What is

Hindu Dharma?
 In Respectful Memory Of

Shri Shiv Narain Gupta, Advocate

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Smt. Savitri Devi
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 WHAT IS
HINDU DHARMA?
(HINDUISM)

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 WHAT IS HINDU DHARMA?
(HINDUISM)

PREFACE
Several religions and faiths remained prevalent in different parts
of the world at different times. More prevalent religions and faiths today
are Christianity, Islam, Hinduism, Buddhism, Jainism, Sikhism,
Judaism, Zoroastrianism, Daoism, Shinto (Zen) and Baha'i. Some have
large followings and some less. It is seen that these faiths have many
similarities in their ideologies but their rituals are quite different and, at
times, poles apart. Most of these religions and faiths believe in one
Supreme Entity - Supreme Power - known by different names in
different religions e.g. Ishwar, God, Allah, Jehovah etc. Almost all the
faiths believe that their principles and ideologies have come from the
Supreme Power they believe in. Religion has been interpreted
differently in different societies. In some societies religion is the medium
to worship God, whereas in some it is a means to achieve wealth and
prosperity. In some it is a means to achieve happiness and peace,
whereas in some it is to gain eternal wisdom and knowledge. In some,
rituals have been given importance, whereas in some, rituals are not
considered necessary. In some, idol worship is integral part of religion
whereas in some it is considered blasphemous. In some, need of
religion is to keep the society in order, to keep the inhabitants under
control and to keep them away from evil and unwarranted practices.
Whereas in some, religion has been called 'Opium of the Poor'. Some of
the principles of Hindu Dharma are similar to other religions but some
are quite different. The principles and rituals of Hindu Dharma are not
described in any one book but are propounded in a large number of
books which are in Sanskrit language and are difficult to read and
understand now-a-days. Due to which common man remains unaware
of the principles, rituals and systems of Hinduism. Therefore, an effort
has been made to briefly present salient features of Hindu Dharma in
this booklet. Hope readers would gain some insight into Hinduism by
going through this booklet.

March, 2021 Sudhir – The Seeker

3
 INDEX
Page No.
? Origin of Hindu Dharma 5
?
? Main Scriptures of Hindu Dharma - Veda, Upveda, 5
Upnishad, Darshan Shāstra, Purāṇa, Manusmriti,
Rāmāyaṇ, Mahābhārat, Gītā.
?
? Liberal Religion 8
?
? Tenets of Hindu Dharma - 9
?
? Systems of Thought - Concept of God, Figure of
God, Incarnation of God, Devtā (Deity), Ātmā or Soul,
Rebirth, Prarabdha or Destiny, Moksha (Salvation),
Experiencing or attaining God, Heaven & Hell, Four
Aims of Life, Whole World as One Family, All Beings
are like us, Live and Let Live, Let All be Happy,
Contentment, Freedom of Action, Non-Attachment,
Freedom of Worship, Tenets of Dharma
?
? Systems of Living - Four Stages of Life, Four Varṇas, 18
Honesty, Non-Violence, All are Equal, Tolerance,
Balanced Life, Politeness, Control of Desires, Control
of Organs, Key to Achieve Success in Life, Family
System, Joint Family System, Respect of Elders,
Respect of Women, Charity, Worship of God, Daily
Prayers, Mantras, Ashtāng Yoga, Environmental
Protection, Fearlessness, Healthy Life, Strength,
Cleanliness, Sixteen Sanskārs, Shrāddha Karma
?
? Festivals 30
?
? Vrat - Upvās (Fasts) 34
?
? Yajya - Havan 34
?
? Other Occasions of Celebration 35
?
? Hindu Calendar 35
?
? Hindu Dharma (in nutshell) 36
?
? Who is Hindu? 38
?
? How to Pronounce Sanskrit words & letters 39
4
 ORIGIN OF HINDU DHARMA

Indian civilization is the oldest living civilization of

the world. There was a time when this civilization was
spread over a vast geographical area starting from
Arabian Sea in the West and covering areas including
present day Iraq, Iran, Syria, Afghanistan, Pakistan,
India, Myanmar, Nepal, Bangladesh, Vietnam, Thailand,
Indonesia, Sumatra, Java, Malaysia, Philippines etc. in the
East. But due to influx of other religions its area has reduced. Hindu
Dharma developed in Indian Civilization. In this civilization the word
'Dharma' means system to sustain life. In Sanskrit language 'Dharma' is
defined as “YA DHĀRAYATI SA DHARMA” which means activity
required to sustain life is 'Dharma'. Since we do not know as to when this
Dharma started we call it 'SANĀTAN' i.e “continuing from times
immemorial”. In the beginning it was not known as 'Hindu Dharma'.
Word 'Hindu' is not mentioned in any of the ancient Scriptures. One
theory is that the word 'Hindu' started being used when the invading
forces of Greek King Alexander reached the banks of river 'Sindhu'.
They could not pronounce 'Sindhu' and started saying 'Hindu' and since
then people living in this part of the world are being called 'Hindu' and the
ancient religion followed by the inhabitants of this region came to be
known as 'Hindu Dharma'. This Dharma is known as 'Vedic Dharma'
also as it is derived from Vedas. Hindu Dharma is not a religion in the
sense as used in dictionary "having binding nature". Rituals bind
religion but Hindu Dharma is free of binding nature of rituals.

MAIN SCRIPTURES OF HINDU DHARMA

Hindu Dharma is not dependent upon any particular book or the
sayings of any one particular person. Its principles and ideology are
based on cumulative wisdom of thousands of saints and thinkers (Rishis
& Munis) who devoted their whole lives in experimenting with various
methods to attain ultimate bliss. This wisdom is enshrined in our
Scriptures which are in existence from times immemorial. On the basis
of their experience these sages propounded various systems of thought
and systems of living and expressed them in small hymns called
5
 'Mantras'. These mantras have been compiled in various
Scriptures that are known as Shāstras. Following are main amongst
them -

Veda :
Veda means to know - knowledge. There
are four Vedas - Rigveda, Sāmveda, Rigveda
Yajurveda & Atharvaveda. These Vedas
Yajurveda
describe almost all aspects of life and nature
like evolution of universe, secrets of nature, Samveda
concept of God, ways and means to attain
Atharvaveda
God, systems to live life, duties of human
beings, systems to keep society in order, aim of life, ways to achieve
peace and happiness in life, systems to live healthy life etc. Teachings of
Vedas may be broadly placed in three categories (i) knowledge, (ii)
action and (iii) worship.

Upveda :
Every Veda has one Upveda. Rigveda's Upveda is Āyurveda,
Yajurveda's is Dhanurveda, Sāmveda's is Gandharvaveda and
Atharvaveda's is Arthveda.

Upnishad :
Meaning of Upnishad is to gain knowledge by sitting with Guru -
teacher. Upnishads are knowledge part of Vedas. Upnishads describe
various systems through which one can realize inner self and attain
God. The secrets of life and death have been explained in detail in
Upnishads. In all there are 220 Upnishads out of which 11 are more
popular since Āadi Shankarācharya has written commentaries on these
11 Upnishads, they are Īshāvāsya, Ken, Kath, Prashna, Mundak,
Māndukya, Taittirīya, Aitareya, Shwetāshwatar, Chhāndogya and
Brahadāranyak Upnishad.

Darshan Shāstra :
These Shāstras contain and explain various concepts of life and
ways to realize and attain God. There are 6 Darshan Shāstras -
Mīmānsā Darshan (Pūrva Mīmānsā), Vedānta Darshan (Uttar
Mīmānsā), Nyāya Darshan, Vaisheshika Darshan, Sānkhya Darshan
6
 Purāṇa :
Knowledge, worship and action have been explained in Purāṇas
through stories. Various ways to live properly, concept of God, ways to
experience God, systems of worship etc. have been described in
Purāṇas. There are 18 Purāṇas - Brahma Purāṇa, Padma Purāṇa,
Vishṇu Purāṇa, Shiva Purāṇa, Bhāgwat Mahāpurāṇa, Mārkandeya
Purāṇa, Agni Purāṇa, Nārad Purāṇa, Brahmavaivarta Purāṇa, Ling
Purāṇa, Vārāha Purāṇa, Skand Purāṇa, Vāman Purāṇa, Kūrma
Purāṇa, Matsya Purāṇa, Garud Purāṇa, Brahamānd Purāṇa and
Bhavishya Purāṇa.

Manu Smriti :
Manu Smriti is the Code of Conduct for society. In this book all-
comprehensive rules have been framed to keep the society in order.
Everybody is expected to follow these rules.

Rāmāyaṇa :
Written by Maharishi Vālmīki this epic describes life and activities of
Rāma who is the epitome of rules and systems. This book describes
how Rāma obeyed his father's wishes, abandoned his right to kingdom,
went to forest along with his consort Sītā and brother Lakshman, where
Rāvaṇ, the Demon king, abducted Sītā, which resulted in the Great War
where Rāma came out victorious. Besides the story of Rāma this book
describes various societal norms for rightous living through various
episodes and stories. This Scripture highlights victory of good over evil,
of truthfulness over falsehood. In sixteenth century the great poet
Tulsīdās wrote 'Rāma Charit Mānas' based on this scripture. This is the
most popular and revered book amongst Hindus.

Mahābhārata :
This is the most voluminous book of Sanskrit literature or may be
the world literature. This epic is written by Maharishi Veda Vyāsa. Based
on the story of Pāndavas and Kauravas, their life story and the great war
known as Mahābhārata, this epic narrates various principles and
systems of living through hundreds of stories and episodes. It also
describes spirituality and various ways to experience and attain God.
7
 Gītā (Shrimad Bhagvad Gītā) :
This book is a part of epic Mahābhārata. When in the battle field,
Arjuna, seeing his close relations in the opposite camp, kept his
bow down saying that he would not fight against them, Shrī
Krishṇa explained, exhorted and sermonized him in
numerous ways to carry out his duty. This sermon and
exhortation is Bhagwad Gītā. It is considered the
sum and substance of all Shāstras. This is an epic
which contains and describes all the prominent
aspects of Dharma - Knowledge (Jyān), Action
(Karma) and Worship (Bhakti). By reading and
assimilating the sayings of Gītā, one can
understand and comprehend main principles and ways to attain God
and can live life successfully.

LIBERAL RELIGION
Hindu Dharma is not a closed circuit religion bound by any
incontrovertible dogmatic pronouncements and rituals. It is a liberal and
open minded religion. There is no rigidity or exclusiveness in it. It
accepts and encourages debates and discussions including
disagreement and hostile points of view and whenever a reasonable
point of view comes to fore, even if coming from any other religion, it is
accepted. One mantra of Veda is -

“ĀNO BHADRĀ KRITVO YANTU VISHWATAḤ”

(Rigveda Mandal 1 Sukta 89 Mantra 1)
Meaning 'Let good thoughts come from all around the world', which
implies that windows of knowledge are open and all good thoughts
coming from every corner are welcome and acceptable. Even the
opposite views are welcome. Good ideas and principles from other
religions of the world are also acceptable. Hindu Dharma is not against
any religion. It accepts all religions equally. Hindu Dharma is thus a
liberal and open religion.

8
 TENETS OF HINDU DHARMA
Hindu Dharma can be divided into two parts - Systems of Thought
and Systems of Living. Systems of Thought contain principles &
ideology and Systems of Living describe various activities to be followed
and adhered to in day-to-day life.

SYSTEMS OF THOUGHT
Systems of Thought or Principles mainly include the following -
(1) Concept of God -
As per Vedas God is the Supreme Power, having no figure and
entity, known by several names, more prominent being 'Brahmn',
'Īshwar', 'Parmātmā'. God has no beginning and no end. He is
omnipotent and omnipresent. Nobody has created God. He is the
creator of everything - the whole universe. He nurtures and sustains the
whole universe, and at the end the universe gets merged/assimilated in
Him. (Gender has no relevance for this Supreme Power and just to
denote that Power word 'He' has been used here). Whole universe is
just a manifestation of God. He is present in all movable, immovable,
living, non-living entities in the universe. He is present in all human
beings, animals, birds, trees, plants, vegetation and in all entities. God is
present in each molecule of everything that exists in the whole universe.
In a way, modern science also admits this fact when it propounds the
theory that all things are made of atoms. (Ref.: Ishāvasya Upnishad Mantra 1 ,
Yajurveda Chapter 13 Mantra 4).

( 2 ) Figure of God -
According to Vedas God has no form or figure. He cannot be
depicted in any shape or size. There can be no statue of God. Just in
order to symbolize God word ^Å¡* 'OM' or 'AUM' is used. (Ref.:
Shwetāshwatar Upnishad Chapter 4 Mantras 19) (Kathopnishad Chapter 1 Valli 2
Mantras 14 -15)

( 3 ) Incarnation of God –
Incarnation of God is a unique concept in Hindu Dharma.
According to this concept God incarnates to alleviate the sufferings of
humanity and annihilation of evil. This incarnation can be in various

9
 Incarnation
of
God

forms - man, animal, other living being or natural force. There is

no mention of any incarnation in Vedas. However, in post Vedic period
24 incarnations have been mentioned out of which following ten are
prominent:-
Matasya (fish), Kachchhap (tortoise), Vārāh (boar), Nrisinha
(half-lion-half-man), Vāman (short statured man), Parashurāma, Rāma,
Krishṇa, Rishabh Dev and Buddha. The eleventh incarnation will be
Kalki in future.
If these incarnations are analyzed it appears that they describe
gradual development of living beings. First comes fish i.e. a creature
living in water. Then comes tortoise i.e. a creature living in water as well
as on earth. Then comes boar i.e. the animal living in forest. Then comes
Nrisinha i.e. half animal half man meaning better than animal but lesser
than man. Then comes Vāman i.e. a short statured man. Then comes
Parashurāma i.e. angry powerful warrior. Then comes Rāma i.e. a man
of controlled personality having calm nature. Then comes Krishṇa i.e. a
knowledgable worldly-wise, playful person, expert in all fields. Then
comes Rishabh Dev i.e. a person having peaceful and tolerant nature.
Then comes Buddha i.e. an enlightened man who guides others. The
eleventh incarnation will be Kalki who will be the super most.

10
 (4) Devtā (Deity)
In Vedas word 'Devtā' or 'Deva' means the one who gives
without expectation and acts for the welfare
of the whole universe. All natural powers
that are essential to give birth and to
sustain and preserve life are called 'Devtā'
or 'Deity'. Most important of them are the
'Trinity' - 'Brahmā, Vishṇu & Mahesh'. The
power that gives birth to all beings is called
'Brahmā', the power that nurtures and
sustains the universe is called 'Vishṇu' and
the power that upholds the good and destroys the evil is called 'Mahesh'
or 'Shiva'. When the life of the universe will come to end the whole
universe will merge in 'Mahesh' or 'Shiva'. Some natural forces have
also been described in Vedas as 'Devtā'. 'Agni Deva' is deity of fire,
'Vāyu Deva' is deity of air, 'Jal Deva' is deity of water, 'Indra Deva' is deity
of rain, 'Sūrya Deva' is the sun, 'Chandra Deva' is moon etc. Trees and
rivers have also been considered as 'Devtā' as they provide essential
elements to sustain life. (Ref.: Yajurveda Chapter 14 Mantra 20)

In Vedas or Upnishads there is no form or figure assigned to

these Devtās. According to Vedas these Deities are of 33 types or
categories namely 8 Vasu, 11 Rudra, 12 Āditya, 1 Indra and 1 Prajāpati.
There is some misunderstanding prevalent in respect of the number of
these Deities. According to some people the number of Deities is 330
million. This confusion has been created due to interpretation of word
'Koti'. In Vedas for type or category word 'Koti' has been used. This word
can be interpreted in two ways - one is type or category and the other
meaning is Crore i.e. 10 million. According to the later interpretation the
number becomes 330 million whereas according to Vedas Deities are of
33 categories as mentioned above.

In post Vedic era people started worshipping these natural

powers. With the passage of time it was felt that for common folk it was
easier to worship a deity having a figure instead of a formless power. So
came idols giving physical shape to these 'Devtās' according to their
natural powers and then worship of these idols started. Presently the
more popular Deities/Devtās being worshipped are Brahmā, Vishṇu,
Mahesh (Shiva or Mahādeva), Gaṇesh, Sūrya, Chandramā, Saraswatī,
11
 Laxmī, Parvatī, Gaurī, Durgā, Kalī, Shītalā Mātā, Rāma,
Krishṇa, Hanumān, Shani Deva, Murugan etc. Several forms of Vishṇu
are also prevalent amongst devotees.

(5) Ātmā or Soul

Concept of Ātmā or Soul as described in Hindu Dharma is
unique and is not available in any other religion throughout the world. As
per Hindu Dharma, Ātmā is that force due to which body of a living being
remains alive. As soon as Ātmā departs from the body the life becomes
extinct and the living body becomes dead. As a machine with all its parts
intact cannot work till electric current makes it move similarly our body
with all its parts is lifeless without Ātmā. Though body is destroyable, as
anybody who is born has to die, Ātmā never dies. When a person dies
his body dies, but the Ātmā does not die. Ātmā is part of God. It comes
from God and goes back to God. Ātmā cannot be destroyed, neither a
weapon can cut it, nor fire can burn it, nor water can wet it, nor wind can
dry it. (Ref.: Shrimad Bhagwad Gītā Chapter 2 Shlokas 20, 23)

(6) Rebirth
The concept of rebirth is unique to Hindu Dharma, it is not found
in any other religion. According to this concept Ātmā enters the body at
the time of conception and leaves the body at the time of death and
thereafter it enters another body and takes rebirth as a completely new
being. As a person discards old torn clothes and wears new clothes,
similarly Ātmā leaves the old body and enters a new body. This cycle of
rebirth goes on for 8,400,000 lives. Thereafter the Ātmā goes back to
God from where it came. When Ātmā leaves one body on death it
carries with it the good or bad deeds done in that life. The form (or Yoni)
of new life for Ātmā depends upon the deeds done in previous life.
Whether the Ātmā will take rebirth in the shape of a human being or an
animal or a bird or any other living creature will depend on the deeds
done in previous birth/births. This principle of rebirth inspires people to
do good deeds as everybody gets the result for the good or bad deeds
done by him. Therefore every person must do good deeds and abstain
from bad deeds in life. (Gītā Chapter 2 Shloka 22 and Rigveda Mandal 1 Sukta 164
Mantra 38)

(7) Prārabdha or Destiny- The accumulated effect of deeds

done during previous birth/births.
12
 This concept is unique as it says that the effect of deeds done
during life time will accumulate and travel with the Ātmā to the next life
and may continue for several subsequent lives and everybody has to
face the consequences of his actions. If you have done good or bad
things in life you will reap the harvest in this or the next lives. It further
says that you will be allotted subsequent lives according to your
accumulated deeds during the previous lives. The next life can be in any
form (Yoni) - human, animal, bird or any other living being. In a way we
can call it “Destiny”. Therefore, as the future lives are allotted according
to the deeds done in previous lives, everybody must live a pious and
dutiful life and act righteously in thoughts, words and actions.

(8) Moksha (Salvation) - freedom from the cycle of birth,

death and rebirth.
The cycle of rebirth goes on till 8,400,000 lives after which there
is no rebirth. This state is called Moksha (Salvation). But for
emancipated souls this cycle of rebirth may stop earlier also depending
upon the knowledge gained, actions undertaken and the grace of God
received. This may be possible through Yogic activities, enlightenment
or devotion to God respectively. After Moksha the Ātmā unifies with
God. Attainment of Moksh is the ultimate aim of a human being.
Therefore, all human beings should do such deeds which lead them to
attain Moksh at the earliest.

(9) Experiencing or Attaining God

As per Hindu Dharma experiencing or attaining God is feasible.
Scriptures have described various methods to perceive, experience or
attain God. Some of the better known methods are - Rāja Yoga, Jyān
Yoga, Karma Yoga, Bhakti Yoga, Mantra Yoga, Tantra Yoga, Kriyā Yoga,
Kundalinī Yoga etc. The underlying principle in all of them is Dhyān -
Meditation and dedication. Through meditation we can cleanse our
mind of all thoughts, emotions and desires pervading our mind
constantly. The constant train of thoughts, emotions and desires disturb
and destabilize our mind. When this train of thoughts, emotions and
desires stops we are able to experience God within ourselves and can
unify ourselves with God. Therefore it is most essential to control our
mind and senses and be content. If in a lake filled with clean water
pebbles are being thrown continuously we cannot see its bottom clearly

13
 as the water gets disturbed due to moving waves, but if the
waves stop we can easily see the bottom of the lake. Likewise, if the
pebbles of thoughts, emotions and desires keep disturbing our mind
continuously, we cannot perceive and realize God present deep inside
us. Following any of the abovementioned methods we can control our
mind & senses and experience God. There are four stages of
experiencing and attaining God - first, gain knowledge about God
(through Scriptures or Teachers); second, analyze and understand that
knowledge deeply; third, train your mind to act according to that
knowledge; and last, follow it in your thoughts and day-to-day activities;
and then you may be able to experience and attain God. Godhood is a
state of supreme bliss - supreme happiness - which cannot be achieved
through worldly possessions.

(10) Heaven & Hell

According to Vedas there are no such places as Heaven or Hell
where you go after death. Both Heaven and Hell are on this earth only
while you are alive. In the post-Vedic period the concept of Heaven and
Hell was developed just in order to inspire people to do good deeds and
live a moral life, and to avoid bad deeds and immoral life by allurement of
Heaven & fear of Hell respectively.

(11) Four Aims of Life -

There are four objectives of every person's life - Dharma (Self
Sustenance and Duty), Artha (Wealth), Kāma (Desire), Moksha
(Salvation). Everybody is required to act in order to achieve these
objectives. Every person must endeavour to develop both wordly &
spiritually and adhere to the path of duty; earn money by rightful and
ethical means and not by deceit, theft, criminal or unethical means;
satisfy the needs of body and desires within reasonable limits; and
make proper efforts to achieve Moksha as the ultimate goal of life. The
one who acts to achieve these objectives is deemed successful in life.

(12) Whole World as One Family (Vasudhaiv

Kutumbakam)
As per Hindu Dharma, all human beings as well as all non-
human beings - animals, birds etc. - are members of one big family as
the same God is present in all of them. It is our duty to look after and care

14
 for all of them. All
human beings, irrespective of
their faith or religion, are part
of one family and are dear to
us as our own family members
and everybody has got a right
to live peacefully. Therefore,
we should live in this world
with a feeling of love towards
all of them. This concept is not
found in any other religion except Hindu Dharma. This principle is one of
the main reasons why Hindu Dharma has remained on a high pedestal
during all these centuries of its existence.

(13) All beings are like ourselves (Ātmavat

Sarvabhuteshu)
This concept is also unique in Hindu Dharma. It says - all living
beings in this world - human beings, animals, birds etc. have been
created by one and the same God and He is present in all of them,
therefore all are similar. As we experience good and bad feelings,
similarly all other living beings also feel the same. We should treat all of
them like ourselves.

(14) Live and Let Live

According to Hindu Dharma everybody is free to live life in one's
own way following the rules and regulations of society. We should not
criticize other person's way of life. Persons following other religions have
the right to live as per their own religion.

(15) Let All Be Happy (Sarve Bhawantu Sukhinaḥ)

Hindu Dharma says that all beings in the world should live
happily. Everybody should be healthy and without disease. None should
be sad or depressed. All should live together happily.

(16) Contentment (Santosham Paramam Sukham)

Hindu Dharma says if a person remains contented with
whatsoever he gets he will remain happy. He should not be greedy
because greed disturbs his mind and makes him unhappy. Therefore

15
 every person should make effort to remain contented but it does
not mean that he should not make effort to improve. He must make all
efforts to progress but if his efforts do not give desired results he should
accept it. That way he can live happily.

(17) Freedom of Action (Karma Swatantratā) -

Meaning of Karma is to act in order to achieve one's objectives
without inflicting any harm to anybody. Everybody is free to act as per his
knowledge, wisdom, conscience, intelligence and necessity, but we
must be mindful that we will have to face consequences of all our actions
whether good or bad.

(18) Non-Attachment (Nishkāma Karma)

This is a super principle of Hindu Dharma as embodied in Gita. It
means that everybody has got right to act according to his will but the
result is not in his hands. A person has to act with his full capacity and
capability, but may not get result as per his expectation. Result of his
deeds is in the hands of God and, therefore, he should act without being
attached to the result. We should dedicate all our actions to God. When
we act without expectation, the feeling of selfishness becomes extinct
and our deeds are not restricted towards self only but they extend to the
whole humanity and we help others without expecting anything in return.
(Gītā Chapter 2 Shloka 47)

(19) Freedom of Worship

There is no particular dogmatic method of worship in Hindu
Dharma. There are several methods prevalent to
worship God. Individuals are free to adopt any method
of their choice. One is free to worship any god or
goddess or any incarnation of God. Worship is meant
for self development and to invite blessings of God.
Even if somebody chooses not to worship he is
acceptable and is not considered an outcaste. In Hindu Dharma it is not
necessary to wear any particular type of clothes or insignia.

(20) Tenets of Dharma

According to Manu Smriti there are ten essential characteristics
or tenets of Dharma to be followed by every person :-

16
(A) Tolerance (Dhriti)
A person should not get disturbed in adverse situations but
should make efforts to tolerate and overcome them.

(B) Forgiveness (Kshamā)

A person should forgive others' mistakes or even misdeeds.

(C) Control of Mind (Damaḥ)

Everybody should control his mind, feelings and desires.

(D) Not to steal (Asteya)

Nobody should take anything which is not meant for him.

(E) Cleanliness (Shauch)

Internal and external cleanliness is necessary. We have to keep
our body as well as our mind - thoughts, emotions and feelings -
clean and pure.

(F) Control of Organs (Indriya Nigraha)

In our body we have five sense-organs (internal) and five action-
organs (external). We must keep all of them under control. (For
description of these organs please see at page 21)

(G) Discretion/Conscience (Dhī = Buddhi Vivek Shakti)

The power to decide as to what is good, what is bad, what is to
be done, what is not to be done, what is useful, what is harmful is
called discretion/conscience (Dhī). We must develop this power
in ourselves.

(H) Knowledge (Vidyā)

Knowledge may be of two types (1) Knowledge of self and (2)
Knowledge of everything else. Knowledge of self is called Vidyā
and all other type of knowledge is called Avidyā. Knowledge of
self means knowledge of Ātmā - knowledge that our body,
senses, mind, emotions & feelings etc. as well as the whole
world are perishable but Ātmā is not perishable. To understand

17
 this phenomenon and live life accordingly is Vidyā.

(I) Truth (Satya) - Adhere to truth in thoughts, speech and deeds.

(J) Non-Anger (Akrodh) - Not to get angry in any situation. Not to

get angry or annoyed by actions or words of others.

One who follows these tenets in life is called a religious or

spiritual person. The one who does not practice these principles cannot
be called a religious person.

Systems of Living
Everybody has to live life since birth till death. It can be a happy
and successful life or unsuccessful and miserable life. It may depend
on circumstances but it may also depend upon the way we choose to
spend our life. We can make difference in our way of living. Scriptures
describe certain methods and procedures through which a person can
live a successful, peaceful, meaningful and happy life.

(1) Four Stages of Life (Āshramas) -

According to Scriptures there
are four stages (Āshrams) in a
person's life (1) Brahmcharya
Āshrama, (2) Grihasth
Āshrama, (3) Vānprasth
Āshrama and (4) Sanyās
Āshrama. If we consider life span of 100 years, the first 25 years are
called Brahmcharya Āshrama, in which the person studies and gains
knowledge. The next 25 years are Grihasth Āshrama wherein the
person gets married, procreates children and looks after the family.
Next 25 years are called Vānprasth
Āshrama wherein the person takes
out time from duties and
responsibilities towards family and
spends some time towards

18
 service of society. The last 25 years are called Sanyās Āshrama
wherein the person relieves himself/herself from worldly attachments
and proceeds on the path to attain Moksha.

(2) Four Varṇas -

According to Scriptures there are four categories in which
human beings can be divided, they are called four Varṇas - Brāhmin,
Kshatriya, Vaishya and Shudra. These Varṇas are based on the
activities undertaken by a person and not by birth. It is mentioned in
Vedas that all persons are born Shudra and a person is categorized in a
particular Varṇa according to the activities he pursues. The person who
studies Scriptures, gains knowledge and utilizes his knowledge to guide
and serve others is called Brāhmin. Teacher, Performer of Religious
Rites, Doctor, Lawyer, Artist, Singer etc. come under this category. The
person who manages and/or defends the Country and the society, is
called Kshatriya, e.g., administrators running the State, Judges,
Soldiers, Police etc. The person who produces or trades commodities is
called Vaishya, e.g. farmer, industrialist, trader, shop keeper etc. Any
person who is not capable of doing any of the above works and earns his
livelihood by serving others comes under the Varṇa of Shudra. These
Varṇas are neither superior nor inferior to each other. All of them are
equal and are complimentary to each other and have been created to
maintain social order. According to Vedas all human beings are the
progeny of Aditi - the mother of gods, and all of them are considered
equal. No human being is inferior or untouchable. (Rigveda Mandal 1 Sukta
89 Mantra 10)

If a person is a criminal, adulterer or violator of rules then he is

considered down caste or mean. A person is to be considered of a
particular Varṇa according to the activities he is doing irrespective of the
family he is born in. Whatever distortions in the name of caste or
untouchability are found in Hindu society today are because of some
influential and selfish persons who wanted to keep weaker sections of
society as their servants. Such distorted are not mentioned in any of the
Scriptures. In today’s society such systems are waning out fast. We
have to eliminate such wrong systems completely and to foster equality
and unanimity in society.

19
(3) Honesty
We should be honest in all our thoughts, speech and deeds. We
must not be untruthful. Truth is the power that gives us true happiness
and peace.

(4) Non-Violence -
We should not kill or harm any being - human or
other living being. However, to carry out our duties or to
save ourselves or others' lives or to defend the country we
may resort to violence but that should be under control
according to the need.

(5) All are Equal

Since all human beings have the element of God - Ātmā - within,
we must treat all like ourselves. We should perform all our activities with
this thought in mind that we have to behave equally with all without any
differentiation and without any hatred. When we treat all persons of the
world equal and behave equally with all, this world will be a place worth
living where everybody would live in peace and be happy. (Rigveda Mandal
10 Sukta 191 Mantras 2, 3, 4)

(6) Tolerance -
We should tolerate other persons' actions, words and feelings
because they are also like us. It may be possible that their thought
process may be different or their feelings, desires and expectations may
be different from ours but we must understand their circumstances and
we must consider if we were in their place how would have we behaved.

(7) Balanced Life -

In our daily life we should not waste any resources and should use
things in such a way that there is no wastage or extravaganza. We have
to understand that all the natural resources as well as food products are
meant to be used by all human beings. These resources are reducing
every day. If we misuse the natural resources, our future generations
may be deprived of them. We must not take anything beyond our need.
Moreover we must not take anything which is not meant for us. We
should be thankful to God for whatsoever we are getting.

20
(8) Politeness -
We should be humble and polite in all our actions and speech.
We should not behave harshly with anybody. That way we shall be loved
by everybody.

(9) Control of Desires -

Our mind is the birth place of desires. Every moment desires
keep on propping up. The chain of desires is such that they keep coming
up one after the other or even simultaneously. These ever increasing
desires trouble our mind and we are never at peace. We should control
our desires using our brain.

(10) Control of Organs -

We have five sense organs and five action organs in our body.
Our sense organs are - Eyes, Nose, Ears, Tongue & Skin and five action
organs are - Hands, Feet, Speech, Procreative Organ and Excretion
Organ. Whatsoever we do, feel, see or experience is done through these
organs. The senses attract us towards their respective subjects, create
desires in our mind and inspire us to undertake various activities. We
experience happiness or sorrow through these five sense organs as well
as our mind and undertake activities through the five action organs. We
must control all these ten sense and action organs and our mind, so that
we can live a balanced life.

(11) Key to Achieve Success in Life -

Every person wants to be successful in life. For that we must
have a clear aim and act through the ten organs to achieve our aim.
However, many a time we digress from our chosen path and are not able
to achieve our aim. In Kathopnishad there is a metaphor 'Rath Roopak'
to illustrate how to achieve our aim. It says that our body is a chariot
having ten horses - five sense organs and five action organs. These
horses are tied by the rein - our mind. They are controlled by the driver -
our intellect. The rider of this chariot is our Soul - Ātmā. To move the
chariot in right direction is the task of the driver. When the driver i.e. the
intellect drives the chariot controlling the horses i.e. the ten organs
through the rein - our mind, the horses move on the right track and the
chariot reaches its destination. This chariot metaphor is essential to be
successful in life and to achieve our aim. It is also essential to experience

21
God and attain Moksha. (Kathopnishad Chapter 1, Valli 3, Mantra 3, 4) (Please see
picture of Chariot Metaphor on the inside back cover).

(12) Family System -

Every person should obtain proper education, marry, procreate
children and nurture family dutifully.

(13) Joint Family System -

In joint family system we live with our elders, parents, siblings
and progeny in the same house, respect all elders and look after young
ones. It is a very good system to live together happily. In this system the
eldest member is considered the head of the family and every other
member respects and obeys him. All members of the family are well
wishers of each other and love each other.

(14) Respect of Elders -

In Hindu Dharma parents and teacher are
considered as Devtā (Deity). A guest is also considered
as Devtā. It is the duty of every person to respect parents,
teachers and all elders and take their blessings every day
by touching their feet.

(15) Respect of Women -

In Hindu Dharma respect of women is important. According to
Scriptures 'where women are respected gods live there' i.e. that place
becomes like Heaven. According to Vedas no religious activity is
complete without participation of woman. To highlight woman's
importance three important elements for a successful life i.e. wealth,
knowledge and strength have been assigned to women power and
Laxmī is portrayed as goddess of wealth, Saraswatī as goddess of
knowledge and Durgā as goddess of strength. It is women who make life
meaningful and complete as mother, wife, sister and daughter, so they
have to be given full importance and respect.

22
(16) Charity -
Every person should donate as per his
capacity. Donation should be given with humility,
with respect, to enhance friendship and to help
deprived persons. It should be given without any
selfish motive, without expecting anything in
return and for the welfare of donee only. (Tetttirīya
Upnishad Shikshā Valli Chapter 11 Mantra 3)

(17) Worship of God -

Every person should worship God regularly every day. Worship
is meant to improve oneself as well as to obtain blessings of God.
Worship is the means to remain connected with God. There may be
different modes to worship but there should be complete dedication
towards God. Dedication means we must dissolve our ego and submit
ourselves completely to God.

(18) Daily Prayers -

Every person must offer prayers two times
every day in the early morning hours before sunrise
(Brahma Muhurt) and in the evening at sunset
(Sandhyā). These prayers may be in the form of
recital of Vedic mantras or Ārti with recital. This can
be done in any temple or any specified place of
worship in the house. It is much better if it is done
with all the family members. At the time of prayers men should put Tilak
and women should put Bindī on their forehead between eyebrows since
Ājyā Chakra is located between the eyebrows concentration on which
improves the physical, mental and spiritual balance of the person.
Besides that the Tilak and Bindi make the face attractive. (Ājyā Chakra
is one of the 7 Chakras in body.)

(19) Mantras (Mantra Sādhnā) -

Regular recitation of Mantras with total devotion leads to
spiritual well being and helps in realization of God. Some prominent
Mantras are as follows:-

Gāyatrī Mantra
Om | Bhūrbhuwah+ Swah+ | Tat Savitur Varenyam |
Bhargo Devasya Dhīmahi | Dhio Yo Nah+ Prachodayāt |

23
 Mahā Mrityunjay Mantra
Om | Trayambakam Yajāmahe | Sugandhim Pushṭivardhanam |
Urvārukmiv Bandhanān | Mrityormukshīya Māmritāt |

Mahālakshmī Mantra
Om | Shrī Mahālakshamyai Namah+ |
Om | Āyurdehi | Dhanam Dehi | Vidhyām Dehi | Maheshwarī |
Samastam Akhilam Dehi | Dehi Me Parmeshwarī |

Moksha Kārak Mantra

Om | Soaham | Shivoaham | Aham Brahmāsmi |

Some Mantras for daily recitation:-

1. Om Namaḥ Shivāy
2. Om Shrī Rāmāy Namaḥ
3. Om Namo Nārāyaṇāy
4. Hari Om Tat Sat
5. Om Shrī Gan+ Gan+ Pataye Namaḥ
6. Om Namo Bhagwate Vāsudevāy
7. Om Shrī Rāma | Jai Rāma | Jai Jai Rāma
8. Om Shrī Durgāy Namaḥ
9. Om Shrī Hanumate Namaḥ
10. Om Shrī Saraswatye Namaḥ
11. Om Shrī Kālikāye Namaḥ
12. Hare Rāma Hare Rāma | Rāma Rāma Hare Hare |
Hare Krishṇa Hare Krishṇa | Krishṇa Krishṇa Hare Hare |

(20) Ashtānga Yoga (Eight Phased Yoga)

For a successful and happy life and for attainment of God, it is
very necessary to practice Ashtānga Yoga. It has following eight
essential steps :-

(A) Yama (Rules of our behavior with others) -

(1) Ahimsā (Non-violence), (2) Satya (Truthfulness), (3) Asteya
(Non-stealing), (4) Brahmacharya (Non-indulgence in desires)
and (5) Aparigrah (Non-accumulation of surplus resources).
(B) Niyama (Rules of self discipline) -
(1) Shauch (Cleanliness of body as well as mind), (2) Santosh
(Contentment), (3) Tapa (Constant endeavor to achieve the
24
decided aim), (4) Swādhyāy (Study of inner self as well as Scriptures
and) (5) Worship of God.
(C) Āsan (Posture) - To sit in one posture comfortably for long time.
(D) Prāṇāyām - Control of Breath in a specified way.
(E) Pratyāhār - Turning direction of our senses from outwards to
inwards.
(F) Dhāraṇā - To focus mind on one point.
(G) Dhyān - To keep the mind focused on the same point for a long
time.
(H) Samādhi - To make mind thoughtless constantly for a long and
pre-decided time.

Practicing and adhering to this Ashṭāng Yoga our body and mind
both develop, we achieve the state of constant happiness and it
helps us a long way in God realization. ('Yoga Darshan' by Maharshi
Patanjali)

(21) Conservation & Protection of Environment -

In Hindu Dharma great stress has been laid on
conservation & protection of environment. Our Sages
realized that for human life clean air and clean water are
most necessary. Therefore, in order to inspire people to
conserve and protect air & water, they placed air & water
in the category of gods. Various
rivers have been described as
goddesses and a system to worship them has
been developed so that air & water could be
saved from being polluted. Likewise, realizing
the important role of trees, plants and shrubs
etc. for producing oxygen, the Sages made various trees, plants etc.
akin to gods and worthy of worship, e.g. they related Peepal Tree (Ficus
Religiosa) to god Vishṇu, Bargad Tree (Banyan) to god Brahmā, Bel
Tree (Aegle Marmelos) to god Shiva, Neem Tree (Azadirachta Indica) to
goddess Shītalā and Tulsī (Basil) to goddess Laxmī. The purpose of
declaring these trees and plants as gods and goddesses was
simply to preserve them. It is mentioned in Varāha Purāṇa
that any person who plants one Peepal, one Neem, one
Banyan, five Mangoes, two Pomegranate, two Orange trees
and ten floral plants and looks after them, will go to Heaven.
Therefore, it is the responsibility of all of us to plant maximum
trees in our life and to nurture them.

25
(22) Fearlessness -
Every person must be fearless. One should not accept defeat
and behave cowardly in adverse circumstances. We should face such
circumstances courageously and should try to overcome them. That is
why our Sages, through various stories and anecdotes, have inspired
us to remain fearless in every situation.

(23) Healthy Life -

According to Hindu Dharma you can do your duty and attain
spiritual development through a healthy body only. Therefore, it is the
responsibility of every person to keep his body healthy and endeavor to
live for hundred years. (Rigveda Mandal 1 Sukta 89 Mantra 8)

(24) Physical, Mental and Spiritual Strength -

For successful and happy life it is
essential to be strong. All the gods and
goddesses, described in Hindu Dharma,
are full of strength and all of them are
armed with various weapons. Every
person should be strong like them.
Strength is of three types - physical
strength, intellectual strength and spiritual
strength. One cannot live life properly without these three types of
strength. For these strengths one has to be trained since childhood. For
physical strength it is necessary to keep the body fit and healthy. Due
exercise, balanced diet and regular daily routine are essential for
physical strength. Proper education and enhancement of knowledge
are essential for intellectual strength. For spiritual strength it is
necessary to study Vedas, Upnishads and other Scriptures,
contemplation, deliberation and mulling on the tenets and teachings in
scriptures and implementing and practising them in daily life as well as
meditate every day. Every person from his childhood, along with gaining
proper education, must learn and practice use of weapons and should
protect himself and others as and when required.

(25) Cleanliness -
Every person must take bath every day and must clean hands
properly with soap & water before taking food and after easing out to
remain free of infections and germs.

26
(26) Sixteen Sanskāras (16 Ceremonies) -
Our Sages laid down certain ceremonies (Sanskāras) to make
human life pious and under control. In earlier times there used to be 40
Sanskārs but with the passage of time some didn't remain in vogue.
Vyās Smriti describes 16 Sanskārs which are as follows:-

(A) Garbhādhān Sanskār (Conception Ceremony) -

One main objective of family life is to give birth to good children.
This Sanskār is meant for the purity of body and mind before
conception so that the child is born with good qualities.

(B) Punsawan Sanskār (Ceremony during Pregnancy) -

The ceremony of Garbh Pūjan is performed after conception for
regulating food, behavior and thoughts of would be mother as it is
considered that eating habits, behavior and thoughts of would be
mother affect the personality of the coming child.

(C) Sīmānt Sanskār (Ceremony during Pregnancy) -

Aim of this Sanskār is to protect the child in the womb as well as
the mother. Through this Sanskār the pregnant mother is kept
happy as it is considered that if she remains happy the child will
be strong and healthy.

(D) Jātkarma Sanskār (Ceremony after Birth) -

This ceremony is carried on prior to the first breast feeding for
intellect, strength and long life of the child.

(E) Nāmkaran Sanskār (Naming Ceremony) -

On tenth day of baby's birth this ceremony is
performed. It is a day of celebration. Pleasant
atmosphere is created all around. On this
day baby and the mother, after bathing,
wear new clothes. Yajya (havan) is
performed.

(F) Nishkramaṇ Sanskār (Exposure Ceremony) -

Meaning of Nishkramaṇ is to come out - expose. In this Sanskār
baby is exposed to the Sun and Moon and is brought in contact

27
with outside world. This ceremony is performed in third or fourth month
after birth.

(G) Annaprāshan Sanskār (Cereal Ceremony)

This ceremony is performed to start giving cereals to the child at
the age of six months.

(I) Mundan Sanskār (Tonsure Ceremony)

In this ceremony hair of the child are removed
for the first time. It is desirable to do it around
one year after the birth of child.

(J) Vidyā Ārambh Sanskār (Initiation of Education Ceremony)

When the child is of age to initiate education, this ceremony is
performed to create interest in the mind of the child for education.

(K) Karna Vedhan Sanskāra (Ear Piercing Ceremony)

When the child reaches the age of 3-4 years pinna of both the
ears are pierced. This ceremony is performed to keep the
nervous system of the body in order.

(L) Yajyopavīt/Upnayan Sanskāra (Janeyu Ceremony)

In this ceremony the male child, after he starts
getting education, is made to wear 'Janeyu' which
is a circular pious thread made of three cotton
threads. It is worn from the upper portion of left
shoulder across the body up to the upper portion of
right hip. These three threads denote three gods -
Brahmā, Vishṇu and Mahesh.

(M) Vedārambh Sanskār (Initiation of Veda Teaching Ceremony)

This ceremony is being performed by the teacher when the
student comes to him to gain knowledge of Vedas. Prior to
initiation of Veda knowledge the teacher asks the student to take
pledge to live a balanced life and not to become a victim of
desires.

(N) Keshānt Sanskāra (Removal of Hair Ceremony)

Before starting teaching of Vedas in Gurukul the Guru (teacher)
removes the hair from the head of the student and it remains so till

28
the student passes out from Gurukul after completing education.

(O) Samāvartan Sanskāra (Graduation Ceremony)

After completing education at Gurukul the student is given a
farewell wherein after taking bath he wears new cloths, with
special Mantras he is designated as graduate. Teacher blesses
him and guides him how to live his future life.

(P) Vivāh Sanskāra (Marriage Ceremony)

When boys and girls become of marriageable age, capable of
undertaking the responsibility of family, they are permitted to
marry. According to Indian culture, marriage is not just for
pleasure but it is a bond to live happily
together for whole life, to procreate for
continuity and development of society.
Now a days some undesirable practices
have intruded into performance of
marriages. Need of the hour is to get rid of
all undesirable practices and re-establish
this ceremony as a pious ceremony.

(Q) Antyeshṭi Sanskāra (Death Ceremony)

On death of a person the body is cremated in accordance with the
system mentioned in Scriptures. It is known as Antyeshṭi
Sanskār.

(In the present times the three Sanskāras- Vedārambh

Sanskāra, Keshānt Sanskāra and Samāvartan Sanskāra are
not being followed).

(27) Shrāddha Karma

According to Hindu Dharma it is our duty to remember our
deceased parents and ancestors and their good deeds. One fortnight in
a year (15 days) is known as 'Pitra - Paksha', during which we remember
them by performing Shrāddha through special rituals and pray God to
rest their souls in eternal peace. This Shrāddha Karma is performed
during 15 days period between Purṇimā (full moon day) of Bhādrapad
month to Amāvasyā (moonless day) of Āshwin month.

(For Hindu months, fortnights (pakshas) and dates see Hindu

Calendar on page 35)

29
 FESTIVALS
In Indian culture festivals have great importance. These festivals
are celebrated to enhance togetherness, brotherhood and feeling of
love in society. Main festivals are as follows :-

(A) Holī (Holikā Dahan) –

This festival of colours is celebrated on
Purṇimā (full Moon day) of Fālgun month. It is
celebrated on two consecutive days. On the first
day in the evening Holikā is prepared of wood
and dry cowdung at a particular open place, all
persons of locality assemble there, offer prayers
and igniting fire put Holikā to flames. All persons
take sugarcanes with wheat stems tied at the
upper portion and go round the Holikā keeping
the upper portion of sugarcane in flames. This ceremony is to celebrate
new crop of wheat and sugarcane also. Next day all people of locality
meet and spray colours on each other. Holī songs are sung and recited
with much fanfare. This creates an atmosphere of jubilation, friendship
and cordiality. The underlying idea is that people forget their differences,
if any, and become friends.

(B) Mahā Shivarātri –

This festival is dedicated to God Shiva. It is celebrated
on fourteenth day of Krishṇa Paksha of Fālgun month. It is
said that in the beginning of universe on this very day
God Shiva came into being from God Brahmā. Some
people believe that God Shiva was married on this very
day. On this day, devotees fetch water from river Gangā
in mud containers and bring it to their respective places
covering all the distance on foot and offer Gangā water on Shiva Lingum
in a Shiva Temple.

(C) Navsamvatsar (New Year) –

Hindu New Year starts on first day of Shukla
Paksha of Chaitra month of Hindu calendar. Special
prayers are offered to God on this day.

(D) Durgā Pujā (Navratri) –

Durgā Pujā Festival starts on first day of Shukla
Paksha of Chaitra month and goes on for nine days.
30
During these nine days devotees offer prayers to goddess Durgā and
keep fast on all these nine days. Ninth day is celebrated as birthday of
Shri Rāma. This is also called Rāmanavmī.

(E) Guru Purṇimā

Guru Purṇimā is celebrated on
Purṇimā day of Āshārh month to pay
obeisance to teachers through whom one
gains knowledge.

(F) Rakshā Bandhan –

This festival is to celebrate love and
affection between brother and sister. It is
celebrated on Purṇimā day of Shrāvan month. On
this day sister goes to her brother and ties Rākhī
(decorated sacred thread) on his wrist and the
brother takes pledge to protect the sister.

(G) Gaṇesh Chaturthī –

Gaṇesh is considered the deity of knowledge, wisdom and
prosperity. He has been accorded first place amongst gods.
While conducting any worship first offering is made to
Gaṇesh. Celebration of Gaṇesh Chaturthī starts on fourth
day of Shukla Paksha of Bhādrapad month. On the first day
Gaṇesh idol is placed at a high pedestal and thereafter he is
worshipped every day for ten days and in the evening of
Anant Chaturdashī (the fourteenth day of Bhādrapad month) the
Gaṇesh idol is immersed in some river, pond or sea.

(H) Krishṇa Janmāshtmī –

This is a festival to celebrate birth of Shrī Krishṇa. This
is celebrated on Ashṭmi (eighth day) of Krishṇa Paksha of
Bhādrapad month as Shrī Krishṇa was born at Mathurā
on that day at midnight. Since 3-4 days prior temples are
decorated depicting various facets of life of Shrī Krishṇa.
On this day people keep fast till midnight.

(I) Navratri (Durgā Pūjā) –

This festival is celebrated for nine days to worship
goddess Durgā - the goddess of power and strength -
starting from the first day of Shukla Paksha of Āshwin month
upto ninth day. Devotees keep fast for all the nine days.
31
Mantras are chanted and prayers are offered to goddess Durgā during
all these nine days and nights.

(J) Dashehrā (Vijayā Dashmī) –

This is a festival to revere power and strength. It is celebrated on
tenth day of Shukla Paksha of Āshwin month just
after Navrātri. It is believed that on this day Shrī
Rāma had killed Rāvaṇ. This festival is
celebrated as victory of Truth over Untruth. On
this day weapons are worshipped. Life story of
Shrī Rāma is enacted through plays every
evening at various places starting 10-15 days
prior to this day and lasting for a few days after.

(K) Deepāwali (Diwālī) –

This is the festival of lights. It is celebrated on the
Amāvasyā of Kārtik month. It is said that on this day
Shrī Rāma, after his victory in Lankā, returned to
Ayodhyā with Sītā and Lakshmaṇ+. On this day in
the evening, people offer prayers to Goddess
Lakshmī, thereafter deepaks (earthen pot lights)
are placed inside and outside houses, fireworks are
displayed and people make merry. Sweets and gifts
are distributed amongst relatives and friends. This
festival is celebrated in five parts on five days –

(1) Dhan Teras- It is held two days prior to main festival i.e. on the
thirteenth day of Kārtik month. It is considered auspicious to buy
ornaments on this day.
(2) Narak Chaturdashī- It is celebrated one day prior as a prelude
to main festival of Deepāwali.
(3) Deepāwali- It is celebrated with great gusto on Amāvasya and is
the main festival.
(4) Govardhan Pūjā- It is celebrated a day after Deepāwali.
(5) Bhāi Dooj- It is celebrated on Yama Dwitiyā i.e. two days after
Deepāwali. On this day brothers go to meet their sisters to
strengthen the bond of love for each other.

(K) Gangā Snān (Bath in River Gangā) –

This festival is celebrated for purification of body and mind. This
festival lasts for 8 days starting from eighth day of Shukla Paksha of

32
Kārtik month till Purṇimā day. During these
eight days people stay in tents on banks of
river Gangā and take bath in Gangā every
day. This congregation is a big opportunity to
strengthen brotherhood and togetherness
as well as to participate in religious
discourses.

(M) Shrāwaṇ Parva –

In the month of Shrāwaṇ every day and particularly
on every Monday devotees offer Gangā water on Shiva
Lingum in a Shiva temple. This water is brought from river
Gangā in mud containers, covering all the distance on foot,
to be offered on Shiva Lingum. Shrāwaṇī Parva is
celebrated on the last day of Shrāwaṇ month.

(N) Māgh Melā –

Every Year during the month of
Māgh a congregation is organized on
Trivenī Sangam (meeting place of rivers
Gangā, Yamunā and Saraswati) in the
city of Prayāg Rāj (Allahabad). During
this Māgh Melā devotees keep fast and
take bath in river Gangā during the whole
month.

(O) Mahā Kumbha –

These congregations - Mahā Kumbhas - are held at four different
places at different times. When the Sun enters Makar Rāshi (Capricorn
Zodiac), Mahā Kumbha is held on Triveṇi Sangam at Prayāg Rāj
(Allahabad). When the Sun enters Kumbh Rāshi (Aquarius Zodiac),
Mahā Kumbha is held in Haridwar. When the Sun enters Singh Rāshi
(Leo Zodiac), Singhasth Kumbha is held at Nasik. When Sun enters
Mesh Rāshi (Aries Zodiac), Mahā Kumbha is held at Ujjain. These Mahā
Kumbhas are held at each of these four places after every 12 years.
These Mahā Kumbhs are the largest religious congregations attended
by millions of people.

(P) Other Main Festivals –

Some other festivals are also celebrated with lot of fan fare. Some

33
of them are Makar Sankrānti, Lohṛī, Pongal, Hanumān Jayantī, Buddha
Jayantī, Vasant Panchmī, Haryāli Teej, Tamil New Year, Telgu New Year
Ugadi, Bengali New Year Pohela Baisakh, Baisākhī, Nāg Panchmī,
Akshay Tritiyā, Ponam, Chhaṭ Pujā, Jagannāth Rath Yātrā etc.

VRAT - UPVĀS (FASTS)

Vrat and Upvās (Fasts) are observed for purification of body and
mind. Main Vrats are :-

(A) Navratri Vrat

This fast is observed twice a year for nine days continuously
during Chaitra month and Āshwin month.

(B) Ekādashī Vrat

This fast is observed twice a month on Ekādashī day (eleventh
day) of Krishṇa Paksha and Shukla Paksha.

(C) Shrāvaṇ Vrat

This fast is observed on each Monday of Shrāvaṇ month.

(D) Karwā Chauth

On the fourth day of Krishṇa Paksha of Kārtik month married
women keep fast praying for long and healthy life of their husbands.

YAJYA - HAVAN
Yajya-Havan play very important role in Indian system.
Every auspicious activity is started with Yajya. To perform
Yajya fire is lit in a fire pit (Havan Kund) and small pieces
of wood and mixture of herbs along with ghee (butter)
are offered in Havan Kund along with recital of
Mantras. Yajya purifies the environment.
Meditation on mantras while performing Yajya
helps awakening of mental powers.

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 OTHER OCCASSIONS OF CELEBRATION
To celebrate birthdays, marriage anniversaries and such other
happy occasions, one should wear new clothes and obtain the
blessings of parents, gurus and elders by touching their feet, perform
Yajya-Havan, go to temple to offer prayers, offer meals to poor and
deprived persons. On such occasions we must spend time with family
members and enjoy family togetherness.

HINDU CALENDAR
Hindu Calendar has 12 months and each month has 2
fortnights of 15 days each which are called Paksha. Names of
months along with their approximate English months are given
below:-

(A) Months –
Chaitra (April), Vaishākh (May), Jyeshṭha (June), Āshāṛh (July),
Shrāwaṇ (August), Bhādrapad (September), Āshwin (October),
Kārtik (November), Margshīsh (December), Paush (January),
Māgh (February), Fālgun (March). All these months are of 30
days each. Every four years one month is added which is known
as 'Laund' month to balance the days in four years.

(B) Fortnight (Paksha) –

Every month has two fortnights (Paksha) of 15 days each. These
fortnights are based on waning (decreasing) moon and waxing
(increasing) moon. First fortnight is called Krishṇa Paksha which
starts from the next night of full moon night (Pūrṇimā) and ends
with no moon night (Amāvasyā). The second fortnight is called
Shukla Paksha which starts from the next night of no moon night
(Amāvasyā) and ends with full moon night (Purṇimā).

(C) Dates –
Pratipadā (first date of the Paksh), Dwitiyā, Tritiyā, Chaturthī,
Panchmī, Shashthī, Saptmī, Ashṭmī, Navmī, Dashmī, Ekādashī,
Dwādashī, Triyodashī, Chaturdashī and Amāwasya or Purṇimā
(according to Paksh).

35
 HINDU DHARMA (IN NUTSHELL)
˜ Hindu Dharma is not a dogmatic religion bound by rituals, it is a
liberal & open religion.
˜ Hindu Dharma is not based on any particular book or sayings of
any particular person. Its principles and systems have been
developed by thousands of sages through Sādhnā (meditation &
experimentation) for ages.
˜ Hindu Dharma is a benevolent Dharma without any closets.
˜ Hindu Dharma is not against any religion. It accepts existence of
all religions.
˜ Hindu Dharma welcomes good ideas from all around the world
and all religions.
˜ According to Hindu Dharma God is the creator of universe, its
preserver and assimilator. God is Omnipotent and Omnipresent.
There is no beginning and no end of God. He is present in each
particle and each atom.
˜ God has no shape, size or figure. There is no statue or idol of Him.
He cannot be perceived or experienced through any of the body
senses i.e. eyes, nose, ears, skin etc. However, through Sādhnā
(control of mind and meditation) He can be experienced or
attained.
˜ In Hindu Dharma various powers of God are also worshipped as
various gods and goddesses and their idols are made
symbolizing such powers.
˜ Hindu Dharma believes in various incarnations of God. These
incarnations are worshipped in different forms and figures.
˜ Hindu Dharma believes in existence of Soul. Soul is the power
that keeps the body alive and when Soul leaves the body it
becomes dead. Soul is immortal, it never dies. After leaving the
old body it enters a new one.
˜ There are various ways to experience and attain God e.g. Jyāna
Yoga, Rāja Yoga, Bhakti Yoga, Prem Yoga, Mantra Yoga, Tantra
Yoga, Karma Yoga, Kundalinī Yoga, Kriyā Yoga etc. A person can
do Sādhnā selecting any one of these ways.
˜ In Hindu Dharma there is no set system of worshipping God.
Every person is at liberty to select any image of God and worship
it the way he deems fit.
˜ According to Hindu Dharma an atheist also has the liberty to live
life as per his ideas.

36
˜ According to Hindu Dharma every living being in this world is
created by God. There is no reason to hate or grudge anybody.
˜ Hindu Dharma believes in the principle of rebirth i.e. after death
every living being gets next life according to his actions. There are
8.4 million forms of living beings. After death in the next birth a
being can enter into any form out of these 8.4 million. The human
form is considered to be the best.
˜ Hindu Dharma believes in Destiny i.e. after completing time in
one body when Soul enters another body the effect of actions
done in earlier life accumulate and the being gets next form
depending on good or bad actions done in previous lives.
Everybody has to face the consequences of all the actions done
good or bad.
˜ As per Hindu Dharma a person's life has been divided into four
Ashrams (stages) - (1) Brahmacharya (period to obtain education
and attain knowledge) (2) Grihastha (to live family life by getting
married, procreate children and nurture them) (3) Vānprastha
(taking out time from family and working for welfare of society)
and (4) Sanyās (shun all worldly attachment and devote life in
worship of God).
˜ According to Hindu Dharma there are four Varnas (categories) of
human beings - Brāhmin, Kshatriya, Vaishya and Shūdra. These
Varnas are categorized not on the basis of birth but on the basis of
activities undertaken by the person. These Varnas have been
created to maintain social order. Persons in these four Varnas are
neither higher nor lower to each other but are complimentary to
each other. Persons of all these four Varnas are considered
descendents of Aditi the mother of gods. All are equal. Nobody is
untouchable or despicable.
˜ In Hindu Dharma there is no requirement of wearing any
particular type of clothes or using any particular sign or symbol.
˜ In Hindu Dharma there is no provision to convert persons of other
religions into our religion.
˜ There are four objectives of life in Hindu Dharma - Dharma, Artha,
Kāma & Moksha. Every person is to work for attainment of these
four objectives.
˜ In Hindu Dharma Moksha is considered the highest aim of life.
Moksha means getting freedom from the cycle of rebirth and
merging in God.
˜ In Hindu Dharma ultimate aim of every person is to experience
and attain God. Every person must keep trying to achieve this
objective through his thoughts and deeds.

37
 WHO IS HINDU?
˜ If you are born in a Hindu family - you are Hindu.
˜ If you consider yourself a Hindu - you are Hindu.
˜ If you have accepted Hindu Dharma voluntarily - you are Hindu.
˜ If you believe in the concepts of Hindu Dharma - you are Hindu,
but if you do not believe in such concepts still you are Hindu.
˜ If you believe in God you are Hindu but if you do not believe in Him
even then you are Hindu.
˜ If you believe in incarnations of God you are Hindu but if you do
not believe in incarnations even then you are Hindu.
˜ If you believe in Scriptures e.g. Vedas, Upnishads, Purāṇas, Gītā
etc. you are Hindu but if you do not believe in them even then you
are Hindu.
˜ If you celebrate Hindu festivals you are Hindu but if you do not
celebrate them still you are Hindu.
˜ If you worship any idol of God you are Hindu but if you don't still
you are Hindu.
˜ If you do not believe in idol worship and believe in formless God
you are Hindu.
˜ If you follow the principles and beliefs of Hindu Dharma you are
Hindu but if you do not follow them and choose to criticize and
debate over them even then you are Hindu.
˜ If you believe in devotion of God you are Hindu, but if you do not
believe in devotion but believe in action still you are Hindu.
˜ If you do not believe in spiritual knowledge and enlightenment but
believe in material world even then you are Hindu.
˜ If you believe that all human beings are same you are Hindu but if
you do not believe in this concept still you are Hindu.
˜ If you go to temple for worship you are Hindu, but if you don't go
there still you are Hindu.
˜ If you believe that God exists in all living beings and all non-living
moveable and immoveable objects in the world - you are Hindu,
but if you do not believe in it still you are Hindu.
˜ If you believe in the definition of Dharma as given in Scriptures
you are Hindu but even if you do not believe in it you are Hindu.
______________

38
 HOW TO PRONOUNCE
SANSKRIT WORDS & LETTERS
a To be pronounced in short sound as in alive.
ā Elongated sound as in father.
Ii Short sound as in in.
ii Elongated sound as in eat.
u Short sound as in put.
ū Elongated sound as in pool.
e Short sound as in cafe.
ai Elongated sound as in apple.
o Short sound as in own.
au Elongated sound as in on.
k Short sound as in karate.
kh Short sound as in khaki.
g Short sound as in galore.
gh As in ghost.
ch As in chair.
j As in judge.
t As in pasta.
ṭ As in shirt.
th As in Thailand.
d As is The.
ḍ As in done.
dh As in Dhaka and Dhanbad.
n As in none.
p As in papaya
ph As in far.
s As in Sun.
sh As in shut.

39
 SOCIETY FOR ADHYĀTMA STUDIES
Society for Adhyātma Studies was established in March 2008 in Moradabad,
U.P., India. The main object of this Society is to propagate Indian philosophy
amongst general public in simple and understandable way. This philosophy
describes the systems to live life happily and to attain and experience God who is the
center of eternal peace and happiness. We have four objectives of life i.e. Dharma
(Code of Conduct + Self Development), Artha (Wealth), Kāma (Desires), Moksha
(Salvation) and the ultimate objective is to attain or experience God. The Society is
organizing meetings every month since April 2008 wherein various aspects of Indian
Philosophy and Dharma are presented through audio-visual means and open
discussions are held. Some of the subjects presented so far are as under :-
˜ Description of Brahma Jyān (knowledge of Eternal).
˜ Ultimate objective of human beings.
˜ Concept of God and various means and ways to attain God e.g. Rāja Yoga,
Jyān Yoga, Karma Yoga, Bhakti Yoga, Mantra Yoga, Tantra Yoga, Kundalinī
Yoga, Sahaj Yoga etc.
˜ Various Upnishads e.g. Ishāvasya, Kath, Ken, Prashna, Shiva Sankalpa,
Amritnād, Taittirīya, Nirālamb, Skand, Aitareya, Māndūkya, Mundak,
Brihadāranyak etc.
˜ All the eighteen chapters of Shrimad Bhagwad Gītā.
˜ Various chapters & excerpts of Rāmāyaṇa and Mahābhārata.
˜ Various excerpts of Rigveda, Yajurveda & Atharvaveda- Nāsdīya Sūkta,
Purush Sūkta, Sāmanjasya Sūkta, Samānatā Sūkta etc.
˜ Brahma Jyān in couplets of Saint Kabir.
˜ Concepts of Sikhism, Christianity, Jainism, Islam, Buddhism, Baha'i religion,
Vedic religion, Sanātan Dharma etc.
˜ Ways and means of achieving happiness in life.
˜ Attainment of ultimate happiness (Ānand).
˜ Upliftment of life through Adhyātma.
˜ Relevance of Vedas in today's life.
˜ Freedom from depression through Adhyātma.
˜ Discipline in life.
˜ Sanātan Dharma on anvil of science.
˜ Peace of mind through meditation.
˜ Spiritualism verses Materialism.
˜ Scientific Analysis of Makar Sankrānti mantras.
˜ Environmental Protection in Vedas.
˜ Scientific Explanation of Shānti Mantra.
˜ Path of duty in Vedas.
˜ Reasons of downfall of Hindu Society and ways to uplift.
˜ Usefulness of Gita in today's life
It is our constant endeavour that all of us may move forward on the path of
Brahmn and attain the ultimate aim & objective of life by understanding the eternal
knowledge enshrined in Scriptures, following it and conducting ourselves
accordingly.
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Chariot Metaphor (Rath Roopak) {Please see at page 21 item 11}
Five Action Organs + 5 Sense Organs = 10 Horses , Mind = Rein,
Intellect = Driver, Body = Chariot, Ātmā (Soul) = Rider