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HIGHEST
DUTY OF PARENTS TO EDUCATE THEIR CHILDREN
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It is the highest duty of parents, preceptors., and
relatives to adorn children with good sound education,
nobility of character, refinement of manners, and amiability
of temper.
The
wearing of jewelry (gold, silver, pearls, rubies, diamonds.
etc.) adds no beauty to the soul. It only arouses vanity
and other lower passions, gives rise to fear of robbery,
and may even be the cause of death. Many a child has
been known to lose its life at hands of cut-throats
because of wearing jewelry.
"Blessed
are the men and women whose minds are centred on the
acquisition of knowledge; who possess sweet and amiable
tempers; who cultivate truthfulness and other similar
virtues; who are free from vanity and uncleanliness.;
who enlighten the minds of those who are in ignorance;
whose chief delight consists in promoting the happiness
of others by the preaching of truth, by generous distribution
of knowledge without fee or reward; and who are engaged
in altruistic work as prescribed by the Vedas."
Yaiyopavita
to be performed at the age of 8, both in the case of
boys and girls.
Boys
and girls, when they attain to the age of 8 years, should
be sent to their prespective schools. In no instance,
should they be placed under the tuition of teachers
of low character. Only those persons are qualified to
teach who are master of their art and are imbued with
piety. Dwijaas (twice-born) should have the Upnayan*
of their children (boths sons and daughters), done at
home, before sending
*Initiation into student life
of which the outward symbol is the sacred thread. - Rama
Deva.
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32
them
to their respective schools. The seminary should be
situated in a sequestered place. The boy's school should
be at least 3 miles distant from that of the girls.
The preceptors and employees, such as servants, should,
in the boy's school, be all of the male sex, and the
girl's school fo the female sex. Not even a child of
5 years of the opposite sex should be allowed to enter
the school. As long as they are Brahmacharis (students)
they should abstain from the following eight kinds of
sexual excitement in relation to persons of the opposite
sex:-
The
students of both sexes to be guarded against sexual
excitement of all sorts.
- Looking
upon them with an eye of lust;
- Embracing
them;
- Having
sexual intercourse with them;
- Intimately
conversing with them;
- Playing
with them;
- Associating
with them;
- *Reading
or talking of libidinous subjects;
- *Indulging
in lascivious thoughts.
The
principles underlying the Gurukula (seminary) system
of Education
Teachers
should see that they keep aloof from the above things,
and thus perfect knowledge, cultivate amiable dispositions
and manners, gain in strength both of body and mind,
and thereby grow in happiness. The school must not be
nearer than five miles to a town or a village. All scholars
should be treated alike in the matter of food, drink,
dress, seats, etc.
Be
they princes and princesses or the children of beggars,
all should practice asceticism.** They should be not
allowed to see the parents, or hold any communication
whatever with them. Being thus feed from all worldly
worries and cares, they should devote themselves heart
and soul to their studies. Their teachers should accompany
them in all their studies. Their teachers should accompany
them in all their recreations, so that they may not
fall into any mischief, get indolent
*The last two constitute a sort
of mental intercourse with persons of the opposite sex.
-Tr.
**By asceticism is here meant
sever bodily and mental discipline - in other words simple
living and high thinking should be the motto of the students.
They should not solicit bodily comfort, instead bear all
kind of hardships in order to wholly and solely devote
themselves to the acquisition of knowledge, culture, etc.
-Tr.
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33
or
naughty. Manu says:-
"Both state and society should make it compulsory upon
all to send their children (both male and female) to
school after the 5th or 8th year. It should be made
a penal offence to keep a child at home after that age."
MANU 7: 152 (Free compulsory education).
THE
GAYATRI MANTRA - A PRAYER FOR ILLUMINATION OF THE
UNDERSTANDING
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The first Upanayana ceremony should be performed
at home, and the second in the school. Parents as well
as teachers should teach Gayatri
Mantra*
to the children with its meanings, thus:-
"O lord! O personification of True existence, Intelligence
and Bliss! Everlasting, Holy All-wise, Immortal, Thou
art unborn, without any symbolical distinction and organization,
Omniscient, Sustainer and Ruler of the Universe, Creator
of all, Eternal, Protector and preserver of the Universe,
O All-pervading Spirit! O Ocean of mercy! Thou art the
Life of the Creation, Thou art an All-blissful, Being
the very contemplation of Whom wipes off all our pains
and sorrows; Thou
*Aum Bhur Bhuvah swah, Tat Savituh
Varneyam Bhargo Devasya Dhimahi Dhiyoh Yah nah Prachodyaat.
The words and meaning of the Gayatri Mantra are:-
- Aum
- See Chapter
one.
- Bhur
- One Who is Life and Support of the whole Universe,
is dearer than life itself and is Self-existent.
- Bhuvah
- One Who Himself is free from all sorrows and pains,
and Whose contemplation wipes off all over, pains
and sorrows.
- Swah
- One Who pervades this multiform universe and
is the Support of all.
- Tat
- Him.
- Savituh
- Of One Who is the maker of the Whole World and from
Whom all power proceeds.
- Varneyam
- One Who is All-holy and worthy of our adoration.
- Bhargo
- is One Who is Himself pure by nature and purifies
others and Who is All-intelligence.
- Devasya
- of One Who bestows happiness on all and is sought
after by all.
- Dhimahi
- May we contemplate.
- Dhiyoh
- Understandings. (intellect).
- Yah
- Who.
- Nah
- Our.
- Prachodayaat
- May guide
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art
the Sustainer of the Universe,
Father
of all; may we contemplate Thy holy adorable nature so
that Thou mayest guide our understanding. Thou art our
God, who alone art to be adored and worshipped. There
is none beside, Thee, who is equal to Thee or above Thee.
Thou alone art our Father, Ruler, and Judge. Thou alone
bestoweth happiness." YAJUR VEDA 36: 3.
After
they have learnt the above mantra with its meanings,
they should be taught the method of 'Divine Worship'
(Sandhyaopaasanaa)*
with its preliminaries and accessories a Bathing. Achamana
(Sipping of sanctified water) and Praanaayaama (Deep
Breathing).
PRELIMINARY
ACCESSORIES OF SANDHYA OR DIVINE MEDITATION
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The preparatory, non-essential stages of worship are:-
- Bathing
- which effects bodily cleanliness, and ensures health.
Manu says:-
"Water washes off the impurities of the body. Truth
exalts the mind. Knowledge and strict devotion to
duty elevate the soul. Possession of ideas refines
the intellect." MANU 5: 109. Every man should, therefore,
bathe before his first meal.
- Achamana
- This consists in taking in as much water as
can be held in the palm of one's hand by applying
the lips to the root and centre of it. The quantity
of water should be just sufficient to reach the
lower part of the throat. Its object is to relieve
irritation of the throat of dryness thereof it
present.
- Maarjana
- is to sprinkle wate, with the points of the
middle and index fingers, on the face and other
parts of one's body. Its object is remove drowsiness.
If a person be not drowsy, or if water be not
obtainable, it can be dispensed with.
*Only the stages of 'Divine Worship'
are her given. The author has treated this subject in
detail in his book called "The Five Great Daily Duties."
- Tr.
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35
THE
ESSENTIAL STAGES OF DIVINE MEDITATION
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The essential stages of (Sandhyaopaasanaa)
are as follows:-
- Praanayaama
- or control of the breath. Says Patanjali,
in his Yoga Shaastra :-
"The practice of Praanaayaama gradually burns
off all impurities and exalts the soul. The light
of knowledge in the soul goes on continually increasing
till the soul is emancipated." YOGA Shaastra Saadhanapaada,
28.
Manu
says:-
"Just as a goldsmith, by blowing stronghly against
a piece of impure gold, removes its impurities by
oxidation, so does Praanaayaama burns off
all impurities of the mind and senses." MANU 6:
71
Method
of Praanaayaama - "As in the act of vomiting
all the contents of the stomach are violently expelled,
so should the breath be expired forcibly, and hel
out as long as possible by drawing up the epelvic
viscera." YOGA Shaastra, Samadhipada, 38.
When
discomfort is felt, the air should be gently inspired.
This process should be repeated according to one's
desire and strength. This exalts the purity of the
soul and develops concentration of mind. Praanaayaama
is of four kinds:-
- Baahya
Vishaya - It is the process desired above
in which the breath is held out as long as possible.
- A'Bhyantara
- In which the breath is held in as long as possible.
- Stambha
Vritti - In which the breathing is suddenly
stopped at any stage of respiration.
- Baahyaabhyaantaraakshepi
- In which the ordinary course of breathing is
reversed, expiration is forcibly begun
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36
when
inspiration is going on, and vice versa. By
thus reversing the course of respiration, both
expiration and inspiration are in turn stopped,
and thus the processes of respiration, and consequently
and mind and senses come under the direct control
of the Will.
By
the increase of bodily strength and activity,
the intellect becomes so subtle that it can
easily grasp the most abstruse and profound
subjects. It also helps to preserve and perfect
the reproductive element in the human body,
which, in its turn, produces self-control, firmness
of mind, strength, energy, and acuteness of
intellect.
Girls
as well as boys, should practice Praanaayaama.
- Aghamarshana
- Repentance and intense desire to keep aloof from
the even the thought of sin.
- Manasaa
Prakrimana - Mental Rotation, i.e., - turning
one's mind in all the six different directions of
space - North, South, East and West, Above and Below
- and feeling in each the presence of God.
- Upaastha
- Realization of God as the source of all Light, Life,
Knowledge, etc.
- Stuti
- Glorification; Praathnaa --Prayer; Upaasanaa
- Communion.
THE
SITE SUITABLE FOR DIVINE MEDITATION
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This Sandhaopaasanaa should be performed i some
lonely spot, with a concentrated mind. Manu says:- "Seek
some lonely spot, by the side of the water, concentrate
your mind and perform your Sandhyopaasanaa. Never
forget to recite* the Gayatri Mantra and contemplate
its manifold meaning. act accordingly."MANU 2: 104.
*It is best to reciteGayatri
mentally.
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37
Teachers
should also teach all that is necessary regarding diet,
dress and proper behaviour towards superiors and inferiors.
THE
SECOND GREAT DAILY DUTY
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Devayagna, the second Great Daily Duty, comprises
(Agnihotra - the feeding of fire with clarified butter
and aromatic substances for sanitary purposes - and
associating with, and serving devout and learned persons.
These
two duties - Sandhya
and Agnihotra
- are to be performed twice daily - morning and afternoon
- it is only twice during 24 hours that day and night
meet.
One
hour, at least, should be devoted to Divine Contemplation,
which should be practised with perfect concentration
of mind, as Yogis practise Yoga.
The
time for Agnihotra is twice daily, i.e., just
after Sunrise and just before Sunset.
The
vessels to be used are:-
- Vedi
- a vessel (earthen or metalic), having the shape
of an inverted truncated pyramid, for making the fire
in. It should have the following dimensions:- Depth
and each side of the base being 9 to 12 inches, and
each side of the apex 2-1/4 to 3 inches, i,e., each
side of the base being four times the side of the
apex.
- Two
vessels for containing water, which may be required
for washing hands, etc.
- A
butter dish, to keep the clarified butter in
- A
spoon, made of wood, silver or gold.
Method:-
Let a few sticks of wood (Sandal, Buica Frondosa
or Mango) in sound condition be laid at the bottom
of the Vedi, fire
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be
placed in the middle and similar pieces of wood on this
again. Let the clarified butter be properly warmed,
mixed with odoriferous substances and then poured over
the fire in the Vedi, the Homa
mantras
being recited the while, one spoonful each time a mantra
is recited.
Reasons
for performing Homa are given below in Question
and Answer form:-
Q.
- What is the good of doing Homa?
A.~
It is a well-known fact that impure air and impure water
are productive of disease, which, in turn, causes so
much pain and misery, whilst pure air and pure water
are productive of health, and consequently of happiness
Q.
I should think it would do people more good to apply
Sandal locally as a plaster, and eat butter instead.
Is it wise to waste these things by destroying them
in fire?
A.~
That only shows your ignorance of Physical Science,
for it is one of its cardinal principles that nothing
is really lost in this world. You must have noticed
that, even when you are standing at some distance form
the place where Homa is performed, you can smell
a sweet fragrant odour in the air. That alone proves
that an odoriferous substance put into the fire is not
destroyed, but, on the other hand, being rarefied, fills
the room, and is carried by the air to distant places
where it rids the air of its foulness.
Q.
If this be the case, the keeping of such odoriferous
things, as saffron, musk, camphor, scented flowers and
attar, in the house will serve the same purpose.
A.~
That scent has not the disintegrating power to rid the
house of its impure air, and replace it by the fresh
pure air. It is fire alone which possesses that power,
whereby it breaks yp the impurities of the air, and
reduces them to their component parts, which, getting
lighter, are expelled form the house and replaced by
fresh air from outside.
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Q.
What is the object of reciting mantras whilst
performing Homa>?
A.~
The objects are three:-
- The
Mantras explain the uses of Homa.
- In
this way Vedic texts are learnt by heart.
- It
helps the study of the Veda and preservation
thereof.
Q.
Is the omission of Homa a sin?
A.~
Yes, the amount of suffering, a man inflicts on his
fellow-beings by polluting the air, and water with the
waste products of his system and consequently bringing
on disease, becomes the measure of his sin, to atone
for which it becomes incumbent on him to perform Homa
and thereby purify air and water to an extent, equal
to, or greater than the mischief he has done.
As
regards the internal use of these things, that are used
in Homa, such as butter, that would benefit only
the individual who takes them; but the same amount of
material, used as directed above, benefits hundreds
of people. If people were not to eat and drink such
nutritious substances as butter and milk, they could
never gain in strength, physical and mental. Therefore,
it is only right, that they should do so, but more material
should be used in Homa than as food and drink.
It is, therefore, our bounden duty to perform Homa
daily.
Q.
How many aahootis* (spoonfuls) should a man
pour, and how much clarified butter should each aahooti
contain?
A.~
Sixteen aahootis and a dram and a half clarified
butter in each aahooti at the least; but it is
permissible to put more butter in each spoonful.
In
the 'Golden Days' of India, saints and seers, princes
and princesses, kings and queens, and other people used
to spend a large amount of time and money in performing
and helping others to perform Homa; and so long
as this system lasted, India was free from disease and
its people were happy. It can become so again, it the
same system were revised.
*At the end of each Homa mantra
a definite quantity of clarified butter is pured over
the fire. This called aahooti. - Tr.
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40
We
have described these two Yajnaas which, alone,
are enjoined upon students (Brahmacharis)
Who
is entitled to invest students with the sacred thread?
"A
person can perform Yajnopavita of his own class,
andof hte classes below his own. These he can also teach.
Thus a Brahmana can perform it for Brahmans,
Kshatriyaas and Vaishyaas. A Kshatriaas,
for Kshatriyaa and Vaishyaas only; and
a Vaishyaa, for Vaishyaas only. An intelligent,
respectable Sudra should also be taught all the
Shaastraas barring the Veda, but without
performing his Upnayana. This view is held by
many authorities." SUTRA Sthana, Chapter 2.
BRAHMACHARYA
OR STUDENT LIFE
(Period of Celibacy
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Period
for Brahmacharya - Maximum and minimum.
Says
Manu:- " A student should observe Brahmacharya
and study the Vedas with their subsidiary subjects
for 9, 18, 36 years, or until they are completely mastered".*
MANU 3: 1.
"Brahmacharya
is of three grades:- The lowest, the intermediate and
the highest:-
- The
lowest - "Man, who is composed of a body -
formed out the elements derived form foods and drinks
- and a soul that resides in the body, is verily a
Yajna. He should be endowed with the most excellent
qualities; and in order to accomplish gain , longevity,
strength (physical and mental), and the like qualities,
the shortest period for which a student should observe
is 24 years, just as there are 24 letters in the Gayatri
metre (Chhanda). He should, during this period,
keep
*Thus after joining the school
at the age of 8 years, if a student studies the Vedas
with their subsidiary subjects for 36 years, (i.e.,
he devotes 12 years to the study of each of the three
Vedas), he completes his education at the age
of 36 -8-44, if for 18 years, at the age of 8-18-26
years, if for 9 years, at the age of 8-9-17 years.
(The last period of Brahmacharya is meant for
a girl who wants to marry at the age of 17 years.-Tr.
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41
perfect
control over his passions* and devote himself to
the acquisition of the knowledge of the Vedaas
and of culture, etc. By virtue of this Brahmacharya,
vital forces, called Vasus, are fully developed
and mature. These help to produce noblest qualities
in his body, manas** and the soul.
Should
anyone advise a Brahmachaari to marry or
have sensual enjoyment before the age of 25, let
the Brahmachaari answer him thus: "Look you
her, my dear fellow! If my vital forces, mental
faculties and physical organs were not fully developed
and strong, I should not be able to observe Brahmacharya
of the next grade ( which lasts till one is 44 years
old), as the observance of the lowest grade helps
one to keep Brahmacharya of the intermediate
grade.
Am
I a fool like you that I should ruin my body, my
vital forces, my mental faculties and even my soul
- which, if properly looked after, endow one with
a noble nature and produce sterling qualities and
help one to perform great deeds, - waste my precious
life, deprive myself of the fourfold fruit of human
life, destroy my Brahmacharya which is the
main spring of all Ashramas or Orders,***
the best of all good works and the source of all
that is good and noble in life, and consequently
sink to the lowest depths of misery and degradation?"
CHHAANDOYYA Upanishad 3: 16.
"Since
he that observes his Brahmacharya, acquires
*And even after marriage should
not give a free license to his passions. - Tr.
**Under the term manas
include the principles of attention, thought, memory
and individuality. - Tr.
***Life is divided into 4 stages
or Orders - . Brahmacharya or the period of student
life. 2. Grihasthi aashram or married life.
3. Vanaprastha or spiritual Science, and divine
contemplation. 4. Sanyas aashram or the period
of Renunciation devoted to the preaching of truth
and righteousness allover the world by abandoning
all worldly connections. - Tr.
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42
- The
intermediate - He, that observes Brahmacharya,
for 44 years, - there are 44 letters in Trishtup
Chhanda (metre) - by virtue of this Brahamacharya
attains to that degree of pranas or vital forces
called Rudras, in other words, he becomes a
terror to the wicked and an asylum for the good. No
rascal dare practise his rascality before him. Should
anyone advise such a Brahmachaari to abandon
his life of Brahmacharya, marry and enjoy himself,
let him answer such a man, thus:-
"The
happiness that results form the observance of Brahmacharya
of a higher degree, cannot even be dreamt of by
one who has not led a life of Brahmacharya
and even sensuous pleasures, are more keenly enjoyed
by the former than by the latter.
Since
it is a Brahmachaari alone, who attains to
success in worldly affairs, enjoys perfect unsensous
and spiritual happiness, I will never destroy my
Brahmacharya - the source of the highest
happiness . On the other hand, by virtue of thorough
observance of this Brahmacharya become learned,
virtuous, strong in body and mind and enjoy and
longevity and perfect happiness. I will never listen
to the advice of such senseless creatures as you
are, marry early, and briing ruin on myself and
my family."
- The
highest - He that remains a Brahmachaari,
till he is 48 years of age, - there are 48 letters
in the Jagati Chhanda (metre) - by virtue of
this highest kind of Brahmacharya acquires
perfect knowledge, perfect physical strength,* perfect
wisdom, perfect development of
*And enjoys the full span
of life which is 400 years.
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43
good
qualities, nature and characteristics, shines like
the sun, enlightening all, and is enabled to master
all kinds of knowledge. Should anyone tempt such
a Brahmachaari to destroy His Brahmacharya
- which is really the highest virtue - let him answer
thus:
O
you, foolish wretch! Get away from me. I will never
destroy this Brahmacharya of the highest
order. May the Supreme Spirit, through His grace,
help me to keep this holy vow so that I may be able
to enlighten such fools as you and teach you and
particularly your children, and thereby help you
all to lead happy lives."
There
are four stages of the human body:-
- Period
of Adolescence - from the 16th to the 25th year.
- Period
of Manhood - from the 25th year to the 40th year.
- Period
of maturity - about the 40th year, when the tissues,
organs and secretions of the body reach their highest
state of perfection. Thereafter comes the
- Period
of loss -in which excess of such secretions as reproductive
element, begins to be lost, in sleep or through perspiration,
etc.
The
best time for marriage, therefore is the 40th, or rather
the 48th year.
Q.
Does this law of marriage apply equally to both sexes?
A.~
No. If a man were to remain celibate (Brahmachari)
for 25, 30, 36, 40, 44 and 48 years, a woman should
do so only for 16, 17, 18, 20 or 24 years, respectively.
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44
This
rule applies only to those people who intend to marry,
but those who intend not to do so, are welcome to remain
celibates till death, if they can. But they must bear
in mind that this is possible for those persons alone
whose knowledge is perfect, who have full control over
their mind and senses, and who are perfect Yogis,
free from all vices. It is a most difficult task to
be master of the senses, and restrain the flood of carnal
desires. The following rules should be observed both
by pupils and teachers:-
"Let
them conduct themselves properly, and study and teach,
be truthful in word, deed, and thought and study and
teach, be indifferent to joy or sorrow, worldly applause
or censure, walk in the path of righteousness, and study
and teach (the Vedaas and the other true sciences),
keep their senses under perfect control, and study and
teach, restrain their minds from evil pursuits (such
as the practice of injustice), and study and teach,
learn the properties of heat, light , electricity, and
other natural forces, and study and teach, perform Homa
daily, and study and teach, serve atithis, and
study and teach, fulfil their duties and obligations
towards other men, and study and teach, protect their
subjects and children, and study and teach, preserve
and prefect the reproductive element, and study and
teach, protect and educate their children and pupils,
and study and teach." TAITREYA UPNISHAD 7: 9.
"A
wise man would do well to practise both Yamaas*
and
*Yamas are 5 in number:-
(a) Harmlessness; (b) Strict devotion to veracity; (c)
Honesty in word, deed and thought; (d) Abstinence from
sexual indulgence; and (e) abstinence from the headlong
pursuit of worldly things and freedom from the prides
of one's possessions (such as wealth and Power). YOGA
SHASTRA Sadhanapada, 30. - Tr.
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45
Niyamaas*
and He who practices one without the other, never makes
any progress, on the contrary he simply degenerates,
in other words, leads a degraded life in this world."
MANU 4: 204.
"Neither
inordinate desire nor its total absence is conductive
to a man's happiness, since it would be simply impossible,
either to lead a virtuous life, or to acquire (Vedic)
Knowledge without desiring for the same."MANU 2: 2
"The
study and teaching of all true sciences; observance
of the vows 9 of Brahmacharya, and truthfulness;
performance of Homa, as well as the acceptance
of truth leading a virtuous life, as enjoined by the
Veda, communion with God, and acquisition of
the knowledge of the Veda; performance of seasonal
Homa,** reproduction of good children, performance
of the Five Great Daily Duties,*** and doing
such other good actions as are productive of beneficial
results to the community such as developing technical
arts; all the eight things to go to make a Brahman,
in
*Nyamaas are also 5 in number:-
(a) Cleanliness (physical and mental); (b) Contentment
- which does not mean contentedness with physical inertia,
but which does mean that you do your utmost to attain
your object, but are not carried away by the resulting
profit and loss, joy or sorrow; (c) Devotion to duty regardless
of consequences; (d) Acquisition and discrimination of
true knowledge; (e) Resignation to the Will of God through
extreme devotion to Him.
**Specials Homas are performed
at the change of season, as well as on the occasion of
full moon, etc. -Tr.
***
The
Five Great Daily Duties
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The five great daily duties are,
- Worship
of God;
- Homa
and duty towards the learned;
- Service
of one's parents and other learned and righteous persons;
- Duty
towards animals and the poor and helpless, and
- Duty
towards the altruistic teachers of humanity and ordinary
guests, i.e., to show them proper respect and serving
them to the utmost of one's power and means. -Tr.
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46
other
words, his mind ought to be the repository of Vedic
learning and devotion to God." MANU 2: 27. Without
the practice of the these an individual is never
entitled to be called a Brahman
"As
skilful driver keeps his horses under control ,
even so should a wise man keep his senses - which
are apt to lead both mind and soul into the pursuit
of wicked objects - under complete control." MANU
2: 88.
"Verily,
that man alone can achieve his heart's desire who
is a master of his senses; he who allows himself
to become their slave soon loses* his character."
MANU 2: 93.
"A
man of low character can never succeed in acquiring
knowledge of the Veda; in keeping up his
vows of celibacy, truthfulness, etc.; nor in fulfilling
his duties towards duties towards man and God, keeping
control over his passions and desires, being steadfast
in his devotion to truth and righteousness, and
performing good deeds." MANU 2:97
"There
should be no omission in the study of the Veda
and performance of the Five Great Daily Duties
and other good works even on holidays, as there
is no omission in the act of respiration without
risk to life, so there can be no omission of one's
daily duties; a good deed done even on an Anadhayaaya
- so called day of exemption from study, etc., cannot
but bear good fruit." MANU 2: 105, 106.
As
it is always a sin to tell a lie, and always a virtue
to speak the truth, a man should on all days shun
vice and practise virtue.
*Literally, becomes addicted to great
vices. - Tr.
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47
"He
who has a sweet and amiable disposition and serves
the wise and old with all his heart, continually
gains in knowledge, reputation and strength and
enjoys a long life." MANU 4: 121. Whilst he that
is otherwise, never advances in knowledge, etc.
"Let
a wise man bear malice to no living soul and let
him show all men the path that leads to true happiness,
let his speech be sweet and kindly, let him be truthful
in word, deed, and thought. This alone can lead
to the spread of truth and righteousness. Verily,
he alone can have a true conception of the teachings
of the Vedaas whose mind and speech are pure
and well under control." MANU 2: 159, 160.
"That
Brahmana alone is said to possess true knowledge
of the Veda and God, who shuns the world's
applause like poison and courts its censure like
immortality." MANU 2: 162
"Thus
let the twice-born students (male and female) who
had there Upanayana performed go on gradually
acquiring knowledge of the Vedaas, which
is their highest duty." MANU 2: 164.
"A
Dwija as well as his children who, instead
of studying the Veda, wastes his time in
doing other things soon goes down to the level of
a Shoodra(lowest in character)." MANU 2:
168.
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48
"A
Brahmachaari (male or female) should abstain
from meat and alcohol, perfumes, garlands of flowers,
tasty foods and drinks, the company of the opposite
sex, sour articles and injury to all living things,
from anointing the body and handling the reproductive
organ unnecessarily, from the use of collyrium,
from the use of boots and shoes and of an umbrella,
or a sunshade, from harbouring low passions such
as anger, avarice, carnal passion, infatuation,
fear, sorrow, jealousy, malice , from singing, dancing,
playing gambling, gossiping, lying and back-biting,
from looking upon women (with the eye of lust),
and embracing them, and from doing harm to other
people, and indulging in such other evil habits.
Let every student sleep alone and never lose his
reproductive element. He who loses it through passion
breaks his vow of Brahmacharya."MANU 2: 177
- 180.
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49
cultivation
of any skill or talent you may possess. Never be
indifferent to the acquisition of wealth, power,
etc. Never neglect your duty to serve your father,
mother, teacher, and all preachers of the true religion
(atithi). Love virtue and shun vice. Imbibe our
virtues, not our faults and imperfections. Always
keep the company of those Brahmans (wise men) amongst
us who are learned and imbued with piety; put your
trust in them and them only. Be charitable. Give
- in faith or without faith. For fame, or through
shame, give. Give - whether through fear of public
opinion, or simply for keeping your word.
Always
give. If you are ever in doubt as to the truth of
any practice of religion, or a doctrine, or mode
of divine worship, follow the practice of those
highly virtuous Brahmans, whether Yogis or not,
who are free from prejudice, charitable in disposition,
and well versed in philosophy and science (physical
and spiritual), and extremely desirous of furthering
the cause of righteousness. This the advice. This
the commandment. This is the mandate of the Vedas.
Aye, this is the Law. Follow this advice. Obey the
Law." TAITREYA UPNISHAD 7, 11:1-4
Let
all bear in mind that "even the most insignificant
action, in this world, is impossible without a desire
on the part of the doer. Therefore, whatever a man
does is the outcome of his will." MANU 2: 4.
"Character
or righteous living as taught by the Vedas, as well
as, Smritis* in conformity with Vedas, is the highest
virtue.
*Writings of Aptas in conformity
with the Veda.
(An Apta is a pious, truthful, unprejudiced, hones
and learned man.) - Tr.
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50
is
the end-all and be-all of all reading and reciting,
studying, teaching and preaching. Let a man, therefore,
always walk in the path of righteousness. He that
swerves from it can never enjoy true happiness -
which is born of strict adherence to the conduct
of life enjoined by the Veda. He alone enjoys, all
true happiness, who requires, knowledge and leads
a righteous life." MANU 1: 108, 109
"He
is an atheist, and a slanderer of the Vedas, who
disparages their teachings, as well as the writings
of true teachers in conformity with the Vedas. He
should be excluded from good society, aye, even
expelled out of the country, (if necessary)."MANU
2: 11
"The
Vedaas, the Smrities, the practice of men, good
and true, in conformity with the Vedas - the Word
of God, and the satisfaction of one's own soul
- these undoubtedly, are the four criteria of true
religion, which enable one to distinguish between
Right and Wrong" MANU 2: 12.
Equitable
dealings, the acceptance of truth and the rejection
of untruth, under all circumstances, constitute
the true conduct of life; or Religion,* and
the reverse of this is Irreligion
"It
is only those, who stand aloof form the headlong
pursuit of both wealth and carnal pleasures, that
can ever attain a knowledge of true religion. It
is the duty of everyone, who aspires after this
object to determine, what true
* word used in the text is
Dharma which is a very comprehensive term.
If translated into the guiding principle of all human
activities, it may give some idea to the reader as
to its meaning. - Tr.
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51
Teachers
ashould instil the aforesaid teachings into the
minds of their pupils. They should take care that
they do not neglect the education of Classes
other than Braahmans, viz,/ - Princes and
other Kshatriyaas, Vaishyaas, and intelligent
Shoodras. Because, if Brahmans only
were to acquire knowledge, there could be no advance
in knowledge, religion, and government, nor increase
in wealth, for Braahmans, whose sole duty
is to acquire knowldge and disseminate it, depend
for their living on Kshatriyaas, etc., to
whom they are law-givers.
Brahmans
would be relieved of all restraint and fear from
Kshatriyaas, who, being uneducated, would
be quite incapable of judging the soundness or unsoundness
of their teachings. They would thus gradually use
their power for theri own selfish ends, drift into
hypocrisy and do whatever they lied and their example
would be followed by other Classes. But when
Kshatriyaas and other Classes are
also well educated, Brahmansstudy still harder
to keep ahead ot the other Classes and walk
in righteousness.
They
could never then falsely teach and lead selfish,
hypocritical lives. It follows, therefore, that
it is in their own interest, as well as that of
the community at large, to try their best to teach
the Veda and other true sciences and philosophies
to the Kshatriyaas and other Classes, that
are thr real cause of advance in knowledge, religion,
and government, and of increase in wealth, etc.
They never live on alms, and, therefore, can have
no reason to be partial in religious or scientific
matters. When all Classes are well educated and
cultured, no one can set up any false, fraudulent,
and irreligious practices.
All
this goes to prove that it is the Brahmans,
and the Sanyaasis, who keep Kshatriyaas
and others in proper order and vice versa. Therefore
all persons of all Classes should be given good
and sound education and be well instructed in the
principle of true religion.
THE
FIVE TESTS OF TRUTH
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The truth of every thing that is learnt or taught
should be carefully examined by the following five
tests:-
- The
Veda and nature of God - All that conforms
to the teachings of the Vedas, nature,
attributes and characteristics of God is right,
the reverse is wrong.
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52
- Laws
of Nature - All that tallies with laws
of nature is true, the reverse untrue; e.g., the
statement that a child is born without the sexual
union of its parents, being opposed to the laws
of nature can never be true.
- The
practice and teachings of A'ptaas, -i.e.,
pious, truthful, unprejudiced, honest, and learned
men. All that is unopposed to their practice and
teachings is acceptable and the reverse is unacceptable.
- The
purity and conviction of one's own soul.
- What is good for you is good for the world.
What is painful to you is painful to others. This
ought to be the guiding principle of one's conduct
towards others.
Eight
kinds of evidence
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- Direct
Cognizance.
- Inference.
- Analogy.
- Testimony.
- History.
- Deduction.
- Possibility.
- Non-existence
or Negation.
- Direct
Cognizance (Praatyaksha) is that kind of knowledge,
which is the result of direct contact of the five
senses with their objects,* of the mind (faculty
or organ of attention) with the senses, and of
the soul with mind. NYAAYA Shaastraa 1: i, 4.
- But
this knowledge must not be that of the relation
of words with the things signified, as of
the word "water" with the fluid called "water",
For example, you ask your servant to bring
you some water. He brings water, puts it before
you, and says : 'Here is water, Sir.' Now,
what you and your servant see is not the word
"water" but the object signified by it. So
ou have the direct knowledge of the
object called water. But the knowledge
*As of eyes with light, or ears
with sound, of olfactory sense with colors, of tongue
or question sense with flavours, of tactile sense with
objects tht give rise to the sensation of touch. -Tr.
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53
* Note -- In order to make this
point clear I subjoin the following quotation form "Evidences
of Human Spirit" , by the Late Pundit Guru Datt Vidyarthi,
M.A., bearing on the subject of Inference. - Tr.
"
The known datum or data, from which the unknown something
is inferred is called in Sanskrit Logic, the Linga and
the something inferred is called the Anumeya. With reference
to this question of Inference, says Kashayap the logician:-
That alone is valid datum for inference (Linga) which
has, firstly, been known to co-exist with the thing
to be inferred at some time or place, secondly, is also
known to be present wherever the like of the thing to
be inferred exists, and thirdly, to be absent wherever
the unlike of the thing to be inferred exists.
To
take, for instance, a concrete example. From the fall
of the barometer is inferred the decrease of the pressure
of air. Let us see if such an inference can be a valid
inference. The fall of the barometer is known. But we
know, form a specific experience, i.e., an experiment
conducted at a particular time and place, that the decrease
of pressure produces the fall of barometer. This fulfils
the first condition. Secondly, similar cases of the
decrease of pressure, by whatsoever cause, are attended
with the fall of barometer, but the third condition
is not fulfilled. It is not true that wherever there
is no fall in the barometer, there is no decrease of
pressure, for, there may be no fall of barometer, although,
the pressure may have been decreased.
The
mercury, through rise of temperature expands and becomes
lighter. Had the same pressure continued, the column
of mercury would have rise higher up, but the fall of
pressure compensated for the rise, and left the mercury
conclusively proved that the fall of the barometer is
not the linga of decrease of pressure. Similar reasoning
will show that the decrease in the weight of the super-incumbent
column of mercury is the linga (inference) of the decrease
of pressure."
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55
Sheshavat
- inference is one, in which you reason from effects
to causes. Examples:- You see a flood in the
river, and infer that it must have rained on the mountain
from which the river issues. Again, you see a child
and at once infer that the child must have had a father.
Again, you see this world and infer the existence of
the Spiritual cause - the Creator, as well as of a Material
cause - the elementary matter. Or, again, take another
example. When you se a man in pleasure and pain, you
at once infer that he must have done a virtuous or sinful
deed before, since you have noticed that the consequence
of a sinful act is pain, and that of a virtuous deed,
pleasure.
Aaamaanyatodrishata
- is that kind of inference, in which there is no relation
of cause and effect between the known datum and the
thing to be inferred, but there is some kind of similarity
between the two. For example, you know that no one can
get another place without moving from the first, and
hence, if you find a person at a certain place, you
can easily infer that he must have come to the latter
place by moving from the first.
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Upamaana
- Analogy - is the knowledge of a thing from
its likeness to another. The thing which is required
to be known is called Saadhya, and tha which
becomes the means of this knowledge from some kind of
likeness between the two is called Saadhana
Examples:
- a man says to his servant : "Go and fetch Vishnu
Mittra." The latter answers that he does not know
him, as he has never seen him before. Thereupon the
master says :- You know Deva Datta, don't you?" Upon
the servant's answering in the affirmative, his master
continues: "Well, Vishnu Mittra is just like Deva
Datta." So the servant went out to find Vishnu Mittra.
As he was passing through a street, he saw a man very
much like Deva Datta, and thought that, thta man must
be Vishnu Mittra, and forthwith brought him to his
master.
Or,
take another example. You want to know what a Yak
is. Well, some one tells you, it is just like an ox.
Next time you go to a jungle and happen to see an
animal very much like an ox, you at once know that
it is the Yak you asked your friend about. Now this
kind of knowledge, i.e., knowledge of Vishnu Mittra
from his likeness to Deva Datta and of a Yak from
its likeness to an ox is calledUpamaana or knowledge
by analogy. The words Vishnu Mittra and Yak
are called Saadhya, whilst Deva Datta
and ox are called Saadhana, in the above
two instances.
<>
Shabda
- Testimony (literally, word) - "The word of
an A'pt (altruistic teacher) is called Shabda."
NYAAYA Shaastra 1:,i, 7.
An
A'pt is a person who is a thorough scholar, we versed
in all the sciences and philosophies, physical and
spiritual, is virtuous, truthful, active, free from
passions and desires, imbued with love for others,
and who is an altruistic teacher of humanity solely
actuated with the desire of benefiting the world by
his knowledge, experience and convictions. God being
the truest and greatest of all A'ptas, HIs word the
Veda is also included in shabda (Testimony).
Itihaas
- History - is that which tells us that such
and such a person was so and so, he did such and such
a thing. In other words, Itihaas is the
history of a country or the biography
of a person. NYAAYA Shaastra 2: 2,1.[The experience
of the past recorded in history can be applied to solve
many a difficult question of the day. - Tr.
Arthaapatti
- Conclusion or deduction. - It is a conclusion
which naturally follows from the statement of a fact;
for instance, one says to another: "Rain falls from
clouds" or " and effect flows from a cause." The natural
conclusion that can be drawn from the above statement
is: "There can be no rain when there are no clouds,"
or "no effects follow when a cause does not exist."
Sambhava
- possibility. - When you hear a thing, the
first thing that enters your mind is whether such and
such a thing is possible. Anything that runs counter
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58
to
the laws of nature is not possible, and hence it can
never be true; for example, if you are told that a
child was born without parents, such and such a person
raised the dead to life again, or made stones float
on the sea, lifted mountains, broke the moon into
pieces, was God incarnate, or saw horns on the head
of a man, or solemnized the marriage of a couple born
of sterile mother. You could at once know that it
could not have possibly happened, being opposed to
the laws of Nature. That alone is possible which is
in conformity with the laws of nature.
Abhaava
- Absence or Negation.- You infer the existence
of a thing in some other place from its absence
from the place where you were told you find it; for
instance, a gentleman said to his man: "Go and bring
the elephant from the elephant-house." He went there
but found that the elephant was not there. He naturally
conclude that he must be somewhere near about. So he
went out and looked about for the elephant and found
him not very far from its proper place and brought him
to his master.
These
eight kinds of evidence have been briefly described.
Their number can be reduced to four fi History be
included under Testimony, and Deduction, Possibility,
and Negation under Inference.*
It
is only by means of these five criteria that a man
can ascertain what is right or wrong and not otherwise.
THE
SIX ENTITIES
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Supreme Bliss (Moksha) is obtained by living a truly
righteous life and thereby getting the soul purified
and exalted, and gaining a true conception of the
six entities, viz., Noumenon, Attribute, Action,
Commonness, Dissimilitude, and inherent relation,
*They van even be reduced to
three, viz., Direct Cognizance, Inference, and Testimony
if Analogy be included under Inference. - Tr.
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(
as of cause and effect, of whole with its parts).
Drayvyaas
(Noumena) are nine in number:- Prithivi (Solids),
A'paah (Liquids), Teja (Luminous matter), Vaaya (Gases),
an |
