

: u

n Gita it. 17-25.

CHAPTER 111.

Know THAT to be indestructible by whom all this is pervaded. Nor can any work the destruction of that imperishable One.

These bodies of the embodied One, which is eternal, indes tructible, and boundless, are known as finite. Therefore fight, 0 Bharata.

It is not born, nor doth it die, nor having been, ceaseth it any more to K8: unborn, perpetual, eternal and ancient, it is not slain when the body is slaughtered.

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

Weapons cleave it not, nor lire burneth it, nor waters wet it, nor wind drieth it away.

Uncleavable it, incombustible it, and indeed neither to be wetted nor dried away ; perpetual, all pervasive, stable, immovable, ancient.

Unmanifest, unthinkable, immutable, it is called ; therefore knowing it as such, thou shouldst not grieve.

104. Q. — What are the vehicles through which the soul manifests itself in its different states of consciousness ?

A. — In its pure consciousness it has no vehicle or Sarira. In its Susupti state, the vehicle is the Karana fcJarlra or the causal body : in Svapna the vehicle is the Suksma Sarira or the subtle body plus the causal body, and in its waking state, the vehicle is the Sthula ^arira or physical body plus the other two.

105. Q. — What are the five Sheaths or kosas ?

A. — They are the following : Annamaya kosa, or nutrimen- titious involucrum or the sheath of food. 2. Pranamaya kosa or tenuous involucrum or the sheath of vital airs. 3. Manomaya kosa or the sheath of mind. 4. Vijnanamaya kosa or cognitional involu- crum or the sheath of intellect. 5. Anandamaya kosa or beatific in volucrum or the sheath of bliss.

100. Q. — What is Annamaya kosa *

A. — This physical body is called the Annamaya ko$a or the sheath of food

iSai \ as ua Up.) U U'anchadadi I. 34.) The collection of materials that constitute the element of food

32 CATECHISM OF UIXDU DHARMA.

is called food Sheath. Or the dense body, formed of the five gross elements is called Annamaya kosa.

107. Q. — What is Prdrtamaya ko§a ?

A. — Pranamaya kosa is the Sheath of vital airs as acting in the dense body.

?f^r sn*prct ^w H (Sam.) (Panch. I. 34.)

When the fourteen sorts of Vayus into which Prana is divided dwell in the Annamaya kosa, then it constitutes the Pranamaya kosa.

The Pranamaya kosa is the aggregate of the five vital airs and of the five organs of action as existing in the Linga-deha (subtle- body) : consisting of the rdjasic portion of the five elements.

108. Q. — What is the Manomaya hosa ?

A. — The sheath of manas or sensations and desires is called Manomaya kosa.

(Sarva.)

ftmaf«w ^w^: || (Panch. I. 35.) When this soul dwelling in the two above vestures and using the fourteen instruments (manas, buddhi, chitta, Aha/ikara, five jnanendriyas, five karmendriyas) perceives sounds &c., has doubts and desires, then it is said to work in Manomaya kosa.

The Manomaya kosa consists of the Satviv portions of the five elements together with the five organs of sense, and has the quality of doubting.

109. Q. — What is Vijildnamaya kosa ?

A. — It is the sheath encased in which the soul discriminates and reasons \ipon the materials supplied by the Manomaya kosa.

31 ft^rw?: £w If (Sarva.) n (Panch. I. 35.)

When the soul, in contact with the above three sheaths illuminates all, by its special discrimination, it is said to work in Vijnanamaya kosa.

The Vijnauamaya kosa hag the same constituent elements as the Manomaya kosa, but its quality is that of determining.

110. Q. — What is Anandmaya ko$a 9

A. — It is the sheath of bliss or the causal body.

CHAPTER III. 33

: II (Sarva.)

Wl? StfWHH?o[JT^T jfr^Tf^lfrffa: H (Panch. I. 36.)

When in contact with the above four kosas and ignorant of its own cause, like a tree involved in its seed, the soul remains unconscious of duality, that state of the soul is called the Ananda- maya kosa.

The Anandamaya kosa is the Satva-guna as existing in the Ca: sal body, with its functions of joy, satisfaction &c. (Panchada^i. I 31-36. See Taitt. Up. II. 1-5).

In the Linga-deha (subtle-body) there are two forces Jfiana J^akti (faculty of cognition) and Kriya-sfakti (faculty of action). Pranamaya kosa is the vehicle of Kriya-stakti, while the Jnana-s'akti manifests itself through the other two (Vidyaranya),

111. Q.— To what do these vestures correspond in modern psychology ?

A. — The food sheath corresponds to physical body, with the physical forces of heat, light, gravitation, and magnetism. It is the mineral kingdom of nature. The second corresponds to the Life plane, which is above the physical plane, and represents the vegetable kingdom : all active functions such as those of growth and reproduction of the physical body belong to this sheath. The third belongs to the animal plane or the plane of passion, doubt and desire, the chief characteristics of the animal nature. The fourth belongs to the plane of intellection or Man proper : it is this that differentiates man from lower animals. The fifth is the vesture of gods in the Heaven of bliss. This is the goal of human evolution. In other words, these five sheaths correspond to the five planes of existence : — 1. Mineral, 2. Vegetable, 3. Animal, 4. Human, 5. Angelic.

112. Q. — Does not Prana mean breath and do vegetables breathe that you say they have Pranamaya Sheath ?

A. — Yes, Prana means in popular language breath, but it means also life. Vegetables also have Prana or life-fluid : because they breathe in (prana) carbonic acid gas, and breathe out oxygen gas (apana), they have also got samana by which the sap is circulated throughout their trunks and branches. They possess also rudiments of the five organs of action, namely (I) they reproduce themselves (generation) (2} some have locomotion also (3j they can catch flies &c. (4) they excrete gums &c. 5

34 CATECHISM OF HINDU DUARMA.

113. Q. — Does the soul always function in every one of these sheaths ?

A.— No. The souls of the majority of men work with the first three sheaths, which are well developed in all. The intellectual sheath is not fully developed in the majority. The great philoso phers, artists and scientists constantly use it. While the last sheath is developed fully only by the ecstatic yogis and saints.

114. Q. — Can these sheaths be separated one from the other?

A. — Yes, but not completely. At death the physical vesture is completely thrown off. But the soul retains the other four sheaths.

115. Q. — Are none of them shaken off by the soul after death ? A. — These constitute the subtle and the causal body of the soul.

The soul which has not developed highest purity and has not freed himself from the wheel of births and deaths, cannot voluntarily throw of! these, till the end of kalpa. Then the subtle body of all souls is destroyed and the souls remain in their last vesture, with which they emerge again at the beginning of a new kalpa.

116. Q. — What states of consciousness correspond ivith what sheath ?

A. — Roughly speaking, waking consciousness deals with all these sheaths, dreaming consciousness deals with the last three of them ; for then the physical body and the Pranas are not under the guidance of the conscious self, and the dreamless sleep corresponds to the beatific sheath.

117. Q,.—Show in a tabular form these slieatlis and their corres pondences.

(See the annexed table).

CHAPTER III.

			<* p"X
			P 2>
Kara a aSarria :		Sthflla fearira	s?i
Prajfia & isvara.	Suksma Sarira : Taijasa and Hiranyagarbha.	Visva & Vais'vanara.	g'g
			P- MJ
Anandamayaor Intuition body.	Vijnanamaya or Reason body.	Manomaya or Desire and Per ception body.	Prananiaya or Force body.	Annamaya or Dense body.	Kosas or Sheaths.
Satwa (Trans cendental knowledge.)	Rajas and Sat wa (Active or Self-initiated cognition.)	Tamas & Satwa (Passive know ledge.	Rajas (Energy or Activity.)	Tamas (Inertia or Passivity.)	Gunas or qualities
Bhoga Sakti or Enjoyment.	Jnanaor Kar- tri Sakti or will or crea tive force cerebellar action.	Lchchha or Karana Sakti or Desire force, Voluntary cerebro-spinal nervous action.	Kriyft 8akti or Motion force, i Involuntary or Sympathetic nervous action.	Avarana Sakti or Inertia force.	'* 8
Janah Loka or				M
Atmic plane 6 & 7, Tapas and Satya are un known planes.	Mahar loka or Buddhic plane. i	Svar loka or Devachanic (Heaven) plane.	Bhuvar loka or Astral plane.	Bhd-loka or Physical plane.	2|
Bhoga-Tatwa or Transcendental element.	Aham-tatwa or Individual ising element.	Karana tatwa organising element.	Prana-Tatwa or Force element.	Bhuta-tatwa or Gross elements.	Tatwas or elements.
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CHAPTER IV.

Karma and Re-lirth. 118. Q.— What is Karma ?

A. — The literal meaning of the word is ' an action.' In techni cal language it means " any action voluntarily done, with a motive."

n

119. Q. — How many kinds of karmas are there ? A. — Three, Nitya, Naimittika and Kamya.

120. Q. — What are the Nityn karmas ?

A.— They are obligatory (Nitya) duties, which every person must perform, the omission of which produces sin, though the doing of which does not produce merit (karma); such as the five daily sacri fices. ft?nfa ?wij xr?r^T3rc?p=Rif*ir, ^^ra^fi^tft II

121. Q. — What are the five daily sacrifices ?

A.- ^f^fA^^Tlw^T^n^fofa^fc^^n^ i

: u Yajnavaikya 1. 102.

The five great sacrifices are, first, Bhutayajna or duty towards all creatures, which is done by giving food, morning and evening to lower animals and degraded men ; second, Pitri-yajfia, or ancestor- worship, by offeiing oblations to the departed manes or Fathers ; and remembering their great deeds ; thirdly, Deva-yajna or sacrifice to the Devas by offering homa-oblations in fire ; fourthly, Brahma-yajna or studying the Vedas ; and lastly, Manusya-yajua or honoring and feeding the guest.

122. Q.— What are the Naimittika karmas ?

A. — Duties which are obligatory under certain circumstances only: or an occasional duty ; such as the ten samskaras or sacraments.

123. Q.— What are the ten Sacraments? A. — Twfat^Jch TO?

40 CATEG11ISM OF HINDU DHARMA

Anger, envy, illusion, cruelty, cheating, persistent e.imity, immense vanity, non-rectitude, irrelevance, garrulity, wickedness, great acquisitiveness, rustication from the Vedas, ignorance : all these enter a Sudra on his birth. Pitarnaha (Brahmi) observing the Sudra obsessed by chaotic darkness with a view to alter his sentiments assigned the following of the Brahma nas as loyal vassals. Sudra by loyally following a Brahmana attains excellence by association.

Is it not said that " Tell me who are your friends and I well tell you who you are." For hawks with hawks and pigeons with pigeons

fly.

(1) In support of this we have ^3: —

The envious, the wicked, the ungrateful and one who retains vindictive motives for any length of time are four sorts of Chanclalas, one born of Chandala parents is the fifth Chandala.

Vasistha reads it

Vasistha substitutes the fo|J*T by one who kills or injures a Brahmana.

Such vile affections as calumny, ingratitude, an infidel and one who retains his wrath for any length of time, thinking for revenge, are four Chariddlas by their actions and the fifth Chdndala is one born of Chand&la parents. The whole thing hinges upon one's conduct and behaviour for it has been distinctly said that, ' By birth every one is a Sudra which refers to the animality of the being as the Naiyaikas have defined man to be an animal, a biped, without tail and horns, ^ipf^flr^^tafipTWJ: I The animality is connected with birth.

CHAPTER tV. 41

Every man born is a Sudra, he is called a Twice-born (fjgi) after purification (Sacerdotal rites). He is called a Vipra when he is educated in the Vedas and ho is a Brahmama who has acquired the knowledge of the Final Cause.

The passage of the Mahabharata quoted above means (w = ) wrath, anger, (§N:ss*) enmity, hate, (^T5 = ) loss of consciousness, ) scurrilousness, contumacious speech, (^TO«B) malice

= ) villainy, (^tt«)5fTft in Hindi) a. deep-rooted family antipathy, a long cherished anger, (sc&flffi = ) high haughtiness, arrogance (fHl*ra = ) moral crookedness, ($JfKT5jTfitel^=) approbious speech, ($3pf = ) espionage, depravity, (fr^fo = ) intense cupidity, (*T.%3Ti! = ) dishonesty, Ignorance. Stupidity when grows in a man, he becomes a Sudra, in him $udrata grows or enters, he becomes one of the mob. Brahma the Creator, having observed such obsession in some men, enveloped by darkness ordained them Madras to the service of the learned twice-born, a reformatory punishment by which the illiterate are enlightened, their folly minimised and they attain better manhood.

There is a Bengali saying which depicts the short-sightedness of the illiterate *T*1 ^<*jft ClO! tfa *{& I *ftarl *ft»T gft (£& 3\5 T\fi§ \ — He stops not to think, he is misled by the yellow colour of turmeric and commits the vile sin of theft (mistaking it for gold) without adequate gain. It leads us to the better andjmore substan tial lasting happiness if we simply for a short time restrain our cupidity.

In the snfrm we find that Madras are allowed such liberties as to utter s^ift etc., and with them let him observe the rites of the cooked sacrifice himself being the ritualist.

u

" Let him observe with such Mantras as have ^r^« etc. the TORH which con sists in sqfrqn including oblations to tho fo^r:, to the nirjs, the daily obsequial rites and hospitality, sacriQco and distribution of food being necessary." In the Visnu Purana we have

42 CATECHISM OF HINDU DHARMA.

A 8'udra may give doations annd may adore the Manes with cooked rites or he may by donations substitute all the rites.

It need not be mentioned that there is much difference between a Sudra = Mob and a Cliftnddla, the lowest caste ; for we find

u

The term oudra is confined to any caste, it sometimes stands for the million, other than those specified as the twice-born. For in the above passage, such of the million and nude persons as taste the milk of the Kapila Cow, or who go to a Brahmini (female) and who cavil the wordings of the Vedas become Chaudalas. A Chandala appears to be the lowest in the Aryan community. In the Bengali Vernacular a Chandala styles himself as one who makes obiesance to (stoops), even toatludra (w^ is a Chandal in Bengal.)

The Saroskeiras necessary for the Twice-born are ten in num ber. Samskara does not create but it has to bo taken in the sense asifajfscrc (repair) of a tank or building, conservation, clearing or cleansing out. They begin with conception which is no sexual enjoyment but is the most holy and sacred act of Procreation. As the sacrificial fire is kindled with certain observ ances of ritualistic ceremonies and hymns ?fTr^i>!nT, the Twf^TI is a similar ceremony. Adhana is the depositing or taking possessions of. The second is 3*T^T (S^^a male, and *j=sbear) a ceremony aimed for the bringing forth of male children only, a natural desire for every one who has the interest of the family, the race and the country at heart. Did not Shakespeare make Macbeth express such a desire in admiration of the heroic energy of his lady ? As a matter of course it is observed after the vitality of the foetus is noticed and therefore after the suppressions of the menses for 2 or more months. It is a deep question of Biology how the foetus is affected by the mental condition of the mother. During conception and in child-bearing when a new life is generated in the womb, the constitution needs extra feeding for that which the mother partakes nourishes the foatus which is a limb of the mother. The third purificatory ceremony necessary amongst, the Hindus is the which literally means the parting and combing of the

hair of the female after conception so as to divide the hair over the two temples and making as it were a distinctive road,

CHAPTER IV. 43

being separation of the hair, (the (rfterl) on each side so asto leave a distinct line the top of the head. This ceremony is observed in the 4th, 6th or 8th month of pregnancy. These three ceremonies need not be repeated at ever}7 conception ; once observed they purify the womb. Before conception the Hindu females are permitted to so comb their hair (as is known in Bengali ^f^l ^fV| the right- word combing of the hair) or to collect the end of the hair, all in a tuft, behind the skull.- But after conception such tying is forbidden. The 3fta?afcra:r distinguishes a female, a wife from a virgin and when one becomes a widow, she resorts to the prior method of tying her hair all in a knot coiffre at the back if she does not shave her head clean. Apparently tfta?aNttR is an Empiric Convention, a custom limited in each society, just as the tattooing 35*ft of the arm or chest and forehead of a female is only observed after marriage. A tattoo distinguishes an unmarried female from a married one. In Bengal the vermillion mark on the sftf^cl distinguishes a wife from a widow and a virgin just as the hood, the veil the sfazr the ^2, which however in the Non-Aryan Dravidians is dispensed with in cases of married females, it is only the widow who use the veiling hood : they argue that so long the female is a femme-covert her protection is assured by her consort, it is only after widowhood that she must use the veil (hood) to protect herself. The idols of goddesses are never vieled nor hooded, they need it not. But even in Vindhyachal on the two Novenas, the autumnal and the vernal, the face of the idol in the shrine is screened from the 4th to the 9th day when the feet alone of the goddess is seen ^wqJplOT* A tantric observance now much resorted to is the fflrttisu, the adoration of virgin girls specially of the Brahman caste and in doing this in Bengal, the vermillion mark is placed on the forehead of the girl but in these places they do not allow the vermillion on their head, it is placed on the feet. Girls-virgins, Kumaris are differently addressed in their worship according to their approximate age, the appellation f urft is given to a girl of eight years.

* An anecdote is recorded in the Vedas which in a manner explains authorita tively why the forehead of man is free from the growth of hair ; a circumstance not to be observed in the quadrmnana though the Eylobates hoolock may bo seen to walk erect on its feet in a sailor style and has arms stretching much below its

44 CATEOHISM OF HINDU DHAEMA.

in the lexicographies and vocabularies means the dressing of the hair tfaacrita$d<i — isnft*TTS sfoFcf-tffa* sewing-suture is also applied in the ligaments of the joints.

Anatomically there are 14 sutures mentioned by the learned Munis with which are ligamented and connected the limbs etc., of the human body and hence they are called ligaments.

Is it then the branding of the female with the mark of a wife- Mid-wife ; so like the warning which is chanted to the Bull let loose in f qtam ceremony ?

Browse not another's crops and attack not a pregnant >ow..

The fourth purificatory essential *fe$K is 3ua$tf — the festival of the nativity. When before the new-born is separated from the womb, i.e., before the Umbilical cord is cut through it is observed and the first rite is to make the baby lick in a gold spoon a small quanti ty of clarified butter. Matrons add poundedtpepper and they say the phlegm slime which chokes the gullet of the new-born is extracted and respiration initiated, the baby then utters cries. The father has then to observe the Nandimukha Sraddha but not with cooked rice. Until the navel cord is cut through, the birth of the baby is not legalised and therefore the couvade — the uncleanness — of the parents and of the other members of the family does not begin : — the new-born is until then technically speaking a limb of the mother, the same blood circulating through them both. The individuality of the baby begins after the incisson of the chord. In the case of the death of a $ufj?3> mere death does not effect a couvade, it begins after the corpse is cremated and the same is consumed on a pyre : the individuality is supposed to subsist in the corpse. This clearly explains the couplet in the opening lines of srrfonre so often misconstrued as an apology for observing 30 days couvade of the Kayasthas of Bengal.

They having offered oblations to the manes of their kindreds, the Sons of Pandu purified, returned to the city after a month.

CHAPTER IV. 45

The thirty days of this srefte were made up with 18 days of warfare and 12 days of ?rafhr couvade as ordained for Ksatriyas whose deads were cremated after the conclusion of the war.

The naming of the new-born STWEWI is the fifth observance

But during pregnancy, specially the first, there is a custom amongst the Bengalis which is known as STfvw^ir. Those who are well-to-do observe this rite on two occasions : — on the 5th month of pregnancy and on the 9th month, the first being known as $f^T8ra and the last as <TT3>TflP*. In the former the female, on an aus picious day well decorated and bejewelled, is made to dine with female relatives on dishes mostly consisting of parched, puffed, flaked, roasted, baked and fried articles. On the last the mature *n>S day cooked food of all possible kinds is served.

The third Saihskara tfto'sfawT with its appendage the spfar and Tf^lHra "the jointure" nature of the Samskaras purificatory ceremonies ceases. The remaining seven observances pertain to the male. A female on her first conception and until the birth of her first child partakes of the three ceremonies and once observed her womb is consi dered purified for ever, she escapes the period of accoucheuse though she plays an important part in sacrifices as a ^^fir^ft— for cooked oblatory cakes and for helping in other sacrifices, she becomes a con sort, a partner.

The remaining seven Samskaras pertain to the male— the 4th ona^tf, the 5th SHTOTO.

The sixth is fa^TO- Until this the new-born is considered too delicate to be exposed. On an auspicious day the new-born is carried out to see the luminaries, the sun and the moon. The seventh is srasreR which takes place about tbe time the baby is teething. Henceforth the ceremonies are restricted to the male baby the female baby does not according to the ^astras require any further rites until her marriage age. The birth of a girl has always been a source of anxiety to her parents.

3TTcTT JT^cft^ re*t!T *>^l ST^fcT fl^T^ focf^: I

r^fcf ^T ^fcT ^^Tp^lr^ ^Tg *fW f»E*£ II

A girl being born is a source of great anxiety ;— to whom to be given in marriage is a serious question, Given in marriage to a person, she might be happy or not ; to bo father of a girl is really a misfortune.

46 CATECHISM OF HINDU DHARMA.

Although there are 'such Vedic passages as recommend the better treatment of daughters, they suggest that there must have been such necessity

\

u

Oh Indra and Agni, both of you are liberal donors of Wealth. Listen the unlearned bridegroom or of the brother of the bride who for the benefit of his sister so for you I oiler fresh Soma juice etc.

Sayana interprets the above passage thus

i

etc.

Men in society regard their daughters with much affection as also their sons- in-law and their sons (the sons of daughters), they give wealth to their brothers-in- law to secure the happiness of their girls and sisters, give slaves etc.

In the Chhandogya Upanisad, the way to attain Brahmaloka is fully described. Having been educated in an university i.e., having completed his studies, STTW^qfT^; t^q^fta etc., and having after completing his studies 3rft*mTt?T etc., one should marry and, having provided for his family, ff *3g^ ^ ^T^n^sffaRf etc., attains Brahmaloka and not otherwise ; as is now done without education and before 'marriage or neglecting families to take up asceticism. Manu derides those who neglecting relatives seek the comfort of the Atithi which is the ostensible object of the ascetics and hermits of the present age.

" (If) an opulent man (is) liberal towards strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell. Manu xi. 9."

The seventh is ^reiSR when the teeth have appeared and when the new-born craves for solid food, when bits of ivory or wood with little bells are given to the child to masticate to harden his gums. This is directed not to be observed before 100 days.

The eighth is ^fT, = Tonsure, when the hair of the child is shaved for the first time.

The ninth is 373*H, investiture of the sacramental thread, a badge of distinction but is also a bondage of duties as it is called in these provinces

CHAPTER IV. 47

The last is marriage which is an observation purificatory and is as essential as any of the above.

Such are the Saihskaras enumerated in the J^astras which every Hindu is bound to observe. One who has not observed these ceremonies is a m9l and he is forbidden in parties becoming sroi1^??, unfit to be permitted in the same line of the table.

A cJRl literally means a multitude, the promiscuous million — one who sinks in the abyss of the millions losing his individuality becomes forgotten in the mob. A 5ns? as stated above is an out- caste, one ostracised, an apostate unfit to be allowed a place in an assembly.

Local customs have modified some of the above observances. The earlier authors go far

q^ fon format *n stri * ft^sr zu& sfa srfa:

Whose father or even the grandfather has not tasted the Soma juice is an out- caste.

In the Taittiriya Saihhitii we find quoted by Sayana

One who has lost the Vedas and the altars for 3 generations is a bad Brahman a and is as low as a garlic eating sinner. And Katyayana has ruled

That is the usage and custom which is of his country and which has been current afc all times and which is not opposed to the Sruti and the Smriti, that is verily ^ <^.

This restricts the custom within legitimate jurisdictions. The caste restrictions as to intermarriage have been adopted by the more civi lised nations of the west ; for are there no such things as connubium which is the <rh&r and snfT&T of the Hindus and the commensuality which were in force amongst the plebians and patricians of Rome and they are still observed amongst the great Germans and the Russians. The rules of Endogamy and Exogamy are current all over the world. That certain classes eat together is an universal custom, is a worldwide phenomenon and it is idle to impute superstition and ignorance to us Hindus only. In other countries, however, they are not fixed and im mutable and they are not quite the same in successive generations. Caste everywhere depends on the sanction of public opinion and the

48 CATECHISM OF HINDU DHARMA.

opinions as expressed in the current ^astras seem to be stable but they tend to vary as to degree according to the clever exegesis of the times. The gradual growth of the Indian system and the gradual formation of the new sectarians with the gradual extension of such institutions, all trace up wrongly or rightly their descent from the same source. Geographical distinctions were not originally recog nised so long as there was no substantial difference between the settlers of the valley of the Ganges and of the Hills. Limited edu cation has gradually narrowed the jurisdiction but progress being the unchangeable mundane Law such nice distinctions as Uttara- radhi, Daksina Radhi, Barendra, Vaidika ^rotriya etc., like immature growths survive ephemerally. Liberal cosmopolitanism is what the Vedas and Upanisads teach us and every thing tends towards that Noble-path. But gradually as natural growth, they must not and cannot be forced and thrust without serious detriment to the welfare of the community at large.

When Buddha appeared Caste was in the making. There were four classes with undefined limitations. After the decline of Bud dhism the Brahmans successfully ousted the nobility. There was a gradual falling off in the Buddhist cannons. Astoka attempted to rectify but he simply expedited the Decline. The Kulins of Bengal under the masterful control of Master Purandar Khan accepted rigid rules which they began to break through in the first century of this institution.

Manu therefore has ruled that unperverted conscience is the only true guide

" Learn that Sacred law \vhich is followed by men learned (in tbe Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection." Manu ii. 1.

and concludes by saying

fa n^^r ft^^ n iv 173.

II iv. 161.

CHAPTER IV. 49

tl Let him walk in that path of holymen which his fathers and grandfathers followed, while he walks in that he will not suffer harm."

" When the performance of an act gladdens his heart, let him perform it with diligence, but let him avoid the opposite."

He forbids such asceticism as

u

Abandoning any act because of the physical inconveniences is no forsaking. That abdication is considered secondary. That is no abstinence and there is no merit in the same. And such Sadhus have been called as political beggars.

126. Q. — What is a kdmya karma (optional action) ?

A. — An act performed for some particular object, and with a view to future fruition : as the Jyotistoma sacrifice made in order to get to heavenly regions &c. jpl^nft ^q?f^-^s Hl^lfa ^ifegtai^ft II

127. Q. — What is the other meaning in ivhich the word karma is generally used ?

A. — It means also the universal law of action and re-action, — " a causation operating on the moral as well as on the physical and other planes : what a man sows that must he reap."

128. Q.—What are the various terms by which this Laiv is called?

A. — Fate, Destiny, Adrisfca, Apfirva, and Prarabdha.

129. Q. — Of how many kinds are the fruits of Karma ? A. — Three : Sanchita, Prarabdha and Agarniu.

130. Q. — What are the Sanchita-Karma-Phalas ? A.—

The aggregate of Karmas wrought previously, that exist as the seed (or potential cause) of an infinite millions of births is known as Sanchita. (Tatwabodha)

131. Q.—What is Prarabdha ?

, Jnfci

50 CATECHISM OF HINDU DHARMA.

The Karma that generating this body yields forth pleasure and pain &c., in this region is called Prarabdha : it comes to an end by enjoyment (i.e., fruition). For it is said 'the destruction of Pra rabdha Karma comes through enjoyment alone'.

132. Q— What is Agdmin ?

*rit n

That Karma is called Agamin, which appears as virtue and vice performed by the body of a sage, after the dawning of knowledge (on him).

133. Q.— Does this law teach fatalism ?

A. — No. As the pleasures and pains experienced in any life are the fruits of one's own actions, it follows us a logical consequence, that fresh and new actions can sometimes totally destroy and some times counteract, the effects of past actions and prevent their mani festation.

134. Q. — Row do you harmonise the law of Karma with the doctrine of Grace ?

A. — The grace or srcrr^ of Grod is strictly in accordance with this law. The act of prayer and total dependence upon God is the highest Karma possible. It requires a great effort to bring the soul to this attitude, and as a result there is Grace.

135. Q. — How is the love of God manifested in this world ?

A. — The infinite patience and love of God is manifested by His willingness to work through organs — developing them through sons of labour : so that each ego or monad may become conscious of God's love and sympathy and become a co-worker with Him.

136. Q.— What Karmas can be" destroyed ?

A. — The Saiichita Karmas can be so destroyed.

" Former works, i.e., works whether good or evil, which have been accumulated (sanchita) in previous forms of existence as well as in the current form of existence before the origination of know-

CHAPTER IV. 51

ledge, are destroyed by the attainment of knowledge." (Vedanta- Sutra IV. 1. 15 Ankara).

.

137. Q. — What cannot he destroyed? A. — The Prarabdha actions.

" Those works, on the other hand, whose effects have begun (Prarabdha) and whose results have been half-enjoyed— i.e., those very works to which there is due the present state of existence in which the knowledge of Brahman arises — are not destroyed by that knowledge." (Ibid.) Their effect must be either suffered or coun teracted.

138. Q. — How can the Sanchita Karmas be destroyed ?

A. —By the knowledge of Brahm, or by the proper discharge of Nitya duties. (Ibid. IV. 1. 10.)

139. Q. — How can Agami Karma be destroyed ?

A. — By knowledge : like sanchita. However there is no con nection of the knower with Agami:karma : like waters on the petals of a lotus, snmftr $4 srft ^r^ sr^ft u

U (Tatwabodha).

140. Q. — What is the difference between the Nitya and Kdmya worlis in this respect ?

A. — The Nitya works subserve mediately final release, but not so the Kfimya (Ibid. IV. 1. 16-18.)

141. Q. — Has not the belief in the doctrine of karma made lu'iians fatalists ?

A. — To a certain extent it has : but it is the result of misunder standing this law, which has made ignorant people ^confound karma with kismat. Our wise menliave always taught the contrary.

52 CATECHISM OF HINDU DHA1U1A.

Just as the effects of an evil work performed yesterday may be counteracted by a good work done to-day, so one can make amends for the works done in his previous lives.

Amongst the works of this life and those of the previous life, the works of this life have greater power generally, on account of their being visible ; just as a young man can easily conquer a boy, so the mature works of this life can conquer the weak works of the past.

Sometimes the works of this life destroy the works of the past life, sometimes on the contrary the past life overcomes the works of this life. The rule is that the stronger always conquers. Yogava- sistlia Mumuksa VI. 5, 18 and 19.

142. Q. — Do the karmas themselves produce their effect ?

A.— No. IsSvara or God ordains the fruits of action. He rewards and punishes all according to their merits and demerits, for actions themselves are unintelligent and cease as soon as done.

*TS:T wjfari^rcr f s^c: I n

: ^srfer,

II

Does Karma itself produce its fruit or God allots the rewards and punishments according to one's actions? (The followers of Jaimini hold) that Karma itself produces the fruit through an invisi ble power called Apurva. The unintelligent Karma however has no such power to produce fruit. But the God— the adorable One allots the fruits of actions, and so there is no necessity of believing in an invisible entity called Apflrva.

He makes him whom He wishes to lead up from these worlds

CHAPTER IV. 53

do a good deed ; and the same makes him whom He wishes to lead down from these worlds do a bad deed. Kau. Up. III. 8.

Whosoever seeketh to worship with faith any such semblance, I verily bestow the unswerving faith of that man.

He, united to that faith, seeketh the worship of such a one, and he obtaineth these^esires, I verily decreeing the benefits. The Git& VII. 21—22.

All Vedanta-texts, moreover, declare that the Lord is the only cause of all creation. And His creating all creatures in forms and conditions corresponding to and retributive of their former deeds, is just what entitles us to call the Lord the cause of all fruits .of actions. And as the Lord has regard to the merit and demerit of the souls, the objections raised above— as to one uniform cause being inadequate to the production of various effect^, &c, — are with out any foundation. Vedanta. $ankar. III. 2. 41.

143. Q. — Is tliis Isivara an extra-cosmic Deity ?

A. — No He is in all : and dwells within the Human soul.

sfoft SR otqfTTOutuT u Mund. II. 1. 4.

Fire is His head, the sun and moon His eyes, the regions His ears, the open Vedas are His voice, the air is His vital breath, whole world is His heart, the earth springs from His feet, for this is the Inner soul of all living things.

: II Alund. Up. III. 1. 4.

This l^wara is the living breath that variously manifests itself in all living things. Knowing him, the sage ceases to speak of many things ; his sport' is in the Self, his joy is in the Self, hio action is relative to the Self, and he is the best of those that know the Self.

144. Q. — What is the result of karma ?

A. —Rebirth — Good karma leading to incarnation into higher spheres, bad karmas into lower.

u

By virtue (is obtained) ascent to higher planes ; by vice, de scent to the lower, from wisdom (results') beatitude ; and bondage from the reverse, (^ankhyakarika 44.)

54 CATECHISM OF HINDU DHAEMA.

sfta^ wit gtf ^rg^f^ en \

II

: II

So long as karinas, whether good or bad, are not exhausted, men do not attain Aloksa or release even in hundreds of kalpas.

Both good and bad karrnas bind tight the jiva in their chains ; one is a chain of gold, the other is that of iron.

A man may always do karmas suffering great pains, but release will not be got by him, so long as wisdom is not attained. Mahanirvanatantra XIV. 109 to 111.

145. Q. — How is tliis wisdom to be~attained ?

A. — By reflecting over the True or Brahm or by doing action without any desire of reward.

146. Q. — How is emancipation attained ?

A. — Through wisdom, devotion to God and His grace.

n

l^vara dwelleth in the hearts of all beings, 0 Arjuna, by His Maya (power) causing all beings to revolve, as though mounted on a potters' wheel. Flee unto Him for shelter with all thy being, 0 Bharata ; by His grace tliou shalt obtain supreme peace, the everlast ing dwelling-place.

(Place) the Manas on Me, be My devotee, sacrifice to Me, pro strate thyself before Me, thou shalt come even to Me. I pledge thee My troth ; thou art dear to me.

CHAPTER IV. f,5

Renouncing all Dharmas, come unto Me alone for shelter ; sorrow not, I will liberate thee from all sins. The Gita XVIII. 01, C2 and 65, GO.

147. Q. — Accompanied with what body does the soul migrate?

A. — With the astral body (Suksma ^arira or Linga Deha).

n

The mergent, subtle (astral) body, — formed primevally, uncon- fmecl, permanent, composed of Buddhi and the rest down to the primary elements, — migrates, is without enjoyment, and is invested with dispositions. (S. Karika 40.)

148. Q. — What is the composition of this Lingo, Deha ?

A. — Astral Body is composed of Buddhi and the rest, down to

the primary elements. That is to say, it is an aggregate of Buddhi

Ahahkdra, the eleven senses and the live primary elements, and as

such it is specific, being endowed with the properties of calmness,

restlessness and dulness.

149. Q.—Can a Suksma Sarira remain without a sped fie body ? A. — No. As a shadow cannot subsist without a substance,

so this Linga Deha.

Asa painting stands not without a ground, nor a shadow with out a stake, so neither does the Linga (Buddhi &c.) subsist support- less without a specific (body). (S. Karikfi 41.)

150. Q. — What is the nature of this specific body?

A. — When on earth, this specific body is of blood, bones, &c. called the dense or physical body ; after death this specific body consists of subtler physical elements (light, electricity — ether).

The embodied soul invests a variety of bodies, supersensible and sensible, with the lasting influence of its works in earlier embodi ments ; and, according to the nature of its works and the nature of its bodies, is united with some fresh body, and seems to be another. (Svetaivattoa V. 12.)

151. Q. — Can this Linga-Dcha assume various shapes?

56 CATECHISM OF HINDU DHARMA

Jte

A. — Yes. It can be trained to assume various forms —sensible and supersensible.

Formed for tlie sake of the spirit's purpose, the Astral Body plays its parts like a dramatic actor, on account of the connection of means and consequences, and by union with the predominant power of Nature.

That is to say, as a dramatic actor, occupying different stages, plays severally the parts of ParasJurama, Yudhisthira, Vatsaraja, so does the astral body occupying various gross bodies, play the part of man, brute, or plant. Sankhya Karika 42.

152. Q. — What forms may the Lifiga-Deha of a holy person assume after death ?

A. — It may assume the form of a deva or a shining one.

And as a goldsmith, taking a piece of gold, turns it into an other, newer and more beautiful shape, so does this self, after having thrown off this body and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Praja- pati, or like Brahma or like other beings (Brihadaranyaka IV. 4).

153. Q. — How many grades of Devas are there ?

A. — There are eight grades of Devas.

\

The divine class has eight varieties, the lower animals, five, mankind is single in its class ; thus briefly is the world of liv ing beings.

The eight divine varieties are the Brahma, the Prajapatya, the Aindra, the Paitra, the Gandharva, the Yaksa, the Raksasa, and the Paidacha.

The five varieties of lower animals are quadrupeds (other than deer), deer, birds, creeping things, and the immovable trees &c.

Mankind is single— not containing sub-divisions.

CHAPTER IV. 57

154. Q. — In what do the Devas differ? A.— In the amount of their bliss.

There is the following computation of beatitude : Let there be a youth, a good youth, versed in the Veda, an able teacher, hale and strong, and let the whole earth, full of wealth, belong to him. This is one human bliss. A hundred of these human beatitudes are the one bliss of the man that has become a Ganclharva and also of a sage learned in the Veda and unstricken with desire. A hundred of these beatitudes of the man that has become a Gandharva, are the one bliss of the divine Gandharvas, and also of a sage learned in the Veda and unstricken with desire. A hundred of these beatitudes of the divine Gandharvas, are the one bliss of the Pitris and so on of Devas, Indras, Brihaspati, Prajapati and Brahman. Tait. Up. II. 8.

155. Q. — Uow many Higher planes are there to the physical ?

A. — Six, namely '• — Bhuvah, Swah, Mahah, Janah, Tapas, Satya. Karika 44.

156. Q. — What are the two Paths on ichich the souls of the good go after leaving the gross lody at death ?

A. — Pitriyana — the Path of the Fathers ; and Deva-yana — the Path of the Shining Ones.

Fire, light, day-time, the bright fortnight, the six months of the northern path — then, going forth, they who know Brahman go to Brahman. Smoke, night-time, the dark fortnight also, the six months of the^southern path — then the Yogi, obtaining the moonlight, returneth. (The Gita. VIII. 24-25).

Those who know this and those who in the forest follow faith and austerities go to light, from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human. He leads them to Brahman. This is the path of the Devas.

58 CATECHISM 01? HINDU D II ARM A.

But they who living in a village practise sacrifices, works of

public utility, and alms, they go to the smoke, from smoke to night,

from night to the dark half of the moon, from the dark half of the

v moon to the six months when the sun goes to the south. But they

do not reach the year.

From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is soma, the king. Here they are loved by the Devas, yes, the Devas

love them.

Chhandogya Up. V. 1 to 4.

157. Q. — What is the fate of the soul when it has exhausted the fjood ivorks in Heaven ?

A. — It returns again to this physical world.

n

Having dwelt there, till their (good) works are consumed, they return again that way as they came, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist.

Having become mist, he becomes a cloud, having become u loud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. .From thence the escape is beset with most difficulties. For whoever the person may be that eats the food, and begets offspring, he hence forth becomes like unto them.

. Chhandogya Up. V. 10. 5 to 0.

<T^ Sftfi : ST^ *JTO&% fe|F tf^T ^ ft^TfiJW II

To whatever object a man's own mind is attached, to that he goes strenuously together with his deed ; and having obtained the end (the last results) of whatever deed, he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action.

CHAPTER IV. 59

158. Q. — Does the soul exhaust all its past works before it descends for re-incarnation ?

A. — No. It descends with a remainder.

On the passing away of the works (the soul descends) with a remainder, according to Scripture, and Smriti as it went (i.e., passing through the same stations) and not thus (i.e., in the inverse order). Ved. S. III. 1. 8.

159. Q. — Souls go to heaven to obtain a complete requital of their ivorks, how can they return witli a remainder ?

A. — All works may be divided into two classes, works per formed for the sake of the heavenly world ; and works other than those. The fruits of the first set of works are enjoyed completely in heaven. The remaining other set of works, whose fruits are to be enjoyed in this world, constitute the so-called Anuj^aya or remainder, with which the soul redesceuds.

160. Q. — What is the nature of those works for the requital of u)hich the soul returns to this world ?

A. — All our high aspirations and divine longings find their complete requital in heaven. The soul comes back to this earth for the requital of those works which were done with a worldly motive.

161. Q. — Do all souls go to heaven ?

A. — No. The souls of those persons who never performed any act of Self-sacrifice, go to Sarnyarnanam or the region of punish

ment.

162. Q. — What is the mode of descent from heaven ?

A. — They return again the way they came &c. See above Q. 143.

163. Q. — What is meant by the soul becoming ether c&c. ? Does it become identified with them.

A. — No. It does not become identical with them, it only passes into a state of similarity to ether. When the body, consisting of Astral light which the soul had assumed in the sphere of the moon, or mental plane, for the purpose of enjoyment, dissolves at the time when that enjoyment comes to an end, then it becomes subtle like ether, passes thereupon into the power of the air, and then gets mixed with smoke &c. (Ved. S, III. 1. 22.) 8

60 CATBCHISM OF HINDU DHARMA.

164, Qm— Whether the souls really pass over into plants &c. and enjoy their pleasures and pains ?

A. — No. They enter merely into a state of conjunction with the body of plants &c.

The souls to which a remainder attaches enter merely into conjunction with rice-plants, &c., which are already animated by other souls, and do not enjoy their pleasures and pains.

I Vedanta Sutra, III 1. 24,

165. Q. — What becomes of the soul after this ?

A.— After that (there takes place) conjunction (of the Soul) with him who performs the act of generation.

166. Q. — Can a man know, what was his past life and what would be his future life ?

A.— Sometimes he can, if he attends to his dreams.

This same self has two stations : any given present embodi ment, and the embodiment that is next to follow. And there is a third place : the state intermediate between the two— the place of dreams. Standing in the place of dreams, it sees both these stations, this embodiment and the embodiment next to come. In the place of dreams it stepson to the path it has made itself to the next embodiment, and sees the pains and pleasures that have been in earlier lives and are to be in after-lives.

Bri. Up. IV. 3. 9.

167. Q.— Can the Human soul visit the higher spheres? A.— Yogis can voluntarily do so. Ordinary men do so occa sionally in dreams. I6?'d. IV. 3. 12.

CHAPTER V. The Rules of Conduct.

168. Q. — What are the various stages of life through which a Hindu passes from his birth to his death ?

A. — Four: namely, Student (Brahmacharya\ House-holder (Gj'ihastha), Hermit (Vanaprastha) and Sannyasa.

169. Q. — Are all these four a'sramas observed in this age?

A. — In this age there are really only two a^ramas : — house holder and sannyasa.

: vfaar wfi snswr *ftr sprfr i

u

Four castes as well as four asJramas were known in the first three Yugas, with their distinctive rules of Good Behaviour for each caste and stage : but in this Kaliyuga there are five castes, namely the Brahmana, the Ksatriya, the Vaietya, the Sudra, and the Saraanya or the common caste.

Of all these castes there are two AsJramas or stages of life.

In this age there is no Brahmacharya AsJrama nor any Vana prastha Asrama. In this Kali age there are only two A^ramas, the Grihastha and the Bhiksuka. •

MahanirvanatantrU VIII. 4, 5 & 8.

170. Q. — What are the duties of a house-holder in his different periods of life ?

II

In his early age, he should acquire knowledge, in his youth, he should acquire wealth and marry, in his maturer age, he should perform religious duties, and in his fourth age he should wander forth as a Sannyasl. Ibid. VIII. 16.

171. Q.— Can a person become a Sannydsi in his youth?

A. — No, generally not.

62 CATECHISM OF HINDU DI1ARMA.

ll Ibid VII. 17.

Abandoning an old father and mother or a devoted wife or a minor child, one should never enter the Sannyasa stage.

n ibid. vm. 18.

He who becomes a Sannyasi, abandoning father, mother, child, wife, kinsmen and relatives, becomes a great sinner.

172. Q. — What are the thief duties of a house-holder >? A.—

W. VIII. 23.

The house-holder should be devoted to the Supreme God, and aspire for divine knowledge. Whatever action he should do, he should offer it to the Supreme Brahman.

II Ibid. VIII. 24. He should not tell falsehood nor deal in duplicity, he should be constantly engaged in worshipping gods, parents and the guests.

id. VIII. 25.

The mother and the father, these are the visible manifest deities, thinking them as such, let the house-holder serve them always with due attention.

: II Ibid. VIII. 35 He should protect his wife, educate his sons, maintain his kinsmen and friends, this is the ancient religion.

Ibid. VIII. 36.

This body was nourished by the mother, produced by the father and trained by the kinsmen with great affection, therefore he who abandons them is a wretch.

-

CHAPTER V. 63

: I

ibid. vm. 49.

Steadily he should maintain the persons belonging to his own religion, his co-villagers, the strangers and the ascetics.

11 *&«z. vm. 51.

He should not be addicted to sleep or laziness, nor to physical comforts and the embellishment of his body. He should not have too much attraction either for food or dress.

I

52.

He should be moderate in his food,, moderate in sleep, and in hin speech, he should keep the passions under restraint, he should be simple and pure, modest, dextrous and energetic in every work.

vm. 53,

He should be brave towards his enemies, and humble before his kinsmen and elders, he should not honor the wicked persons nor should Le show disrespect to the honored ones.

^ \

II Ibid. VIII. 56.

He should not divulge his own fame or prowess, or secrets, told to him, or what he has done for the benefit of another.

II Ibid. VIII. 58. He should abandon vain quarrels, the company of bad persons and indulgence of all sorts. He should acquire with great energy religious merit, fame, wealth, and learning.

u

I ibid. vm. 62.

He should say what is beneficial to others, what is pleasant, what is sweet but always truth. He should not indulge in vain glory of his own self or utter slander about others.

64 CATECHISM OF HINDU DHARMA.

173. Q. — What are the duties of a son to his parents?

u lUd. vin. 28.

The son should give to his father and mother, seat, dresses, food and drink at the proper"time, whenever they ask for these.

: II Ibid. VIII. 29.

He should speak sweet words, always do what is pleasant to them, be obedient to his parents, for such a son is the glory of the family.

CT*|R

« J&w*. VIII. 30. He should not be haughty, or arrogant in their presence, nor laugh or rebuke any one ; or abuse any body if he wants his own good.

U Ibid, VIII. 31. He should rise up respectfully, and bow to them whenever he sees his father or mother. He should not sit down without their permission ; he should always remain under the command of his father.

fare

II Ibid. VIII. 33, The householder should not eat under any circumstances without having first fed his father, mother, son, wife, brother and guests.

Ibid. VIII. 34.

He who takes his food without feeding his elders and friends, that selfish man becomes despised in this world and goes to hell in the next.

174. Q. — How should a husband treat his wife ?

A.—

\\ ibid. via. 39.

CHAPTER V. 65

He should never chastise his wife, but should always maintain her like a mother, even under greatest affliction he should never abandon a chaste and dutiful wife.

II Ibid. VIII. 40. The wise householder should not even think with evil mind of another's wife, for by so doing he incurs sin.

r \ fern sHw * 5^0^ n iud. vin. 41.

Ho should not sit or dwell with another's wife in a solitary place, and should not speak harsh words to his wife nor treat her cruelly.

ll Ibid. VIII. 42 He should always satisfy his wife by giving her presents, dresses and money, and also by love, respect and pleasant words, but he should never behave unkindly towards her.

W II Ibid. VIJI. 44. 0 ! Goddess ! a man who is loved by his chaste wife, has acquired all merits and becomes thy beloved. 175. Q.—What are the duties of a wife ? A.—

II 76id. VIII. 100. The truest duty of the wife is to serve the husband and not going to pilgrimages or keeping fast, or performing vows, unless with the husband's permission.

SR arc? 35: i

<rFer£sri ^m^^n ibid. vin. 101.

The husband is to a woman her pilgrimage, her austerities, her alms giving, her vows and her preceptor. Therefore should a wife serve her husband with all her soul.

ibid. vin. 102.

66 CATECHISM OF HINDU DHARMA.

Let her always do what is pleasant to her husband, both by serving as well as by speech and, always remain obedient to his command and respect his kinsmen.

176. Q. — Row should a householder treat his sons? A. — ^rJ^T^feftl *J<TH. 55T3&^ TT^5^ focfT I

ci*n ^i^rq^cf jpn^ fsrm>^ ftr$^ n ibid. vm. 45

The father should fondle and give indulgence to his sons upto their fourth year. Then up to their sixteenth year he should teach them science and arts.

JTcSK 5 SI^U Ibid. VIII. 46.

Then up to their twentieth year, he should make the sons do household works and treat them with affection and equality.

177. Q.-- Should a daughter also be educated in the same way ?

A. — Yes, she also should be taught so as to fit her to be a good wife, and mother.

ll Ibid. VIII. 47.

The daughter must be educated and brought up with great care just like the son, and she should be married to an educated husband, with riches and ornaments as dowry.

178. Q. — What are the duties of a householder to the public ?

IT Ibid. vin. 63.

The householder should dig tanks, plant trees, and erect rest- houses on the roads and make bridges over rivers, by such great works he can conquer the three worlds.

179. Q. — Who are said to have won the three worlds ? A.- &$& farcl srfo^ W^TET s^um i

ni?rfNr *?3^T ^T^JT ^resre facrat n Ibid. VIII. 64.

He whose parents are satisfied, whose friends are attached to

him, whose praise the people sing, he has conquered the three worlds.

fr TO 3* trap^f forac n Ilnd. VIII. 65.

He whose vow is truth, who is always compassionate to the poor, whose passion and anger are under his control, he has con quered the three worlds,

CHAPTER V. 67

drori force n IfaV/. VIII. UO.

He who feels no attraction for another's wife nor does he envy another's riches, he who is devoid of pride and haughtiness, by him are conquered the three worlds.

snfo 3* Srore Bra** II Hid VIII. C7.

He who is not afraid to die in the battle, nor turns his back to his enemies, whose glory is to die in a just war, by him the three worlds are conquered.

TO 3* ^i^^ firan II Ibid. VIII. 68.

He who is free from unnecessary doubts, he who has faith and devoted to the duties of this religion, he who follows my commands, by him are conquered the three worlds.

u ibid. VI II. 69.

That wise one who performs all duties merely for the sake of carrying on the worldly activities, he who has equal regards for all, by him are conquered the three worlds.

180. Q. — How many sorts of purifications are there $

A. — Two, mental and physical.

ibid. vm. TO.

The purifications are of two kinds, external and mental ; offering one's self to the will of the Supreme is mental purification.

Hid. vin. 71.

To purify the dusts and dirts of the body by water or ashes is external purification.

181. Q. — How many times should a householder pray every day ? A.— He should pray thrice, at the times of three sandliyas

and perform puja of his tutelary deity.

182. Q. — What are the sacred days ?

: n

Ibidt VIII. 96-97

68 CATECHISM OF HINDU DHARMA.

The first day of the month, of the year, of the lunar fort night, the fourteenth day of the moon, the eighth day and the eleventh day of the new moon, one's own birth day and the anniver sary day of the deaths of father and mother, and the days of joyous festivals, are sacred days.

183. Q.— What are the sacred tirthas ?

II Ibid. VIII. 98.

The river Ganges, all great rivers, the house of the teacher, the famous shrines, are said to be the sacred Tirthas or places of pilgrimage.

184. Q. — But what duties are higher than going to Tirthas ? A.

$ rffa?* pHRff ^H II Ibid. VIII. 99.

A person should not go to Tirthas by renouncing the study of scriptures or the nursing of his old parents or protecting his wife, for he who does so incurs sin instead of merit.

n

Truth is pilgrimage, forgiveness is pilgrimage, the restraint of senses is pilgrimage, kindness towards all living beings, straight forwardness of dealing, alms-giving, controlling the mind, content ment, chastity are the best of all pilgrimages : so also speaking kindly ; knowledge, fortitude, doing virtuous deeds are all true pilgrimages — but the pilgrimage of all pilgrimages is the purity of heart.

185. Q. — At what age should a girl be married ? A. After reaching years of discretion.

Ibid VIII. 107.

A girl who does not know to serve her husband, who does not Know the honor due to him, such a child should not be married by the father nor until she knows the Duties and precepts of religion.

CHAPTER V. 69

186. Q.— What meat is forbidden A . — •TCRfa »T

niar *?fai^ casifai^ n Ibid. VIII. 108.

One should not eat the flesh of man nor of animal having human structure, nor of cows, nor of carnivorous animals. 187. Q. — Are any vegetables forbidden?

A.— No.

H Ibid. VIII. 109.

All vegetables wild as well as cultivated, all roots and ever/ kind of vegetables that grows from the earth, may be eaten accord ing to one's wish.

188. Q. — What are the duties of a Brdhmana ?

«WT& ^rfiwft*rr f^frWfm^ u Ibid. VIII. no.

Teaching and sacrificing for others, are the highest duties of the Brahmana, but if he is incapable of doing that, he may earn his livelihood by doing the duties of a Ksatriya or a VaisJya.

II Ibid. VIII. 114. He should be free from envy and avarice, he should be calm, truthful, and leader of his senses, free from haughtiness and guile.

|| Ibid. VIII. 115

He should teach his pupils considering them as sons, he should be the well-wisher of all humanity and free from all partialities and prejudices.

I II Ibid. VIII. 116.

Useless talk, envy, gambling, harsh words, keeping the com- jpany of low persons and pride, should always be renounced by a iBrahmin.

Q — What are the duties of a K$atriya?^

II TheGita

Bravery, energy, fortitude, dexterity and flying not in battle, I'ift and lordliness are the nature-born duty of the Ksatriya.

*T ^ ^T^wt W* » Mahanirvana VIII 117.

70 CATECHISM OF HINDU DBARMA.

The desire for war is heinous where an honorable peace can be made by a king ; the duty of the warriors is either to win the battle or die in it : 0 Devi !

5T3W l! Ibid. VIII. 118.

The king should not be avaricious of the wealth of his sub jects, he should take moderate taxes, his duty being to protect, he should like a father nourish his subjects. . 190. Q. — Is a person Brdhmin by deeds or by birth? A. — A man is a Brahmin by deeds and not by birth.

c

Mahabharata, Vanaparva.

Truth, alms-giving, forgiveness, good conduct, want of cruelty, austerities, and mercy, wherever these are to be found, he is a Brahmin, 0 king of the Nagas, for this is the law.

If these attributes are seen in a (born) Sudra and are not found in a (born) Brahmin, then that Sfidra is not a Sudra, nor is that Brahmin a Brahmin.

Oh Serpent ! wherever these qualities are to be found, the law declares him to be a Brahmin, and wherever these qualities are not found [in a Brahmin], he, 0 Serpent, should be regarded as a

.

191. Q. — Can a vudra become a Brahmin. A. Yes,

u

By rightly performing these duties, 0 goddess, a Sudra be comes a Brahmin and a Vaijtya becomes a Ksatriya.

u

CHAPTER V. 71

By the good merits of these works a Sudra, though born in a low caste family, becomes a twice-born sanctified person when he has studied the laws and the Vedas.

And a Brahmin who follows evil conduct and eats with low people, loses his Bruhmanity and becomes a Sudra.

By pure actions, 0 goddess, by purity of mind and the conquest of senses, a £>udra even becomes as honorable as a twice-born, for this is the command of Brahma.

JT%: n

Wherever in a bornudar are found natural tendencies to wards virtuous deeds, he should be known to belong to the twice- born caste, this is my opinion.

f|[5fr«r^r

Neither birth, nor sacraments nor the study of the Vedas nor ancestry is the cause of Brahmanahood, livelihood is the only cause of Brahmanahood.

All persons are known to be Brahmins who follow the duties of a Brahmin. A Sudra even who follows the good conduct ordained for a Brahmin, becomes a Brahmin.

si^r ^^ rncr ^i sr: n

Oh auspicious one ! the Brahma quality is the same everywhere, wherever that Brahma, who is free from all attributes and pure, dwells he is a Brahmin.

72 CATECHISM OF HINDU DHARMA.

jj)

Thus have I told thee how a Brahmin may become a Sudra, by not performing the duties of his order, and how a ^udra may become a Brahmin by doing higher duties.

Mahabharata, Vanaparva.

192. Q. — Did caste depend on birth ?

A. — Not so in ancient India.

II Mahabharata.

There is no distinction of castes, the whole universe is the progeny of Brahma, for all men were created equal in the beginning ; by actions (karmas), they acquired various castes. A oudra may become a Brahmana, and a born Brahmana may be degraded to the rank of a Sudra, so also one born a Ksatriya or a Vaijfya.

. 193. Q.— What is a Brahmana ? Is the Soul Brahmana ?

A. — The soul (Jiva) is not Brahmana, for the one soul animates in successive lives various bodies, past and future, and one soul, through its Karma, obtains various bodies.

(Vajra Suchi Upanisad.) 194. Q.— Is the body ' Brahmana ' ?

A. — «r

11 ^i^ft^ s^i^f 5Tfrf9iif^ ^N^R^I^ i (Ibid.)

No, for the body of all men down to the lowest chandala is made up of the self-same five elements, and because all human bodies are equally liable to death and decay ; nor is there any such dis tinction that a Brahmana is of white colour, a Ksatriya of a red colour, a Vaiifya of a yellow color, or a Sudra of a black colour. Moreover body is not Brahmana, because it is burnt at death by the sons, who do not thereby incur the guilt of killing a Brah- raana.

195. Q. — Does then jdti or birth from or in a particular family make a man Brahmana ?

A.— 5f, ^^n^^sir^^snftr^^T JTf4$T3r£3r! afti n

CHAPTER V. 73

I

II (Ibid.)

No, for there have been many great Risis born from animals belonging to various species, as well as from men belonging to various castes. RisyajJringa was the son of a deer, Kaudika was from reed, Jambfika was born of a jackal, Valmika from an ant hill, Vyfisa was the son of the daughter of a fisherman, Gautama was from SajJaprstha. Vasi^tha from Urvadi, and Agastya was born in a jar.

196. Q. — Does then the possession of spiritual knowledge make a man Brahmana ?

A. — No, for K&atriyas and others also have possessed the transcendental knowledge.

5f, ^fittl^fSft TOwMiftTsftqrT *^: Sfo n (Ibid.)

197. Q. — Is it then karma that makes a man a Brahmaria ? A.— No, for all men- act as impelled by their Karmas, and

Karmas are three-fold prarabdha, sanchita, and agami with regard to all living beings.

l| (Ibid.)

198. Q. — Is then a person wlio performs acts of religious merit (dharmika) a Br&hmana ?

A. — No, for many Keatriyas and others are also charitably disposed and give gold &c.

199. Q.— WJto is then a Erahmana ? A. —

ft cfi^niic^fe^^f^^ n

(Vajra Sfichi Upanisad.)

He who has realised that the Atma is one without a second, that He is devoid of all differentioe of genus, attribute or acti vity, that He is free from the six-fold human infirmities (grief, delusion, decay, death, hunger and thirst), that He is free from

74 CATECHISM OF HINDU D HARM A.

the six fold stages of existences (origination, existence, modifica tion, increase, decrease, destruction), that He is true, knowledge, bliss, and infinity; that Himself unmodified, He is the substrate of all modifications, that He is the Inner Ruler of all created things, that he is all-pervasive, in and out, like space or ether ; that he is indivisible, all-joy, Immeasurable, Unproveable, known by intuition alone. He is the most direct cognition, like a plum in one's hand, — a person who has realised God-vision in this way, who is free from lasts and attachments &c., who is endowed with sterna and dama &c., (subjection of the senses and of mind), who is free from envy, desire, expectations, delusion &c., whose mind is untouched by pride, hypocrisy &c, such a person alone is a Brah mana, according to the real meaning of all Revelations, Traditions, Puranas and Itihasas. There can be no Brahminity in anything else. ^

Such was the high ideal of a Brahmana. Now-a-days, how ever, a Brahmana is one who is born of Brahmana parents ; for now-a-days caste is determined by birth only.

200. Q.— What are the duties of a Vaisya ? A. —

The ancient duty of a Vaisya is agriculture and trade, and all those means by which the bodily welfare (food supply) of the community is maintained. Mabanirvafia. VIII. 133.

n

0 Devi ! He should leave all carelessness, evil habits, laziness, falsehood and cheating in dealing with others in commerce and agriculture. md. VIII. 134.

201. Q.—What are the duties of a Sfidra ?

A.-^TJ gfar: crararit fcrcrfe

The man who follows the profession of service should be dex terous, pure, truth-speaker, master of sleep, master of his passions, free from carelessness, and not lazy.

Ibid. VIII. 143,

CHAPTER V. 75

it

The master should be respected like God Visnu, and his wife like mother. The kinsmen of the master should be honored by the servant, if he wants happiness in this and the next life.

Ibid. VIII. 144.

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The master's friends should be regarded by him as* his friends, the master's foes, his foes ; he should always be ready to carry out the orders of his master, and have fear.

Ibid. VIII. 145.

He should conceal carefully the disgrace of his master, the family rupturef, whatever is said to him in privacy, and what ever would bring discredit on his master. Ibid. VIII.. 146.

He should have no avarice to possess the riches of his master, he should always be devoted to his master's welfare ; he should leave improper speech, play and laughing in his presence.

Ibid. VIII. 147.

•'

He should not look with evil mind his fellow maid-servants ; he should not laugh with them or remain with them in a solitary place. H>M. VIII. 148

aim 38mR IH ?** «nsi5nft ^ n sqi^f qjsprf 51^ sn?nra f^^tsi^ n

He should never use for his own purpose the master's bed, or seat, or carriage, or dress, or household-furnitures, nor his shoes or ornament, or«4jrgapons. Ibid. VIII. 149.

10

76 CATECHISM OF mttDti DHAM&A,

He should ask tha pardon of his master, if he "has committed a fault : he should abandon arrogance, defiant speech, and vile conduct. Ibid. VIII. 151.

202. Q. — What are the duties of the commons?

0 Goddess ! the common caste may adopt any means of livelihood other than that of a Brahinana, in order to maintain themselves. . Ibid. VIII. 113.

MARRIAGE,

203. Q. — How many forms of marriage were allowed in an&ient times ?

A. — Eight ; viz. Brahma, Daiva, Arsa, Prajapatya, Asura, Gan- dharva, Rakdasa and Pai^cha.

u •

That is called a Brahma marriage wherein the bridegroom being invited, the bride is given away, bedecked according to the girl's means. The son born of her purifies twenty-one persons on each side. Yaj naval \ya I. 58.

(Giving away the bride) to the Ritwij sitting at a sacrifice makes a Daiva marriage. Giving the bride P^~ t *•* two cows makes an Arsa marriage. The son bornw • v ^ the first marriage purifies fourteen generations, that born of the second, six. Ibid. I. fO.

Giving the girl to the suppliant bridegi^om saying " Alay she walk in religion with you " is Kaya marriage. The son born of it will purify six and six generations together with himself. Ibid, I. 60.

The Asura is constituted by taking of money, tl" vlandharva -^ mutual consent, the Raksasa by forcible taking in war and Pait&chaby deceiving the girl, Ibid. I. 61.

CHAPTER V. 77

204. Q. — How many forms of marriage are current in this age?

A. — Two. Brahma and Saiva.

205. Q. — What is the Saiva, form of marriage ?

A.— This is the form of marriage solemnised under the Siva's ordinance. Under this form, a man of one caste can marry a woman of another caste.

The Vira worshipper may marry by mutual choice another, in the assemblage of Sakti-worshipper, when a circle is formed.

Ibid. IX. 279.

u

In the ^aiva marriage there is no distinction of castes, nor restriction of age (such as that the girl should be married before puberty) ; the only condition is that she should not be a Sapinda relation, (agnate), and1 should not have a husband living.

Mahanirvan'i. IX. &78,

206. Q.— -Caw a widow be re-married ? A,— Yes,

II

A b- t is allowed by law for those women who

have fall p ' ch^se five misfortunes :— 1. whose husband

jb missing, .r is dead,, 3. or becomes a religious anchorite, 4. or is impotent ; 5. or has fallen from caste, (Pardsara and Nclrada).

This is the law given by &va ; the king should decree the • (. *hat girl who has been married to an impotent person, after ^ pse of time, as soon as the defect is known.

Mahanirvantantra XI. 60.

78 CATECHISM OF HINDU DHARMA.

If a girl has passed through the ceremony of marriage, but has not lived with her husband, she also should be re-married by her father, if she loses her husband, for this is the law of the Saivas.

Ibid. XI. 67.

207. Q.-— Was &aiva form ever prevalent in India ?

. A.— Sugrlva married the widow of his brother, Bali ; Vibhisana of his brother Ravana and even in this Kali age Arjuna married the widowed daughter of king Airavata.

208. Q. — Did true Hinduism allow burning of the widow ?

A. — No. It prohibited it in strong language. It considers the body of every woman as the image of the Goddess Durga, and to wilfully destroy the body was considered as sinful as polluting the image of a Sacred deity.

•'STC'Tt

The wife should not be burnt with the husband. All women are thy image, 0 Goddess ! tliou dwellest in this world in the form of women ! that woman, therefore, who through (ignorance or) delusion (or excessive love for her husband) burns herself on the funeral pile of her dead lord goes to hell. Ibid. X. 79-80.

209. Q. — What is the Hindu ideal of marriage?

A. — It is considered a sacrament gather than a secular con tract. And as the wife is considered to bej^ng to the family of her husband's father, the transplanting from o/. att^t- ' Jkif * engrafting her into another takes place at a compaiv '<- * - -^g^-

husband however is not allowed kto app*o£$£ tf& ' -al after.

210. Q.— What is the technical name given to this ceremomj ? A.— It is called Gauna in these Provinces— dviragamanam

or second marriage, or garbhadhana or conception ceremony.

211. Q. — At what age should this second marriage take place ? A.— At the age when the husband is 25 ye;- *nd the

wife is 16 years old.

CHAPTER V. 79

A man of twenty-one years of age should marry a girl of twelve years of age or thereabout: she must belong « to a different gotra, and different Sapindaship, and must not belong to a family having any hereditary disease. The husband having reached his 25th year should approach her when she is 16 years of age, in order to beget a son. (Ast&nga Sangraha, Sarirasthana).

212. Q. — What are the good consequences of following thi& rule ?

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Both being then mature produce a strong progeny. (Ibid.) 213. Q. — What are the evil consequences of violating this rule?

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" The conception produced by a man under twenty-five, on a wife under sixteen is liable to abortion, or the progeny of such union would be short-lived, weak and constantly ailing, 01 defectivj in some organs of sense." (Ibid),

Vasu, Srisa Chandra

The catechism of Hindu dharma 2d ed., rev. and enl,

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