How the Essence of Religion Came From Vedic Culture, by Stephen Knapp

(An Excerpt from the book Mysteries of the Ancient Vedic Empire, by Stephen Knapp)

As we look over the various cultures and religions of the world, we may ask if all religious systems are divine. Though they seem to conflict with each other on various points, still there are many areas of truth in which they all agree. Or you could say that some of the same essential truths can be found within each of them. And by a careful comparison, we can trace the essence of that truth back to what was originally explained in the Vedas, the oldest of all written texts, and, more importantly, what was the most developed of all cultures and philosophies.

In this way, we can also trace these essential truths back from one religion to another, and how the Vedic culture influenced Zoroastrianism, which influenced Judaism, which influenced Christianity, which influenced Islam. However, each succeeding religion became more distant from the original spiritual teachings and understanding, until each one thought that, rather than offering truths and processes to be followed, they promoted the idea that they were also the only way, superior to all else. When, actually, they were becoming increasingly narrow in their views, and less able to give people true enlightenment by showing how to uplift their consciousness to perceive the spiritual dimension, but demanding merely blind faith to follow it or go to hell, or some other such thing. This strategy hardly offers any real improvement or social upliftment, other than offering what may be a few moral principles, but little of any genuine spiritual development. And this is the loss, and what becomes a complete misdirection of the actual purpose of a spiritual path.

One of the early religions that others are traced back to is Zoroastrianism. But even this can be traced further back to the Vedic culture and the Rig Veda. To help explain some of this, we will reference Suhotra Swami’s book Dimensions of Good and Evil, where he describes what he calls the “Zoroastrian Nexus.”

It starts with a person named Jarutha described in the Rig Veda in less than complimentary terms, wherein he is against the sage Vasistha. It is also said (RV 7.9.6) that Vasistha had later killed Jarutha, possibly with Agni, fire. In the Rig Veda (7.13.1) Agni is also called the demon (asura) slayer.

In the Vedic texts, Jarutha is also called Jarasabdha. The Bhavishya Purana (Chapters 139-140) describes the history of the Maga Jarasabdha. The word maga refers to a dynasty of priests whom Jarasabdha was a progenitor, born in the family line of vira aditya, the powerful Aditya, meaning the sun god. So worship of the sun was important in their line.

Mandala Seven of the Rig Veda talks about Vasistha’s devotion to Varuna. Varuna was a great god of the rivers and seas, and was also called Asura-maya in the Rig Veda. Asura-maya means lord of the demons, the non-Vedics, because Varuna had power over the demonic undersea creatures. (Asura comes from the Sanskrit asun-rati, meaning he who gives life or rejuvenates, and maya because he measured out the sky. The word asura later became connected with those who were against the Vedic standards.)

Vasistha was fathered by the demigods Varuna and Mitra. It seems that both Jarutha and Vasistha were priests of Varuna, but a rivalry broke out between the two. Because of this rivalry, Jarutha left the Vedic culture and preached something different. He did not accept the Vedic standards and began to promote a different view, which was not accepted by Varuna. Due to this disagreement, Varuna cursed Jarutha and rejected him from Brahminical culture. So Jarutha was expelled from the region of Bharatvarsha, and he went to Persia. There he was able to propagate his own religion and philosophy.

In the region of Persia, Jarutha became known as Zarathustra, and began what became known as Zoroastrianism, called after his other name Zoroaster, which is a Greek derivative from the name Zarathustra. But even historically it is known that his early teachings aroused great hostility towards him.

In ancient Iran, the hereditary priestly caste was called the Magi. So it appears that the lineage of Maga Jarasabdha (Jarutha, Zarathustra) began from Varuna, the chief of the solar deities. In the Zoroastrian Zend Avesta, the name of God is Ahura-mazda, which matches Varuna’s Vedic title of Asura-maya. So, Zarathustra changed what had been the Vedic view into a different philosophy. Ahura Mazda, which means Wise Lord, became the name of the Zoroastrian God.

Furthermore, the Vedic demigods are headed by Brihaspati, whose other name is Angirasa, from where we get the name of Angra Mainyu in Zoroastrianism, who is depicted as the devil or Satan. So the Satan of Zoroastrianism is the Vedic spiritual master of the demigods.

In this way, Jarutha took the side of the demons and, though accepting Varuna as the main god, he promoted the idea that the non-Vedics were superior in their position. Basically, his philosophy was a rejection of the Vedic view, and he refashioned it in his own way. So there were still many Vedic aspects that remained. Even the language in the Zend Avesta is very similar to Sanskrit, and contains much pre-Zoroastrian material that can be related to the Rig Veda.

Nonetheless, Jarutha/Zarathustra called the demons Ahuras, or the pious ones, opposite of the Vedic view of them being called asuras, the demons. He also called them the daivas, similar to the Sanskrit name devas for demigods. In this way, the whole philosophy of Zoroastrianism was to take the Vedic philosophy and turn it upside down. So in Zoroastrianism the power of darkness became the power of light because he agreed with the non-Vedic point of view.

The point is that now we had Angra Mainyu as the name of the devil and Ahura Mazda as the name of God in this new faith. This idea of a God and a counterpart known as the devil, who could threaten the plans of God and divert the good intentions of the pious, now appeared for the first time, and is what filtered down through other religions of that region, including Judaism, Christianity and then Islam. The basis of this whole idea was pure concoction. And this idea and lack of higher spiritual knowledge is what has negatively affected any of the philosophies that followed this premise. This was because Zoroaster had accepted one demigod in contrast to another, rather than accepting the purer form of Lord Vishnu or Krishna as the Supreme, who has no rival. However, even in the Vedic system there may be evil spirits, subtle beings who are misguided and malevolent, and who cause trouble, but they are not beings who can threaten the will of the Supreme Lord.

As Suhotra Swami explains further: “It is curious how Zoroastrianism amplified this dualism [of a devil against God]. In the Vedic version, Asura-maya, Varuna, lord of the waters, dwells in the depths of the cosmic Garbhodaka Ocean, far below the earth. Yama’s [Yamaraja, the lord of death] underworld heaven and hell are very near that ocean; in the matter of chastising the sinful, Yama and Varuna are closely allied. In the Zoroastrian version, Ahura-mazda (Varuna) is the lord of light who gave his servant Yima an underworld kingdom called Vara, a realm that, while dark to human eyes, is mystically illuminated. In the Vedic version, Mitra and Varuna are a pair of demigods who in ancient times served the Supreme Lord as a team by supervising the realms of light and darkness. In the Zoroastrian version, Varuna is the supreme lord. Mitra is his light. The mantle of darkness (evil) is worn by an unceasing enemy of Ahura-mazda named Angra Mainyu or Ahriman. It appears that Angra Mainyu is the Vedic Angirasa (Brihaspati), spiritual master of the devas and a great foe of Shukracharya, the spiritual master of the asuras. From Mahabharata 1.66.54-55 we learn that Varuna took the daughter of Shukracharya, named Varuni, as his first wife.

“In the Vedic version, the powers of light and darkness or good and evil are not ultimate. By taking them to be ultimate, and moreover by reversing them (portraying the asuras as good and the devas as evil), Zarathustra twisted the Supreme Lord’s purpose for the cosmos that is administered on His behalf by such agents as Varuna, Yama and Brihaspati. Zoroastrianism was a revolutionary departure from Vedic philosophy.” (Suhotra Swami, Dimensions of Good and Evil, pp. 120-121)

Professor Norman Cohn, who heads an influential school of thought among religious historians, feels that the teachings of Zarathustra are the source of the philosophy of the apocalypse, the end of times–the belief in a final war between God’s army of angels and the devil’s army of demons. It is this idea that has continued down through various religions today.

In Zoroastrianism, this apocalyptic war was expected to start with the appearance of a messiah or savior, named Saoshyant, who would prevail against the forces of evil, at which time the dead would be resurrected from their graves. Then there would be a great assembly which would be a final judgment of all souls, the wicked ones would be destroyed and the righteous would become immortal, and the kingdom of God would be established on earth, wherein the righteous would enjoy life forever. It was the first time this sort of idea was promoted.

This has paved the way for many believers who are waiting for the end of times, the end of days, and they see signs of its approach in every evil thing that happens around them, expecting that they will be delivered to eternity in a resurrected but purified material body on a new earth. All of this shows a lack of deeper spiritual understanding, which has also paved the way for what can be seen as a sense of religious superiority, the feeling that my religion is better than yours and is the only way to salvation in the eyes of God. And from this has spread humongous quarrels, torture, hatred, and war, from nothing more than what has been traced back to a product of someone’s imagination simply because he rejected the Vedic system.

This borrowing from one religion to another can be recognized in many other ways as well. So let us look at a few more. For example, the idea that Adam and Eve were placed in the Garden of Eden that we find in the Bible, and where they are tempted to eat of the forbidden fruit by Satan, is almost entirely taken from the Jewish scriptures. Also the description of angels, such as Gabriel, Michael, Azrael, and Israfil, who have particular positions and purposes as we find in the Jewish tradition, which took these from the Persians, was also borrowed by Mohammed, who was said to have been given what became the Islamic teachings from the angel Gabriel.

Another example is the bridge to heaven. This is called Al Sirat by Mohammed. This is said to go over the abyss of hell, and is said to be finer than a hair, and sharper than the edge of a sword. Being led by Mohammed, Muslims are supposed to easily cross over it, whereas the wicked will lose their footing and fall into hell beneath them. However, the Jews had previously spoken of the bridge of hell, which is also no wider than a thread. But going further back, both the Muslims and the Jews are equally indebted to the Zoroastrians who had taught that on the last day, all men will be forced to pass over such a bridge, in their language called Pul Chinavad. 1

Even the concept of heaven and hell can be traced back to Zoroastrianism. Of course, there were also descriptions of both the heavenly and hellish planets in the Puranic texts. This was adopted by Zarathushtra and explained in the Gathas that heaven, or Garo-de-mana (Garotman in Persian), is where the angels sing hymns to God. This is described in the Yas xxxviii, 10; xxxiv, 2, which agrees with a similar description in Isaiah VI and Revelation of St. John.

Another example is the idea of paradise. In the Islamic faith, after crossing the Al Sirat, the faithful will reach paradise, which is situated in the seventh heaven. In this paradise, there are beautiful gardens, furnished with springs, fountains, and rivers, along with milk, honey, and trees with trunks of gold which produce the most delicious fruits. And more attractive than that are the 70 or so ravishingly beautiful girls called hur-ul-ayun on account of their big black eyes. However, most of this description is indebted to the Jews, for which, unfortunately, many of the Muslims have a great dislike. In the Jewish texts, such as Gemar Tanith, f. 25; Biracoth, f.34; Nidrash Sabboth, f. 37, all relate the future mansion of heaven as being a delicious garden in the seventh heaven. And the Midrash, Yalkut Shewini also describes it as having three gates with four rivers flowing with milk, wine, balsam, and honey. Anyone can see the similarities, one religion inheriting or borrowing from the other.

However, the Zoroastrians also described paradise in a similar manner. Paradise was called Bihisht and Minum which indicates crystal, where the righteous will enjoy all manner of delights, especially the company of huran-i-Bihisht or black-eyed nymphs of paradise, the care of whom is under the angel Zamiyad. So this seems to be the roots of the nymphs of paradise that was borrowed by later religions. Also, in one of the later writings of the Parsis (a group of Zoroastrians), the Nama Mihabad (40 & 41) describes that the lowest order of heaven is where the residents will enjoy all the delights of this world; nymphs, male and female slaves, meat and drink, clothing and bedding, articles of furniture, and other things too many to describe. 2 Of course, this sounds like hardly anything spiritual, but merely a continuation of the comforts any materialist would dream of having. Surely an enticing picture for those who think they deserve it.

Even Satan or the principle of evil is often described as a serpent, first in the Zend Avesta in Zoroastrianism, which in turn gave this to Christianity, and then on to Islam. Thus, all these often depict the evil principle as a serpent. 3 The German philosopher Schopenhaur also recognized this, as he stated in his book Religion and Other Essays (p.III): “And this confirms the views which has been established on other grounds that Jehova is a transformation of Ormuzd [Ahura Mazda], and Satan of the Ahriman [Angra Mainyu] who must be taken in connection that Ormuzd himself is a transformation of Indra [the Vedic demigod of heaven].”

We must consider, in this example, that in the Vedic philosophy, heaven is still a part of the temporary material creation and is not a part of the spiritual world. Therefore, Indra is a demigod and not the Supreme Being of the spiritual domain, which is beyond and outside the material worlds.

Another idea was the resurrection of the body, which actually is not found in the Vedic principles, but started with the Zoroastrian doctrine. The whole idea that during the last judgment the body would be resurrected was then accepted by the Jews, who lent it further to the Christians, especially through the teachings of Paul who was previously a Jew anyway, and then it went to Islam. The seed of this idea can be found in the Zend Avesta where it states (Zamyad Yasht XIX, 89-90): “This splendour attaches itself to the hero (who is to rise out of the number) of prophets (called Saoshyant) and to his companions, in order to make life everlasting, undecaying, imperishable, imputriscible, incorruptible, for ever existing, for ever vigorous, full of power, (at the time) when the dead shall rise again, and imperishableness of life shall commence, making life lasting by itself (without further support). All the world will remain for eternity in a state of righteousness; the devil will disappear from all those places whence he used to attack the righteous man in order to kill (him), and all his brood and creatures will be doomed to destruction.”

Herein we can see the Vedic premise of the eternal nature of the soul within the body, which will continue after the death of the body, but it has been misinterpreted to be the idea that the body is what will rise again. That it will live without the influence of the illusory nature, which here is suggested as the freedom from the presence of the devil, the principle of evil or illusion. And once free in this way, the living being can reach his full potential, such as described here as being indestructible, vigorous, everlasting, etc. This is all but a misinterpretation of the Vedic spiritual concepts, but filtered through the idea that the body is still the permanent identity of the eternal soul. We could discuss this for a lengthy time, which I have already done in some of my other books, but here we will leave it at this.

Even the Islamic phrase from the Koran “La-Elah-illiullah” (there is no God but God) is nothing but a repeat of the Zoroastrian formula “Nest ezad Magar Yazdan.”

Also, as every chapter of the Koran (except the ninth) opens with the words “Bismillah uar Rahman er Rahim,” this merely corresponds to the same formula which begins the Zoroastrian books, namely “Banam Yazdan Bakhshish gar dadar,” both basically meaning “in the name of the most merciful God.” So one is not so unique from the other, though they do not realize this.

As the Vedic followers called themselves Aryas or Aryans, the Parsis also called themselves Aryas, as described in the Zend Avesta, in such places as, “To the glory of the Aryas,” (Sirozah I, 9); “We sacrifice unto the glory of the Aryas made by Mazda,” (Sirozah II, 9); “How shall the country of the Aryas grow fertile,” (VIII, Yast, 9); “Ahura Mazda said, If men sacrifice unto Vretreghna made by Ahura… never will a hostile horde enter the Aryan countries, nor any plague, nor leprosy, nor venomous plants, nor the chariot of a foe, nor the uplifted spear of a foe.” (Bahram Yast, 48)

The question should be: Is it not about time for the Muslims to realize how much of their doctrines, ideas and sayings were inherited from previous cultures and religions, like Judaism and also Zoroastrianism? It can hardly be called a new revelation or special message from God. Each religion professes that their God is merciful, kind and loving. Or that their prophet or savior is giving something new. But as we find by studying the Koran and the Old Testament of the Bible, the revengeful nature of the God of the Torah is very much the same as the threatening nature of Allah in the Koran, where there are certain passages that tell the followers to make war upon and slay the infidels. These are both far different than the love for your neighbor that was recommended by Jesus in the New Testament. 4

As explained by Ganga Prasad in his book The Fountain-Head of Religion: “As for Zoroastrianism, its theism is in no way inferior to that of either Judaism or Mohammedanism. ‘Ahurmazda’ says the Rev. L. H. Mills, ‘is one of the purest conceptions which had yet been produced, and–we might add–is undoubtedly the prototype of the God of the Koran as well as the God of the Bible… But however superior to the belief of his contemporaries, the theism of the Koran can hardly be said to be superior to that of Judaism. The claim of the Koran, therefore, to be an independent revelation of God, on the plea of teaching a better theism than Judaism and Zorastrianism, to which it can be traced, is untenable.’” 5 Plus, the conception of Ahura-mazda was but a carry-over from the basics of the Vedic understanding of God.

There are also many similarities between the parables of Buddhism and Christianity, and between the lives of Buddha and Christ. Both are said to have been miraculously born, at which time they were surrounded by great omens, with a star presiding over each, in which case for Buddha was the Pushya Nakshatra. Both were visited by wise men upon their birth, such as when the rishi Asita came to King Suddhodana to see the newborn Buddha, and wise men came to Jerusalem to worship Jesus, as explained in the book of Matthew. And as the evil spirit of Mara came to tempt Gautama before he became the Buddha, Satan also tempted Jesus. Furthermore, many of the teachings of Jesus in the area of compassion, mercy, kindness, and inward development were also the same as or similar to those of Buddha. We could go on with many more of these kinds of similarities, others of which I have described in my book Proof of Vedic Culture’s Global Existence.

Furthermore, just as in the Vedic traditions there was the spiritual river of the Ganges (considered to be descending from the spiritual Karana Ocean) or the Yamuna (considered spiritually purified because Lord Krishna played in it), and wherein devotees would take a dip to be spiritually purified, the Hebrews also accepted the Jordan River whose waters were used for the same purpose, especially for baptizing to be free from one’s past sins.

In regard to the similarities between Sanskrit and the language of the Zend Avesta, even Max Muller recognized this very clearly. He went on to explain in his Chips From a German Workshop (Volume I, pp. 82-3): “It is clear from his (Eugene Burnouf’s) works and from Bopp’s valuable remarks in his ‘Comparative Grammar’ that Zend in its Grammar and Dictionary is nearer to Sanskrit than any other Indo-European language; many Zend words can be retranslated into Sanskrit simply by changing the Zend letters into their corresponding forms in Sanskrit… It differs from Sanskrit principally in its sibilants, nasals and aspirates. The Sanskrit s, for instance, is represented by the Zend h… Where Sanskrit differs in words or grammatical peculiarities from the northern members of the Aryan family, it frequently coincides with Zend. The numerals are the same up to 100. The name thousand, however, sahasra, is peculiar to Sanskrit and does not occur in any of the Indo-European dialects except in Zend, where it becomes hazanra.” 6

Even the biblical rendition of the universal creation, as described in Genesis, was adopted from that given in the Parsi scriptures, which is but a summary of that given in the Vedic literature, which is practically the most elaborate version of the process of the universal creation found anywhere in any religious text.

One last example of similarities that we will look at is the premise for the next appearance of a savior, or a second coming, after which everyone will rise again to live in a world of peace and God consciousness, without evil, or when their tribe will triumph over their enemies. This gives any believer a great deal of faith and hope in the future that they will be saved or delivered, if they continue to follow that particular religion. However, the idea that God or His prophet will appear again is not new, but was first related in regard to the avataras of God in the Vedic tradition.

As Lord Krishna explains in Bhagavad-gita (4.7): “Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion–at that time I descend Myself.”

However, unlike other religions, Lord Krishna descends in regularly scheduled appearances for specific purposes. It is not that He will descend one last time and that is the end. That is incomplete information. But He will continue to appear in the material creation as the need arises, throughout the various time periods known as yugas. These avataras are fully described in the Puranas so we can understand when and how often They will appear. Therein we see that God regularly descends into the material worlds in His different forms at different times to give society the spiritual knowledge they need to know in order to attain the purpose of life.

The Vedic texts also describe the next appearance of God in the future, this time as Lord Kalki when He will appear at the end of Kali-yuga to bring in the next golden age known as Satya-yuga. Therein He will kill all the miscreant kings and rulers and relieve the world of this burden and bring back a time of peace, harmony, cooperation, and God-consciousness. And this schedule of avataras continues through Satya-yuga, Treta-yuga, Dvapara-yuga, and again into Kali-yuga, all of which continue to repeat as many as 1000 cycles, called a kalpa or day of Brahma. In any case, this is the basis of any religion’s idea for the next coming of God.

All of these various similarities would show that many of the world’s religions and their legends and traditions, and even their precepts are to a great extent derived from Vedic culture. They may not be directly the same, but it is easy to see upon careful study that Christianity owes much to Vedic Dharma. Or as Max Muller said in his book Chips From a German Workshop (Volume I, Introduction, p.11), “There has been no entirely new religion since the beginning of the world. If we once understand this clearly, the words of St. Augustine, which have seemed startling to many of his admirers, become perfectly clear and intelligible, when he says, ‘what is now called the Christian religion has existed among the ancients and was not absent from the beginning of the human race until Christ came in the flesh, from which time the true religion, which existed already, began to be called Christian.’” 7

In this way, we can understand that the earliest of spiritual knowledge, which can be accepted as that found in the most elaborate Vedic texts, has but filtered down through generations, and that each successive religion did little but adopt in its own way or interpretation of what was already there, and that the essential spiritual truths found in all religions are but inheritances of the more elaborate teachings found in the Vedic texts and traditions. Thus, Vedic Sanatana-Dharma is like the roots and trunk of the tree of the various religions, which are like the branches of the tree. Just as rivers ultimately meet at the sea with a common goal, in spite of coming from different areas and conditions, as if coming to their ultimate unity, similarly Vedic Dharma is like the parent authority and root of all other religions.

Unfortunately, the Parsi, Jewish, Christian, and Muslim religions do not discuss in depth such things as the law of karma and reincarnation, even though these are mentioned in places or hinted at, but hardly described or analyzed very deeply. They do not discuss the nature or size of the soul, the soul’s transcendence beyond the body, nor do they mention the idea of a Supersoul. Nor do they describe much about the nature of God, His characteristics, personality, how He looks, or His numerous pastimes, except in only the briefest of ways. It seems, therefore, that the higher spiritual knowledge actually becomes reduced in succeeding religions as the information is passed down over the following generations of religious traditions. In Judaism, Christianity and then Islam, the true depth of spiritual knowledge was increasingly forgotten. Even the detailed descriptions of God and His real loving nature, as found in the Vedic literature, has similarly deteriorated in passing from the Vedas and Puranas into the Zend Avesta, the Old Testament, Bible, and further down the line. Therefore, to get back to the heart of the matter, we must get back to the roots, where it all began, with the Vedic tradition.

The evidence provided in this chapter concludes that at a very remote time, long before the dawn of history, the forefathers of all Aryan nations, such as India, Persia, Afghanistan, and even most if not all of Europe, lived under the banner of one common religion. Their common name was Arya, which they gave to Aryavarta (ancient India, the land of the Aryans), as well as to Iran (Persia), and other countries. In this way, Sanskrit was the mother of all Aryan languages, just as the Vedic religion is the parent of all religions which prevailed in all branches of the Aryan family, and we can recognize the remnants of this in many parts of the world today, if only we are educated in understanding what is the real Vedic Aryan culture.

It is this Vedic culture that gave humanity the deepest level of spirituality that has descended and circulated around the world in the various ways and into the religions that followed. The previous chapters of this book should have clearly illustrated this point.

Furthermore, there are three distinctions between any of the bone fide religions today, and that is: 1) The area in the world in which the religion was taught, 2) the time in history in which it appeared, and 3) the capacity of the people to understand it. In this way, only so much spiritual knowledge could be given if the people of the area were not able to comprehend deep spiritual knowledge. Saint Tukaram also saw these distinctions when he said, “the teaching is as per the capacity of the taught.” Because of this, in some cases the knowledge is given in a straightforward manner, such as we see in the Vedic literature in which so many questions are asked, and so many deep answers are provided, with the means by which the student can actually realize and perceive the spiritual truths that are described. In other religions we see the use of parables and stories, in which the followers can only understand the preliminary principles, which often go no farther than establishing the moral ethics by which to live. They often do not hold much in the way of higher spiritual principles. This means that to understand deeper spiritual truths, the person must go elsewhere.

This is like the difference between an abridged dictionary and an unabridged dictionary. They both hold the same knowledge, but one is more complete than the other. The unabridged dictionary will contain hundreds or thousands more words than the abridged dictionary. This is the same difference between the religions. The Vedic texts will contain much more spiritual knowledge and information on understanding God or the Absolute Truth. So the more complete religion or spiritual path will give you the deeper means of understanding who you are and your relationship with God and all other beings. It will also provide you the process by which you can spiritualize your consciousness to the degree in which you can begin to directly perceive this higher reality. It is much more mature and developed, over and above those that are simplified and elementary. A most developed religion will also facilitate one’s becoming free from attachment, selfishness, violence, malice and hatred, by which a person can more easily focus on the spiritual nature of oneself and God, and the unity we all share with each other in that light. Whereas a religion that is incomplete and allows followers to hold on to these negative characteristics, especially violence, hatred toward others, emphasis on our differences, etc., will keep one bound up to this earthly plane of duality, which is the exact opposite purpose of any genuine spiritual process.

Vedic Dharma, on the other hand, is defined as that which leads to glory, peace, prosperity, and elevates society to liberation from this earthly existence. It is the understanding that this world is not our real home, never was and never will be. But it is also the portal through which, by living the right way, can propel us into the spiritual dimension, far away from this temporary earthly existence. This is why Vedic Dharma is meant to help all of society, and not divide society into those who are “saved” and those who are not. It teaches society to discard hatred toward one another and attain mental peace and internal contentment. This is actually meant to be the fundamental principle of all religions, which then encourages right conduct for attaining realization of the Eternal Truth, the reality of who and what you really are, and your relation to the Supreme Lord.

However, the attainment of moksha or liberation from material existence is unique in Vedic culture because most religions proclaim the ideal of merely reaching heaven, which is still considered part of the material creation. Yes, moksha also means rising above material suffering, ignorance, and the attainment of the Eternal Truth and bliss, right here and right now, in this life. It is not necessarily something that only can be attained after death. Whereas the non-Vedic religions often put emphasis on moral conduct, social behavior, ethics, etc., for reaching heaven in the next life, mainly with the idea of continuing the enjoyment of material facilities, yet give little emphasis on deeper spiritual philosophy. So in such religions there remains many philosophical questions for which there are limited answers. But it is up to the individual to choose which process he or she wants to accept in reaching a natural level of spiritual realization. That is why no Vedic or Hindu sect has tried to propagate or increase their followers through the use of the sword or by force, or through fear of torture, intimidation, or other such means. There is no history that shows the use of brutality for the propagation of Vedic culture. It is spread only through the purity of its teachings and the means by which people can use it for their own enlightenment. It is that means alone which is meant to attract people to investigate and then follow this spiritual way of life. It is meant to be a natural process, not forced.

This is why Dharmists, Hindus or devotees do not interfere in the religion of others and expect the same respect in return. This is also why anyone of any religion can easily live amongst those who follow Vedic Dharma.

Vedic culture contains a philosophy that goes back to a time beyond history, and has developed over millenniums. Even Sanskrit is considered to have descended from the Shabda-brahman, or the spiritual vibration that exists outside of the material creation, beyond time and space. Furthermore, we find that the insights given by the great rishis and sages are coming from a spiritually realized level of consciousness that is beyond mere faith or cultivated knowledge. Such insights and revelations come from a level of direct spiritual perception and experience, with the means and directions given to others so we can follow them to attain our own realizations.

The completeness of the Vedic spiritual philosophy can be seen with but a small analysis. This does not mean there are not great amounts of wisdom in all religions, but where else are you going to go to understand the roots of the knowledge of karma, or reincarnation, or the science of the nature or size and location of the soul, or the understanding of the Paramatma or Supersoul, and the means to unite with the Supreme? Where else are you going to find such detailed descriptions about God, or our relationship with God, or so many instructions given by God, or the means to acquire a direct connection with God? What other religion has such clear descriptions about the spiritual realm and how to reach that level of existence? We need to recognize the unique nature of the Vedic tradition and its philosophy.

Furthermore, the Vedic spiritual path offers the view that every creature is sacred. Spiritually we are all of the same quality. As explained in the Sri Ishopanishad: ishavasyam idam sarvam, yat kincha jagatyam jagat, which means that everything in this creation, both animate and inanimate, is part of the Lord’s energy, and that God’s energy is within all beings. Therefore, every creature has a spiritual significance. Plus, through the Vedic system of spiritual development, everyone can access that spiritual perception. It is not a matter of faith, but a process of realization. The Vedic process begins with faith, as all spiritual paths do, but if the path is practiced properly, it is expected to bring you to the level of having your own spiritual realizations and perception. And to do this there are so many means of assistance, such as the instructions from the Vedic texts, guidance from the realized gurus, and the association of other sadhus or devotees, all meant to help inspire and propel you forward to higher and higher levels of spiritual perception, realization and experience.

However, in Western religions, it is often presented that a follower can only attain such access through the approval of or connection with the church or religious institution. Without that, then you are finished, sometimes to eternal damnation, depending on the religion. In this way, the religion creates an air of exclusiveness, that the only way you can understand anything spiritual or have a connection with God is by accepting that particular church or denomination, or their specific savior or prophet. And, of course, the only people that are privileged to being “saved” are those who follow that same religion. Quite honestly, this is a very shallow level of understanding, like showing your allegiance to your religion by disliking, demeaning or even hating all others.

The Vedic or Dharmic approach to spiritual development is the antithesis of this. There is no restriction to spiritual knowledge, and all questions can be asked. The avenues of spiritual discovery are the guru (spiritual teacher), shastra (spiritual texts) and sadhus (other devotees or sages). This leads to the freedom of choice in the ways of understanding and ultimately experiencing the Divine. This is the real goal of human life. Everyone is coming from different backgrounds, and everyone has different lessons to learn. So personal investigations to find spiritual truth should be allowed and provided for everyone. It should not be controlled or limited by any certain religious persuasion.

This should especially be the case when we realize the premise of this chapter, that the essence and heart of all spiritual knowledge is descending from Vedic culture, Sanatana-Dharma, and that to get to the deepest level of spiritual understanding would be to take a deeper look at what it has to offer all of humanity, socially and individualistically, not only for peace, compassion, cooperation, harmony, etc., but to attain a closer link with the Divine. Nothing else offers a higher level of happiness, completeness or fulfillment, which is ultimately for what everyone is searching. This is the purpose of life.

CHAPTER NOTES

1. Prasad, Ganga, The Fountain-Head of Religion: A Comparative Study of the Principal Religions of the World and a Manifestation of Their Common Origin From the Vedas, The Arya Pratinidhi Sabha, U.P., 1927, p.5.

2. Ibid., p.6.

3. Prasad, Ganga, The Fountain-Head of Religion: A Comparative Study of the Principal Religions of the World and a Manifestation of Their Common Origin From the Vedas, The Arya Pratinidhi Sabha, U.P., 1927, p.59.

4. Ibid., pp.11-13.

5. Ibid., p.13.

6. Muller, Max, Chips From a German Workshop, Volume I, pp. 82-3.

7. Prasad, Ganga, The Fountain-Head of Religion: A Comparative Study of the Principal Religions of the World and a Manifestation of Their Common Origin From the Vedas, The Arya Pratinidhi Sabha, U.P., 1927, p.26.

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A Look at India From the Views of Other Scholars

(Excerpt from Mysteries of the Ancient Vedic Empire by Stephen Knapp)

First of all, why should we consider that Ancient India was so important? What did it have to offer anyone? And what did others have to say about Vedic India? And what difference does it make if it did spread over such a wide area and into so many different countries? And even if it did, why would this make a difference today?

If we have not studied the ancient Vedic culture, then there may be more about it that we should understand. After all, it is still the oldest living indigenous culture on the planet. It is not dead yet, and never will be. That alone says something of its universal nature. And if we have studied it, then we should review some of the impressions that India made in the minds of other people to better understand its importance.

THE WIDE INFLUENCE OF VEDIC INDIA

First of all, as explained in The Ancient World by John Haywood, “India is the birthplace of two of the world’s great religions, Hinduism and Buddhism. Today, nearly half the world’s population live in countries whose cultural development has been influenced by one or both of these religions. Apart from India itself, these countries include China, Tibet, Nepal, Japan, Sri Lanka, Burma, Thailand, Cambodia, Vietnam, Laos, and Indonesia. The influence of ancient India was not just limited to its religions. Indian mathematicians were the first in the Old World to discover the mathematical value of zero, and gave the world quadratic equations and the now universally used system of ‘Arabic’ numerals. The alphabets of Tibet, Mongolia and all of the Southeast Asian languages are of Indian origin. Yet despite their wide-ranging influence, the early civilizations of the Indian subcontinent are the least well known of any of the ancient civilizations.” 1

Let me add that how the influence of the Vedic culture of ancient India, Bharatvarsha, spread throughout the world is also hardly understood. This is why I have put together the present volume. And, as mentioned above, the advancements that were developed within and spread outside of India is also rarely recognized, which is why I have explained these ancient advancements, many of which the world now takes for granted, in my book Advancements of Ancient India’s Vedic Culture.

Many others also had complimentary things to say about the importance of India and its Vedic traditions, such as Mark Twain: “Let us remember,… That India was the motherland of our race, and Sanskrit, the mother of Europe’s languages; that she was the mother of our philosophy, mother, through the Arabs, of much of our mathematics, mother, through Buddha, of the ideals embodied in Christianity, mother, through the village community, of self-government and democracy. Mother India is in many ways the mother of us all.” 2

Mark Twain went on to say: “This is India! Cradle of the human race, birthplace of human speech, mother of history, grandmother of legend, great-grandmother of tradition, whose yesterdays bear date with the moldering antiquities of the rest of the nations,… one land that all men desire to see, and having seen once, by even a glimpse, would not give that glimpse for the shows of all the rest of the globe combined. India had the start of the whole world in the beginning of things. She had the first civilization; she had the first accumulation of material wealth; she was populous with deep thinkers and subtle intellects. India is the prime source of human development.” 3

William H Gilbert said in his Peoples of India: “In the history of human culture, the contribution of the Indian people in all fields has been of the greatest importance. From India we are said to have derived domestic poultry, shellac, lemons, cotton, jute, rice, sugar, indigo, the buffalo, cinnamon, ginger, pepper, sugar-cane, the games of chess, pachisi, and polo, the zero concept, the decimal system, the basis of certain philological concepts, a wealth of fables with moral import, an astonishing variety of artistic products, and innumerable ideas of philosophy and religion such as asceticism and monasticism.”

In this same regard, Rabindranatha Tagore also related, “I cannot but bring to your mind those days when the whole of Eastern Asia, from Burma to Japan was united with India in the closest ties of friendship.”

A. L. Basham also felt that India was extremely important, as he says in his Cultural History of India: “There are four main cradles of civilization, from which elements of culture have spread to other parts of the world. These are, moving from east to west, China, the Indian subcontinent, the ‘Fertile Crescent’, and the Mediterranean, especially Greece and Italy. Of these four areas, India deserves a larger share of the credit than she is usually given, because, on a minimum assessment, she has deeply affected the religious life of most of Asia, as well as extending her influence, directly or indirectly, to other parts of the world.”

Pierre Sonnerat also explained, “We find among the Indians the vestiges of the most remote antiquity… We know that all peoples came there to draw the elements of their knowledge… India, in her splendour, gave religions and laws to all the other peoples; Egypt and Greece owed to her both their fables and their wisdom.” 4

The German historian and novelist Friedrich Schlegel saw in Sanskrit the “original language,” or what is now called the Proto-Indo-European language, and declared in 1803 that, “Everything without exception is of Indian origin… ” 5 Also, “Whether directly or indirectly, all nations are originally nothing but Indian colonies… The oriental antiquity could, if we consented to deepen it, bring us back more safely towards the divine.” 6

Regardless of how much various religions in the past or even today have tried to wipe out or minimize the advanced nature of Vedic culture, they still could not do that, as explained as follows by Higgins: “The peninsula of India would be one of the first peopled countries, and its inhabitants would have all the habits of the progenitors of man before the flood in as much perfection or more than any other nation… In short, whatever learning man possessed before his dispersion may be expected to be found here, and of this, Hindustan affords innumerable traces… notwithstanding … the fruitless efforts of our priests to disguise it.” 7

Even Vedic culture’s deep spirituality is found to be the underlying basis of other religions, as explained by Maurice Maeterlinck: “Thanks to the labors of a science which is comparatively recent, and more especially to the researches of the students of Hindu and Egyptian antiquities, it is very much easier today than it was not so long ago to discover the source, to ascend the course and unravel the underground network of that great mysterious river which since the beginning of history has been flowing beneath all the religions, all the faiths, and all the philosophies: in a word, beneath all the visible and everyday manifestations of human thought. It is now hardly to be contested that this source is to be found in ancient India. Thence in all probability the sacred teaching spread into Egypt, found its way to ancient Persia and Chaldea, permeated the Hebrew race, and crept into Greece and the north of Europe, finally reaching China and even America.” 8

Professor James Traub, in India–The Challenge of Change, goes on to say: “Five thousand years ago, civilization of India was age-old. This civilization should be much older with many millennia of human endeavor behind it. Five thousand years ago, when the peoples of Europe were hauling stones across the face of the continent and grubbing out a meager existence, Indians throughout what is now western and southern Pakistan and Punjab, and even farther to the East, were living in elaborately designed cities, with sturdy houses, broad, straight roads, public baths, and drainage systems that were hardly equaled until the Roman era three thousand years later…. But five thousand years ago, according to archeologist John Marshal, the Indus Valley civilization was already age-old and stereotyped on Indian soil, with many millennia of human endeavor behind it. Usually we think of Mesopotamia as the cradle of civilization, but evidence suggests that the society of northwestern India, which has preserved its essential spirit over countless generations, deserve equal billing.”

Not only was the Vedic Indian influence recognized to the west of India, but also far to the east, as explained by Rene Grousset in Farther India and the Malay Archipelago (Volume II): “In the high plateau of eastern Iran, in the oases of Serindia, in the arid wastes of Tibet, Mongolia, and Manchuria, in the ancient civilized lands of China and Japan, in the lands of the primitive Mons and Khmers and other tribes of India-China, in the countries of the Malaya-Polynesians, in Indonesia and Malay, India left the indelible impress of her high culture, not only upon religion, but also upon art, and literature, in a word, all the higher things of spirit… There is an obstinate prejudice thanks to which India is constantly represented as having lived, as it were, hermetically sealed up in its age-old civilization, apart from the rest of Asia. Nothing could be more exaggerated. During the first eight centuries of our era, so far as religion and art are concerned, central Asia was a sort of Indian colony. It is often forgotten that in the early Middle Ages there existed a ‘Greater India,’ a vast Indian empire. A man coming from the Ganges or the Deccan to Southeast Asia felt as much at home there as in his own native land. In those days the Indian Ocean really deserved its name.”

Will Durant in his Story of Civilization: Our Oriental Heritage, goes on to say, “It is true that even across the Himalayan barrier India has sent to us such questionable gifts as grammar and logic, philosophy and fables, hypnotism and chess, and above all, our numerals and our decimal system. But these are not the essence of her spirit; they are trifles compared to what we may learn from her in the future. As invention, industry and trade bind the continents together, or as they fling us into conflict with Asia, we shall study its civilization more closely, and shall absorb, even in enmity, some of its ways and thoughts. Perhaps, in return for conquest, arrogance and spoliation, India will teach us the tolerance and gentleness of the mature mind, the quiet content of the unacquisitive soul, the calm of the understanding spirit and a unifying, pacifying love for all living things.”

However, that may depend on how much the people of India retain their culture. Otherwise, the more Westernized they become in their thinking and values, the more the above statement may be called into question. Nonetheless, to remain aware of its possibilities, we should not forget the well-known and glowing words that Max Muller had for India and its culture: “If I were to look over the whole world to find out the country most richly endowed with all the wealth, power and beauty that nature can bestow–in some parts a very paradise on earth–I should point to India. If I were asked under what sky the human mind most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India. If I were to ask myself from what literature we, here in Europe, may draw the corrective which is most wanted in order to make our inner life more perfect, more universal, in fact more truly human, again I should point to India.” 9

Lord Curzon, while Viceroy of India, in his address at the Great Delhi Durbar in 1901, expressed, “Powerful empires existed and flourished here (in India) while Englishmen were still wandering, painted, in the woods, and while the British Colonies were still a wilderness and a jungle. India has left a deeper mark upon the history, the philosophy, and the religion of mankind, than any other terrestrial unit in the universe.”

From a more political perspective, Lord Curzon, before he went to India as a Viceroy, two or three times emphasized the importance of India to the British Empire when he said: “India was the pivot of our Empire. If this Empire lost any other part of its dominion we could survive, but if we lost India, the sun of our Empire would be set.” (Times, 3/12/1898)

Lord Roberts, after retiring for good from India, also said a similar statement to the London Chamber of Commerce: “I rejoice to learn that you recognize how indissolubly the prosperity of the United Kingdom is bound with the retention of that vast Eastern Empire.” (Times, 25/5/1893)

“That retention of our Eastern Empire is essential to the greatness and prosperity of the United Kingdom.” (Times, 29/7/1893)

“However efficient and well-equipped the army of India may be, were it indeed absolute perfection, and were its numbers considerably more than they are at present, our greatest strength must ever rest on the firm base of a united and contented India.” 10

In this way, the Vedic empire was a different kind of empire and showed its influence by its qualities and beneficial nature to one and all, rather than by power and military dominance. In A History of India by Kulke and Rothermund (1986, p.152), they explain how the influence of ancient India traveled over many lands: “The transmission of Indian culture to distant parts of Central Asia, China, Japan, and especially Southeast Asia is certainly one of the greatest achievements of Indian history or even the history of mankind. None of the other great civilizations–not even Hellenic–had been able to achieve a similar success without military conquest.”

The attractive nature of the Vedic Aryan Culture is explained more completely by David Frawley: “In the beginning there was one culture–that of the Spirit–and one language–that of Truth. This culture was outwardly one of worship and inwardly one of meditation. The language was one of mantra and communication was from the heart. The outer life was simple. There were small cities and villages, mainly along the rivers. Agriculture was practiced with the use of domesticated animals. Boats and wagons were used for travel. The emphasis was on the inner life and the outer life was not considered important, nor was there any great effort or need to improve it. Nature was abundant. This culture did not come from the outside but came from within and was guided by the sages, who generally lived in retreat in the mountains, who visited the peoples periodically and gave them instruction. From it later cultures diversified, along with divisions of language and religion, as we gradually fell from truth and our connection to the Divine to pursue outward and sensate values.” 11

Some additional information of the peaceful and developed ways of the Harappan culture is described by Michel Danino in his book, The Invasion that Never Was. “Dancing, painting, sculpture and music (there is evidence of drums and stringed instruments) were part of Harappan culture. Probably drama and puppet shows too, as a number of masks were found. The Harappans may also have been the inventors of the game of chess, of which one terracotta set was found at Lothal. Other kinds of gaming board and pieces have come up at many sites, as well as cubical dice identical to those used today. Children do not seem to have been neglected, judging from the exquisite care with which craftsmen fashioned toy oxcarts and figurines, spinning tops, marbles, rattles and whistles. And they could also amuse themselves with pet dogs and monkeys, pet squirrels and birds, too.

“Naturally, with hundreds of rural settlements, agriculture was practiced on a wide scale, the result of a long tradition going back four millennia. There is evidence of networks of canals for irrigation, of carefully shaped ploughs and ingenious tilling methods: at Kalibangan, for instance, excavations revealed a field ploughed with two perpendicular networks of furrows, in which higher crops (such as mustard) were grown in spaced-out north-south furrows, thus casting shorter shadows, while shorter crops (such as gram) filled contiguous east-west furrows. In the Indus valley, wheat, barley, pulses, a number of vegetables, and cotton were some of the common crops, and were planted following the two-season pattern still in use today (rabi or winter, kharif or summer); in Gujarat, rice and various millets were grown, too.” 12

THE SPIRITUAL ASPECT–STILL ATTRACTIVE TODAY

One of the major factors of the Vedic society was their spiritual orientation, which many people seek out even today. Max Muller mentioned this in one of his books: “I wish to point out that there was another sphere of intellectual activity in which the Hindus excelled–the meditative and transcendent–and that here we might learn from them some lessons of life which we ourselves are but too apt to ignore or to despise.”13

It was the Vedic philosophy that charmed and attracted people. As the Britisher Sir Charles Elliot explains, more than military or economic power, Vedic India spread into the hearts of people because of her way of thinking, and through that process spread over the globe. “Scant justice is done to India’s position in the world by those European histories which recount the exploits of her invader and leave the impression that her own people were a feeble dreamy fold, sundered from the rest of mankind by their seas and mountain frontiers. Such a picture takes no account of the intellectual conquests of the Hindus. Even their political conquests were not contemptible, and are remarkable for the distance, if not the extent, of the territories occupied… But such military or commercial invasions are insignificant compared with the spread of Indian thought.”

Sir William Jones (1746-94) once said about his admiration for India: “I am in love with Gopia, charmed by Crishen (Krishna), an enthusiastic admirer of Ram and a devout adorer of Brihma (Brahma), Bishen (Vishnu), Mahisher (Maheshwara); not to mention that Judishteir, Arjen, Corno (Yudhishtira, Arjun and Karna) and the other warriors of the Mahabharata appear greater in my eyes than Agamemnon, Ajax and Achilles appeared when I first read the Iliad.” 14

Arthur Schopenhauer, the German scholar (1788-1860), as quoted by Nehru, 15 once said that he expected Vedic Dharma to become accepted by the majority of people: “From every sentence (of the Upanishads) deep, original and sublime thoughts arise, and the whole world is pervaded by a high and holy and earnest spirit… In the whole world there is no study … so beneficial and as elevating as that of the Upanishads… (They) are products of the highest wisdom … It is destined sooner or later to become the faith of the people.”

It was also Schopenhauer who said, “The truth was recognized by the sages of India.” 16

GREATNESS OF VEDAS

Much of the reason for the qualities of ancient India and its great sages are held and can be seen by the greatness of the Vedic texts. This has been recognized by numerous scholars over the years. Here are a few, such as Professor Paul William Roberts in Empire of the Soul: Some Journeys in India: “The Vedas still represent eternal truth in the purest form ever written.”

Of course, we know that Henry David Thoreau greatly admired the Vedic literature, as mentioned in Quotes of Henry David Thoreau: “What extracts from the Vedas I have read fall on me like the light of a higher and purer luminary, which describes a loftier course through a purer stratum. It rises on me like the full moon after the stars have come out, wading through some far stratum in the sky.”

He also said in The Writings of Henry David Thoreau, “In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions.”

Another famous quote by Ralph Waldo Emerson is, “I owed a magnificent day to the Bhagavad-gita. It was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.”

Even Aldous Huxley once related, “The Bhagavad Gita is the most systematic statement of spiritual evolution of endowing value of mankind. The Gita is one of the clearest and most comprehensive summaries of the spiritual thoughts ever to have been made.” 17

Annie Besant brings up another idea, that even westerners who are now drawn to the rare teachings of the Vedic philosophy are experiencing an attraction that was attained in a previous life. In India: Essays and Lectures she says: “Among the priceless teachings that may be found in the great Indian epic Mahabharata, there is none so rare and priceless as the Gita… This is the India of which I speak–the India which, as I said, is to me the Holy Land. For those who, though born for this life in a Western land, and clad in a Western body, can yet look back to earlier incarnations in which they drank the milk of spiritual wisdom from the breast of their true mother–they must feel ever the magic of her immemorial past; must dwell ever under the spell of her deathless fascination; for they are bound to India by all the sacred memories of their past and with her, too, are bound up all the radiant hopes of their future, a future which they know they will share with her who is their true mother in the soul-life.” 18

CHAPTER NOTES

1. Haywood, John, The Ancient World, New York, Metro Books, 2013, p.54.

2. Twain, Mark, Following the Equator, 1897, p. 347.

3. Ibid.

4. Sonnerat, P., Voyage aux Indes orientales et a la Chine, Paris, 1782.

5. Schlegel, Friedrich von, Letter to Ludwig Tieck of 15 December, 1803, quoted by Leon Poliakov in The Aryan Myth.

6. Schlegel, Friedrich von, Essay on the Language and Wisdom of the Indians, quoted by Roger-Pol Droit in L’Oubli de I’Inde, Paris Presses Universitaires de France, 1989, p. 129.

7. Higgins, The Celtic Druids) (Niranjan Shah, India: The Birthplace of Human Speech, International Vedic Vision, Sands Point, N.Y., 2013, p. 66.

8. Maeterlink, Maurice, in The Great Secret) (Niranjan Shah, Indian Origins of Ancient Civilizations, International Vedic Vision Foundation, New York, 2011, p.4.

9. Muller, F. Max, India, What can it teach us? Published by Rupa & Co., New Delhi, reprint in 2002.

10. Quoted in “Dadabhai Naoroji: Poverty and un-British Rule in India,” 1901, http://www.archive.org/details/povertyunbritish00naoruoft .

11. Frawley, David, Gods, Sages and Kings: Vedic Secrets of Ancient Civilization, Passage Press, Salt Lake City, 1991, p.239.

12. Danino, Michel, & Sujata Nahar, The Invasion That Never Was, The Mother’s Institute of Research, Delhi, 2000, p.91.

13. Muller, Max, India: What Can it Teach Us?, Longmans, Funk & Wagnalls Company, London, 1999, p.138.

14. Mukharji, S.N., Sir William Jones: A Study in Eighteenth Century British Attitudes to India, Orient Longman, 1987.

15. The Discovery of India, Calcutta, Signet Press, 1946, pp. 92-93.

16. Schopenhauer, Arthur, The World as Will and Representation, Vol. 1, trans. E. Payne, New York: Dover Publishing Inc., 1969, p.3.

17. Galav, T. C. Philosophy of Hinduism–An Introduction, p.65.

18. Besant, Annie, India: Essays and Lectures, Vol. IV, The Theosophical Publishing Company, London, 1895, p.11.

Hindus, Dharmists, Devotees and Politics, by Stephen Knapp

Many Devotees, Dharmists and Hindus in general will say they are not interested in politics or getting involved with it or even in voting. It is a distraction from their normal activities or spiritual pursuits. Or they feel all politicians are crooked or corrupt anyway, so what makes the difference between one or the other. Or the voting system, especially with electronic voting machines, are rigged, so what difference will my one vote make. But actually it is indeed an aspect of our means of protecting, preserving and continuing the Vedic culture and its traditions. It is certainly a means of working to maintain the freedoms that we have that allow us to continue to observe our traditions. Other religions or other political parties will vote in large numbers for their favorite candidate, which is why the politicians will take those people and their vote seriously. But if Hindus and Devotees do not vote, then why should politicians be concerned with our vote, or with the issues that matter to us. Instead, they will place more importance on others and in doing what it takes to get their votes. In this way, whether we are in India or the United States, we watch as our opportunities, freedoms and privileges are taken away and given to others.

Once I was giving a lecture in a large hall in Mumbai, India. With the direction of the discussion, I asked the crowd of about 1500 how many had voted in the last election. Not one had went up. Of course, no one was satisfied with the political party that was in charge at the time. But how can we make a difference if we do not get involved? How can we have a say in what takes place? You must put your faith and the Vedic cause into practical use. Not merely sit back and watch what happens, or think someone else is going to do your part in all of this.

Vedic history in India shows so many fighters, warriors, or even rulers who stood up for the freedom of those who followed the Vedic traditions. So why would we not use their example? Why would we not help make their contribution remain relevant today by taking up some kind of action? The field of politics is one area in which we can make a difference. And here are some ideas in how we can do that.

First, we certainly need to be able to step up and learn which politician has our best interest at heart and then vote for that person. We need to understand which person will take our interests and work for those concerns? Who will most likely help to preserve our traditions? Who, for example, is most likely to work for better relations between the United States and India? Or, who is going to work to preserve the holy places and sacred rivers across India? We need to investigate these points in any person who is running for office that we can vote for. Then we should vote for that person. Therefore the most important duty is to vote for the right person. That is the first thing.

The next point is to share our database with other Vedic groups so we can help inform others of the best candidate and encourage them to also vote for the right person. There is force in numbers, and the more people who contribute their vote, the more possible it may be for that person to be elected. We have to work together. Other people from various religions work and vote as a block, and they get their way, too. Politicians will take them seriously if they want to get elected, or stay in office. Hindus and Devotees need to learn this and work in a similar way.

The third point is that we have to get behind the best candidate, show them our support. This also means to contribute in political rallies, or even fundraisers. This does not mean to merely work for the candidate in order to get your picture taken to hang on your office wall. Nothing much comes from that except a boost of ego. This is not what will contribute to our cause. What can make a difference is that Hindus and Dharmists can also volunteer in large numbers in political campaigns to show the force that we can have, so that politicians realize we are a great force that they will want on their side. But we should also vote as a block. We should look seriously at the issues any candidate is addressing, and then vote for the person who will be best for the interests of Hindus and Dharmists.

The fourth point is that the purpose of all this is not merely to show them that they should have us on their side, but once they are in office, if there are particular issues that we need help with, we can go to them and ask for favors. This is what many of us do not realize. After showing our support, and if they are elected, now is the time for them to show their support for us. Now is the time we can go to them as a group and discuss various issues that concern us. Naturally, if he or she is impressed with how we have helped them, they will want us to continue to be on their side. If he does not help us, he or she should know that we may also vote against them in the next election. This is where we can put our power and our culture to good use.

The fifth idea is to invite politicians to events at our temple. Get them involved, let them see what we do, especially things done for the benefit of society, such as free food distribution, medical camps, or educating others in cultural exchange, etc. We can also invite them for temples tours, or for dinner in their honor for something. They often like these kinds of things, and will gain a more favorable view toward us and our temple, organization, or our traditions if they are not Indian. Then they will be inclined to hear our concerns, or even politically or financially help us expand our temple facilities, or kitchens for free prasada distribution, or other programs.

The sixth point is to run for office ourselves. In the United States there are an increasing number of Indians who are running for public office. These may be high political positions, like a governor, or senator, etc, or run for other positions like city council, mayor, or for the board of education. All of these can be helpful to our cause, and will also bring notice to other people in the community of the presence of Hindus or Dharmists and the views that we hold, and that we are a growing presence in the community. There is no loss in this regard, except for maybe the funds needed to run for the office. Nonetheless, an increasing number of Indians and Hindus or Devotees are running for offices, and this can certainly be used to carry our influence and concerns forward. We should not be afraid to become more politically active.

I have a few friends who ran for public office. They did not win, but they used the platform to express their views and ideas based on the Vedic principles, which became very popular. So they lost by small percentages.

Of course, we now all know the example of Tulsi Gabbard who ran for office and is now holding an important position as a United States Representative for the state of Hawaii as the first Hindu congresswoman, being a devotee of Lord Krishna. She was also sworn into office using the Bhagavad-gita, and has so many opportunities to attend speaking engagements and promote her devotion to the Vedic cause and work to uphold the principles by which most Dharmists and Devotees live. So we should not think this is not possible.

The final point is: If we do not do it, someone else will. In other words, if Dharmists and Devotees are not willing to carry forward their cause and concerns, someone else from some other religion or political persuasion will do it. And it makes no sense to simply sit on the sidelines and watch things as they happen as mere spectators, or observe how politicians from other persuasions work to push their own cause forward. We need to be involved. We need to use whatever avenue we can to make a difference. That is how our force will gain momentum, and we can also then gain popularity as our views become more familiar to the rest of the community. And engaging in the political field in any of the above ways will help. We just have to know how to do it.

Another example of what can be done in the field of politics to increase an awareness of Vedic culture took place in America in the State of Michigan as described herein: The Michigan House Resolution no. 419 was adopted by the members of the Michigan House of Legislature in Lansing on September 24. The resolution “declares October 2014 as Hindu American Awareness and Appreciation Month.” Mr. Samir Singh, the representative from East Lansing was instrumental in spearheading this resolution. The full declaration reads as follows:

Reps. Slavens, Singh, Hovey-Wright, Geiss, Switalski, Barnett, Brown, Darany, Heise and Howrylak offered the following resolution:

House Resolution No. 419.

A resolution to declare October 2014 as Hindu American Awareness and Appreciation Month in the state of Michigan.

Whereas, There are 25 Hindu temples in Michigan, spread across the state from Grand Rapids to Detroit. Furthermore, Ganges, Michigan is the site of two prominent Hindu ashrams (retreats), including the Vivekananda Monastery and Retreat Center; and

Whereas, Michigan Hindu temples have been involved in numerous charity and community drives across the state, including, but not limited to, providing college scholarships for deserving students, serving Hindu refugee communities across the state, and providing free meals to all temple visitors; and

Whereas, Hindu Americans in Michigan are involved in the state’s interfaith leadership. Hindu Americans currently serving on major Michigan interfaith initiatives include: Chandru Acharya on the Interfaith Leadership Council of Metropolitan Detroit, Padma Kuppa on the Women’s Interfaith Solutions for Dialogue in Metro Detroit (WISDOM) and Board Member of Michigan Roundtable for Diversity and Inclusion and Outreach, and Fred Stella as host of the NPR-syndicated radio show Common Threads and president of the Grand Rapids’ Interfaith Dialogue Association; and

Whereas, The Bharatiya Temple in Michigan hosted the World Sabbath of Religious Reconciliation in 2013. This marked the first time that the Sabbath has been hosted outside the Judeo-Christian community;

Whereas, There is an estimated one billion Hindus worldwide, and more than 2 million Hindu Americans live across the nation; and

Whereas, Michigan and our nation have greatly benefitted from Hindu Americans, especially through the Vedanta philosophy, Ayurvedic medicine, classical Indian art, dance, music, meditation, literature, and community service; and

Whereas, The United States was officially introduced to Hinduism by Swami Vivekananda in 1893 at the World’s Parliament of Religions in Chicago: and

Whereas, Hindu Americans promote the ideals of tolerance, pluralism, and religious freedom, which are inherent to their beliefs and respect the diversity of all faiths; now, therefore, be it

Resolved by the House of Representatives, That the members of this legislative body declare October 2014 as Hindu American Awareness and Appreciation Month in the state of Michigan.

So let this be an example of things that can happen if Hindus, Dharmists and Devotees take an active role in various ways in the field of politics and public office, or in interacting with those who hold such positions.

The Proto-Indo-European Language, by Stephen Knapp

There has been an attempt to explain the origins of such languages as Sanskrit, Greek and Roman for many years. This is because there has been a recognition of many similarities between them, but the exact original language which they have derived from has never been identified. So they say that it is now extinct, but they call it the Proto-Indo-European Language (PIE). This has now given way to the groupings of many other languages that are now included in what has become the “family” of 439 languages and dialects (as of 2009) of Indo-European languages. But the origin of all of them is supposed to be this non-existent Proto-Indo-European language. So how did this get started?

This whole process first began in the 16th century. In 1583, Thomas Stephens, a Jesuit missionary in Goa, wrote to his brother about the similarities that he saw between Indian and European languages, specifically Sanskrit, Greek and Latin. Not much came from this observation, and his letter was not published until the 20th century.

Shortly after this, it was Filippo Sassetti, a merchant born in Florence in 1540 who traveled to India, wrote in 1585 about the similarities between Sanskrit and Italian. Thereafter, it was Marcus Zuerius van Boxhorn, who, in 1647, noted the similarities among various Indo-European languages, which in his study included Dutch, Albanian, Greek, Latin, Persian, and German, and later Slavic, Celtic and Baltic. He was the one who started the idea that they all must have derived from a primitive and less developed but common source, a language which he called Scythian.

Next came Gaston Coeurdoux in the 1760s who made a thorough study of Sanskrit, Latin and Greek conjunctions to show a relationship between them. Then, Mikhail Lomonosov also studied the Slavic, Baltic (Kurlandic), Iranian (Medic), Finnish, Chinese, and other languages for his Russian Grammar (published in 1755).

A few years later this idea again appeared in 1786 when Sir William Jones (Sept. 28, 1746–April 27, 1794), the most noted of these comparative linguists, lectured on the similarities between Latin, Greek and Sanskrit, and later added Gothic, Celtic and Persian. He has said, “… no philologer could examine them all three, without believing them to have sprung from some common source, which perhaps, no longer exists. There is a similar reason, though not quite so forcible, for supposing that … Gothick … had the same origin with the Sanscrit; and the old Persian might be added to the same family.” (Encyclopaedia Britannica 2009, Jones, Sir William) His conclusions and lectures inspired others to begin taking a more serious look at this.

However, it was Thomas Young in 1813 who first introduced the term Indo-European, which caught on and became the standard term in comparative linguistics, especially in the work of Franz Bopp, whose further study of other older languages gave support to this theory. It was through Franz Bopp’s Comparative Grammar in 1833 to 1852 that gave rise to the Indo-European language studies as an academic discipline.

Additional developments in this area continued with a few other noted works, such as with August Schleicher’s 1861 Compendium, Karl Brugman’s 1880s Grundriss, and then his reevaluation in Junggrammatische. Then Ferdinand de Saussure’s “laryngeal theory” became the beginning of the “modern” Indo-European studies.

Later, the division of the Indo-European languages were further divided into a Satem verses a Centum group by Peter von Bradke in his 1890 work, Concerning Method and Conclusions of Aryan (Indo-Germanic) Studies. Therein he described how the “Aryans” knew of two kinds of guttural sounds, the velar and palatal. This led von Bradke to divide the palatal series into a group as a spirant and a pure K sound, typified by the words satem and centum. From this point, the Indo-European family was further divided accordingly.

THE INDO-EUROPEAN LANGUAGE FAMILY

From these studies was developed the present “family” of languages that all descended from the original Proto-Indo-European language. These are then listed in an order based on when these comparative linguists estimate as the oldest. There is much study that has been given this field, but it remains inconclusive and subject to change.

In any case, the order of the present family of Indo-European languages looks something like this, in 10 main branches without going into all of the sub-sub-divisions, all descending from the mysterious and original Proto-Indo-European language:

1. Anatolian is said to be the earliest branch of languages, with isolated sources in Old Assyrian from the 19th century BCE.

2. Hellenic with isolated records in the Mycenaean Greek from 1450 to 1350 BCE. The Homeric texts are said to date from the 8th century BCE.

3. Indo-Iranian branch, descending from the Proto-Indo-Iranian back to the third millennium BCE. From this appeared Iranian, attested from around 1000 BCE in the form of Avestan. Indo-Aryan, or now what is called the Indic languages, attested to the late 15th to early 14th century BCE in Mitanni texts which showed traces of the Indo-Aryan language. The Rig Veda is said to preserve the oral tradition, and current scholars feel dates from the middle of the second millennium BCE in the form of Vedic Sanskrit. Classical Sanskrit is said to have appeared with the Sanskrit grammarian Pannini.

4. Italic, which now includes Latin and any descendants, attested to have been found from the 7th century BCE.

5. Celtic, from the Proto-Celtic, with the Tartessian from the 8th century BCE.

6. Germanic from the Proto-Germanic, dating from the runic inscriptions from near the 2nd century CE, with the Gothic texts from near the 4th century CE.

7. Armenian, from the 5th century CE.

8. Tocharian, attested to the 6th to 9th century CE, in two dialects (Turfian and Kuchean).

9. Balto-Slavic. Slavic from Proto-Slavic, attested to have evidence from the 9th century CE; and Baltic, attested to the 14th century CE.

10. Albanian, attested to the 14th century CE.

The Satem division includes the Italic, Anatolian, Tocharian, Celtic, Germanic, and Hellenic languages, while the Centum group includes the Slavic, Indo-Iranian, Baltic, Armenian, and Albanian. The premise for what constitutes a language to be a member of this Indo-European family is that they must be recognized as having genetic relationships, or show evidence that makes it presumed they are stemming from a common ancestor, known as the Proto-Indo-European language. This may include innovations among various languages that suggest a common ancestor that had split off from other Indo-European groups.

Traveling from West to East, the language families appear across the globe in the following way:

Celtic, with languages spoken in the British Isles, in Spain, and across southern Europe to central Turkey; Germanic, with languages spoken in England and throughout Scandinavia & central Europe to Crimea; Italic, with languages spoken in Italy and, later, throughout the Roman Empire including modern-day Portugal, Spain, France, and Romania; Balto-Slavic, with Baltic languages spoken in Latvia & Lithuania, and Slavic throughout eastern Europe plus Belarus & the Ukraine & Russia; Balkan (exceptional, as discussed below), with languages spoken mostly in the Balkans and far western Turkey; Hellenic, spoken in Greece and the Aegean Islands and, later, in other areas conquered by Alexander (but mostly around the Mediterranean); Anatolian, with languages spoken in Anatolia, a.k.a. Asia Minor, i.e. modern Turkey; Armenian, spoken in Armenia and nearby areas including eastern Turkey; Indo-Iranian, with languages spoken from India through Pakistan and Afghanistan to Iran and Kurdish areas of Iraq and Turkey; Tocharian, spoken in the Tarim Basin of Xinjiang, in far western China.

The languages with the largest number of speakers in these Indo-European groupings are Spanish, English, Hindi, Portuguese, Bengali, Russian, German, Marathi, French, Italian, Punjabi, and Urdu.

LOCATION OF THE PROTO-INDO-EUROPEAN LANGUAGE

It is calculated that by 2500 BCE to 2000 BCE, the breakup from the Proto-Indo-European language into its first attested descendant languages and dialects was in effect, and had begun to be divided into the branches described above. The Proto-Indo-European language is accepted as the common ancestor of all Indo-European languages, which is estimated to have been spoken around 5000 to 3000 BCE in areas of Eastern Europe and Western Asia. And this language had to have been spoken by a people now called the Proto-Indo-Europeans. But who were they and where were they located?

Let us remember, that this Proto-Indo-European language has not been identified. It is not an actual language but merely a hypothetical reconstruction of a language that is presumed to be the ancestor of modern Indo-European languages. It also has been accepted by linguists to have disappeared before it became a written language, which gives room for so many variables in trying to identify this language. So the idea of finding the location of the people who spoke this language will depend mostly on educated guesswork.

It has been speculated that the original Indo-European people, and speakers of the original Proto-Indo-European language were a people called the Kurgan. They were supposed to have lived northwest of the Caucasus mountains, north of the Caspian Sea, as early as the 5th millennium BCE. These were a developed people, who had domesticated cattle and horses, farmed the land, used gold and silver, had counting skills, worshiped multiple gods, believed in life after death, and so on. (This is from The Beginning of the Bronze Age in Europe and the Indo-Europeans, by Marija Gimbutas, 1973. And Empires of the Silk Road, by Christopher I. Beckwith.)

Then, around 3000 BCE, these people abandoned their homeland and migrated in different directions, some of whom found themselves in Greece by 2000 BCE and in India by 1500 BCE.

Other scholars say that these people lived in the vicinity of the Pontic Steppe, north of the Black Sea and east to the Caspian, where a people called the Scythians lived. However, before the invention of any writing system, the Proto-Indo-European language is supposed to have died out. Then as these people spread out, so did the languages that came from this Proto-Indo-European language.

So to further the development of this idea of the spread of this Proto-Indo-European language, it is said that people from this original West Asia location migrated in different directions, developing new languages as they traveled. Therefore, the hypothesis is that the central cause and beginning of all written language started here. The speakers of Proto-Celtic moved west. The Germanic tribes followed the Celts but moved farther north. The Italic people traveled south, arriving in the Italic peninsula around the 2nd millennium BCE. The Hellenic family moved to Greece. Those that developed the Proto-Indo-Iranian languages moved east and south from the PIE ancestral homeland. And the Indic tribes split even further towards India where they developed Sanskrit.

To help support this theory, it is suggested that the language of the Rig Veda, though most archaic, was no longer understood by the masses by the time Panini composed the grammar for Sanskrit around 400 BCE. This became what is known as Classical Sanskrit, which superceded the older Vedic Sanskrit, which was the language of the Vedas, Brahmanas and Upanishads. Classical Sanskrit differed from Vedic Sanskrit in points of vocabulary, grammar and syntax.

However, contrary to this hypothesis of how the Indo-European languages spread out from the Causasus Mountains area, we can still see that the Lithuanian people on the far northern reaches of Eastern Europe on the Baltic Sea, still hold much Sanskrit in their language. That is a long way from India. This gives credence to the idea that Sanskrit was far more prominent, pervasive and influential than this theory of how the Indo-European languages spread out suggests.

ANOTHER LOOK AT SANSKRIT

The fact is that the pre-Classical form of Sanskrit, also known as Vedic Sanskrit, represents an oral tradition that goes back many thousands of years. According to tradition, the written form of Sanskrit was a development of only around 3000 BCE or earlier. This was done by the sages who could foresee the lack of memory the people of the future would have, which would necessitate why the Vedic texts would need to be in a written form. It was and is a most sophisticated language, which means that it had to have been in existence for many hundreds or thousands of years before we see it’s written form, first appearing in the Rig Veda. It is nonetheless accepted that the language of the Rig Veda is one of the oldest attestations of any Indo-Iranian language, and one of the earliest attested members of the Indo-European languages. For it to still exist quite clearly in the Lithuanian language, and to see similarities of its words in so many other languages, could it be that the Proto-Indo-European language they are looking for is actually Sanskrit? Let us remember that it was only Sir William Jones who said Greek, Sanskrit and Roman languages must come from a different common source, and Thomas Young in 1813 who first introduced the term Indo-European, and linguists have been running with that ever since.

The fact is that when we talk about how a central group of people who spoke the Proto-Indo-European language and who came out of the area of the Caucasus mountains, it is quite similar to what became known as the Aryan Invasion Theory, wherein the idea was presented that Aryans invaded India from the same region and then started their Vedic culture. This theory has since crumbled like a house of cards with more evidence that shows this never happened this way, but that the Vedic Aryans were indeed the indigenous people of the Indus and Sarasvati regions, from which their culture spread out in all directions. [See my Ebook, The Aryan Invasion Theory: The Final Nail in its Coffin, for more information on this, at http://www.stephen-knapp.com]

Sanskrit itself was not thought of as a second language, but as a refined manner of speaking, especially in regard to the Vedic texts when used in rituals. Thus, Sanskrit was for the higher classes of society and an educational attainment, similar as it still is today. In this way, Sanskrit existed along with the different Prakrits or vernaculars, even as it does today in India, and gradually developed into Indic dialects and eventually into contemporary modern Indo-Aryan languages.

Over the centuries the Prakrits underwent language change to a degree in which the vernaculars and Sanskrit ceased to be comparable, but had to be learned as a separate language. Thus, the dialects and Prakrits became separate languages, though outgrowths of the main popular language. This is much like we find in India today wherein many of the popular languages are but outgrowths of, and hold many similarities to, Sanskrit. This is likely to be the same way with Latin or even Greek and other languages we find over the world today, which still hold many similarities with what was once their linguistic roots. Therefore, Sanskrit is likely to be the closest link to, or is indeed that Proto-Indo-European language for which they are looking.

NOT EVERYONE AGREES WITH THE PROTO-INDO-EUROPEAN LANGUAGE THEORY

However, regardless of the areas in which the PIE is said to have developed, or in what time in history, not everyone agrees with these theories. As Jagat Motwani, Ph.D. declares in his research on the age of Sanskrit: “With substantial historical evidences, it has been proved that none but India (Aryavarta or Bharat) is the original home of the Aryans and their language Sanskrit. ‘Arya’ and ‘Swastika’ have their origin in Sanskrit. Swastika has been found among several peoples in Europe. Swastika has been found also among native Indians in Americas whose ancestors might have gone there from India about 10,000 years back. On the basis of the age of Swastika, it has also been established that the age of Sanskrit is over 10,000 years.” 1 This, of course, is much earlier than the idea of some scholars that PIE was spoken between 5000 to 3000 BCE, as previously mentioned.

Renfrew also writes that Trubetskoy severely criticized the dangerous assumptions which led to this idea of the Proto-Indo-European language: “The homeland, the race and the culture of supposed Proto-Indo-European population has been discussed, a population which may possibly never have existed.” 2

Jagat Motwani explains another important point in the frailty of thinking about how there is a parent language, now disappeared, called the Proto-Indo-European language: “If Jones had thought about the age of Sanskrit in comparison to that of Latin or Greek–age difference of about 1000 years–he would have not postulated such thesis that Sanskrit, Latin and Greek had lived together as daughters of the PIE [Proto-Indo-European language], under the same roof. Sanskrit is much older than Latin and Greek, at least by one thousand years. Moreover, the birth place of Sanskrit (India) was thousands of miles away from Italy and Greece. Even fifty mile distance causes dialectic difference.” 3

Motwani goes on to say that Karl Menninger also questioned the righteousness of the PIE as a language: “If all these languages are sisters, they must have a common ancestor, an original language from which they have developed. But we know of no people that spoke or wrote such a mother language, nor have we any direct evidence or written documents concerning it.” 4

Motwani goes on to question: “It is hard to understand why and how such a concept of the IE [Indo-European] languages and their invisible mother PIE has been theorized and has been endorsed by celebrated linguists like Sir William Jones. Leave the question of any PIE documents, but even her name and home address are not known.” 5

Victor Stevenson also explains in his book Words: The Evolution of Western Languages, that many European languages evolved from Sanskrit: Evidence that the languages of Europe had, with a few exceptions, evolved in stages from a common source, was found neither in Greece nor Rome, nor any where in Europe, but in an ancient and distant language, the Classical Sanskrit of India. Enshrined and unchanged for more than 2,000 years in the ritual speech of its scholars, it was shown to possess massive similarities to Greek and Latin. Only one conclusion could be drawn; all three had come from a common source.” 6

CONCLUSION

Regardless of how advanced modern society has become, we still have not invented a language more elaborate and developed than Sanskrit. After so many years, where is there a language that has superceded the sophistication of Sanskrit? Therefore, even though linguists may say that whatever the parent language of Sanskrit and Greek and Latin may be, it is now deceased, disappeared into oblivion, and no one knows what that language was, I say something different. I say that the language they are looking for is right in front of them, and that is Sanskrit itself. Though I am not saying that Sanskrit is the mother of all languages in the world, still Sanskrit was the preeminent and most developed of early languages from which came many others, such as Greek and Latin, or the seeds of other languages. Regardless of the fact that according to Vedic tradition Sanskrit is considered the vocal manifestation of the Shabda-brahman, or the spiritual vibration from which the Vedic texts sprang forth, or in which the Supreme Reality is found, Sanskrit is indeed that language that provided the source of many of the languages we still highly regard to this day.

NOTES

1. Motwani, Jagat K., Ph.D., None But India (Bharat), iUniverse, Inc., Bloomington, Indiana, 2010, p.142.

2. Renfrew, Colin, Archaeology & Language: The Puzzle of Indo-European Origins, New York, Cambridge University Press, 1987, p.108-9.

3. Motwani, Jagat K., Ph.D. None But India (Bharat), iUniverse, Inc., Bloomington, Indiana, 2010, p.155.

4. Menninger, Karl, Number Words and Number Symbols: A Cultural History of Numbers, New York, Dover Publications, 1969, p.101.

5. Motwani, Jagat K., Ph.D. None But India (Bharat), iUniverse, Inc., Bloomington, Indiana, 2010, p.157.

6. Stevenson, Victor, Words: The Evolution of Western Languages, New York, Van Nostrand Reinhold Company, 1983, p.10.

The Purpose of Ritual Worship, by Stephen Knapp

Some people may ask what is the point of doing ritual worship? To this we should understand that traditional rites have a definite influence upon individuals. The activities involved while performing rituals may include a yajna, chanting mantras, special offerings, and group participation, which are based upon scientific principles. Scientists acknowledge the influence of sound and music, color, magnetic vibrations, and knowledge on which we concentrate. There is no doubt about the uplifting effect of rites and rituals. Good actions promote good habits and positive impressions that are absorbed by the mind and consciousness. Even psychologists admit that a person picks up good habits quickly when directed by good people in the correct environment.

The conscious mind controls the bulk of everyday activities. The unconscious mind looks after the more subtle and finer activities. The conscious mind collects impressions and influences from the outside world. The Vedic rituals provide a means for this to happen. However, the unconscious mind sorts the information and builds memories. Depending upon the kind of impressions and influences one gathers from the environment, the subconscious mind gradually transforms itself accordingly. A skillful and efficient mind renders the best support and service to the soul. It is not possible to awaken the perception of one’s soul without a knowledgeable, controlled and pure mind.

During rites and rituals a priest invokes the blessings of the deities. When individuals experience the kindness of gods and are emotionally touched during the yajna and other activities, the mind gets charged with religious feelings. The importance of the occasion, the enthusiasm, the purity of the place, an emotional oath by the individual, the presence of the family, relatives and friends together add up to create a special kind of mental state. Activities during rituals leave an indelible impression upon the individual. This impression specially influences and educates the mind.

The effect of the ceremonies depends upon the atmosphere on the occasion and the way it is conducted. Hindus observe a variety of rites and rituals. The Gautam Smriti mentions that there are 40 basic rituals. Some religious texts place this figure at 48. According to Maharishi Angira, there are 25 basic forms of rituals.

THE PURPOSE OF THE AGNIHOTRA RITUAL

Agnihotra simply means a sacrificial fire. This is the ritual in which ghee and sesame seeds, and on some occasions other items, are offered into a small fire, usually in a pot or special container, while the priest chants various mantras for petitioning the presence and mercy of God. The fire, Agnideva the fire god, becomes the mouth of God, through which He accepts our offerings. These are also distributed to the other demigods, thus, prayers to many divinities may be chanted during the ceremony. The ritual invokes auspiciousness, peace, goodwill, and changes the vibrations and atmosphere wherever it is held.

Amongst Hindus, there is a family name Agnihotri, which is derived from the fact that at one time these families maintained a perpetual fire in their homes. In many homes even today prayers are offered with the fire.

In the Valmiki Ramayana (1/6/12), it is said: Everyone performed Agnihotra in Ayodhya everyday. Lord Ram and Sita performed Agnihotra on the day of the coronation. It is also said the aggrieved Kaushalya did not miss out on Agnihotra even on the day Rama left home for 14 years of exile.

In the Suttinipat (568/21), Buddha explained the importance of Agnihotra: Just as the ocean amongst the rivers, a king amongst the people, and Savitri amongst the verses, Agnihotra is amongst the yajnas (rituals).

In the Atharva-Veda (19/55/3) it is also explained: May the fire in the home give us happiness and peace in the morning and evening, a happy temperament, resolve and good health. May it give us fame and honor. May we awaken you through yajna fire so that we may be robust and strong. Agnihotra promotes good health and mental contentment. It is a ladder to spirituality.

In the Atharva-Veda (9/2/6) it is said: Agnihotra destroys enemies.

The flames, smoke, and vibrations of the Agnihotra promote mental peace and give contentment. It clarifies the air in the home, spreads fragrance, purifies the atmosphere and thus helps householders. It gives them energy and the power to concentrate. It releases mental tension. Through a cleaner environment it promotes good health for everyone and has innumerable benefits.

The Agnihotra ritual is also called a yajna, or Vedic ritual. However, when conducting a yajna (pronounced as yagya) it is customary to have a havan or fire sacrifice. The fire is ceremoniously lit, symbolic of inviting Agni, the fire God. Thereafter as mantras are chanted an offering in the form of ghee or havan samagri (a mixture of herbs and ghee) is offered to the fire at the end of the mantra. This is also called ahuti, which is an oblation or offering that is put into the fire. While making the offering, the word Swaha is uttered loudly.

The Matsya Purana says that when the five essential constituents – gods, havan fluid or offering (such as ghee), Vedic mantras, the divine law, and a gift to the Brahmin – are there, it is a yajna (complete sacrificial ritual). Any good activity done for universal welfare is a yajna.

Sages and saints have identified three purposes of a yajna – prayer to gods, developing harmonious company, and charity. Prayers to gods are used as models to shape our lives. Harmonious company is having relatives and friends who share similar thoughts and are motivated towards togetherness and mutual support. Charity is to share one’s blessings, extend support to society and create a feeling of universal brotherhood.

Through a yajna one attains physical, mental and internal peace, purification of the self, spiritual progress, and protection from sickness. The yajna fire has five qualities – it is always hot or active; it is exemplary; it is attractive to all that come to it; it is generous because it gives rather than stores its benefits; and the flame is always high, symbolizing concern, character, and self-respect.

In the Kalika Purana  (23/7/8) it is said: Yajnas please the gods. It was through a yajna that the entire world was established. Yajnas support the whole world. Yajna protects people from sin. People live on grain. Grain is produced from clouds that bring rain. Clouds emerge from the yajnas. The whole universe depends upon yajnas.

In the Upanishads it is also explained: Through yajnas the gods attained heaven and overcame the demons. Through yajnas even enemies become friends. Therefore outstanding people consider a yajna a special activity.

In the Agni Purana (380/1) it is said: Through a yajna the gods grant one’s wishes.

In the Padma Purana (Shristhi Khand, 3/124), it is said that pleased by a yajna the gods bless mankind with well-being.

In the Manu Samhita (3/76), it is related that an oblation dutifully offered to the fire is received by Surya.

In the Sama-Veda (879) it is said that whoever offers oblations to the fire is blessed with good children, wisdom, wealth and prosperity.

When Brahma created mankind, man visualized that his life would be full of need, problems and sorrow. He complained to Brahma, “Lord! Who would nourish and protect insecure mankind?”

Brahma responded, “Dear son! Through a yajna offer oblations to the gods. They will bless you with wealth, prosperity, well-being and fame.”

In a yajna, after chanting the mantra it is customary to say Swaha when making an oblation to the fire. Swaha is the name of Agni’s wife. It is customary to invoke her name during an offering to make her the medium of the oblation. Swaha literally means good speech.

THE PURPOSE OF A TEMPLE

A temple is a place where the deities are enshrined and worshiped. In personal expression, a temple is the abode of God. A temple represents an ocean of spiritual energy, which preserves and protects culture and tradition. It magnifies the spiritual vibration which the devotees can then use like a spiritual launching pad from which one can hasten and charge one’s own spiritual development by coming closer to the spiritual dimension. Even a temple room in one’s own house can work in this way to some extant.

PURPOSE OF THE DEITY OR IMAGE (MURTI) IN THE TEMPLE

Followers of Sanatana-Dharma believe in the concept of Atma (soul) and Paramatma (Super Soul). The Atma is the individual soul and is present in all beings. The Paramatma is the plenary expansion of Lord Vishnu which expands and appears as the Supersoul in all beings, and accompanies the individual soul in any situation or species. Yoga is meant to establish a connection, link or relationship between the soul and Supersoul, God. It is easier to build a relationship with God if one thinks of Him as a person. The deities are the personal manifestation of God that provides the mercy for us to see Him with our material eyes. Generally, until we become more spiritually developed, we cannot see spiritual items with our material mind and senses. So, the deity is the Lord’s mercy on us so that we can still see Him in our present materialistic conditioning. The deity, once formed under strict rules, is then also installed in the temple in a special ritual in which by various means we call the Lord to inhabit the deity. Then the deity is considered to be no different than the Lord Himself.

WHY WE WORSHIP IMAGES

Almost any person [except maybe Jews] believes or utilizes an image or symbol of their religion, culture, or even business. This is not unusual. The Cross in the Christian church, the picture of Jesus Christ, the statue of Mary, statues of patron saints, even the black stone in Kabba are all what we could call images. If anyone bows in front of any of them, they are breaking laws of Old Testament. [LE 26:1, and EX 20:2-5.] So, use of images is practically everywhere and all people worship something or someone. In fact, the first sculpture of Christ was in the form of a small boy holding a lamb. Now, everywhere in the world people have pictures of Christ according to their culture. A loving, young, white man in the USA, or a tough man looking like a judge in Russia, a nice black man in Africa, and you find a man looking like a typical Chinese with a sheepish beard in China. All religions have some concept of God with name and form, but Hindus have the courage to present the details as described in their scripture.

The images and deities of the Divine that are worshiped in the Vedic temples or in homes of those who follow Sanatana-dharma are not someone’s concocted imaginings. They are based on the detailed descriptions of God’s form as described in the Vedic texts. This is another beauty of the Vedic culture. Whereas most texts of other religions offer little information on God’s appearance and characteristics, these become specifically revealed in the Vedic tradition. Thus, we know what God looks like and can form images accordingly. Then these deities are installed, calling the personality of the Divine, according to specific prayers and rituals. And this is called the Prana Pratishta ceremony.

As the Supreme Controller, God can appear to His devotees in any of His specific forms. And even if some say that these images that are presented are made of nothing but stone or wood, still God can turn what is spiritual into something material, or something material into something spiritual. In this way, we can use our material senses and still have the vision of God in the form of the deity, and approach Him with our love and service. Thus, the authorized deity is not an idol, and should not be called an idol, but is the Lord’s mercy in giving us the chance to see something spiritual with material eyes. Of course, as we become more spiritualized, we can see with our inner spiritual eyes the transcendental form and activities of the Supreme Being, even while in this body that we have now.

An example is that the Post Office has authorized post boxes in which we put our mail, which is then picked up and delivered to the address on the envelope. If, however, we make our own unauthorized box and put it where we like, if we put our mail in it, it will not go anywhere. In the same way, by praying to the authorized forms of God our service will reach Him and be accepted by Him. Besides, there are many stories of how deities have come to life and interacted with devotees and engaged in all kinds of pastimes with them in very personal ways. So they are always full of potential to interact with us, or merely watch and see what we do, or even leave the deity form if we are too offensive or do not understand the basis of the deity. Thus, a deity, though appearing to be made of material ingredients, should in no way be considered material. The Lord can indeed make what is material into something spiritual, or take what is spiritual and make it appear as material. In short, the deities are the personal manifestation of the gods or goddesses they depict. So we should never think that deities are nothing but stone or wood. In fact, the Vedic scripture says that anyone who thinks in such a way exhibits a hellish mentality.

In this way, even though we may be unqualified to see God, who is beyond the perceptibility of our material senses, the living beings in this material creation are allowed to see and approach the Supreme through His archa-vigraha or His form as the worshipable deity in the temple. This is considered His causeless mercy on the materially conditioned living beings that He would allow Himself to appear to humanity as a deity to accept our worship and service.

In this manner, the Supreme Being gives Himself to His devotees so they can become absorbed in serving, remembering and meditating on Him. Thus, the Supreme comes to dwell in the temple to accept our worship and attract the eyes to concentrate and meditate on the deity, and the temple becomes the spiritual abode on earth. In time, the body, mind and senses of the devotee become spiritualized by serving the deity, and the Supreme can become fully manifest to him or her. Worshiping the deity of the Supreme and using one’s senses in the process of devotional service to the Supreme provides a means for one’s true essential spiritual nature to unfold. The devotee becomes spiritually realized and the deity reveals His spiritual nature to the sincere souls according to their progressive spiritual development. This can continue to the level in which the Supreme Being in the form of the deity engages in a personal relationship and performs reciprocal, loving pastimes with the devotee, as has previously taken place with other advanced individuals.

At this stage, darshan is not simply a matter of viewing the deity in the temple, but to one who is spiritually realized it is a matter of experiencing the deity and entering into a personal, reciprocal exchange with the Supreme in the form of the deity. At that stage, you may view the deity, but the deity also gazes at you, and then there is a spiritual exchange wherein the deity begins to reveal His personality to you. This is what separates those who are experienced from those who are not, or those who can delve into this spiritual exchange and those who may still be trying to figure it out. For those who have experienced such an exchange with the Supreme or His deity, at this stage the worship of the Supreme Being in the deity moves up to a whole different level, with no limits as to the spiritual love that can be shared between the devotee and the deity. This also opens up a completely new level of conversation on this topic, which we can save for another time. But this is why the deity in the temple is the main focal point of everything that goes on there.

THE SIGNIFICANCE OF THE ARATI CEREMONY

The arati ceremony is the most performed of any ritual in the temple, and is the offering of a ghee lamp to the deity or object of respect. These lamps usually have five or more flames on them. Arati is performed in the temples to the Deities several times a day. It is also offered to special guests and holy saints. It is also accompanied with ringing a bell, singing or playing musical instruments.

In offering the lamp to the deity, it is held in the right hand and waved in a clockwise motion, 4 times to the feet, 2 times to the waist, and seven times around the whole body. It is a way of adding an intensity to the prayers and the image of the Lord. Besides, the aroma of the burning ghee is quite pleasing. Afterwards, the ghee lamp is passed around the room so that everyone can place their hands over the flame that has been offered to the deity, accepting it as holy remnants, prasada, and then touch the hands to the eyes or head. This is a gesture of accepting the light of knowledge, and the light which revealed the Lord. We use the lamp to light the form of the Lord who is in fact the source of all light. This was particularly significant before there was electricity and when temples were lit by lamps. The arati ceremony would especially provide light to various parts of the deity when the priest would wave the lamp in front of it. Some of the older temples in India are still like this today. We also accept this lamp as a symbol of lighting our own vision and thoughts with hopes that they may be divine and noble.

Sometimes camphor is also used in place of ghee. This also presents a pleasing scent. The ghee or camphor also represents our inherent tendencies that are being offered to the fire of knowledge, which reveals the form of the Lord and thus increases our mental and physical purity in service to the Lord.

In some arati ceremonies there is not only the ghee lamp or deep that is offered but also the incense, a camphor lamp, a water filled conch shell, flowers, chamara fan, peacock feather fan, etc. These are for several reasons. One is that these are items to honor and offer comfort to the deity, but they also represent the different elements, such as earth, fire, water, air, ether, mind, intelligence, and ego. So we are also offering all the elements back to the deity, as well as our own mind, senses, intelligence and ego. This means that the performer of the arati is offering all of themselves to the deity, and if those who observe the arati follow along with the right meditation, then they also can meditate on offering all of themselves to the deity. You ask the deity to accept these items for their pleasure, but also to accept your whole being in their service, and as an offering for the deity to bless you to help you reach them and the spiritual atmosphere.

THE REASON LAMPS ARE USED

In many homes and temples there are lamps that are lit. And many special functions start with the lighting of a lamp. Light symbolizes knowledge which keeps us free from the darkness of ignorance. Knowledge removes ignorance just as light removes darkness. Therefore, the lamp is lit and we bow to it as this knowledge is the greatest form of wealth. It is kept lit during special functions as a guide and witness to our thoughts and actions. Of course, now lamps are not as necessary with the use of electric bulbs, etc. But the lamp is the traditional instrument which represents our vasanas or negative inclinations, while the wick signifies our ego. As the lamp burns, it also represents the burning away of our bad habits and bodily ego. The flame burns upward, as knowledge also takes our views higher.

In the old days when the temples did not have electricity, the lamps offered to the deity during the arati ceremony were also the main way the devotees could see the shape of the deity. So it is the lamp, which represents knowledge, that lights the deity, just as it is with transcendental knowledge which allows us to understand or awaken to the awareness of God. So after the lamp is offered to the deity it is circulated amongst the observes, and they receive the lamp of knowledge that has revealed the deity by touching it or waving their hands over it, and then bringing their hands up to their forehead or eyes. This is a gesture of respect toward the lamp and knowledge that has revealed the deity, and also that this knowledge will awaken spiritual awareness within them.

WHY RING BELLS IN TEMPLES

When entering a temple, most of them have one or more bells hung from the ceiling. The devotee rings the bells as he or she enters, then proceeds for darshan to see the deities. The ring of the bell produces a sound similar to Om, the universal name of the Lord. This helps create an atmosphere of auspiciousness when entering the temple. This is also a reason why a bell is rung by a priest, pujari, while doing the arati ceremony. Ringing the bell, blowing the conch, and engaging in the kirtanas or singing holy songs, are all ways to worship the Lord and keep away all inauspicious and irrelevant noises and thoughts that might disturb or distract the worshipers from their devotions and inner peace. In this way, the bell is also a call to focus our attention on the ceremony.

WHY A CONCH SHELL IS BLOWN

Whether in temples or in our household temple rooms, the conch shell is blown three times before the arati ceremony or puja worship. It is kept on the altar as a symbol for Truth, dharma, auspiciousness, and victory. It also was blown before a battle or after the victory of an army. Blowing the conch emanates the sound of Om, which contains all the knowledge of the Vedas. It is an auspicious sound and represents the truth behind the illusion. It also can purify the atmosphere, as well as the minds of those who hear it. It also represents dharma or righteousness. So it is appropriate for it to be blown before the arati or puja. The sound of the conch draws one’s attention to the presence of the Lord and the Vedic sound vibration. It thus drowns out the negative noises that may distract us from the sacred atmosphere or disturb our minds. This is also why sometimes devotees bow to the sound of the conch when it is blown.

The tradition relates that there was once a demon named Shankhasura who had defeated the devas and stole the Vedas from them. He then hid at the bottom of the ocean. The devas prayed to Lord Vishnu for assistance. He incarnated as Matsya and killed the demon. The Lord blew one of the conch shells that hung from His ears and the Om resonated, from which the Vedas returned. For this reason the conch is also called shankha after Shankhasura. The Lord’s conch shell is named Panchajanya.

WHY COCONUTS ARE OFFERED

One of the most common items that are offered to the deities in the temple is the coconut. You will also see it being used to start special occasions, like weddings, festivals, etc., when it is offered and then broken. You may also see it sitting on top of a ceremonial pot with mango leaves. This is a representation of Lakshmi devi, the goddess of fortune, or sometimes Lord Shiva. The coconut is offered to the deity as a representation of the body (the coconut shell), the mind (the white fruit within) and the soul (the coconut milk). All these are offered to the deity, and then it is broken to let out the milk and fruit. This indicates the breaking of the ego. Then, after it is offered to the Lord, what remains is accepted as remnants from the Lord, as prasada. This represents a complete circle in which God accepts our offering of the body, mind and soul and gives back the mercy, prasada, of the Lord.

WHY A KALASHA (POT) IS WORSHIPED

Sometimes, especially during a homa ritual, there is a special pot or kalasha, topped with a coconut, that is given special attention. The pot may be made from brass, copper or mud, and filled with water. Tied around its neck may be a red and white string. The pot often has designs on its sides. It may be used for special occasions like weddings, or set near entrances of homes, etc. The water in the kalasha symbolizes the waters of creation when the cosmic manifestation appeared with the arrangements of Lord Vishnu and Brahma. The leaves and coconut represent the creation, while the string indicates the love that is the foundation of the whole creation. When prayers are offered to the kalasha, it is considered that all the holy waters, the Vedic knowledge, and the blessings of the deities are invoked in it. The purified water within is then used in the rituals. At other times, the prayers are used to invoke the energy of the Goddess of Fortune, Lakshmi Devi, and the kalasha becomes a representation of Lakshmi Devi.

PURPOSE OF CIRCUMAMBULATING TEMPLES OR DEITIES

Another thing that you may see is when devotees circumambulate and go around the deities in the sanctum of a temple, or even around the temple itself, or around sacred places, like special hills or even holy towns. This is called pradakshina. This is a means of recognizing the center point of our lives, the center of the circular path we take in honor of the deities of the Lord, or something connected with Him. This is done in a clockwise manner so to keep the deity on our right, which is the side of auspiciousness. So in a way, it is a reflection of going through life while keeping God in the center. Walking around holy sites is another way of undergoing austerities for spiritual merit. It is accepted that each step takes away some of our material karma, and thus helps us get free from the mundane affairs and worldly consciousness which causes us to undertake the actions which create our karma, which helps free us from further rounds of birth and death in this material world. Respect can be shown to our superiors or parents by circumambulating them three times as well.

THE POTENCY OF CHARANAMRITA

The word charanamrita comprises two words, charan and amrita. Charan means feet and amrita is the celestial nectar that makes one immortal. Together the words mean nectar of God’s feet. This is the water that has been used to bathe the deity of the Lord in the temple. It glides down the body of the deity and through His lotus feet. It is then gathered and sometimes mixed with yogurt and a little sugar and offered to all who come to the temple to see the deities. Thus, having touched the body of the deity form of the Lord, the water becomes spiritually very powerful. Those who come to the temple to see the deities gladly accept three drops in the palm of their right hand, which is supported by their left, and then sip it from their palm.

Charanamrita is normally kept on a special table near the deities in a copper vessel, as copper has many curative qualities. Ayurveda and homoeopathic practitioners have confirmed this. Copper cures spasmodic pains. It is believed that drinking water stored in a copper vessel improves intellect, memory, and wisdom.

The Padma Purana says that even if one has not done any pious activities at all, if a person accepts the charanamrita of the deity, he becomes eligible to enter Vaikuntha.

In the Ramayana (Ayodhya Kand, Doha 101) Tulsidas has said: When Kewat washed the feet of Sri Rama and accepted the water as charanamrita, not only did he attain salvation, but his forefathers also attained it.

In the text called Ranvir Bhaktiratanakara Brahma, it is said: To absolve oneself of sins and get rid of disease God’s charanamrita is like medicine. If tulasi leaves are added, the qualities are enhanced.

In the Ranvir Bhaktisagar it is said: Charanamrita protects one from untimely death. It destroys all kinds of diseases. It breaks the chain of death and rebirth.

In this way, Charanamrita has great qualities and benefits a person physically, emotionally, and spiritually. Therefore, always accept charanamrita with grace and humility.

PURPOSE OF OFFERING FOOD TO THE LORD BEFORE EATING

We often see that food preparations are offered to the deities during the worship or at festival times. Or even in homes of devotees, food is prepared and then offered to the deities in the family temple room before anyone else accepts it. Then it is taken as prasada or mercy of the deities or God as spiritualized food. Even in many western homes food is taken only after observing a prayer. This is a recognition that whatever blessings we receive in life is a result of the Lord’s arrangement. After all, everything is God’s property, and we are merely borrowing it. So we offer to God whatever we accept before taking it ourselves. We can especially do this with food.

Furthermore, it has been detected that the particles of food change when prayers are said over it. So offering the food increases the high level of energy that goes into it that would otherwise not be there. More about this can be found elsewhere.

Importance of Bhagavad-gita in This Day and Age, by Stephen Knapp

Most everyone at some point hears about the Bhagavad-gita, but do they know what it really contains, or how profound and deep is the knowledge that it provides?

Besides being the classic Eastern text that it is, and the summary of most Upanishadic information, it is the core of the deepest levels of spiritual knowledge. It is also like a handbook for life. Just as when you purchase an appliance of some kind, like a refrigerator, television or computer, you get a manual that teaches you how to use it. So in the same way, if God created this world and put us here, doesn’t it seem that He should also tell us what is the purpose of this life and how to use it accordingly? The Bhagavad-gita is such an instruction manual for anyone. It provides the basic answers that most people have about life, and the universal spiritual truths that can be used by anyone, anywhere, and at any time in history. In this way it is timeless.

So let me explain a little of its importance and why we should take it seriously. I will not go into all of the details of what the Bhagavad-gita teaches, but I will provide a quick overview and summary of each chapter to give you an idea of the information you can discover and the benefits if you read it.

Of course, we know it was spoken on the battlefield at Kurukshetra as the forces prepared for war, a war meant to uphold the Dharmic principles against those who were bereft of them and before things became more evil then they already were, so there was little time in which to speak the Bhagavad-gita. Therefore, it was a brief conversation between Arjuna and Lord Krishna.

So, once the scene is set in the first chapter, from the second chapter it begins to explain some of the highest spiritual realizations known to humanity. It begins to explain exactly who and what we really are as spiritual beings. Without this knowledge in a person’s life, the Vedic literature says that humans are little better than polished animals.

The reason for this conclusion is that the human life is especially meant for spiritual inquiry because in no other species of life here on earth does the living being have the faculty, such as the intelligence and the means to understand spiritual knowledge. Otherwise, this implies that there is little difference in the purpose of life between humans and animals who are mostly interested in merely eating, sleeping, mating, and defending what they think is theirs.

However, human life is not merely the means to acquire knowledge from the teachings and explanations of others, but it also offers the facility to realize it within oneself by practice. It is a matter of uplifting one’s consciousness so that one can perceive the higher dimensions that exist all around us. This is more than merely accepting something on faith alone, but it is a matter of attaining direct perception of what the Vedic literature discusses.

So, from the second chapter of the Bhagavad-gita, we begin to learn our real identity as the soul within these bodies. The Bhagavad-gita explains the size and nature of the soul, and how it is completely transcendental or beyond the body itself. It is beyond time and beyond the effects of the three dimensional world. It is beyond the limitations of the body and mind.

This teaches us many things. It shows that regardless of our physical limitations, we can rise above them because, spiritually, we are already above them. We simply have to realize that. What does it mean to realize it? It means to directly perceive that truth, to see it as plain as day. And then live according to that realization. This teaches us that regardless of our situation, socially or physically or economically, we can rise to higher levels of existence, both in this world and in the next.

This teaches us that no matter what kind of pressures we may feel from our classmates at school, or what good or bad biases that may come from our fellow workers, or what kind of labels they put on us, or how much they may purposefully demean or criticize us, or even how great we think we are, we can be grounded, fixed in understanding who and what we really are as a spiritual being inside the limited material body. That is how we should see ourselves. And then we can be confident that regardless of what others may say, we know who we are and can go through life fixed in perceiving our real identity and our purpose in this life and what really is our higher potential. As an old saying points out, it is better to see yourself truly than to care how others see you.

When you are spiritually grounded, it is no longer necessary to always try to convince others of your self-worth, or of your social status, or of trying to make it into the right clique or group of people. We become convinced of who we are. We work in our own way to provide a contribution to society, to make something of ourselves that has meaning, beyond the typical superficialities and meaningless and worldly gossip that occupy the minds of most youth and adults today. We know that as long as we keep working in our own way, both intellectually and spiritually, attaining the skills that will enable us to do something significant, that our time will come when we can make a mark on this world in our own sphere of influence, which may continue to expand from there.

So we may be popular in school or not, or recognized in our career or not, but by our spiritual knowledge, as provided in the Bhagavad-gita, and by the confidence it gives us, we work to always become better, more uplifted, more refined, and more realized than we are, always making ourselves into a better person. Then we can help ourselves and others in more effective ways. This is just some of what the second chapter of the Bhagavad-gita can provide if we look into it carefully and understand who we really are and what is our greater potential.

As we proceed through the Bhagavad-gita, in Chapter Three, Lord Krishna discusses Karma-yoga, the knowledge of how every action creates an opposite and equal reaction. Fifty years ago in this country of the USA, hardly anyone spoke of karma, unless they were students of yoga or Eastern philosophy. Now everyone talks of karma, it is a part of the vocabulary, whether they really understand it or not. But the point is, where do you think that came from? How do you think they started to know about karma, or yoga for that matter, except for the fact that the teachings of the East and yoga, which are centered around the Bhagavad-gita, continued to spread throughout the West.

Similarly, considering all the knowledge that the Bhagavad-gita has within it, do you think that you will learn such things in the colleges or university courses? Hardly. You have to go beyond that. You have to take separate or alternative studies, like in studying the Bhagavad-gita or other Vedic texts, or listening to those who know about it. Then you can also begin to learn the basic laws of the universe as outlined in the Bhagavad-gita, as in the laws of karma. Otherwise, how will you begin to understand that your present circumstances and tendencies may be carry-overs from a previous existence? Or even from many previous existences that we have experienced. You only begin to understand these things by studying the Bhagavad-gita, the teachings of which are also expanded in the Upanishads, and then even more elaborated in the Puranas and other Vedic texts and commentaries.

In Chapter Four, called Transcendental Knowledge, it is explained to Arjuna how this knowledge was given down through the parampara, or disciplic succession. Lord Krishna explains the purpose and the transcendental nature of His appearance in this world. Also how to perform one’s actions so they are spiritual activities, which can then enable a person to reach the spiritual abode.

In Chapter Five, Karma-yoga, Action in Krishna Consciousness, it is explained how to perform one’s actions in the right consciousness of bhakti-yoga, and the way to focus on the natural, self-sufficient happiness within.

In Chapter Six, Sankhya-yoga, we find the instructions on how to conquer the mind to attain the natural inner happiness–beyond the senses–and become established in self-realization, the perception of one’s real identity. And then to see all else, all things around you with a steady mind, free from desires and possessiveness.

Then Lord Krishna gives instructions on how to practice yoga and meditation so that we can eventually perceive the spiritual dimension all around us, of which we are a part. Then we can enter and experience boundless transcendental joy and bliss, free from maya or illusion, and in touch with the Supreme Consciousness. Then such a person can see God everywhere and every being in God. Thus, he is never lost.

In Chapter Seven, Knowledge of the Absolute, we have the instructions on how to know God, and how to see that everything rests and depends on God, like pearls strung on a thread. Also, how to recognize the power of God in all the powerful aspects of nature. Thus, we become aware of God and His potencies in all things around us until we reach the abode of God.

Chapter Eight, Attaining the Supreme. This chapter gives more specific information about the ways of material nature, how to get free of it, and how our consciousness at the time of death, developed by our thoughts, words and deeds, determines our next life, our next destination. Therefore, if we are remembering God, Krishna, then we can attain Him. So the instructions include how to think of Lord Krishna and attain Him through devotional yoga. Also, there are instructions in how to understand the higher and eternal nature, beyond all matter, which is the ultimate destination of us all.

In Chapter Nine, The Most Confidential Knowledge, Lord Krishna gives advice that this spiritual knowledge is the king of all knowledge, the most secret of all secrets, and by following it we can attain direct perception of the self by realization. Lord Krishna goes on to explain how everything is working under Him, but fools will never be able to recognize this. But by engaging in devotional yoga, the mind becomes spiritualized enough to understand God as He is by realization, far beyond any mental speculation. Lord Krishna goes on to explain that He is impartial to all, but becomes a friend to those who offer loving service. By engaging in this process systematically, you can reach the highest abode.

In Chapter Ten, The Opulence of the Absolute, we find explanations on how everything, all spiritual and material worlds, emanate from the Absolute Truth–God. Those who know this engage in devotional yoga to God, and with that love, Lord Krishna gives them the understanding by which they can come to Him.

Then Lord Krishna tells Arjuna how He is situated in all the powers and powerful things throughout the universe, whether it is the radiant sun, the tranquil moon, the water of the ocean, the transcendental Om, the chanting of the holy names as in japa meditation, and in the immovable Himalayas, and much more. But it is only with a single fragment of His energy does Lord Krishna pervade and support this entire universe. This leads to…

Chapter Eleven, The Universal Form. It is in this chapter wherein Lord Krishna shows Arjuna, by giving Arjuna divine eyes, how He is spread throughout the entire universe by His energies and expansions. Some of what Arjuna sees is beautiful beyond compare, and other things that he sees in this universal form are terrible and frightening. Some are hundreds of thousands of multicolored divine forms, as well as demigods, planets, past and future events, and a splendor so bright it would equal hundreds of thousands of suns. Both birth and death could be seen within this amazing universal form that spread in all directions, both near and far throughout the universe.

This made Arjuna humble, who then requested Krishna to relieve him of this view and show him His four-armed form, and then again His more familiar and lovable two-armed form.

Now Arjuna was convinced that Lord Krishna was the Supreme and everything both within and beyond this material manifestation, as well as the father and creator of this material manifestation.

Then in Chapter Twelve, Devotional Service, Lord Krishna explains the ultimate goal of life, and the essence of how to practice bhakti-yoga, focusing especially on how to serve and fix our mind and intelligence on the Supreme as Lord Krishna in all our activities and undertakings.

Then we have Chapter Thirteen, Nature, The Enjoyer, and Consciousness. This explains how the body is the center of the field of material activities, and how we should understand the body as the vehicle in which both the soul and Supersoul–Paramatma–reside. Also, that the body is not our real identity, but we should see through the body to recognize the living being within. The soul is beyond the body and illuminates the body by consciousness. This is the symptom of the soul within. Now we merely have to spiritualize our consciousness to directly perceive the soul, and then see the difference between the body and soul.

The field of activities also includes the five elements, ego, intelligence, the senses, mind, and various emotions that project from the mind, along with all moving and non-moving things. Aside from all this, Lord Krishna explains the characteristics of His expansion as the Supersoul and how to perceive Him within.

In Chapter Fourteen, The Three Modes of Material Nature, Lord Krishna describes the three modes or gunas and their characteristics as goodness (sattva), passion (rajas) and ignorance (tamas), and the nature of those according to how they are situated in each of these modes of nature. This also determines if one is progressing upward while acting in the mode of goodness, or simply maintaining while in the mode of passion, or regressing downward in ignorance or darkness. This analysis will also reveal the condition of one’s next birth. As explained in verses 14 and 15 in this chapter: “When one dies in the mode of goodness, he attains the pure higher planets. When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when he dies in the mode of ignorance, he takes birth in the animal kingdom.”

So the goal is to know how to act in order to rise above these three modes, which Lord Krishna clearly explains as being the process of devotional yoga.

Chapter Fifteen, The Yoga of the Supreme Person. Here Lord Krishna emphasizes how to engage in that yoga process which can elevate you to rise above all material inebriates and limitations, and material happiness and distress, in order to reach the spiritual abode.

Even though the living beings are all parts of the Lord, they are struggling very hard with the mind and the mental interpretations of our experiences within this material field of activities and the way we see ourselves in this world. Furthermore, until these conceptions are purified, they are carried from one body to the next, one life to the next, just as air carries aromas. One who is spiritually ignorant cannot understand how this takes place. But the progressing transcendentalist can clearly see all of this. Krishna also explains that one who knows Him as the Supreme Being knows everything and engages in devotional yoga to Him, and his endeavors will know perfection.

Chapter Sixteen, The Divine and Demoniac Natures. Here Lord Krishna makes it clear how to recognize the Divine qualities and actions, as well as the demoniac, both of which are in ourselves and in those around us. It is only the divine qualities that are conducive to spiritual progress and liberation, whereas the demoniac actions and qualities will keep you bound in material existence for many lifetimes. So the next step is to associate with those of a divine nature and develop such qualities in ourselves, and avoid the demoniac. The demoniac can never approach God nor the spiritual world, but reach progressively lower forms of existence.

Chapter Seventeen, The Divisions of Faith. In this chapter Lord Krishna explains that there are different kinds of faith and religions depending on what level of the modes of material nature are displayed by the living being, such as goodness, passion or ignorance. Therefore, some religions will be more materialistic, based on ego, or the bodily identification and attachment and pride, while others will be more spiritual. So there is a difference between various religions, as explained in this chapter. They are not all the same, which sometimes people like to say. Lord Krishna describes the difference herein in a way we can clearly see the varieties and categories to which they belong. It is up to us to study this carefully to understand this.

So as we go along in our study of these chapters, we begin to see a pattern or repetition in these teachings. There is much knowledge on various aspects of life and spiritual understanding, but time and again Lord Krishna expresses that it is He who is the Supreme Being, the creator of the universe, and it is He who should be the center of our worship and meditation. Furthermore, all of this knowledge is meant to raise our consciousness so we can return to the spiritual world. That is what this is for. Lord Krishna repeats this in several chapters herein. This is not some kind of philosophy to contemplate, but it is an action plan for the benefit of humanity so we can directly attain a spiritual vision and perceive the spiritual reality all around us, up to the point in which we can enter that spiritual domain, which is our real home. The material world is temporary and can never give the joy we are seeking. This is why Lord Krishna is explaining all of this, to motivate us to act according to His directions and attain the realm of eternal happiness and bliss, which is our eternal and constitutional nature. And He summarizes this in the final chapter of Bhagavad-gita.

Chapter Eighteen, The Conclusion, The Perfection of Renunciation, or Yoga of Renunciation for Moksha–Liberation from Material Existence. Herein Lord Krishna explains the way to become spiritually perfect through the proper means of renunciation or detachment from activities, but also how to continue with prescribed duties. Yet, out of all we may do or practice, Lord Krishna finally concludes with the instructions on the ultimate way of perfecting one’s spiritual life and realize the highest truth, which is by performing devotional service, bhakti-yoga, and in this way rekindle one’s relationship with God and then reach the eternal and imperishable spiritual abode.

In this way, a person can cross over all obstacles of conditional life by Lord Krishna’s grace. Otherwise, a person will remain lost in the whirlpool of material existence. By surrendering unto Him, and then by His grace you can attain peace and the supreme abode. Lord Krishna then concludes that this is the most confidential of all knowledge given for your benefit. He instructs that if you think of Him, become His devotee, worship Him, just surrender unto Him, then you will be free from all sinful reactions and come to Him without fail.

It is further concluded that anyone who studies this conversation between Lord Krishna and Arjuna worships Lord Krishna with his or her intelligence. And simply by listening with faith to this conversation a person becomes free from sinful reaction and at least attains the planets of the pious.

So these are the basic instructions that are related in the Bhagavad-gita, and some of the benefits of studying it. So, in this way, a person can acquire proper direction in life, a deeper realization of one’s true identity, and attain a level of self-confidence and peace by inward reflection and realization that can never be reached through ordinary, materialistic studies or endeavors. Furthermore, these can be applied to assist us in all aspects of life to help bring us to our higher potential in everything we do, materially or spiritually. This is the power and the importance of the Bhagavad-gita and the instructions of Lord Krishna found within it.

Thank you very much,

Jai Sri Krishna.

Can Vedic Dharma Bring Peace to the World? By Stephen Knapp

The gifts and contributions to society that can be traced to Vedic Dharma are many. One of the most popular these days is yoga. The benefits of yoga are both individual and social, various and numerous. On the mental level it strengthens concentration, determination, and builds a stronger character that can more easily reduce and cope with various tensions in the material world. The assortment of asanas or postures also provide stronger health and keeps ills such as diabetes, high and low blood pressure, etc., away or in check. It improves physical strength, endurance, flexibility, back pain, digestive disorders, and arthritis. It promotes detoxification of the body, toning of muscles, and relief from stress and anxiety. Certain diseases can be prevented or improved by performing yoga on a daily basis.

When you progress in yoga, you can feel the unwanted burdens of the mind fall away, such as anxiety, anger, greed, envy, hate, discontent, etc. Then other qualities like peacefulness, tranquility, contentment, and blissfulness will be felt. These are qualities everyone is trying to find and are some of the many things that can be accomplished with yoga, at least on the elementary level. As you make further progress, you may enter into the deeper levels of understanding and transcending the mind and gradually go so far as to attain realizations as to what your own spiritual identity is and what your relationship is with the Absolute. Becoming free from material life and regaining one’s spiritual identity is the superior goal of all yoga.

As we progress in this way, we separate ourselves from the general vibrations of selfishness, greed, and anger that often pervade this planet. But we also contribute to the uplifting vibrations in the social or mass consciousness that this world so much needs these days. If we all can continue to work in this way, there could be a major shift in planetary consciousness for the upliftment of humanity for the greater good. Thus, our own spiritual progress becomes a positive influence on the whole planet, starting with our own small sphere of influence. This is how the Vedic Dharma goes from being an individual benefit to a positive social influence for peace and cooperation.

FACTORS THAT KEEP US APART

One of the main concerns in establishing peace, harmony and cooperation in this world is an old problem, mentioned in the Taoist text Chuang Tzu (11): “Men of this world all rejoice in others being like themselves, and object to others not being like themselves.” One of the main reasons for this is that everyone acts under the influence of different bodily conceptions of life. This causes three of the inner enemies: envy, pride, and anger. Because of our bodily conception, we may become proud of who we are, envious of others, and angry over their apparent differences from us. Because of these diverse perceptions, people cannot act in harmony in this world. To act in harmony and unity, there must be a central focus.

Since everyone is actually a spiritual being, a soul within the material body, then accepting the body as oneself is an illusion. This illusion, the acceptance of the material body as ones real identity, causes a person to think “I am American,” or “I am European,” or “I am white,” or black, or fat, or skinny. We may think this is my country, my family, my friends, my society, or my political party, and everyone else is different or wrong. But what is this consciousness of being American or Russian? A Republican or Democrat? Black or white? It is all illusion based on the impermanent identity of the ever-changing mind and body. It is the “I” and “My” consciousness. It creates a society in which people fight with each other because of the differences of the body and their identification with it. The whole world exists under this illusion. So how can there be peace? Even though government leaders talk about peace, and meet in peace conferences, there can be no peace as long as this misdirected consciousness continues.

When people are under the bodily concept of life, they do not know that their real self-interest is spiritual. Therefore, they try to adjust things materially, changing their situation, changing the way they look, changing their job, their government, or their living arrangement, or their neighborhood. They think such adjustments are the way to be happy and to improve their lives. These arrangements, however, are temporary. Sooner or later more changes will again be necessary if we live with this mindset.

Furthermore, leaders are doing the same thing. They try to change things through political, economic, or military adjustments. However, more often than not, it is merely guesswork, speculating on what strategy to use. Yet, the same problems, fighting, and antagonisms continue.

The United Nations in New York has been formed to try to calm this fighting so countries and people can work out their differences and work in unity. Instead, people often come together and blame or threaten each other. Unity has not been achieved. Actually, more flags are flying. More countries and borders have been established. Everyone has their own agenda. Disagreements between countries have increased. This brings the whole world into a deplorable state.

So, unless we have a central focus on the goal and identity of humanity, all talk of unity is merely utopian: It will never happen. As long as people act under the influence of thinking they are their bodies, born of a certain country, culture, religion, and loyal only to that particular identity, people will continue to fight like cats and dogs. No matter how much we desire peace between everyone so we can live in unity, as long as we are in this bodily concept of life, peace is not possible.

The only possibility of unity is in rising above the bodily platform of life and coming to the spiritual platform, the level of ultimate reality. Then there is a genuine possibility of unity on this planet because we can focus on the real identity of humanity as the uniting force among us all.

Therefore, one of the goals of human existence is to realize and enter that Reality. We need to be agents of Reality. This could also be called having spiritual vision.

HAVING SPIRITUAL VISION

So what does it mean to have a spiritual vision? To attain a spiritual vision, we need to follow the Dharmic process and rise above the bodily platform if we ever expect to reach a stage of permanent peace and unity. Even on an individual basis, real peace of mind can be attained only when one realizes that he or she is not the body. Otherwise, when you think you are your body you engage in the never-ending game of trying to satisfy your mind and senses, which always want new things for stimulation. The more you try to satisfy your senses, the more you will come under the control of lust, greed and anger. Lust is there when you want to satisfy your material desires. Greed is there when you want more than you need. Anger will always be there in some form when you fail to achieve what you want, or when you attain it but then lose it. The unmerciful masters of lust, greed and anger will never leave you alone. The only way you can achieve real peace of mind is by being free from your material desires, or at least most of them. That can only be possible when you realize you are not your body but the spirit soul within. And that is part of the essential process advocated in the Vedic spiritual tradition.

We find that the best sources for explaining the characteristics of what and who we really are, as the soul, are found in the ancient Vedic literature of India. Many such texts have information about this, but the great classic Bhagavad-gita (13.34) explains: “O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.”

Another great verse compares the body to a chariot in which the self or the soul is riding. “Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; consciousness, which spreads throughout the body, is the cause of bondage in this material world.” (Srimad-Bhagavatam 7.15.41)

So, naturally, until our consciousness is cleansed or spiritualized, we recognize various beings according to their body. We may see a person that appears to be a man, a woman, a child, or a baby. Or we may recognize those who appear to be animals, insects, aquatics, or plants. As long as our consciousness remains in this level, we are bound to continue living in this material world. However, once we can see beyond these material bodies, we will see that all these entities are the same. They are all spirit souls. No other tradition provides such clarity. Then we have a chance of understanding reality.

The Svetasvatara Upanishad (5.10-11) states that the self is not man, woman, nor neuter, but appears in different types of bodies only due to previous activities and desires of the living entity. This is how the entity chooses whatever status in which one presently appears. But a person in divine consciousness can perceive that he or she is beyond all material designations and activities.

As further explained in another of the ancient Vedic texts, the Sri Isopanishad (Mantras 6-7): “He who sees everything in relation to the Supreme Lord, who sees all entities as His parts and parcels and who sees the Supreme Lord within everything, never hates anything nor any being. One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?”

Only in this frame of mind or with this focus, will we be able to reach a stage of peace within ourselves individually and go on to attain peace in the world. This is what the world needs.

SEEING THE DIVINITY IN EACH OF US

This is why I have formed what I call the 11th commandment. The other commandments we hear about are but moralistic principles, but now is the time to add real transcendence to the equation, and this 11th Commandment is: “Thou shall recognize the Divinity in all living beings, and that the spirit in all forms of life is part of the Supreme Spirit.” This is the way we need to recognize each other, which if applied properly, would create great social change.

Viewing it in another way, Morihei Ueshiba, the founder of the Aikido method of martial arts said: “Above all, one must unite one’s heart with that of the gods. The essence of God is love, an all-pervading love that reaches every corner of the universe. If one is not united to God, the universe cannot be harmonized. Martial artists who are not in harmony with the universe are merely executing combat techniques, not Aiki (Ai–uniting harmony and love with ki–the universal energy).”

This understanding is very important even in everyday life. If we are not working in harmony with love and universal energy, if we are not recognizing the Divinity in all living beings, we are simply going through daily routines that are ineffectual and empty of any spiritual value. We need to practice the methods which also awaken the connection we have with God, the universe, and each other. This is the way we can fully grow and develop. Then our life will have meaning and purpose. We will be guided by our own upliftment and will be able to assist in the upliftment of others. And we will be able to recognize the all-pervasiveness of the Supreme Being. This is the goal of yoga and the Dharmic spiritual process.

The essence of this perception again has been related in the ancient Vedic texts, as we find in the Svetasvatara Upanishad (6.11) which states, “He is the one God hidden in all beings, all pervading, the self within all beings, watching over all worlds, dwelling in all beings, the witness, and the perceiver.” If one can truly understand this and become enlightened in this way, he will see that he is a part of the Supreme Reality and realize his union with all beings. Within that enlightenment one can reach Divine Love. This love is based on the spiritual oneness and harmony between all beings, which is sublime. It is a source of spiritual bliss. It is a love based not on bodily relations or mutual attraction, but it is based on being one in spirit, beyond the temporary nature of the material body. This is the love for which everyone searches, from which springs forth peace, harmony, and unity, of which all other kinds of love are but mere reflections. This state of being is reached through that spirituality as taught in the Dharmic traditions, especially in Bhakti-yoga. Therefore, a life without spirituality is a life incomplete. All have the need to fill their souls with spirituality, the presence of God, in order to feel fullness, peace, contentment, and unity.

To begin seeing how things really are, and to recognize the Divinity in each of us, we have to start adjusting our consciousness. This takes place by being trained in the Vedic spiritual knowledge and by the practice of yoga which purifies or spiritualizes the mind. When the mind becomes purified and the false ego no longer influences our vision, we become sensible people.

As the Bhagavad-gita (13.31-32) says, when a sensible man ceases to see different identities due to different material bodies, he attains the spiritual conception. Those with the vision of eternity see that the soul is transcendental, eternal, and beyond the modes of nature. Despite being within the material body, the soul is above material contact.

In this way, we can understand that all of us are but small reflections of the Supreme Consciousness. When we put the greater whole above ourselves, and realize that we all contribute to the condition of this planet, then uniting with a common cause and with that Supreme Consciousness will be easy.

This planet does not allow us to be isolated. We all must work together and interface with others on some level. One lesson that this school of existence on this planet forces us to learn is that when we come together willingly to communicate, with a positive purpose, or to pray together, and to unite for the good of the whole, then harmony and peace can exist. That peace forms and manifests when we focus on our spiritual nature, which brings between us our unity in the Supreme, as children of the same Supreme Father. Making this the center of our existence will easily bring peace, unity, and harmony in this world because it brings in the spiritual vibration that emanates from God. That vibration is one of spiritual love. It is all that is eternal. All else is temporary. All else comes and goes. Therefore, focusing on and using our energy on temporary emotions such as envy, jealousy, and anger, will only keep us far away from the Supreme, and from reaching any peace or unity between us.

We have to recognize how similar we are in order to expand our heart toward others whom we may have previously rejected. This is how love and understanding can dissolve the boundaries that keep us stifled as a society and individuals, and keep us from entering higher dimensions of consciousness. There is no other way to grow spiritually. A lack of love toward each other is a reflection of a lack of love for God, regardless of how religious a person poses to be.

When we think in spiritual consciousness, we do not recognize others by their differences, but we see our similarities. This is easy when we think in terms of being sons and daughters of the same Supreme Father, parts of His creation, and all sharing this world together. We all belong to the One, to God. Only in this way can there be universal love among all living entities. Only in this way can we begin to think that we are all related to each other. Once we establish our relationship with the Supreme, then we can establish our true relationship with everyone else.

Remember, our spiritual nature is eternal, and our spiritual relation with the Supreme is eternal. Therefore, our spiritual relationship with each other is also eternal. We simply have to reach that stage of awareness. This central point has to be established in order for there to be universal peace, brotherhood, equality, and unity in the world.

In essence, yoga and the Dharmic principles teach us that we are all consciousness in material forms. Consciousness cannot be destroyed. It is the symptom of the soul, which is the essence of God in each of us. We are all spiritual beings, reflections of the Divine. We are not our beliefs, our cultures, or our minds and bodies. We are all divine souls on a wondrous journey through Truth. We have all manifested from God, the Supreme Truth, and we are all evolving back to God. As the Manu-samhita (12.125) relates, “Thus, he who by means of Self sees the self [soul] in all created things, after attaining equality with all, enters into Brahman [spiritual consciousness], the highest place.” That is the ultimate goal.

The Bhagavad-gita (4.39) states: “A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.”

This is how the Dharmic values and principles can spread to affect all of humanity for its greatest social good, which then also affects all life on this planet.

* * *

May I also conclude with the fact that the Vedic philosophy does not have the idea of conversion as part of its premise, nor has India and its people ever gone on campaigns to conquer other people or countries or religions. The Vedic culture has continually promoted the Sanskrit saying Vaisudhaiva Kutumbakam, which means the whole world is one family–the whole world. I rarely hear that in any other country today, or in any other religion.

This is actually the reason why many people, especially in the West, often say they are not so religious but are more spiritual. They no longer want to be associated with a narrow belief system, but want to attain a natural spiritual realization without the confines imposed by religions and all their superficialities that no longer make sense. They want a more wholesome form of spiritual development. In this way, enlightenment of the spirit is more important than pushing on the victory or popularity of a particular religion or even political ideology. This is what Vedic Dharma has to offer for anyone who investigates its holistic spiritual knowledge and understanding.

This means that the behavior of any person must be consistent with Sanatana Dharma, the eternal spiritual path, which contains truthfulness, devotion, nonviolence, goodness, service to others, help toward the poor, service and prayer to God, and spiritual realization. And this must be without racial or ethnic discrimination. In this condition there is an opportunity to attain the real goal of spiritual Vedic Dharma, beyond religion, and reach the natural condition of realizing our spiritual identity and connection with God, which also means our natural relation with each other. It is the Vedic tradition that points us in this direction.

Herein it is clear that it is natural for us to feel that all people are connected. That is the spiritual essence in all of us. It is the ego which makes us look at our differences and create a feeling of unity only with those of us who seem alike. The fact is we are all alike. But the ego must be stifled and the spiritual identity must be brought to the center for us to recognize that. However, we all inherently do want to do that. But we have turned our back on that natural inclination, and now only recognize our differences, either by politics, localized religion, racial barriers, or so many other things. This is why the Vedic culture has emphasized the path which will take down our ego and raise up the means to recognize our spiritual identity, which we need now more than ever. Unless this is done with earnest, peace in the world will never happen, nor will society ever become civilized.

The spiritual principles in the Vedic tradition teaches us to embrace all human beings and all living entities of all species. It sets aside false pride, and the sense of superiority. This is our spiritual quality as the outcome of a noble life that knows no distinction of rich and poor, or the high and low. This is our ideal culture.

The Vedic philosophy points out that the whole purpose as a human being is to live harmoniously with nature, with the world, and all of society to accomplish the true goal of life. It is this human life and this planet earth that is like a portal through which we can attain many different realms of existence. After death, our consciousness carries us to the most appropriate place for us to continue our existence. It only depends on how we use this life. So the whole purpose of this planet earth and life on it is to raise our consciousness and understand and perceive who we really are as spiritual beings, rising above this human experience and to attain our real and spiritual identity, and then to act in that way. But how long that takes is up to us. That is what we are meant to do, and by clearly understanding and being educated in this Vedic culture, and following its principles, is the way we can attain that goal.

This is called Sanatana Dharma, the timeless, universal spiritual truths, which do not conflict with anyone, but are applicable for everyone, for any time in history, and for any place in the universe. This is the uplifting nature of Vedic Dharma.

Dharma Rakshati Rakshita, and Jai Sri Krishna.

More information on this topic is elaborated in Stephen Knapp’s books: Toward World Peace: Seeing the Unity Between Us All  and  The Eleventh Commandment: The Next Step in Social Spiritual Development.