Sex and Hinduism Revisited

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Nithin Sridhar
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(This is a revised and enlarged version of 2008 article titled "Between Ears, Not Legs")

Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two labia*(lips) of the vulva are the fire in the middle [Brhad-Âranyaka Upanisad, 6.4.3] (1)

This man (ama) am I; that woman (sâ), thou!
That woman, thou; this man am I!
I am the Sâman; thou, the Rig!
I am the heaven; thou, the earth!
Come, let us two together clasp!
Together let us semen mix,
A male, a son for to procure! [Brhad-Âranyaka Upanisad, 6.4.20]

Whenever the issue of love, nudity, sex and Hinduism comes into picture, we usually get to see one of the following reactionaries: (a) The West in general and its scholars studying South Asia [for example RISA(2)] in particular, and their Indian counterparts who consider Hinduism to be a mix of voodoo and pornography; or (b) The Hindu orthodoxy which thinks sex is taboo.

Now let's examine how valid these perspectives are.

Hindu Purusharthas:
Human life is considered to be the most advanced of all organisms. The importance of human life has been highlighted repeatedly by our various Acharyas. The difference between Humans and all other animals, birds or plants is the fact that humans have faculty of thinking, faculty of decision and discrimination (viveka), whereas the other animals live life according to their instinct inherent from birth. Hence, it is the ability to discriminate between merit and demerit, good and bad or right and wrong and to exert “Free-Will” to act accordingly is what makes a human life unique and precious. It is because of this ability a person is able to work himself to fulfill his desires and attain goals. These goals or “objectives of human life” are categorized under four headings and collectively termed as Purushartha. They are the canonical ends or aims that serve as pointers in life. The four Purusharthas from the lowest to the highest are: kama - pleasure or desire (3), artha - wealth, dharma - righteousness or morality and moksha - liberation from the cycle of rebirth, with dharma being placed first in the order and Moksha at the last signifying the fact that Dharma is the common element, a general frame-work, a medium through which one must attain kama, artha and moksha.

According to the Kamasutra, "In the beginning, the Lord of beings created men and women and, in the form of commandments in one hundred thousand chapters, laid down rules for regulating their existence with regard to dharma, artha, and kama."(4) Further, it says, "Man, the period of whose life is one hundred years, should practise dharma, artha and kama at different times and in such a manner that they may harmonise together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to artha and kama, and in his old age he should perform (Nivritti) dharma, and thus seek to gain moksha, i.e. release from further transmigration."(5)

Hence, in the Hindu scheme of things, even though enlightment is the ultimate goal of life, it encourages people to enjoy everything and fulfill all material desires but through rightful means. This it does because, Moksha is a long process and every person is not immediately qualified for it. Only a person who has become dispassionate and has overcome the internal enemies like desire, jealousy, anger, delusion, pride and greed is qualified to practice Moksha-Sadhana and attain Moksha. This is the path of renunciation. But, for those who still have desires for wealth and enjoyment, the path of householders is advised. This is the path in which kama and artha are fulfilled in a dharmic way such that there is neither suppression of desires nor reckless-gratification. A person who indulges only in gratification of his desires be it for wealth or for sex without caring for its righteousness or consequences will end of committing heinous actions like corruption or rape. Instead, the path of householders is a path by which, two people come together to practice dharma, kama and artha together.

It is this harmony of dharma, kama, artha and moksha that is also the foundation of less traversed but more maligned path- the path of the tantras. The tantras does not reject anything as taboo, but it seeks to accept the human desires and passions including the bestial tendencies for what they are and then use them to rise above them. This it does in variety of ways that are suitable for people with different temperaments and competencies.

Hence, a person who wants to overcome his sexual desires can do so by practicing the duties of householder with restraint of his senses. Through this practice of restraining senses called as “Indriya Nigraha”, he would slowly become detached and dispassionate. Or such a person may instead use sex as a tool, as a medium of worship, which would result in satiation of his sexual desires and at the same time making way for spiritual upliftment.

Sex as Yajna:
Yajna or sacrifice is derived from the root, yaj. It means "worship" or "the offering of oblation". Max Müller defines yajna as "an act by which we surrender something for the sake of gods"(6). Sex is worship, a sacrifice. It is an act by which the partners involved surrender their ego in order to gain pleasure, progeny and, eventually, even enlightment.

Brhad-Âranyaka Upanisad  says “Her lap is a sacrificial altar; her hair the sacrificial grass; her skin the soma-press. The two labia of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vâjapeya ["Strength-libation", libation is an act of pouring a liquid as a sacrifice (as to a deity)] sacrifice, so great is the world of him who practices sexual intercourse"

These verses clearly show that sex is to be treated as a form of worship, an act to not only to gain pleasure, but also as a sacred act for obtaining progeny (a householder’s duty prescribed by scripture) and spiritual upliftment.

Sex as Meditation:
In Vijnana Bhairava Tantra, during a conversation between Shiva and Shakti, Devi asks: "O Shiva, what is your reality?/ What is this wonder-filled universe?/ What constitutes seed?/ Who center’s the universal wheel?/ What is this life beyond the form pervading forms?/ How may we enter it fully,/ above space and time,/ names and descriptions?/ Let my doubts be cleared!"

Shiva explains her 112 methods of meditation to attain enlightment which includes few sexual meditations. He says: "At the start of sexual union/ Keep attentive on the fire in the beginning,/ And so continuing,/ Avoid the embers in the end./ When in such embrace your senses are shaken as leaves,/ Enter this shaking./ Even remembering union,/ Without the embrace."

These verses clearly indicate how the sexual act can be utilized for achieving enlightment. There are certain tantric sadhanas called as “Lata Sadhanas”, wherein partners identify themselves with Bhairava-Bhairavi and use sexual union to attain Samadhi. Samadhi is a state where the ego vanishes. In a sexual act, too, when the two partners unite together, when their passions reach their peak, for very brief moments, they both will experience a state of non-ego. If, this state can be harnessed and lengthened, then it can lead one to Samadhi.

But, this does not mean that every person who indulges in sex is a yogi. Kularnava Tantra clearly says- “Beguiled by false knowledge as propagated, certain persons, deprived of the guru-shishya tradition, imagine the nature of the Kuladharma according to their own intellect. If merely by drinking wine, men were to attain fulfillment, all addicted to liquor would reach perfection. If mere partaking of flesh were to lead to the high state, all the carnivores in the world would become eligible to immense merit. If liberation were to be ensured by sexual intercourse with a Shakti, all creatures would become liberated by female companionship (7)”.  Hence, every sexual encounter does not lead to Samadhi. Sexual recklessness does not lead to Spiritual progress. But, when a Sexual act is treated as worship, as a meditation and the act is used to still the mind and withdraw the senses, one attains dynamic equilibrium. This dynamic stillness when harnessed will in turn lead to Samadhi. A normal sexual encounter ends when the partners climax and the male ejaculates. But, in a Lata-Sadhana, there is no ejaculation. When, the partners reach the state of highest passion, they instead enter into a state of Samadhi. This is in fact very difficult to achieve for most people. Only a few have competency to practice them. It is the ignorance of such nuances that has led to misunderstanding of tantras.

Kamashastra:
It is the study of 64 arts(8) like singing, playing musical instruments, dancing, union of dancing, singing, and playing instrumental music, writing and drawing, tattooing, etc. The "art of lovemaking" is only a part of this shastra (discipline). Hence, the attempt of modern scholarship to reduce the whole discipline of Kama that deals with love, sex, marriage, arts and music to only a manual of sexual gymnastics speaks volume about the state of scholarship present in India and the West. This also strengthens the speculations that the scholars who study Hinduism selectively highlight some aspects that suit their agenda and ignore the rest.

Sex education:
This branch of education has been featured throughout the Hindu history. Vatsyayana says, both men and women should learn the Kamashastra(9).

Pre-marital sex and love marriages:
In Hindu society sex was always considered a matter of individual choice. There are many such instances in our history. Scriptures too depict pre-marital sex and love marriages. So, complaining that they are "anti-Hindu" is ill-informed. The Manusmriti recognizes eight kinds of marriages of which "gandharva marriage" is one. It is a voluntary union of a maiden and her lover, which arises from desire and sexual intercourse for its purpose (10). A caveat needs to be added here. The support of scriptures for Love marriages or by extension for pre-marital sex between lovers who eventually marry should not be considered as a support for recent practices of sexual recklessness like one-night stands that has no element of love. The practices of dating multiple people for sex, or visiting prostitutes or one night stands are indeed considered as sexual recklessness and hence are against the basic tenet of Dharma- the Indriya Nigraha. Such actions are considered as transgressions of Dharma. The same is the case of extra-marital affair. It is considered as a sin (11), an adharma because it involves cheating.

If, it be said that, the issue of sex and affair are personal issues and it is wrong for religion to interfere in it, the answer is that Hinduism is not interfering in anybody’s life. It only teaches people to discriminate between Dharma and Adharma, the actions that are right and bring happiness and those actions that are wrong and results in sorrow. But, every person has a free-will to act, to take decisions, to make choices. This freedom to exert free-will was always present in Hindu society and is the very core of human life.

Is Hinduism pornography and tantra a sex manual?
 The straight answer is a simple "no".

The word "Tantra" actually refers to a vast body of literature called the "Agamas" which are practical manuals for meditation. There are many Shaiva, Shakta, Pancharatra Agamas. Using sex for meditation is prescribed in only a few of the many different paths described in the Agamas. The aim here was to turn a sexual union into a meditation, a spiritual union that would ultimately result in Samadhi and not sexual gratification. It is Victorian puritanical authoritarianism which condemns any mention or depiction of sex. 

Hinduism on the other hand, recognizes the role of sexual desires in human lives. The sexual depictions in some of the temples were meant to not only educate the people about role sex in householder’s life, but also to help those who were involved in sexual sadhanas (penance) for enlightment. Such, depictions has great value not only for their artistic beauty but also for spiritual significance. There is a difference between nudity, expression of beauty and pornography. What appears in the Hindu Puranas and Itihasas are expressions of genuine beauty and deep philosophy and not pornography as imagined by modern academics.

Hence, sex is neither a taboo nor pornography in Hinduism. Instead it is recognized as a very basic block of life, which must be harnessed in a proper way so that it would lead to both sensual happiness and spiritual fulfillment.

References & Notes:

1 The verses are taken from chapter titled "Incantations and ceremonies for procreation"

2 Religions In South Asia (RISA), a department under the American Academy of Religion (AAR), has been sponsoring studies for years now to deride Hinduism. The Gods and Goddess like Ganesha, KaLi, and saints like Ramakrishna etc. have come under much distasteful sexual connotation and nauseating voyeurism that one begins to wonder if it can at all be called academics. Also read RISA LILA by Rajiv Malhotra- http://creative.sulekha.com/risa-lila-1-wendy-s-child-syndrome_103338_blog

3 Kama in general means material desires and pleasures: physical, emotional, sexual and psychological. According to the Kama Sutra of Vatsyayana: "Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama." Part 1, Chapter 2: On the acquisitions of Dharma, Artha and Kama. The Kama Sutra of Vatsyayana, Translated by Sir Richard Burton,

4 Part 1,Chapter 1:Preface, The Kama Sutra of Vatsayayana, Translated by Sir Richard Burton.

5 Part 1, Chapter 2: On the acquisitions of Dharma, Artha and Kama. The Kama Sutra of Vatsyayana, Translated by Sir Richard Burton,

6 Max Müller's Sacred Books of East series (SBE 30), p 315.- http://www.sacred-texts.com/hin/sbe30/sbe30119.htm#page_315

7 Kularnava Tantra 2.116-118

8 Part 1, Chapter 3: On the Study of the Sixty-Four Arts, The Kama Sutra of Vatsayayana, Translated by Sir Richard Burton

9 MAN should study the Kama Sutra and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharma and Artha. Even young maids should study this Kama Sutra along with its arts and sciences before marriage, and after it they should continue to do so with the consent of their husbands. Part 1, Chapter 3: On the Study of the Sixty-Four Arts, The Kama Sutra of Vatsayayana, Translated by Sir Richard Burton.

10 Manu Smriti 3.32

11 Manu Smriti 12.7

Is Hinduism Created by the British?

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Nithin Sridhar
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1. It is a modern fad to allege that, there was no religion called "Hinduism" before British came.
 
2. They claim that it was British who created Hinduism by giving it a working structure & framework.
 
3. They also claim that, it was British who decided that Vedas, Gita etc must be designated as core books!
 
4. Further, it is said that, before the dawn of British, Indians were practicing only pagan superstition!

5.it is true that,name Hindu was not existing before Persians use it.Does it mean the Hinduism did not exist?
 
6. "Hindu" may be the name given by foreigners, but we Hindus called our system "Dharma".
 
7. It was called "Sanatana Dharma" because it was based on eternal principles of life & Universe.
 
8. It was also called "Arya Dharma"- Nobel Dharma because it took a person towards highest Truth.

9. Those who say that,numerous sects, traditions and cults are unrelated to each other are simply ignorant.

10. It is the principles of Dharma that Unite every kula, every sampradaya, every Darshana.

11. To the Q how do they unite? They unite by taking every person towards highest goal of Moksha.
 
12. It is in this context the Vedas claim, God/Truth is one, Paths are many.

13. But, these paths are not exclusive. They are complementary & supplementary to each other.

14. Further, some paths act as foundation steps that lead to higher paths.

15. It is for this reason Swami Vivekananda says "One travels from lower truth to higher truth".

16. And this argument that various Hindu philosophies were exclusive were shown as false in 13th century itself!!

17. Sri Vidyaranya in his famous Sarva-darśana-saṅ̇graha (A Compendium of Speculations) demonstrates how schools were not exclusive.

18. He sketches 16 Hindu philosophies in their ascending order,one leading to other & culminating in Vedanta.

19. Even if one does not agree with his conclusion, it goes on to show how they are not exclusive.
 
20. All Hindu philosophies have their own importance & pave way for evolution of an Individual towards Truth.

21. So, there was always a united cultural, spiritual tradition called "Sanatana Dharma".

22. But, this unity was unlike that of west. The unity was not in means but in the goal.

23. As the western religions consider Unity to be of both means & goal, they term Hinduism as a way of life.

24. But, Hinduism is both a way of life & a religion in the sense of that which unites.

25. Here, the Unity is not in sameness of means, but only in the goal- Moksha.

26. It may be argued that, even Moksha is defined differently in various schools.

27. True, but every philosophy is only an indirect means aimed at inducing direct Realization.

28. So, whatever be philosophy, it is aimed at taking a person to Atma-Jnana.

29. The moment one attains Direct realization, all doubts, all differences vanish!!

30. Hence,Hinduism is not creation of British,but is Eternal Dharma tht takes everyone towards highest Truth.

The Need for Indian Narrative

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Nithin Sridhar
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(Also watch Rajiv Malhotra's lecture on "India's Grand Narrative"- http://www.youtube.com/watch?v=d9iObjKR5yI)


1. The issue of withdrawal of Wendy Doniger's book "The Hindu" and subsequent drama again shows the need for Hindu/Indian Narrative and Scholarship.

2. Those who are traditionally trained lack knowledge of modern scholarship. Further their numbers are dwindling fast.

3. The people with modern education largely has superficial understanding of Hindu religion and allied subjects.

4. We need to do two things- 1. Revive the traditional system of education of Veda, Vedanta, Tarka, Agama etc.And support the practitioners. 2. We need to create Indian narrative/analysis of not only Indic religions and traditions but also of world religions.

5. The traditional teaching through Sanskrit using mimamsa & tarka & Modern scholarship & research techniques must be carried simultaneously.

6. Further, we need create means of livelihood for those who learn & teach Vedas and dedicate their life for performing of vedic rituals.

7. The lack of Indian/Hindu narrative and purva-paksha as Rajiv Malhotra suggests is the source of problem which has manifested as Wendy etc.

8. Only way this lacunae can be rectified is by supporting Vedic learning & those who dedicate life to teach & practice Vedic tenets.

9. And with help of those traditional pandits, scholars well versed in modern methodology can create Indian Narrative.

10. We need to implement this approach in all branches of Sanatana-Dharma- from theology to science, from astrology to astronomy.

11. We need to create scholarly, objective research in Sanskrit, English & other vernacular languages.

12. Those who study in Gurukulas have no means to support themselves.A person who learns Vedas and wishes to practice Vedic karmas whole life has no means to support himself.

13. And there are hardly few gurukulas that teach Vedanta, Tarka, Mimamsa in traditional way because only few people go to it. Whatever is being maintained of Gurukula system is with great difficulty and generous donations.

14. Further, Learning Veda or Vedanta, Tarka or Mimamsa etc in themselves take up more than 10-15 years. Hence, there is little scope for students to pursue modern education simultaneously.

15. Further, those who study in Veda pathshalas have very little means of livelihood. Hence, Govt and others should support such people who want to pursue vedic way of life, who involve in learning, practicing and teaching Vedic mantras and doing Vedic Karmas.

16. Similarly, the modern education has no time or scope including traditional subjects in elementary or high school level.

17. We can only include certain elements like teaching of basic English etc in traditional gurukulas and including Sanskrit in modern system.

18. We must parallelly create traditional gurukula system where teaching is in Sanskrit of all branches from veda to tarka, to agama, to Ganita/Maths to Jyotishya and the Modern education that is as it is practiced but with curriculum to reflect unbiased truth.
 
19.Arts and Humanities must be supported and encouraged, so that students who pursue it, later can work with traditional pandits and create PhD thesis, research work etc on various branches.

20. By such collaboration of those learned in modern methodologies and those learned in traditional methodologies, we can create an Indian Narrative and Scholarship in Sanskrit, English as well as in Vernacular languages.

Society & One-Legged Dharma-Part 5- The Issue of Child Marriage

________________________    
Nithin Sridhar
____________________ 

I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
-Nithin Sridhar
_____________________________________________________________

The Issue of Child Marriage

Child marriages serve as one of the best example to depict the gap between what was conceived and what is presently being practiced. It depicts the deviation and degradation of the Hindu society from the tenets of Dharma that were prescribed for welfare of society.
 
In the present scenario, though by law the age for marriage is fixed at 18 for girls and 21 for boys, there are many cases of child marriages. The girl is especially made to leave school in middle and is married off. In many such cases, the girls would be completely devoid of education. The practitioners of child marriage, their apologists as well as those who jump to criticize Hinduism, point out that, Child Marriage is prescribed in the Hindu scriptures itself and it has been practiced in Hindu society from very old times. But, a proper understanding of scriptures would show that, the way a child marriage is being practiced today is completely deviated from what scriptures had prescribed.

According to the scriptures, the boys were allowed to marry only after they finished their education, the duration of which usually lasted for 12 years starting from age of 8 i.e. a boy finished education only at 20 years. So, the question of early marriage in case of boys did not arise. It is usually pointed out that, as girls did not had Upanayana ceremony, they were not educated and were kept illiterate. But this is anything but truth.

Manu Smriti clearly says that "service to husband" is "service to Guru" (Manu 2.67). That is, the Husband is the wife's Guru. Hence, the men who spent 12 years in Gurukula studying and learning, later upon being married, they will teach it to their wives. This can be very well understood from various conversations between Yajnavalkya and his wives. Hence, marriage and education went hand in hand as far as girls were concerned. It is keeping in mind the education factor that, the scriptures prescribed the age of marriage for girls as 8-12 i.e. the same age the boys enter Brahmacharya ashrama.

Hence, the underlying assumption behind the prescription of early marriage of girls was that they would be educated by their husbands. And then, the husband and wife together would practice their Dharma/duties. But as society deteriorated, the education part was completely removed and only the marriage part retained !! In today's scenario owing to the fact that, education is no longer a part of any marriage as such, child marriages not only becomes meaningless but also has given rise to many social injustices. Hence, people must understand, that marrying off their girls early without giving her education is against Dharma.

Are Vedas valid means of Knowledge?

_______________________
Nithin Sridhar
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In Hindu tradition, Vedas or "Sruti" are held as ultimate "Pramana". Sruti, Smriti, Itihasa and Puranas are all considered the authority on matters of Karma, Dharma and Moksha-in short the whole religious life. It is often asked, Why should we take Vedas as authority? Why should Vedas be taken as "Shabda Pramana"?

"Pramana" means "valid means of knowledge". There are various means by which a correct knowledge is obtained. Pratyakṣa (direct perception),Anumāṇa (inference),Shabda (verbal testimony) and Upamana (analogy) are the important valid means mentioned in scriptures.

All these Pramana are used in day to day life. All that we see, hear and perceive by senses are called as "Pratyaksha". "The water exist, because I can see it, and I can drink it" comes under Pratyaksha. "There is a smoke which I can see, so definitely there must be fire or factory somewhere"- comes under Anumana/Inference. "Similar to Cow, even Yaks provide milk" or "Unlike Tigers, Elephant has tusks"- these come under Upamana or Comparison.

Similarly statements like "John who went to Himalayas says it is very Cold"- comes under Verbal Testimony. So, in the Material world, all the four means of knowledge are used and accepted.

But, when it comes to the questions like- What happens after life? Does a person have only one life or is there after life? Does heaven or hell really exist?, neither direct perception nor inference nor comparison cannot function Independently or on its own because they are not perceivable from Sensory organs. The material world that is perceivable by senses can be understood using perception, inference and comparison but how will one to know about something that is not directly perceivable?

It is in these matters that are not "Laukika"- (that do not belong to this world/direct perception), the "Sruti" is considered the "Shabda Pramana"-the only means of Valid knowledge. In the world, when one has question related to Physical forces that work in Universe, he refers to Physics books. Similarly, to learn about chemicals and organisms, one refers to Chemistry and Biology and not History or sociology books. This is because we refer to only that book which explains about that particular phenomenon. A history book does not speak Physics nor vice versa. Similarly, it is Vedas alone that is the source of Knowledge about things that are beyond the grasp of our senses. Because, there is no other means by which we can know about Dharma, Karma and Moksha- the Vedas are considered the ultimate Pramana.

If it be asked, what is the proof that Vedas are true? Why should we accept it? The answer is that such questions can be asked about science too. Do we not accept the words of scientists when we read about it in textbooks? It is true that, they have arrived at those solutions after many experiments and analysis. But, the fact is that a common man does not witness those experiments in front of him. Similarly, the Vedic truths have been "Seen" (Directly Realized) by Rishis. There has been different lines of Teachers who have continuously guided the disciples towards Vedic Truth. If it be asked that, just as scientists have been proven wrong many times, even Rishis can be proven wrong and hence, Vedas cannot be accepted as "Pramana"; the answer is that, the Vedas are not created or written by Rishis. Vedas are "Apaurusheya"- that which is not of Human origin. Hence, at highest level Veda is not just "means" to attain Highest Knowledge but "Is" the Highest Knowledge itself. Brahman/God is described as "Satya", "Jnana" and "Ananta". Brahman is "Knowledge itself" and hence, it is Brahman who is source of all Knowledge. It is in this sense that, Vedas are described as "Apaurusheya". Hence, it is God/Brahman himself who has for welfare of world has taken many avataras like Krishna, Dakshninamurthy, Hayagriva etc to reveal "Satya/Truth" to people.

Hence, for a sincere seeker, there should be no doubt regarding Vedas being the ultimate means of Valid Knowledge in matters that are beyond the grasp of senses.

Society & One-Legged Dharma-Part 4- Thoughts on Jati-Varna System

________________________    
Nithin Sridhar
____________________ 

I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
-Nithin Sridhar
_____________________________________________________________

 Thoughts on Jati-Varna System
 
In the ideal Varna System, Jati is for vocations and not vice-verse. In a society there are multiple jobs that must be done by different groups of people. Only then, there will be smooth functioning. If every person is competing for some jobs and some other jobs are neglected, there will be unemployment, jealousy etc in the society.

Hence, in order to achieve effective division of labor Jati system was create. Jati refers to a group of people involved in a specific job. It was made hereditary as by this, it was easy to pass the skills required from father to son, generation to generation. Varna's as you know is determined based on Guna and based on it certain Duties/Dharmas has been allotted. But, a child's Guna is most affected by the environment in which it grows. Hence, the Jati was designed such that, generation after generation grew in that particular environment and did those jobs and contributed to the society. They lived a happy and content life. There was no jealousy, hatred or violence. As No Job can be said to be inferior or superior to another, no Jati was considered inferior or Superior. Hence, there was progress and harmony.

Of course, all these are in an Ideal Society with Varna-Jati System in place. But, this system has been decaying for many centuries now. In fact with each Yuga, Dharma declines. Yet, it can be seen that, even till few hundred years ago, till the time of coming of British, there was very less caste violence. The untouchability etc had already taken its ugly form. Yes. But, the situation was still better than today. After the arrival of Britishers, the situation became worse. People abandoned their dharma/duties. They all started competing for luxuries imported from the west etc. People left their Jati Dharma- heredity vocation and duties but held on to the Jati names. This was like cutting of head itself because of headache. Every system over time may develop some branches that decay. The solution is to take corrective actions and set right the mistakes and not abandoning the whole system. In India's case, because of development of social discrimination and rigidity in the Varna-Jati system and because of the temptations of the material comforts, people abandoned the whole system.This is the root of current mess. Today Jati is only in a name to be invoked during elections. The concept of simple life, Sva-Dharma as applicable to each Individual have been completely abandoned.

According to Sri Chandrashekara Saraswati Swamiji, the major blame lies with Brahmins, who first abandoned their Dharma. It is Brahmin's dharma to study scriptures, learn vedas and all the rituals and practice them, teach them and living life in a humble and simple way. They guided society by example. When, they abandoned their Dharma for material comforts, then even the other Jatis followed. Hence, the whole system ended in a mess full of jealousy, discrimination etc. In fact, it must be added that, for many centuries before British had come,the Caste system had become rigid. The Jatis were not supposed to be too rigid. And discrimination had already lifted its head. Hence, the society had marched towards slow decay.

The Ideal solution should be that everybody should return back to Varna/Jati system in its Original form devoid of distortions. Doing so, will remove all the present conflicts and other problem. But, of course this is not practical immediately. It may take a long time. So, he suggests that for the sake of protection and propagation of Dharma, a set of people must be fully dedicated for learning, practicing and teaching. He says, at least Brahmins must return back to their Dharma of Vedic learning. Brahmins must let their children learn Vedas and live life by teaching and performing Vedic rituals. Or a new Caste of Brahmins be created for the study and practice of Vedic Dharma. If this happens, may be in some future by seeing the example of Brahmin Jati who are doing their duties in humble and simple way, the other people of society will also return to the Varna fold.

But, till then everybody can try to live life in a simple way even in the midst of luxuries. Everybody should try to be content with what God provides. Everybody should earn money through Dharmic means and not by corruption or bribery. Everyone should try to practice Samanya Dharma- Truth, Non-Violence, Cleanliness, Control of Mind etc.

Hence, those who have desire to gain wealth must do so in a Dharmic manner with an attitude of surrender to God. Those who are in political power must perform their work in a unbiased way for welfare of society again with attitude of Surrendering to Lord. This same is applicable to everyone in all the jobs be it defense or corporate sector. Everyone should do their work in dedicated way and try to be content with what they have. This is not to say they should not desire for better life but such a desire should be fulfilled by honesty and hard work. And people should perform some form of sadhana/bhakti and learn to control their desires.

And among the vast masses, if a few feel desire to learn scriptures, they should learn and practice them and propagate them. Society as a whole must make little efforts in protection and propagation of Vaidika Dharma. Only Dharma can save us.

Society & One-Legged Dharma-Part 3- Eleven Points on Dharma

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Nithin Sridhar
____________________ 

I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
-Nithin Sridhar
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Eleven Points on Dharma

 1. Much of the ills of the present society can be solved if people simply start adhering to the tenets of Dharma.
2.The problems of corruption,black-money, illegal mining,scams would not have happened if people had followed Asteya-Non Stealing.
3.The caste discrimination, Dowry burning,religious riots, Honour killings would not have happened if people adhered to Ahimsa-Non Violence.
4. The condition of Ganges, the problems of toilet, sanitation,pollution etc are due to non adherence to Shaucha- Cleanliness.
5. Rape, Murder, Family Dispute, Property Dispute etc are due to Non-adherance to Ahimsa, Asteya & Indriya Nigraha.
6. Ahimsa includes not causing harm through mind, words or actions. Hence, all such incidents of violence could be avoided.
7. Indriya Nigraha- by controlling one's mind & senses- greed, lust etc can be suppressed avoiding rape, sexual assault, etc
8. The rape & other assaults like eve teasing, acid attack, dowry burning etc have their source in lust,ego & desire to dominate.
9. If, people start following Ahimsa & Indriya Nigraha in thoughts, speech & Violence,most crimes against women will not take place.
10. The very discrimination & related violence in name of caste, language, religion will be absent if people practiced Ahimsa.
11. Hence, the solution to the problems that affects India is in the Revival of Dharma.

Dharmo Rakshati Rakshitah.
 

Society & One-Legged Dharma-Part 2- Nava-Ratri-Celebration or Exhibitionism?

________________________  
Nithin Sridhar
____________________
I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
-Nithin Sridhar
______________________________________________________________

Nava-Ratri- Celebration or Exhibitionism?

 The Great Goddesses (MahaKaLi, MahaLakshmi & MahaSaraswati) by Pratyasha Nithin

 Those who will be celebrating Nava-Ratri, the nights of the Goddesses, the nights of the Shakti, should stop a moment and conduct a deep review of their own actions. Does the men in society conduct themselves the way they should with respect to women? Is it proper on the part of those Men who indulge themselves in harassing, eve-teasing, raping, or dowry burning etc etc? Is it right on the part of Women who themselves suppress other women, impose on them restrictions? Is it right on the society as a whole-both men and women to blame the victimized women during any issue of sexual assault?

Does our Bhakti towards Devi depicts genuine love and devotion or is it mere hypocrisy? How many of the people celebrate Nava-Ratri/Durga-Puja due to genuine love and surrendering and not just for the sake of doing it in the name of tradition that has come down to us from past?

How many people who Pray for MahaKali pray for induing in them an understanding of Righteousness and not for selfish desires to be fulfilled? How many of us pray Maha-Lakshmi for prosperity and wellness of the world and not just for wealth and money for one's own-self? How many pray to Maha-Saraswati for Spiritual upliftment and Transcendental knowledge and not for a son/daughter to be able to pass engineering and earn in millions?

Are the people really interested in doing Real Worship? If they did, why are they only indulged in Hypocrisy, Exhibitionism and entertainment? Why has the devotional element disappeared Nava-Ratri and has been reduced to visiting Durga pandals, Dasara Exhibition, Dandiya dance? I am not suggesting that Dasara Exhibition or Dandiya is wrong. I am only aghast at the absence of devotional elements from it.

A true devotee of KaLi will always care for righteousness. Kali is the personification of Kriya Shakti. Hence, such a person would ever try to be a Karma Yogi. He would try to practice Dharma in his every word and action. How many people are living like that? How many even care?

A true devotee of Lakshmi will always be concerned about the wellness of the whole Universe. He would by his mere Will work towards Universal Goodness. Lakshmi is personification of Ichha Shakti. How many of us are interested in guiding our Will and Desires by Dharma? Are we not all indulged in fulfilling Selfish desires and fantasies?

A true devotee of Saraswati would be ever indulged in gaining and spreading the Knowledge. He would be ever indulged in studying and understanding scriptures and Dharma and will spread and guide others in doing the same. Saraswati is the very personification of Brahma-Jnana. How many even care to study Gita? What more, the parents even prevent their children from studying scriptures.

In the light of such behavior and mentality prevalent in the society, how many are performing "Real" Nava-Ratri in the sense that out of love, devotion and surrender with sense of righteousness/Dharma and Selflessness? What good is any Puja, any celebration when it is done only as an exhibition and for the approval of others and not for the pleasing of the God and spiritual welfare of the world?

Society & One-Legged Dharma-Part 1- The Burning of Daughter?

________________________
Nithin Sridhar
____________________

I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.

The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.

-Nithin Sridhar
______________________________________________________________

The News report:
The defense lawyer in the Delhi's Jyoti Gang Rape case says- "Why don't people first control their daughters? I'd burn my daughter alive if she was having pre-marital sex,roaming around with her boyfriend at night".

Read more at: http://news.oneindia.in/feature/why-dont-people-first-control-their-daughters-defence-lawyer-ap-singh-1305215.html
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My Comments:
Every time, any issue regarding women comes into picture, these so called proponents of culture and tradition ask for 'controlling daughters/sisters/wives' etc.

My question to these people is-What culture are these people talking about?
This is not Hindu culture, this is not Sanatana Dharma.

The most basic tenets of Dharma prescribed in scriptures is Ahimsa- Non-Violence. Ahimsa is not just non-violence but also forbearance/titaksha. One must practice Ahimsa at the level of body,mind and speech. A person, should not only not hurt others physically for his selfish or other motives rooted in ajnana and adharma, but he should also not think or speak about harming others.

A person who speaks of burning his daughter, what tenets of Dharma is he following? What purpose of Dharma will be achieve by burning his daughter? He has no moral, ethical, legal and Dharmic right to take away anybodies life, just because they wish to live their life in their own way.

Our scriptures speak about Gandharva marriage/Love marriage, if two people are involved in a mature love relationship, then it is definitely not Adharma. Even if a couple is involved in a sexual relationship as a time-pass or in a casual way, even then, the father has no right to take her life. The most the father or mother is entitled to do is to make children understand. But, ultimately,once a child has grown up, he/she is responsible for his/her actions.

Neither having boyfriend, nor pre-marital sex in a relationship nor roaming at night is Adharma. This does not mean that Hindu scriptures suggest sexual recklessness. Along with Ahimsa, Hindu scriptures also prescribe "Indriya Nigraha"-control of mind and senses. But, Indriya Nigraha does not mean, one should not have relationship or anything. It only means, that any relationship must be based on deep love and not sensual attractions alone. The failure to understand the thin line between the two has caused modern twisted understanding of culture and tradition.

Further, daughters are not parents property. In fact no person is anybody's property. Hindu scriptures say that, the homes where women are not respected, there even gods dont dwell. So, what respect are we showing by burning our daughters/killing them just because they dared to love? The issue should never be that whether women should have relationship or not, nor should the issue be whether women should go out at night or not. The issue should be,how well can we, as a society ensure that they have full freedom and safety to live their lives.

If people, really want to live by culture and dharma, they must start practicing tenets like Satya,Ahimsa and Indriya Nigraha and stop these fake posturings rooted in prejudice and ignorance.

Jnana, Bhakti and Karma

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Nithin Sridhar
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Karma, Bhakti and Jnana are the three main elements that are necessary for spiritual evolution. Every path to the supreme contains these elements- be it a Karma Yoga, or a Jnana Marga or a Bhakti. Moksha or Liberation is attained only through Atma-Jnana/Brahma-Jnana (i.e. Self-Realization), but one can attain Jnana through multiple paths like- Karma Yoga, Bhakti Yoga, Bhakti-Yoga, Raja yoga etc.

Every path involves two stages, the lower or preparatory stages through which one develops required qualities like- discrimination, dispassion, one-pointed concentration etc. And the second or higher stage wherein one is initiated and guided by a Guru towards Atma-Jnana.

Irrespective of the paths chosen, a person who wishes to attain Atma-Jnana, must develop dispassion towards worldly/sensory objects. He must renounce the sensory attachments and pleasures. He must develop firm discrimination between God who is real and eternal and the world which is temporary and unreal.Further, he should develop one pointed concentration, complete withdrawal from senses and external influences, faith in scriptures and complete surrender. These qualities that form basic qualifications for Jnana Sadhana or Moksha Sadhana is called as "Sadhana-Chatushtaya".

A person would be able to attain these qualities only through the practice of Karmas (Karma Anushtana) and Devata-Upasana (i.e.Apara Bhakti) as prescribed in the scriptures. Irrespective of the paths, one must learn the scriptures, live life according to them by performing the all Karmas and must practice meditation and other Upasana. Only in this way a person would be able to get rid of Shad-Ripus, the internal impurities like desire, anger, delusion, pride, jealousy and greed and hence attain purification of mind (Chitta-Shuddi). Only a purified mind would be able to develop the qualities like viveka, vairagya required for Moksha Sadhana.

A Karma Margi may give more stress on performance of Karmas and duties according to Shastras. A Jnana Margi may give more stress on learning, contemplating and implementing the essence of the scriptures. A Bhakti Margi may involve himself more in worship of his Ishta_Devata. A Raja margi may involve hismelf in implementing Yama, Niyama etc.But for sake of spiritual progress, they must incorporate tenets of other paths. A Jnana Margi, if he does not perform his prescribed duties and Karmas and does not practice Upasana, would merely remain as Scholar or Intellectual without being able to completely develop the qualities like Nishkaama dasha, Samarpana Bhava etc. Similarly, a person who practices rites and rituals alone, without cultivating Bhakti or Self-analysis, would not be able to develop viveka or ekagra-chitta. Again, a person who practices Devata-Upasana alone, would neither be able to develop viveka nor Nishkaama dasha fully. Hence, such people become stuck in their spiritual paths.

On the other hand, a genuine spiritual practitioner, studies the scriptures, contemplates and tries to imbibe qualities mentioned in it. He would perform faithfully all the duties and Karmas mentioned in it. Further, he would practice Worship of his Ishta-Devata and surrender all his fruits to Ishwara/God. By, such a practice of Jnana (i.e. Scriptural study/lower stage), Karma(i.e. Karma Anushtana) and Bhakti (i.e. Apara-Bhakti), one would develop Nishkaama Dasha and Samarpana Bhava. He would perform all his actions with sense of duty by surrendering the actions, fruits of action and the doership of action with a firm conviction that God alone is real and eternal. By, such a practice, he would achieve purification of mind and acquire qualities like discrimination, dispassion etc that are needed for Moksha Sadhana.

Having acquired the required qualities, a person becomes competent to practice Jnana Sadhana or Moksha Sadhana. This higher stage is also called as "Para-Bhakti". A Jnana margi, having developed a firm conviction that world is Unreal and Atman alone Real, will renounce the world and practice Atma Vichara-Self Enquiry and Atma Nidhidhyasa (SelfContemplation).

A Karma Yogi on other hand, would stay in the world and practice his duties with firm detachment and dispassion. He would perform actions without any sense of Doership and by surrendering everything to God with firm conviction that God alone is real and he inhabits everything in the Universe as their Innermost Self-Atman and a Jiva is merely an instrument through whom God/Atman manifests. Similarly, a Bhakti margi would practice "Para-Bhakti" by realizing that his Ishta Devata is not different from his own inner-most Self. Such, a Bhakta may completely renounce the world or may stay in the world. In both cases, having realized that Atman is God, he would be immersed in the Self Contemplation and worship.

Hence, by such Atma Vichara or Para-Bhakti or Karma Yoga or Samadhi one attains Atma Jnana and hence Moksha. Though the paths are many, the final destination as well as the intermediate milestone and the qualities required for them are same. Further, no path is a closed room distinct from the other. All the paths contain same principles and aim at developing same qualities. They only differ in practical implementation highlighting different principles in order to suite Sadhakas/spiritual-practitioners of different temperaments.

Nirvana Shatkam- A Translation and Commentary

______________________
Nithin Sridhar
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This is a beautiful poem written by Adi Shankaracharya, in which the state of Jnana, the Paramartika Satya is beautifully explained. Adi Shankaracharya explains how one should investigate into the true nature of Atman/Brahman by rejecting the Anatma’s (Non-Self) that are mere superimposition on Atman.

मनो बुद्ध्यहंकारचित्तानि नाहम् न च श्रोत्र जिह्वे न च घ्राण नेत्रे
न च व्योम भूमिर् न तेजॊ न वायु: चिदानन्द रूप: शिवोऽहम् शिवॊऽहम् ॥1॥

Meaning- I am not the Mind, Intellect, Ego and faculty of recollections (i.e. the 4 types of Antah-Karana); nor am I the faculty of hearing, faculty of taste, faculty of smell and faculty of sight (i.e. the Jnanendriyas- the faculties of perception). Nor am I the space, the earth, nor the fire/light nor the air (i.e. the Mahabhutas-the great elements). I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss.

न च प्राण संज्ञो न वै पञ्चवायु: न वा सप्तधातुर् न वा पञ्चकोश:
न वाक्पाणिपादौ न चोपस्थपायू चिदानन्द रूप: शिवोऽहम् शिवॊऽहम् ॥2॥

Meaning- Neither am I (that which is called as) Prana (i.e. Mula-Prakriti), nor am I the five vital airs (i.e. Pancha Prana/Pancha Vayu), nor am I the seven-fold material (that make up gross body), nor am I the five sheaths. Neither am I the faculty of speech, nor the faculty of grasping (i.e. hands) nor the faculty of moving (i.e. legs), nor the faculty of procreation, nor that of excretion. ). I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss.


Analysis of Verse 1 & 2- In the very first and second verses, Adi Shankaracharya proclaims that Atman is different from the gross/Stula, subtle/Sukshma and the casual body/Karana sharira of a Jiva.

न वा सप्तधातुर्- I am not even the Seven-fold material. सप्तधातु:- represents the seven type of materials that make up the gross body/Stula Sharira. They are Rasa/lymph or plasma, Rakta/blood, Mamsa/flesh, Meda/fat, Asthi/Bone, Majja/Marrow and Sukra/Semen. These seven Dhatus make up the Gross body/Stula Sharira of a Jiva. Here, Adi Shankaracharya is saying that, Atman is different than the Gross Body.

मनो बुद्ध्यहंकारचित्तानि नाहम्- I am not the mind, intellect, ego and the faculty of recollection.
अहम्-here represents the Atman, the one True Self. मनः-manas/mind, बुद्धि-buddhi/intellect, अहंकार- ahamkara/Ego and चित्त-chitta/faculty of recollection are the four-fold aspects of Antah-Karana (Totality of Mind). Manas is the lower mind that thinks about/discriminates between pros and cons of a thing and is always in indecision. Buddhi- is the higher mind that determines the true nature of an object and takes decision. Ahamakara is that which identifies itself with body as its own self. Chitta- is that which contemplates/indulges in things of interest/attraction or the faculty of memorizing and recollecting things. So, the verse is saying that, Atman is not the Antahkarana. Atman is neither the mind nor the intellect, ego and the chitta. Atman is different from all these.

न च श्रोत्र जिह्वे न च घ्राण नेत्रे- Neither am I the faculty of hearing, nor of taste, nor smell nor sight.
श्रोत्र-Faculty of hearing, जिह्वे-faculty of taste, घ्राण नेत्रे-faculty of smell and sight. These four faculties along with the faculty of touch form the Pancha Jnanendriyas/the five faculties of perception. त्वक्-faculty of touch/feeling though not mentioned in the verse explicitly, it is implicitly included as the other four Jnanendriyas are mentioned. So, the verse is saying that Atman is different from the Pancha-Jnanendriyas.

न वाक्पाणिपादौ न चोपस्थपायू- Neither am I the faculty of speech, nor of grasping nor movement nor procreation nor excretion. वाक्पाणिपादौ- Faculties of speech, of grasping (hands), of movement (feet). उपस्थ- faculty of procreation (genitals), पायू- faculty of excretion (anus). These five together form the Pancha Karmendriyas- the faculties of action. The verse is saying that Atman is different from these faculties of action.

न वै पञ्चवायु:- I am not even the five vital airs. पञ्चवायु-Five vital airs are Prana, Apana, Vyana, Udana and Samana. Prana causes respiration, Apana is the force that causes excretion, Vyana causes circulation,  Udana is the force that, at death carries Subtle body out of Physical body, Samana causes digestion and assimilation. The verse is saying that Atman is different from these Pancha-Vayus.

In short, Adi Shankaracharya is saying that Atman is different than the Subtle body/Sukshma Sharira that consists of the Antahkarana, Jnanendriya, Karmendriyas and the Pancha-Vayus.

न च व्योम भूमिर् न तेजॊ न वायु:- I am not the space, nor the earth, nor light/fire nor the air. व्योम-Space, भूमिर्-Earth, तेजॊ-Light/Fire and वायु-Air. These four along with अपः-water constitutes the Pancha Mahabhutas-the Five great elements. The water element is implicit in the verse. From the Sattvic and Rajasic portions of these elements are formed the Sukshma Sharira/ Subtle body of a Jiva. From the Tamasic portions of these elements, after they undergo a process of Panchikarana/ Quantuplication (1) the Stula Sharira/Gross body of a Jiva is formed. So, the verse is saying that Atman is different from these great elements, the Pancha MahaBhutas from which the Gross and the Subtle bodies are formed.

न च प्राण संज्ञो- I am not that which is called as Prana (i.e. Mula Prakriti). संज्ञो-is a noun, it is a designation. Hence, प्राण संज्ञो means “that which is called as Prana”. What is it that is referred as “Prana”? It is the Mula-Prakriti or Maya. (2). Hence, by saying that Atman is different from Mula-Prakriti, it is saying that Atman is distinct from the Karana Sharira/Casual body. Mula Prakriti which is the cause of this entire universe is called as Maha-Karana- the great cause. In context of a Jiva, it means that Atman is devoid of even the Casual body/Karana Sharira.

न वा पञ्चकोश:- I am not even the five sheaths. पञ्चकोश:- The five sheaths are the five layers of bondage and Ignorance that bounds a Jiva. The five sheaths are- Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vigyanamaya Kosha and Anandamaya Kosha.

Annamaya Kosha is the limitation placed on an individual in the form of gross existence/gross body. Anna denotes gross matter in general and food in particular. Hence, a Jiva in a gross body/Stula Sharira is ever dependent on gross external food for survival and is limited by the gross Universe. He is always subjected to birth, death, ill health, disabilities etc.

Pranamaya Kosha is made up of Pancha Vayus and the Karmendriyas. The Manomaya Kosha is made up of Manas and the Jnanendriyas. The Vigyanamaya Kosha is made up of Buddhi and the Jnanendriyas. There together represent the Subtle body/Sukshma Sharira. And a Jiva in the Pranamaya or Manomaya Kosha is subjected to limitations placed by subtle existence like fear, sorrow, illness, limited powers etc. But, a Jiva in Vigyanamaya Kosha though free from limitations of gross and subtle existence like hot and cold, sorrow and fear etc he is still limited by his attachment to his subtle existence in the sense that he cannot transcend it.

Anandamaya Kosha represents Mula-Prakriti or the Karana Sharira, the store house of all Karmas. Even, here an Individual is limited by his Karana Sharira/casual body. Hence, the verse is saying that Atman is different from and is devoid of these five sheaths that cause bondage.

If, Atman is neither the 3 bodies nor the 5 sheaths, then what is Atman? Adi Shankaracharya answers this thus.

चिदानन्द रूप: शिवोऽहम् शिवॊऽहम्- I am the Auspiciousness (Shiva), which is the very nature of Consiousness and Bliss. शिवोऽहम्- Atman is being defined as शिव- Auspiciousness. Why the Atman is called Auspiciousness? What does it mean? It means that Atman is Pure-Shuddham, devoid of any impurity. The worldly objects are called as “Ashuddham”-impure. Here, impurity or “Ashuddhi” refers to the property of an object to cause a feeling of good, bad or disgust towards it. The objects of the Universe, as they are able to cause feeling of happiness when attained, of sorrow when unable to attain and of disgust when one has no liking for it are called as “Ashuddha”. On the other hand, “Atman” is “Shuddha/pure”, that is free from impurities, free from any dualities. it causes neither a sense of pleasure nor a sense of pain or disgust. Instead, everyone feels drawn towards. Atman is “Ananda Svaroopa”- the very nature of supreme bliss. Further, it is” Chit-Svaroopa”, the very nature of Knowledge. Hence, Atman is called as “Shiva”- pure and auspicious which is of the nature of Knowledge and Bliss.


Summary of Verse 1 & 2- The whole Sristi/Jagat/Cosmos can divided into two categories- The Karana Brahman/Unmanifested source also called as Mula-Prakriti and the Karya Brahman/the Manifested Cosmos. Now, this Karya Brahman or Manifested Cosmos consists of subtle universes and the gross Universes. Hence, we have three state of existence-the Gross Existence, Subtle Existence and the Unmanifested state. A Jiva exists and experiences the Gross Universe through his Gross Body-Stula Sharira. Similarly, he experiences the Subtle Universe through his subtle body-Sukshma Sharira. In the Mula Prakriti, he exists in an Unmanifested state. This is called as Karana Sharira/Casual Body which is the store house of his Karmas and which causes the manifestation of subtle and gross bodies.

The Gross Body is made up of the blood, flesh, bone, marrow, plasma, semen and fat called as Sapta-Dhatu. A Jiva experiences the Gross Universe, in the Waking state/Jagrata avasta. The Subtle body is made up of Antahkarana, faculties of action and perception and the five vital-airs. In a Svapna avasta/Dreaming state, a Jiva will experience the subtle worlds through his Mind and subtle body. In a Deep Sleep/Sushupti avasta, in which a Jiva does not remember anything on waking except that he had a nice sleep, in such a state, a Jiva is experiencing his Casual body, the unmanifested state. The gross, subtle and the casual existences together form the Jagat. The five sheaths are nothing but five layers of limitations that are superimposed on Atman, because of Atman’s Self-Identification with the three bodies.

Hence, in the very first two verses, Atman is shown as being distinct from the gross, subtle and the casual body of a Jiva. Due to Avidya/Ignorance, a Jiva Self-Identifies himself with gross, subtle and casual body and thinks that (i.e. the bodies) to be True Self/Atman. Hence, he becomes engulfed by the five sheaths that limit his existence. But, in reality, Atman is devoid of all three bodies and hence devoid of all limitations. Atman, by his own power of Maya, manifests this Universe by covering itself with five sheaths of limitations and Self-Identifying with the three bodies-casual, subtle and gross. Hence, a Jiva who wishes to attain Moksha, must investigate into the nature of Atman/his own True Self and understand that Atman is different from and is devoid of all limitations, all bodies and sheaths. Atman is devoid of any Movement. It is of the very nature of Knowledge and Bliss and it manifests this entire universe not through Real creation or transformation but only as an appearance or imagination through its power of Maya.
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न मे द्वेष रागौ न मे लोभ मोहौ मदो नैव मे नैव मात्सर्यभाव:
न धर्मो न चार्थो न कामो ना मोक्ष: चिदानन्द रूप: शिवोऽहम् शिवॊऽहम् ॥3॥

Meaning: Neither have I hatred nor desire (for anything), neither have I greed nor delusion, nor pride and nor even the feelings of jealousy. Neither have I (a need for or obligation towards) Dharma (i.e. practicing duties and righteousness), nor (towards) Artha ( i.e. procuring material wellness), nor towards Kama (i.e. fulfilling desires), nor towards Moksha (i.e. attaining Liberation-freedom from birth and death). I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss.

Analysis of Verse 3: After explaining that Atman is devoid of any bodies or any sheaths, now Adi Shankaracharya explains about the state of Jnani who has realized Atman.

न मे द्वेष रागौ न मे लोभ मोहौ मदो नैव मे नैव मात्सर्यभाव:- Neither have I hatred nor desire (for anything), neither have I greed nor delusion, nor pride and nor even the feelings of jealousy. Lust, hatred, delusion, pride, jealousy, and greed these six are called as Arishadvargas- the six passions of mind because, all these feelings have their source in mind and also affect one’s mind. They are also called as Shad Ripus- the six internal enemies because, they are the impurities present in an Individual which makes an Individual act in a wrong and adharmic way. A person under the influence of these internal enemies commits Papam-Sins and hence would suffer as a result sorrow and pains (Dukka) thereby increasing the bondage to Samsara/World. But, Atman being devoid of any limitations or any bodies is also devoid of these six passions. Hence, a Jivanmukta, who has achieved Atma Jnana-Realized the Self, would be free from these internal passions of mind. A Jnani neither acts out of lust, nor out of hatred, or pride or jealousy. A Jnani having realized that the whole world is in his Atman and his Atman is in whole world (3), he always maintains Sama-drishti i.e.same-sightedness towards everyone.

न धर्मो न चार्थो न कामो ना मोक्ष:- Neither have I (a need for or obligation towards) Dharma, nor (towards) Artha, nor towards Kama nor towards Moksha. Dharma, Artha Kama and Moksha form the four-fold Purusharthas, the objectives of Human life. In context of an individual, Dharma refers to living one’s life according to tenets mentioned in the Shastras like Satya/Truthfulness, Asteya/Non-stealing, Ahimsa/Non-violence, Shaucha/cleanliness etc and performing Karmas and duties towards family and society as enjoined in the Shastras to the best of one’s ability and avoiding those actions that are prohibited in the Shastras like homicide, stealing etc. “Artha” refers to the wealth (both material and heavenly) one must attain through proper dharmic means, free from corruption and dishonesty. “Kaama” refers to any desires and dreams an Individual has. Those desires must be fulfilled through Dharmic means and not by resorting to adharmic means. These three refers to the goals pertaining to one’s immediate life. The ultimate goal of life is “Moksha” or liberation from Karmic cycle of birth and death. The practice of Dharma, Artha, Kaama sincerely by performing all Karmas prescribed in the Shastras (Karma Anushtana) and the practice of Bhakti (meditations etc) as advised in the Shastras would eventually lead a person to purification of his mind and then through the practice of Jnana-Sadhana, one would achieve Atma Jnana and Moksha. 

Hence, these objectives of life are prescribed for an individual who is living in the Samsara, and bound by it. On the other hand, a Jnani who has attained Atma-Jnana and has realized that Atman is everything and nothing else is left to be attained. Hence, a Jnani is no longer bound by any obligations to perform or attain any of the Purusharthas as he has already attained everything that was there to attain.

न पुण्यं न पापं न सौख्यं न दु:खम् न मन्त्रो न तीर्थं न वेदा: न यज्ञ
अहं भोजनं नैव भोज्यं न भोक्ता चिदानन्द रूप: शिवोऽहम् शिवॊऽहम् ॥4॥

Meaning: Neither have I Punyam (Good Karmas), nor have I Papam (Bad Karmas), (hence) neither have I happiness, nor sorrow. Neither have I (a need for or obligation towards) Mantra (i.e. practice of Mantra Sadhana/Vidya Upasana), nor (towards) visiting holy places, nor (towards) studying Vedas, nor (towards) performing Yajnas (i.e. Karma Anushtana).  I am neither the food (i.e. the object), nor the act of eating the food (i.e. the interaction between subject and object), nor the enjoyer/consumer of food (i.e. the subject). I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss.

Analysis of Verse 4: Now this verse continuous with the explanations about Jivanmukta and state of Jnana.

न पुण्यं न पापं न सौख्यं न दु:खम् - Neither have I Punyam (Good Karmas), nor have I Papam (Bad Karmas), (hence) neither have I happiness, nor sorrow. As Atman is devoid of any Karmas or Limitations. there is nothing that can be called as Punya/good Karmas or Paapa/bad Karmas for a Jnani. A Jivanmukta having realized Atman, is also devoid of any bondage or ignorance. Hence, he is neither bound by the Karmas nor bound by Karmic fruits. Hence, he neither has Punya nor Paapam and correspondingly, he neither experiences Sukha/happiness nor experiences Dukka/sorrow. A Jnani is ever situated in Ananda/eternal Bliss.

न मन्त्रो न तीर्थं न वेदा: न यज्ञ- Neither have I (a need for or obligation towards) Mantra, nor (towards) visiting holy places, nor (towards) studying Vedas, nor (towards) performing Yajnas. Similarly, a Jnani is neither obliged to nor bound to perform any Mantra sadhana nor visit any holy places as he has become verily the Atman, which is everything that exist and is the nature of supreme bliss. मन्त्रो- refers to Mantra Sadhana or “Devata Upasana”. यज्ञ- refers to performance of fire-rituals (Yajnas) and other rituals enjoined in Shastras called as “Karma Anushtana”. तीर्थं- refers to visiting various holy places that are considered as “Punya Karmas”. वेदा- refers to study of Vedas by those who are competent for it. This is enjoined as a Duty of such a person in the scriptures. A person in the Samsara, who desires spiritual progress and attainment of Moksha, is instructed by the Shastras to perform the Karma Anushtana, Devata Upasana etc. But, a Jnani who having attained Moksha and have realized his own Atman, has already achieved whatever there was to achieve. Hence, he is devoid of all such obligations to performing any Karmas.

अहं भोजनं नैव भोज्यं न भोक्ता- I am neither the food (i.e. the object), nor the act of eating the food (i.e. the interaction between subject and object), nor the enjoyer/consumer of food (i.e. the subject). Here, the verse is again describing what Atman is not. The object that is enjoyed is the subtle and gross Universe. The Subject who is enjoying the Universe refers to the Prajna identifying itself with Mula-Prakriti. The act of enjoyment refers to the act of creation of Universe. The Brahman through his Maya imagines himself to be the cause of the Universe. This Brahman that is endowed with and identified with Maya/Mula Prakriti and is the cause of the Universe is called as Prajna/Ishwara/Karana Brahman/MulaPrakriti. This Prajna is the eater of the food, the subject, the enjoyer of the Universe. The whole Universe, both subtle and gross that manifest out of this Mula-Prakriti is called as food, the object of enjoyment. This Prajna exists as Hiranyagarba and enjoys the subtle Universe and as Virat enjoys the gross Universe. Hence, the verse is saying that the Atman is Turiya-the fourth state (i.e. Paramarthika Satya) beyond the three states of gross, subtle and the unmanifested. Atman is devoid of this duality of Subject and Object i.e. of Karana and Karya. Similarly, a Jivanmukta who is permanently rooted in Turiya or Paramartika is neither bound by subject nor by object. He is beyond all dualities. He perceives Atman alone everywhere.

न मे मृत्युर्शंका न मे जातिभेद: पिता नैव माता नैव न जन्म:
न बन्धुर् न मित्रं गुरुर्नैव शिष्य: चिदानन्द रूप: शिवोऽहम् शिवॊऽहम् ॥5॥

Meaning: Neither have I fear of death, nor caste distinction. I have neither father, nor mother, nor even birth. Neither have I any acquaintance, nor friends, nor any Guru/teacher, nor any Shishya/disciple.I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss.

Analysis of Verse 5: This verse too continues with the description of a state of Jnana.

न मे मृत्युर्शंका न मे जातिभेद:- Neither have I fear of death, nor caste distinction. A Jnani who has gone beyond birth and death and attained Immortality, does not have any fear of death. Having realized his true Self, he is ever free without fear or sorrow. Further, a Jnani just like he was not bound by Purusharthas or the Karmas Anushtana, so also he is not bound by the distinction of caste. He is devoid of any restrictions, obligations and bondages that is present in Samsara.

पिता नैव माता नैव न जन्म: न बन्धुर् न मित्रं गुरुर्नैव शिष्य:- Neither have I father, nor mother, nor birth, nor acquaintance nor friend nor teacher nor disciple. A Jnani has no worldly attachments or relationships. Having realized that everything is his Atman alone, for him everyone is his own. There are no special bonds, special relationships with any. He is free from any Rina-Bandha, the Karmic bond that binds people. He remains as ever free.

Summary of Verse 3, 4 & 5: After explaining that Atman is devoid of the three bodies and the five sheaths and hence devoid of any limitations, Adi Shankara now explains the state of Jnana-the Paramarthika Dasha. He says that, a Jnani having realized his Atman, having realized that Atman alone exist and everything is Atman, he is neither affected by happiness nor sorrow. He neither craves for anything nor avoids anything. A Jnani is free from the mental feelings like Lust, hate, greed, jealousy etc. A Jnani remains Same-Sighted towards everyone. He is neither bound by duties of Varnas (i.e. the duties related to four-Varnas) nor bound by the obligations of Ashramas (i.e. the duties related to four stages of life) not even the Purusharthas or the Vedas bind him. He neither has birth, nor death. Having attained immortality, he is devoid of all fears including the fear of death. He has neither acquaintance nor any special rina/bond with anyone. Having transcended all the bondages, he is ever free. He is devoid of the duality of subject and object as Atman is Homogenous One without a second and without parts.
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अहं निर्विकल्पॊ निराकार रूपॊ विभुत्वाच् सर्वत्र सर्वेन्द्रियाणाम्
न चासंगत नैव मुक्तिर् न मेय: चिदानन्द रूप: शिवोऽहम् शिवॊऽहम् ॥6॥

Meaning: I am the Changeless one without a second, without a form, All-powerful, Omnipresent who inhabits all the senses. I am not Un-related (i.e. related to everything as their Atman/Inner Self), neither do I have Liberation, nor do I have Limitation. I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss.

Analysis of Verse 6: Now, after explaining what Atman is not, now the last verse explains, what Atman is.

अहं- I. Here it means “Atman”.

निर्विकल्पॊ- Changeless one without a second. It refers to One Truth without an alternative, without a second entity. That is, Atman alone exists and whatever exist, it is Atman alone. Further, निर्विकल्पॊ means “without change or modifications”. The Universe or Jagat/Srishti is subjected to six stages of changes called as “Shad-Vikaras”. They are Potential form, Birth, Growth, Transformation, Decay and Death. But, Atman being Eternal and Birth-less, is without these changes i.e. Atman is not subjected to these modifications. Hence, it implies that Atman is devoid of Srishti. In the Paramartika state, there is neither creation nor dissolution. Hence, no Universe exists in Reality. The whole Jagat manifested by Brahman through his power of Maya in the form of imagination or mirage.

निराकार रूपॊ- Of the nature of formlessness. The Jagat or Srishti/Universe is full of forms. The Manifested Universe has infinite number of names and forms. The Unmanifested Prakriti is in a state of Unmanifestation or Seed i.e. a state of form-fullness where all the infinite forms are in seed state. Hence, by निराकार it is meant that, Atman is devoid of both Karya Brahman (Manifested Universe full of forms) and the Karana Brahman (Unmanifested seed in a state of form-fullness). Hence, in Paramartika dasha, state of Absolute Reality, the Atman is devoid of Jagat i.e. Jagat does not exist. In other words, the existence of Jagat is only through Maya in the form of mirage or imagination.

विभुत्वाच् सर्वत्र सर्वेन्द्रियाणाम्- All-powerful, Omnipresent who inhabits all the senses. In the Vyavaharika dasha (the state of Duality or Samsara) i.e. in the Jagat/Srishti, the Brahman/Atman is Omni-present and Omnipotent. It is He, who inhabits everything and everywhere including the senses as their True-Self.

न च असंगत (4) - I am not Un-related. Atman is not Un-related means, Atman is related to everything as their Inner-most Self. In the Jagat, in Vyavaharika dasha it is Atman alone who inhabits everything as their own Self (5). Hence, he is related to everything.

नैव मुक्तिर् न मेय:- Neither do I have Liberation, nor do I have Limitation. In Paramartika Dasha, there is neither creation nor dissolution, neither liberation nor limitation. Atman is eternal and free from all kinds of limitations.  मेय:- means measurable or finite. It refers to the Upadhis or Limitations present in the Jagat/Universe like time, space and form by which an object is limited by and also is measured/determined in reference with. Atman is being described as devoid of these defining./measuring parameters i.e. Atman is Infinite beyond any limitations. Similarly Atman is devoid of Liberation. When, there is no Bondage or Limitation on Atman, no question of Liberation or freedom from bondage arises for Atman.

चिदानन्द रूप: शिवोऽहम् शिवॊऽहम्- I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss. As explained before.

Summary of Verse 6: After explaining what Atman is not and explaining about the state of Jivanmukta, Adi Shankaracharya now explains what Atman is. In the Paramartika Dasha, Atman is one, without a second, without parts. It is without any limitations of time, space or form. It is one Changeless, that is eternal, infinite and Birth-less. It is devoid of the Universe/Jagat and all its limitations. Yet through its power of Maya, it manifests the Universe as a mirage or imagination. And in such a state of manifestation or Vyavaharika Dasha, Atman inhabits every object, everything in the Universe as their own Self. It is omnipresent and omnipotent and both the material and intelligent cause of the Universe. Adi Shankaracharya concludes the Nirvana Shatakam by repeating that, Atman is Shiva-Auspiciousness which is of the nature of Knowledge and Bliss.

Footnotes:

1.    Panchikarana is the process of Grossification/Quantuplication from which the Physical Universe is created. The five great elements in Subtle form undergo Panchikarana process and create the Gross elements and hence the Physical Universe. The Tamas portion of each of the five subtle elements divides itself into two halves. The one half is reserved for that element and the other half is further divided into four parts to be associated with the other elements. Hence, each gross element is formed by combination wherein its one half is made up of its own element and the other half consist of one-eighth of all the other four elements. Panchadashi Verse no-26-27.

2.    Chandogya Upanishad 6.8.2. For detailed discussion on why Prana is Mula-Prakriti, refer Shankara Bhashya on Gaudapada Karika on Mandukya Upanishad, Agama Prakarana, Verse 2.

3.    Isha Upanishad Verse 6 & 7.

4.    Some interpret it as- न च संगत- Without attachment. In that case, it means that Atman is unaffected, untouched by the limitations and impurities of the Universe. Atman is pure and unattached towards the sensory objects.

5.    Isha Upanishad Verse 1.