Role of religion in education

1. The word SANATAN denotes “eternal” and DHARMA denotes “duties”. Thus, SANATAN DHARMA or the
ETERNAL RELIGION denotes the duties of righteousness performed according to one’s spiritual identity.
IT IS A SET OF RULES FOR THE RIGHTEOUS LIVING OF THE PEOPLE. This religion is also known as ARYAN
RELIGION because the religion was given to the first ever race ARYAN. ARYA, that is, Noble, the one with
fine character. The area where this race settled was known as ARYAVARTA (the land from eastern ocean
to western ocean, between the two mountains Himavan and Vindhya). Later this religion became popular
as the HINDU religion.
“The ETERNAL RELIGION is based on one strong foundation on which are erected the walls of its
structure.” The foundation here is SHRUTI; “that which has been heard” and the walls being SMRITI; “that
which has been remembered”.
SHRUTI was given by wise men who heard it from the Devas and passed it on from generation to
generation. SHRUTI consists of the four vedas. Veda means knowledge, on which the very foundation of
this religion is given.
Apart from SHRUTI and SMRITI, PURANAS consisting of histories, stories, and allegories for the
less educated people for understanding the religion and ITIHAS consisting of the RAMAYANA and
the MAHABHARATA, play a great role in this religion.
ETERNAL RELIGION has given rise to noble literature of Science and Philosophy. The then Science
was divided into SHADANGANI, i.e., the six angas (now called as secular knowledge) including
Grammar, Philosophy, Astrology, Poetry, together with Sixty-four sciences and arts.
The Philosophy also had six darshanas or perspective known as the SHADDA DARSHANI, that used
the method of development of GYANAM or the Wisdom, aiming to reconcile humans with the
Supreme.
The above-mentioned knowledge was obtained in several ways, namely: Shankhya, Yoga,
Mimansha, Vedanta and finally by understanding what Maya Shakti of the Supreme is, leading to
Moksha.
This eternal existence has the power to create and the power to destroy and the universe is the
exhibition of this Eternal Power. The followers of this religion have given two states of the Eternal
Existence, the Nirguna Brahman – one without attributes or unconditioned, has no structure,
shape, or size. The other, Saguna Brahman – one who has attributes, is conditioned, whose form
can be described and call Him as SUPREME ISHVARA. Also defined as PURUSHOTTAM, Supreme
Spirit, The Self. “With Himself as Spirit He reveals the other side of all, which is named as
MULAPRAKRITI, the root of matter.”
A portion of Him is known as Ansha; matter part as Shariram, body and the Self, Immortal, the
Inner ruler which dwells in all objects as Atma. “an Ansh of Him in a body of matter is called a
Jiva, or Jivatma, a separated Self”. The Spirit is called as Knower. Matter, the object of knowledge
which is known.

2. Spirit has three qualities: SAT (being), CHIT (thought power) and ANANDAM (bliss). The three
qualities of Matter are: TAMAH (inertia), RAJAH (mobility) and SATTAVAM (rhythm).
Maya or Daiva-prakritih is called when the Matter takes its form under the influence of Shakti or
the Divine power of Ishvara. When the Divine Power shines out on Mulaprakriti, Guna or the
qualities are made which then acts on each other resulting in several different forms. Thus,
Ishavara is also known as Lord of Maya.
we get to know about the first Forms known as TRIMURTI, the three aspects or faces of Ishvara
which exemplified the Brahmandam, the Universe. First aspect is known as Brahma, the Creator.
Second named as Vishnu, the Preserver, who takes care and maintains the Brahmnandam and
the third Shiva, the Dissolver of the universe.
Brahma, the Creator shaped matter into seven Tattvani, Elements, which created Bhutadi.
The first two Tattva being:
1. Mahat-Buddhi, i.e., Pure Reason and
2. Ahamkaram, i.e., Egoism, the principle of separation, the breaking up of particles into tiny
particles called atoms.
The remaining five tattva:
1. Akash (ether)
2. Vayu (air)
3. Agni (fire)
4. Apa (jal, water)
5. Prithvi (earth)
The ten Indriyas (centres of senses and action) were then created and later were clothed in the
elements. The five centres of senses: smell, taste, sight, touch, hearing and their organs being
nose, tongue, eyes, skin, and ears. The five centres of action: the organs of which are hands, feet
and those of speech, generation, and excretion.
After the Indriyas, Brahma created the Devas, who relate to senses, also Manah, the mind, which
also referred as the sixth sense, when first five centres of sense are taken and eleventh when the
ten Indriyas are taken in consideration. They are associated with Sattva-guna. These Devas are
higher officials of Brahma who orchestrate or superintends the laws of Ishvara and manage all
the worlds and are known as Suras as they see that each man gets success and failure as per their
Karma. On the other hand, Asuras, their enemies in whom the Tammo-gun is dominant, embody
resistance.
The Gunas – Tammo, Rajo and Satva are never separated. One the Gunas is dominant over the
other two but all the three resides together.

3. When Tammo-guna is dominant, the being is called Tamasik. It is associated with bad temper,
unacceptable behaviour and manners and is considered execrable. When Rajo-guna dominates,
the being is called Rajasik, someone who is ambitious, energetic, industrious, and virtuous. When
Sattva-guna dominates, the being is called Sattvik, the one who is well tempered, modest, and
satisfactory. The devas are then divided into five rulers: Indra dev, has to do with ether; Vayu
with air; Agni dev with fire; Varuna with water and Kubera with earth. According to Manu, Rajo-
gun is dominant in these devas as their “nature is action”.
According to this chapter, Brahma then unfolded the powers of the Jiva known as Evolution or
SANSAR in Sanskrit. “It is a wheel, constantly turning on which all Jivas are bound”. The work of
Brahma was thus complete.
Now Shiva, the Preserver gave Prana, Life or Conscience to these forms created by Brahma. The
final benediction of liberation was cascaded into these forms by Mahadeva or Shiva. Thus,
completing the Wheel.
When right path of evolution is followed, Vishnu incarnates into some Form, come down,
redresses, and restores the root of Sansar. These avataras depict the perfection rather evolution
of human race. The ten of His Avatars are: Matsya, the fish; Kurma, the tortoise; Varaha, the boar;
Narasimha, the man-lion; Vamana, the dwarf, Parashurama, Rama of the axe; Rama/
Ramachandra, the son of Raja Dashrath; Krishna, the manifestation of Divine love and wisdom;
Buddha, the gentle prince who gave up worldly pleasures and became the Teacher of Truth and
Kalki, the avatara who shall close the Kaliyuga and who’s coming is yet in future. When He comes,
the Sata Yuga will return to earth.
(RE-BIRTH) talks about the concept of rebirth or leading into new life form after death;
reincarnation, coming into physical existence or transmigration, passing from one place to
another. Here, it said that the Jiva is dropped as seed into the Matter of Ishvara, grows into a
being putting out his powers until he becomes Ishvara. It cannot anything else because its parent
no one else but Ishvara. This growing of Jiva into wisdom and power as that of Ishvara is thus
known as Evolution. The Jiva has the potential to grow and look out through the wall of Matter
that encloses him. It shapes itself as per the needs of the outer world and the Devas help Jiva to
get what he wants to build. Once the form of the Jiva is of no further use, he throws it away and
make another. He evolves faster and the changes ae brought quicker and at early stage.
A Jiva may also stick backwards or can be held in one of the life forms until he has learnt to use
the virtues of human stage. This happens only if the Jiva was Tamasik. The Jiva is freed once he
brings his worldly desire to an end. He then has earned liberation and the Jiva thus is called Mukta
or free Jiva. They thus earn Nirvana or Moksha. These Mukta or free Jivas are pure, altruistic,
calm, are of controlled mind and live to help others. They endeavour the good and are with
Ishvara.

4. (KARMA) provides us with the essence of KARMA, a Sanskrit word which means or shows the
interdependence between what is being done now and its consequences in future. As you sow
so shall you reap, a proverb that says future consequences are inevitably shaped by present
actions; they follow in continuation, like a cycle.
Behind every action there is a thought and behind thought is a desire. The desire arises when we
look at something and want to have it. This very want leads to the order of action. Thought makes
up our character, the nature and mind we possess. The way of our thought changes as we gain
experiences. The desires lead us to act accordingly. If our karma brings more of positive outcome,
we are Moksha or are free from the cycle of birth and death. Escape from the bonds of birth and
death is not gained by any mode of life, but by leaving all worldly things, abandoning all greed,
hoping for naught, mellifluent with his thoughts, commits no sin and is established in his wisdom
becomes immortal and joins the Supreme. Whoever is wise, modest and whose desires and mind
are controlled like good horses of charioteer, obtains the goal Sansar, Moksha.
(SACRIFICE) In the moral domains, sacrifice is tied to the idea of self-transcendence, in which
an individual sacrifices his or her self-interest for the sake of higher values, commitments and for
the benefit of others. According to the book “creation is sacrifice”. “The sacrifice of the living
Forms causes the birth of next generation of living Forms”, said by Lord Krishna and is manifested
in Purusha Sukta of the Rigveda.
Ishavara sacrifices Himself, pours a portion of Himself out in the Matter, so that the Jiva may
develop His powers and creates infinite variety of Forms. “This pouring out of life for the benefit
of others” is Sacrifice and thus is known as The Law of Sacrifice and Law of Life for the Jiva.
This Law of Sacrifice can be understood as a process of development. In the initial stage Jiva is
nothing but a small portion who is forcibly dislocated or wrenched apart so that in ca develop and
have a place in the mineral kingdom. Now these minerals are then sacrificed or broken down to
support the plant kingdom who bear fruits, vegetable, leaves and flowers which in turn support the
animal kingdom. The Jiva of animal kingdom are then passed on to humans. Finally, the chain
completes when the human Jiva break to rise into higher races for the support of other human lives
in cannibalism, war, etc. Sacrificing oneself deliberately for the sake of others, showing forth the
divinity of Jiva and proving the true nature of Ishavara is called Self-Sacrifice.
This chapter shares an extract from the Mahabharata, setting an example of Self-Sacrifice. The
story is about the conflict between Indra, Kind of Devas and asura Vrittra. Vrittra defeated Indra
in the battle and took control of his kingdom. Vrittra could be defeated only by the thunderbolt
made with self-given bones of a holy. Approach was made to Rishi Dadhichi and the artificer
Vishvakarma. With the wondrous thunderbolt born out of Rishi Dadhichi’s bone, Vrittra was
defeated.
Once the Jiva realises his identity, his true functions, that is to live for others as Ishavara lives for
all His Jivas, every action of Jiva becomes a sacrifice to Ishavara. The Jiva then is no longer bound
to good and bad or positive or negative actions. The Jiva becomes free and thus attains liberation.
Therefore, the Law of Sacrifice is also the Law of Liberation.

5. (THE WORLDS – VISIBLE AND INVISIBLE) out-faces the existence of the world we can
perceive the Visible world and the world we have heard of the Invisible world.
This chapter introduces the concept of TRILOKA, the worlds the Jivas are bound to the cycle of
life and death and where Evolution occurs. The TRILOKAS are made at the beginning of immense
period called Day of Brahma and perish at its ending.
The three Lokas or the Triloka are:
1. PRETA LOKA or PITRI LOKA in BHUVARLOKA
2. INDRALOK and
3. SURYA LOKA in SVARGALOKA
BHULOKA is the physical world or the earth and BHUVARLOKA, whose basis is the APAS
TATTVA and is the intermediate world between the earth and Svargaloka, the heaven whose basis
is AGNI TATTVA.
Jiva has three sheaths corresponding to the Triloka, namely:
1. the ANNA MAYA KOSHA or the food sheath as it is built up out of food we eat and
corresponds with the visible part of earth and is composed of solid, liquid and gases. It is
concerned with STHULASHARIRA or solid body.
2. the PRANA MAYA KOSHA or Prana-sheath, the life-energy sheath and includes all the
forces (magnetic, electric etc) corresponding to the visible world and is composed of ethers.
3. the MANO MAYA KOSHA, the mind-sheath comprises of two parts – the denser part,
where lies passion and relates to Bhuvarloka. The other being finer part, where lies the
emotions and thought and relates to Svargaloka.
The SUKHSMASHARIRA or the subtle body is concerned with Pranamayakosha and
Manomayakosha.
In addition to the above three Koshas, VIGYAN MAYA KOSHA, the knowledge-sheath, a part
of SHUKSHMASHARIRA, connected with the invisible world, is also included which connects the
Jiva with a loka beyond Triloka, known as MAHARLOKA, which is ineradicable and lasts through
the cycle of births and deaths, where the Jiva carries his pilgrimage.
KARMENDRIYAS, the centres which direct and control the organs, through which the emotions
are felt, its organs being hands, feet, and organs of speech; and GYANENDRIYAS, organs being
eyes, ears, tongue, nose, and skin, lie in the Sthulasharira.
Upon death, the Jiva’ s Sukshmasharira is separated from its Sthulasharira, leaving Sthulasharira
lifeless and the Jiva so drawn away by Pranamayakosha. As the denser part of Manomayamoksha
starts to fall, the Jiva is called Preta and becomes occupier of Pretaloka. When this denser part of
Manomayamoksha is done away with, he (Jiva) now goes to Pitriloka as a Pitri. The Jiva suffers
as Preta if his deeds were bad and craves for earthly pleasures until he unburdens. Having purifies
his Manomayakosha, the Jiva then goes to Svarga. When the time in Svarga is exhausted, he then
leaves for Vigyanmayamoksha. And when time for the Jiva there is exhausted, he creates new

6. Manomayakosha and the Devas build a new Pranamayakosha and Annamayakosha for him as per
his Karma, and the Jiva is born again in Bhuloka.
Thus, the above stages flare up until Jiva apprehends his delight in meditation, in worship and
compassion to help the weaker ones. Once he starts to gain pleasure in helping and elevating the
weaker ones selflessly and is full of wisdom, he is released from the cycle of births and deaths. He
then dwells in the higher invisible lokas, working for the Supreme or Ishavara and enters Brahman.
GENERAL HINDU RELIGIOUS CUSTOMS AND RITES
SAMSAKARAS. These are the religious ceremonies that should be performed by the followers
not only when the Jivatma or the follower is alive but also when he dies, along with suitable
Mantras. This creates a connection between the Jivatma and the Supreme, also helps the departed
to reach his ultimate stage. The laws of the nature are laws of the Supreme and everybody should
follow it with obedience as a religious duty. The followers should maintain personal hygiene and
keep his environment clean. If he pours impurity within him and around, he becomes soiled in the
eyes of Devas and Rishis. This section of the book also explains about the Five Sacrifices that
should be made every day. The Five Sacrifices are performed for complete satisfaction and
longevity of The Noble or True Man. This satisfaction is attained by him in worship. For proper
development and balance, followers attain definite stages, namely – Brahmacharya, Grihastha,
Vanaprastha and Sannyasa, marked by four distinct stages called as old Varna system and is
recognised by social classes.
(The Samskaras) Samskaras are the rites or religious ceremonies that are to be performed by the
followers of Eternal Religion. These ceremonies are performed as:
1. it helps the Jiva to conquer and purify his sheaths.
2. it brings to his aid Superior Intelligences (Deva and Rishis)
3. it improves the atmosphere around him and so makes it easier for him to steady and
concentrate his mind.
To achieve aimed results, material objects, gestures, postures, and sounds are used.
Material objects or Objects of Meditation such as flowers, leaves etc. are offered as it “creates a
link between the worshipper and the Immortal”. For example – rosary of Tulsi is offered to Shri
Krishna or Rudraksha or a Bel Patra is offered to Mahadeva. These objects are offered as has
some magnetic effect that pulls the worshiper and the Supreme. We perform these rites by making
certain gestures and postures as it prevents the Prana (the sub-division of the life-breath that
circulate in the body) from escaping and making it worthy for serene, peaceful, and focused
thoughts.
Sounds or the Mantras, “is a succession of sounds in a definite sequence” that give rise to regular
vibrations which straightforwardly affect the subtle and tender body, Sukshmasharira. These
sounds if chanted in a suitable way, attracts the Superior Intelligences and they bring him aid.
Moreover, they dispel antagonistic powers or “hostile Intelligences and bad magnetic influences”
and improves surroundings of the speaker. If these sounds are not produced in a certain way, the
vibration changes and so would be the results. One needs to retain that translated Mantra is just a

7. sentence with no meaning. Another thing to be reckoned is that the Mantras will work opposite
if the man is not trying to lead a good life. The vibrations caused by Mantra will oppose the
vibration of his body, creating a negative effect on his Sukshmasharira. Thus, the man will be
inclined towards evil. Provided his deeds and thoughts are good, Mantra cause no harm even in
subdued tones. They affect the subtle kinds of matter more than the denser.
“Seven of the Samskara relate to infant life and early childhood. Out of these seven, the sixth,
ANNAPRASANAM, the first feed with solid food can be observed universally.” The seventh
being CHUDAKARANAM, piercing or ears; eighth being UPANAYANA, beginning of student
life. he is then sent to GURU who bestows on him the sacred thread and teaches him GAYATRI.
Thus, making him DVIJA or twice born. UPANAYANA also marks the stage of Brahmacharya,
celibacy. His duty now is to study with utmost conscience. This stage ends with return to home,
SAMAVARTANAM. Now he is ready to begin with the second stage, GRIHASTHA. The tenth
Samskara is VIVAH, marriage that marks the entry into maturity and responsibilities.
In modern times, Upanayana and Vivah Samskara are popular but Vivah samskara, marriage
often occurs betwixt student life which deteriorates the qualities of student as well as married life.
(SHRADDHA) this chapter talks about the part of ritual SHRADDHA, PRETA KRIYA that is
performed upon death of the visible body of Jiva by those who are alive. The Annamayakosha,
the visible body is burnt upon death as it hastens dissolving of constituents. “Ashes are then
collected on the third day and are thrown into running water of a sacred stream”. Certain Matras
help the Pranamayakosha to disband. The Mantras and Objects creates a magnetic effect that
permutates the materials of Manomayakosha. Then the ceremony, SAPINDIKARANA is
performed, which helps the Jiva to reach Pitriloka. Thus, by offering Shraddha the Jive departed
dwell in the Pitris and the son should perform the Sapindikaran for the father.
The decomposition of a buried body is slow and emits poisonous gases that is bad for the ones
who are living. Burning is considered the best way to destroy a dead body as it dissolves body as
quickly as possible. The longer a body takes to dissolve, longer will the Pranamayakosha wander
on earth, creating problems for the alive.
(SHAUCHAM) It is the duty of all His followers to follow His laws with obedience. Keeping
oneself clean is also a law that must be followed sincerely to keep oneself pure and healthy. The
sanitization of the invisible body, Pranamayakosha is done by enchanting Mantras. Since, visible
body, Annamayakosha is made up of physical materials, the process of cleaning it is also physical.
“Annamayakosha is made up of food we eat, water we drink, air we breathe and other minute
particles that cannot be seen”. There are millions of living creatures around us that cannot be
seen. Unknowingly, we intend to exchange some of our particles with other. To stay healthy, the
impure particles are needed to be done away with. Therefore, the concept of Shaucham comes to
attention.
The food we eat should be pure. The plant products, i.e., leaves, fruits, grain, and roots which are
unfurling should be used as it is pure, full of life and has high integration levels that benefits our
body. As food passes it’ s best, it starts decaying as life in it starts to depart. The older it gets, less

8. would be its power of integration, more impure it would be. Flesh id considered impure as the
life in it departs, process of healing stops, the body starts to “disintegrate” and is prone to diseases.
Pure water amongst liquids is mandatory for good health. Herbs, tea, coffee and cocoa if taken in
small quantity with water is functional. Milk is considered both as food and drink. Drinks
containing alcohol is the most impure and harms the body the most. It is made by the process of
fermentation. The particles in it are already disintegrated. When consumed causes heavy damages
to body and brings early death. Bhang cannot be left out when talking about fermented liquors.
Pure air is as necessary as pure food and drink. The air around us should be clean. Proper
ventilation should be cared for. We exhale carbon dioxide along with certain impure particles
which is unhealthy to breathe. Fresh air needs to circulate into our lungs to cleanse it.
Frequent washing and bathing keep outer surface of body clean. One should take bath at least
once every day. Body should be thoroughly rubbed. Hands should be washed thoroughly before
and after having meal. The garments need to be washed on the daily basis.
The purification or cleansing should be done not only of Annamayakosha or the outer self but
also of Pranamayakosha, the inner self and this can be achieved by performing Japa, Mantras
and worshipping in two twilights with focused and calm mind. It is influenced by
Manomayakosha. Manomayakosha depends upon the purity of one’s own thoughts, desires, and
the company we have around us. If we are accompanied by lousy, so would our thoughts and
actions be.
Thus, “the body is purified by intake of fresh food, water and air; Manomayakosha or the mind
is purified by truth; Pranamayakosha, the soul is purified by knowledge and austerity and
wisdom”.
(THE FIVE DAILY SACRIFICES) The followers should concern themselves only with “Great
Sacrifices” that must be offered daily. “There exists a Law of Yagya, of Sacrifice, and the man’s
glory is to voluntarily work with it”. Each sacrifice has “an outer form and inner meaning”.
“These sacrifices teach a man to have a harmonious relations with superiors as well as lower
entities”. The Great Sacrifices are:
1. The sacrifice to Rishi or Vedas
Outer meaning is studying and teaching. Every follower should study some sacred
books, such as the Bhagvad Gita, the Anugita, Himsa Gita, to gain knowledge of the Self
without which he cannot understand his position and duties; and should always be ready
to share it. The self-assessment and pondering over the content of books are more
important than the amount read. The inner meaning of this Sacrifice is that one should
learn in such a way that he can teach others too. As put by Manu, teaching is a sacrifice.
2. The sacrifice to Devas
Homa, the offering into fire is the Deva-sacrifice to recognise the kind ministry and
protection of the Higher Intelligences working in the nature and harmony with nature.
“The inner meaning to it is the realisation of our relations with the super physical worlds
and its interdependence”.

9. 3. The sacrifice to Pitris
Tarpan, offering water to older generations (ancestors) who have departed. the inner
meaning is to reckon the debt we owe to our ancestors who worked hard to improve
circumstances then so that the generations ahead could prosper.
4. The sacrifice to Men
It means to show hospitality towards people who are impoverish. The inner meaning is
the duty of serving and helping those in need.
5. The sacrifice to Bhutas
Bhutas here means to creatures invisible and are of lower entities. The sacrifice is to
keep a small quantity of food, before eating, in such a place from where vagrant men and
animals can have it. The inner meaning is to practice benevolence towards the lower
entities. Being humane towards them and recognising their services are the goals of this
sacrifice.
(WORSHIP) To worship is to show a lot of love and devotion for Supreme. It is the act of
attributing reverent honour to the Supreme. Even the one with perfect knowledge does not have
peace if he is not inspired by devotion to the Ishvara. The restless mind finds often calms by
worship. It is a medium through which we not only feel a connection between Him and us but also
recognition of His power and nature.
After gaining the knowledge of final truth of Para-Brahma and writing Mahabharata and Brahma-
sutras, Rishi Vyasa could not find peace of mind. As counselled by Narada, Rishi Vyasa started
to sing the praise of Ishvara. This was elaborated by him in the Vishnu-Bhagavata. Thus, earning
peace of mind.
“The Unconditioned or the Supreme power is never an object of worship”. Attributes or His forms
or the Saguna Brahman needs to be worshipped. No matter which of the forms we admire; Lord
Vishnu or Lord Mahadev or Goddess Durga or Ishtadeva, the family Deva or Devi; it is the Ishvara
who is worshipped. In fact, we worship Ishavara Himself in one of His forms.
Puja is a general term for worship where we image or use a picture or a murti of one of His forms,
mantras are enchanted, water is poured, fruits and flowers are offered. This way we show our
affection towards god.
Upasana has many forms of worship including meditation and daily Sandhya. Sandhya is of two
types: the Vaidika and the Tantrika. Every follower of Sanatan Dharma should perform Sandhya
as per one’s family customs.
(THE FOUR ASHRAMAS) The Ashrama dharma idealises resting places in the forest of human
life for people to achieve liberation from the cycle of birth and death, by adhering to a code of
conduct and a map of life. Its principle aim is to inculcate divine centred living and encourage
people to uphold Vedic dharma or knowledge, as they pursue the chief aims of human life, namely
dharma (right conduct), artha(wealth), kama(pleasures) and moksha(salvation). Every stage has its
own glee and duties which should be enjoyed without sacrificing spiritual ideals and humanity.
The four ashramas, also known as four stages of life, are:

10. 1. Brahmacharya, the stage of studentship.
The beginning of student life is marked by Upanayana samskara. The boy is then sent to
Gurukul. He then is known as Brahmachari, a celibate who is chaste in his thoughts and
the only aim during this stage for him is to gain knowledge. Certain virtues are to be
followed by him. He must be an early riser, punctual to his schedule, take plenty of
exercise, have plenty of water and moderate food, should not allow himself to sit idle and
enjoy luxury. He thus, is alert, strong, and active. If a student is lazy, sleeps for long hours
and is lavish, he becomes either fat or too thin, that is, he is unfit mentally and physically.
The student must be obedient to elders as it may save him from many complication. Also,
humanity and providing service should be practiced. The stage ends with return to home,
SAMAVARTANAM.
2. Grihasthya, the stage of house holdership.
The beginning of this stage is marked when the youth complete his studies and is ready
to get married. It is considered sacred as “it is the field for cultivation of virtues.” This is
the stage when a man raises his family, as well as accumulates wealth(artha) along with
fulfilling the needs of the society. The period educates the person to conserve energy to
uphold dharma in the practical life. One lives one’s life properly in this ashram and will
likely to find himself a good candidate for Sanyasa life ahead. Marriage at a younger stage,
stage of being a student, is bereaved according to ancient decorum. Also abandoning one’s
home before due time and living a life of an ascetic is condemned.
3. Vanaprastha, the stage of forest dwelling or seclusion.
When the householder believes that his children now can handle the burden of duties,
he takes retirement from his duties and dwells in the forest, living a secluded life. The
person starts his spiritual pursuit and marks greater emphasis on moksha.
4. Sannyasa, the stage of total renunciation, that is, asceticism.
This stage remarks abdication of material desires and prejudices represented by a state
of disinterest and detachment from material life. The purpose of this stage is to spend one’s
life in peace and have a simple transcendent life, until he departs.
(THE FOUR CASTES) caste is a rigid social stratification characterized by hereditary
status social barriers sanctioned by customs or religion. It restricts occupation of a person
and association with members of other caste. As written in the book, “in the long
pilgrimage of the Jivatma through myriads of birth, already referred to, there are four
distinctly marked stages, called of old varna, or colours and recognised in the social polity
laid down by Manu as distinct social classes, or castes.” Caste should never be confused
Varna. Varna according to ancient scriptures, refers to classification of people based on
their qualities irrespective of their hereditary. One can change one’s varna but changing of
caste is not allowed.
“In ancient days, the outer caste coincided with the stages, Jivatma at each stage were
born into bodies belonging to that stage, and whole society was progressive”. Later,
Varnasankara, caste confusion began. In accordance with this book, it was foreseen by
Arjuna in his distress on Kurukshetra.
As described in the book, the four stages are, shudra, vaishya, kshatriya and brahmin.

11. 1. The stage in which infancy, youth, developing obedience, patience, few
responsibilities, and serviceableness are seen is the Shudras. At professional level,
these qualities can be seen in labourers, artisans, servants, and manual workers of every
kind. In these days of caste confusion, a person having these qualities born in Shrudas
are functional or utile but if born into higher classes, cause much harm due to their
incapacity to bear weight of higher duties and responsibilities. Also, difficulties arise
in life if a person of high intellect is born in lower bodies.
2. The next stage includes that period when an individual is ready to take up
responsibilities, gain wealth, organise, and direct labour and gains possessions and
social status. Such qualities are seen in the Vaishyas. At professional levels, these
include, traders, commercial class, bankers, capitalists, managers of industrial sectors.
3. The third stage is marked when one’s responsibilities widens out to nation. He is called
to legislate, to rule, to work selflessly for the State. He uses his power not to fulfil his
personal will but to serve, protect and organise his State. This includes kings, warriors,
judges, legislators, people in national defence and are known as Kshatriyas.
4. The fourth stage is the serene age of Jivatma. In this stage the Jivatma renounces
worldly pleasures and devotes himself to help the younger ones to tackle their
problems. This includes priests, counsellors, poets, philosophers, teachers and are
known as Brahmins.
In modern days, caste confusion has become a major problem. Social harmony and peace
are deteriorating. Every person should be known according to their valour, their deeds.
Man’s caste should be decided by his profession, his conduct and not his birth. The ancestry
should not be the cause of being twice born. If the characteristics of truth, good conduct,
mercy, knowledge, and austerity is present in a Shudra then he should be recognised and
should be called a Brahmin. If courage, generosity, vigour is one’s conduct, he should be
reckoned as Kshatriya. If charity, discretion, providing aid is one’s conduct, he should be
identified as Vaishya. If fidelity and serviceableness are shown, then he should be accepted
as Shudra. Thus, caste system practices this way can eradicate the problem of caste
confusion.
(ETHICAL SCIENCE, WHAT IT IS) Science is a collection of facts that are
systematically arranged in their relation to each other and the principles underlying
these relations are known. ‘Ethical’ means that which relates to conduct. The way a
person interacts or behaves with other people as well as other creatures. Ethics means
right conduct, morality. Morality teaches us to live in harmony with each other and
with our surrounding. And to live in harmony is to promote union. Thus, Ethical
Science is a systematic series of facts of conduct and proper understanding of
underlying principles in relation to eachother. Welfare of all beings is the key to
morality.
Achara (good conduct) is the mark of Dharma. It is the root of all Tapa. By Achara
an individual attains glory and esteem, and from Achara, Dharma is born, and

12. Dharma enhances life. Thus, Achara is higher than all other teachings and the highest
dharma. The fruit of wrongdoing may be good to taste but will not last long and
would bring a person to an edge later in life. Every sin is a poison. Addiction to
Artha(wealth) and kama(pleasures) will haunt the person with fear of death.
Emancipation that is Moksha is the highest good.
(The Foundation of Ethics as Given by Religion) The primary truth of religion is
the foundation of Ethics. Several reflection of the one can be observed as Devas but
the unity is the Supreme. In the same manner, many upadhis are dipped into the
ocean of existence but the life that fills each is the same. So are humans. If one cuts
his/ her deep, bleeding will start eventually, making the person weak due to loss of
blood as there is only one supply of blood. Similarly, if one man hurts the other, both
will suffer accordingly. Thus, unity of Self should be recognised. The Self when
harmonised by Yoga abides all beings and thus, beholding unity with perfect
knowledge.
(Right and Wrong) The terms Right and Wrong are known to everybody. These
words are common, used quite often but their meanings tend to be a bit difficult to
understand.
In the vedas two Marga namely, pravritta marga and nivritta marga are given that
make up the path of evolution along with the Will of Ishvara as His aspect of Vishnu
who guides the universe. Working according to This Aspect of Ishvara (Vishnu) is
right and working against IT is considered wrong.
Pravritta Marga is the path of going forth. The path on which the Jivatma builds
himself up into separate individuals by inculcating several strands from his
environment and building stronger psyche. Karma done under personal desire for
gain is known as Pravritta Karma. Performing this karma, man evolves into the
condition of devas.
When the Jivatma learns that he is a part of a much greater reflection (Ishvara) he
begins to unite with HIM and sees unity under diversity. He tries to give what he has
to those who are weaker. This path to unite with the Self is called Nivritta Marga.
Karma is done without desires to gain anything under the guidance of perfect
knowledge of right conduct is known as Nivritta karma. Performing this karma leads
a man beyond the five Bhutas.
People start with Pravritta marga. As they evolve, gain proper knowledge, the path
leads them to Nivritta marga.

13. Thus, the right conduct consists of desires, thoughts and actions that help oneself
and others to tread Nivritta Marga, leading to Union and aiming to decrease
discretion is considered as Right. Whereas anything that leads away from unity and
increases separateness is considered Wrong.
Right and Wrong is related to one’s position in evolution. What may be right or
wrong for developed Jivatma such as human, has no significance to the ones who
are undeveloped.
Right and Wrong are also related to Morality. Being subtle is being moral. This
means that a person should act according to his intellect under a certain
circumstance. Forgiving is and act of morality. But forgiving someone who deserves
to be punished would also be considered as a sin. It needs to be applied with careful
judgement. “A morality that is based on words, without regard to special
circumstances leads to error”.
Vedas, Smritis and Upanishads are great sources of Dharma. One can easily
understand the concepts of right conduct and satisfaction of the Self.
(The Standard of Ethics) “Of all things, the knowledge of the Self id the highest. It
is the foremost of the sciences, for immorality is attained thereby.” Union, as we
know, is the general standard by which actions are judged at the present stage of
evolution. We also know that majority have not reached this stage. This can be
achieved if we promote union and the path to it is morality. As stated by Shri
Krishna, Divine (right ones) are those who promote union, who are fearless,
steadfast in the yoga of wisdom, almsgiving, self-restraint, study Shastras, are
straightforward, truthful, have no fickleness or envy or pride and are modest.
Whereas Asuric (wrong ones) are those who are Ahamkari, show ego and are
selfish. Their qualities being hypocrisy, arrogance, harshness, and conceit. And this
also is the distinction between Right and Wrong. This is the standard principle and
remains unaltered as it is based on evolution and accord with the will of Ishvara.
One who follows Right, practices equality, attains the Supreme state of the Self.
(Virtues and their Foundation) Being righteous, moral, honest, truthful, modest,
etc. are the Virtues of a man rather the one who is on Pravritta Marga. As per
previous information a man is born with three debts. Debts are something we owe;
we have received and should be repaid. First, debts to the Devas. Second, debts to
the ancestors and third, debts to rishis. These debt are paid by sacrifice, progeny, and
study, respectively. Payment of debts is called discharge of duty which in turn is
known as Virtue. After discharging all the duties man seeks for Moksha. The non-

14. discharge of duty is Vice. Without discharge of duties, one cannot attain Moksha
and thus, one’ s downfall starts.
Virtue is payment of debts we owe to the devas, ancestors, rishis, or anyone else.
This is the wheel of life. the one who does not follow it, lives in pain and agony.
A virtuous man recognises his duties and fulfils them. Whereas a vicious man would
do nothing to fulfil his obligations or debts.
Virtues are also form of Truth. The greatest ruth being unity of Self amidst diversity.
Truth is the dharma of good. It is the final way, tapa, eternal power, highest of all
sacrifices and the very foundation. “truthfulness, equality (impartiality), self-
control, absence of envious emulation, forgiveness, modesty, endurance, absence of
jealously, charity, thoughtfulness, disinterested philanthropy, self-possession and
unceasing and compassionate harmless – are the 13 forms of Truth.
“anger, dejection, lust, delusion, cynicism, wrongful activity, greed, envy, jealousy,
irritated worry, sullen hate or malice, scorn and fear – are the 13 forms of Vices or
Untruth, the powerful enemies of living creatures.
Truthfulness has always been a marked characteristic of the noble men as described
in Hindi Literature. Our Literature is full of examples of such noble men. Some are
listed below.
One of the incidents of keeping one’s words is of Prahlada and Indra. Indra disguised
himself as a Brahmana and served Prahlada as his disciple. Pleased with Indra,
Prahlada offered to ask for anything. Indra asked for Prahalad’s ‘Sheel’ that is
character, manner, behaviour and Prahlada gave it to him. Without any fear.
Mahabharata is a such an epic where one can find answers to one’s all questions.
Also, the epic is full of examples of virtuous men who kept their promises above all.
In the battle of Kurukshetra, Arjuna refused Shri Krishna’ s help when Bhishma
attacked Arjuna because Shri Krishna had promised not to carry any arms with him.
So did Yudhishthira though almost forlorn at victory.
Bhishma Pitamah had promised that he would not take throne neither he would
marry. Despite her stepmother Satyavati praying him to take the throne he did not.
He kept his promise, above the glory and aura of the throne.
Another incident in the Mahabharata is of Indra and Karna, the man of fire, pride,
straightforwardness. He was born with such a natural armour that any weapon could

15. not pierce it. Arjuna would have failed because of the armour. So, Indra, the king
of devas disguised himself as an aged Brahmana, appeared in front of Karna and
asked for a boon. Karna promised him to give whatever he could within his powers.
Despite Karna knowing he was Indra disguised, he kept his words and gave his
natural living armour, thereby winning a longer life and a far nobler name than if he
had defeated Arjuna.
Another incident is from Ramayana. The words were kept by King Dashrath to his
youngest wife, Kaikeyi and sent his eldest and beloved son Rama to wander forth
into the forests as an exile and crown was placed on the head of Kaikeyi’s son,
Bharata. “better far that he should die, than that the King’s word be broken, and
truth slain.”
Bali, grandson of Prahlada, the Daitya king had conquered the Triloka. Ashvamedha,
the rites of great sacrifice was commanded. Lord Vishnu in his Vamana avatar
disguised himself as a dwarf, came to the sacrifice and begged as boon as much land
as He could cover in three paces. Shukra, preceptor of Bali bade him to refuse.
Regardless of who the dwarf was, Bali kept his promise and asked to keep His third
step on his head as he had covered Triloki in His two steps. Bali lost his powers and
was defeated. By this act of Bali, Lord Vishnu blessed him to be the next Indra, when
Purandara the then Indra vacates the office. (Indra is a POST, great office of the
sovereign of the divine kingdom and NOT A NAME)
(Bliss and Emotions) Bliss is that aspect of Jivatma’ s nature that is always in search
of happiness, ecstasy, trying to realise itself by uniting itself with the outer world.
Impulse outwards are called desires. When these desires unite with an object that
gives him satisfaction or delight, emotions emerge. This emotion is called love or
likeness and is attracted towards that object. Emotions are the linkages that link or
unites the Jivatma to the object. If these desires connect a person to some objects
that gives him pain, sorrows or griefs, emotions emerged is called hate or dislike and
Jivatma strongly disapproves to be around or to have it.
The one who is disciplined, has proper senses, is free from attraction and repulsions
and has mastered on self, is the one who finds peace.
Union with the Right and the Happy is thus Bliss.
(Self-regarding Virtues) Self-control is the control of the lower selves by the higher
Self of the bodies by Jivatma keeping aside the connection with the relations between
the different Jivatma in modern classification is known as self-regarding.

16. Karma of person brings good or evil fruits to him. Self-control is one of the great
virtues a man practices. Manu, the great law giver says, “Man or the Jiva does
something according to his mental, vocal and body forces. And each of these should
be mastered.” Action is born of mind, speech, and body.
The mind or the Manomayakosha includes emotions that must be controlled.
Controlling one’s mind is the hardest and the most essential part of self-control as it
runs after the objects of desires that are occupied with worldly pleasures. The
emotions are ever craving satisfaction, and the mind seeks to gratify them, becoming
their slave.
The next to control is one’s speech. One should always think before one speaks.
Troubles knock the door of one who speaks recklessly. one who conquers his tongue
is near to self-mastery. Epics such as Mahabharata is full of such examples. Arjuna,
who was a hasty speaker got himself into good number of troubles. In the battle of
Kurukshetra, Shri Krishna had to come to Arjuna’s rescue, shrouded the sun
prematurely, as Arjuna had vowed to kill Jayadratha, the slayer of his son, before
sunset which was nearly impossible for him. His speech was the cause of his death
on the Great Journey.
Third is to control the physical body. it should not be allowed to hurry us into sin for
its gratification. Being able to delay satisfaction is not the easiest skill to acquire. It
involves feelings dissatisfied, which is why it seems impossible for people who have
not learned to control their impulses. Choosing to have something now might feel
good but making effort to have discipline and manage your impulses can result in
bigger or better rewards in the future. Delaying gratification improves self-control
and helps to achieve long term goals faster. An example of King Yayati, son of
Nahusha of Lunar Dynasty, who was driven mad by wild desires. When Rishi
Shukra, the priest of the Titan-kings, father-in-law of King Yayati learnt this about
him (Yayati), he(rishi) cursed him. King Yayati turned into an old man during his
glorious manhood. Rishi Shukra taking pity on him, granted him a ban to exchange
his thousand years of feebleness with any of his young sons. The fifth and the
youngest of his sons Puru, exchanged his age with Yayati out of love. But Yayati
still was persuaded by seeking pleasures. gradually he realised his mistake, re-
exchanged his age with his son, handed over his kingdom to Puru and left to dwell
in the forest, chanting verses that summed up his life.
Shri Krishna says, “desires may not be quenched by enjoyment of its objects; it only
increases manifold therewith, as fire with libations of butter”. It means that a

17. smouldering fire of repulsion and dislike that later grows into a blazing fire of hate
that consumes all. One of the chief cause of the Great war of Kurukshetra was
Bhima’s boyish thoughtlessness. He was the strongest of all, thus often indulged in
rough plays, bulling the ones weaker than him. When number of boys climbed on
trees, he used to shake the trunk of tree until they fell from it. He would almost
drown the boys underwater as his lung capacity was greater than others. It filled him
with delight but others with hate and agony.
Acts of oppression, bulling etc. may be magnificent in one’s brain but is mean and
autocrat to Just eyes.
Truthfulness, absence of theft, absence of anger, modesty, purity, intelligence, self-
possession, self-control, restraint of the senses, learning this is declared to be the
whole of dharma."
(Virtues and Vices in Relation to Superiors) love or devotion is the root of virtues,
of the qualities that promote union. It an emotion which is unselfish and prompts us
to make sacrifices for others and to restrain ourselves for the common good. On the
other hand, hate is the root of vices, of the qualities that promote discrete.
This devotion of feeling of love impels man to act in relation to his superiors, to
those whom he looks upon. A man’s superiors are: God, Sovereign, Parents,
Teachers, and the Aged.
Love to God shows itself as reverence, devotion, worship, and submission to His
Will. His Will as we know is Ishvara’ s aspect of Vishnu. HE himself brings aid to
those who have love for him, as we see in the case of Prahlada son of Daitya King
Hiranyakashyapu. Lord Vishnu in his Narashimha avatar came to rescue Prahlada.
Dhruva who was a great worshipper of Him, was awarded with the pole star throne
on the boundary of Triloki, when he left his father’s palace to flee from his
stepmother’s cruelty.
The one who does not honour the Supreme is overthrown. Ravana who was monarch
in Lanka, thought themselves to be rivals of Ishvara and set themselves against His
Will. Jarasandha, king of Magadha, refused to bid Shri Krishna, was captured, and
slain by Bhima. Shishupala, Duryodhana and all his friends and followers perished
as they refused to Shri Krishna’s counsel.
Loyalty to the Head of the state is equally insisted on in the Shastra. If a king fails
to defend righteousness, then the devas dethrone the king and subject him to public
disgrace. Patriotism, the love for one’s country and spirit of public service are also

18. virtues to loyalty and to righteous person. King and Country are the objects of true
loyalty. Man, who has readiness to sacrifice himself for his country and people
prospers in the long run. It makes a man feel the success and the sufferings of his
country.
To parents is due ever most complete obedience. Their service is declared to be the
best austerity. They are first teachers to man. They are the world for the man. The
who does not honours them, and their duties is subjected to disgrace and all his
karma remains fruitless. Ramchandra, the great example, obeyed his father and went
on an exile without any complain.
The Teacher is added to the father and mother by the Sanatan Dharma as the third
object of reverence and service.
one who habitually salutes and constantly pays reverence to the aged, obtains an
increase of four things: length of life, knowledge, fame, and strength.
(Virtues and Vices in Relation to Equals) Considering one’s relations with the
equals is important to make our home and our relations harmonious. Family is the
important and primary component of society and women are the most important
component of a family. Women must be honoured and adorned by their fathers,
brothers, husbands, brothers-in-law and who ever desire welfare. Where women are
honoured, Devas are pleased. Where female relatives live in grief, are cursed, and
not honoured, family perishes, and no one prospers ever.
The Hindu books are full of stories of the conjugal love that should blind husband
and wife together. The husband and the wife are one, as Manu says, on the husband’
s side love is protecting, sheltering, tender, one wife’s side love is yielding, sweet,
devoted. This mutual fidelity continues till death. Ramchandra and Sita – ideal
husband and wife. We even have heard the story of Savitri bringing back her husband
from Yama, the king of Death.
Next is love and affection amongst siblings. The whole Mahabharata is an example
of brotherhood of the Pandavas and the Kauravas.
Amongst the virtues to be shown outside the family, Hospitality stands in the first
rank. A guest must not be driven away by a householder whether he have come at a
convenient or inconvenient time. He must be entertained irrespective of own state.
The householder should not eat before the guest has filled his appetite. Being
hospitable to guests procures wealth, fame, long life, and heavenly bliss.

19. Another sign for noble nature is Readiness to forgive wrongs. The ancient law states
not to speak the unpleasant truth and learn to forgive. The story of Vidura forgiving
his brother Dhritrashtra for his wrong conduct, when Vidura counselled him and his
sons wisely but firmly praying him to enforce peace with Pandavas.
Urbanity is a virtue very characteristic of the Old Hindu Life. He whose speech and
mind are pure and ever carefully guarded, he obtains all the fruit that is obtained by
means of the Vedanta. One should never interrupt when other speaks. One should be
a patient listener, should never utter malignant words and should avoid unbelief in
God. One should always be patient and speak gently, honour the worthy.
Tejaswi is the one who has controlled upon his anger that had risen within him, who
brings joy to all the worlds by practising gentleness. He then becomes the knower of
the truth.
(Virtues and Vices in Relation to Inferiors) inferior here means the one who is
younger than oneself. The best example of relation between superior (elder ones)
and inferior (younger ones) is that of parents and children. Tenderness, compassion,
gentleness, kindness, are the virtues that can be seen which make happy atmosphere.
Parents suffer in their children’s sufferings, feel proud in their achievements, are
glad in their happiness, sympathies with them in everything. the superiors should
remove thorns and guard their younger ones.
Hindu literature is full of splendid stories that beautifully carves affection of parents
for their children. One of them being the story of Surabhi, the celestial mother of the
race of cows and bulls. She once stood before the King of devas, Indra, with tears in
her eyes because her heart was grieved by the torcher done to her children, pair of
feeble bulls. Indra then understood the tender love of a mother and poured showers
on the fields of earth that made it easier to plough and sent comfort to the man and
the bulls.
Another well know story of affection is that of Dashrath and Ramchandra. Love for
his was so pure that Raja Dashrath enjoyed over his son’ s (Ramchandra) splendid
qualities and was drenched in sorrow on his exile that broke his heart and was
subjected to death.
Another story comes from the epic Mahabharata. Agony of Arjuna upon death of his
son Abhimanyu. He was stung to madness for not able to protect his beloved son.

20. Protecting the weak is also a character of a King. As Bhishma says, “to protect his
subjects is the cream of kingly duties. The King should always bear himself towards
hi subject as a mother towards her child.” The King has been made to be the protector
of his subjects, assign them work as per their skills and rank them accordingly. The
king should destroy his foes. He should without any hesitation feed the weak and
one in need, treat them as his guests. Several stories are mentioned in which good
kings defend the weak who their king’s protection and his sense of duty. Compassion
is the mark of great merit of saints. Compassion secures the blessings of the good.
Many ancient stories are there to mark the virtues of a noble man. But the danger
which relates to showing tenderness and protection to the weaker than we is the vice
of pride. It arises from Ahamkara that gives the sense of discretion or separateness.
by letting the mind dwell on one’s own usefulness and power to do good, pride is
awakened, and quickly ruins the good work that has been performed. Ahamkara is
the most powerful foe. Even the very highest or the most intellectual person also
falls into this subtle but vicious feeling of Pride. The work done under pride thus,
brings unavoidable consequences.
(The Reaction of Virtus and Vices on Eachother) in previous chapters we have
learnt about the virtues and vices. Illustrations were used to show that virtue returns
happiness whereas vices return sorrow. By showing love to others, we awaken love
in them. By showing hate, we awaken hate. A word from one person would bring
angry reply from the other and the cycle goes on. When gentle words are uttered,
goodness retorts. Thus, we can use right emotions to counter the wrong. A wise and
gentle reply would soothe the angry. Returning good for evil and only acting in this
way we can restore harmony when it is disturbed and preserve it for happiness of
all.
“He who is not angry with the angry, he is physician unto both. He saveth himself
as well as others from great dangers”. Forgiveness is truth, tapa, purity. The world
is upheld by forgiveness.
If a person deeply pierces a wise man with barbed words, the wise man should take
refuge in patience. All the merits would be taken away just by gently smiling back
to the person who provoked anger. Anger consumes the person who provokes it and
takes away all the merits he has. One should learn to forgive to his inferiors,
superiors and equals who injures him by their words. This leads to the path of
perfection.

21. He indeed is a wise man who has conquered his wrath, show forgiveness when he is
oppressed by other. He thus has the true knowledge, that he uses for good of others
and for himself.