Hindu Text

Gemstone Healing Properties

2014-05-01T17:55:00.001+05:30

Gemstone Healing Properties

What Becomes of the Soul After Death (Sivananda)

2014-04-22T13:38:00.000+05:30

Karma and Diseases By Sivananda

2014-04-22T12:58:00.000+05:30

Swami Sivananda: “COURAGE is Thy birth-right and not fear. PEACE is thy divine heritage, not restlessness. IMMORTALITY but not mortality. STRENGTH but not weakness. HEALTH but not disease. BLISS but not sorrow. KNOWLEDGE but not ignorance.

“You are the architect of your own fate and fortune. You are the master of your own destiny.You can do and undo things. You can attain Brahmanhood by right thinking, right feeling,, and right acting. You can break old morbid habits by the power of WILL. You can destroy wrong Samskaras,unholy desires, wrong imaginations. You can build new habits. You can change your nature. You can build up beautiful character. You can move the whole world by your spiritual force. You can elevate others also to the status of divinity. You can control the force of nature. You can command the elements.

“Rely on your own Self. Do not be credulous. Believe not in any dogmas. Hear the inner voice of the Soul or promptings of the pure conscience. Be not a slave. Do not sell your liberty. Thou art the Immortal Soul. Destroy the inferiority complex. Draw power, courage, strength from within. Be free. Have no blind faith. Reason out carefully and then accept anything.

“Do not be carried away by blind surging emotions. Subdue them. Do not be intolerant. Expand. There is a vast magazine of power and knowledge within you. It needs ignition. Then the whole mysteries of the Self will be revealed unto thee. The darkness of ignorance will be dispelled by the light of knowledge of the Self. Constant meditation on the Atma is the master-key to open the realms of knowledge. I have given here the gist of Vedanta in a few lines. Taste the Vedantic nectar and attain IMMORTALITY, ETERNAL BLISS, and PERENNIAL JOY. This is the goal of life. This is the end and aim of existence. Karma Yoga and Upasana (worship) will prepare you to realise this highest goal.

Hindu Astrology

2014-02-28T11:04:00.003+05:30

Hindu Astrology or Vedic Astrology is a 7000 year old system of ‘predictions & divination'.

Vedic astrology is an ancient system of astrology originated in India. This ancient science has been practiced in India for more than eight thousand years. It is called "Jyotish" in Hindi, which means the knowledge or science of light. Since Vedic astrology or Jyotish is a part (Vedanga) of Vedas (ancient Indian Hindu scripts), it is known as Vedic astrology.

There are many differences between Vedic astrology and Western astrology, but the main difference is that the Vedic astrologers use the Sidereal system or fixed zodiac while Western astrologer use the Tropical system or moving zodiac. The difference between both zodiac (Ayanamsa) is now roughly 23 degrees which is almost a whole sign. This means that your Sun-sign that you see in the Magazines or Newspapers usually is not the same as your Vedic Sun-sign. In most cases it is one sign back. For example, if your Sun sign is Taurus according to a Newspaper, which uses Western astrology, it is most likely that you will be an Aries when a Vedic astrologer does your chart using the system of Vedic astrology.
Another important difference is that Western astrology mostly deals with one's psychological patterns and personality while Vedic astrology deals with more of practical matters and one's karmic patterns.

The Basic Components of Vedic Astrology

The most basic elements of Vedic astrology are the nine planets or heavenly bodies and the twelve signs of the zodiac and the twelve houses of the chart. When studying Vedic astrology, it is important to become familiar with the Sanskrit words for all the main components. To begin with, let it be known that the words planets and "grahas" are synonymous. The twelve signs of the zodiac are called "rashis" and the houses are called "bhavas" or "sthanas" .

The nine planets used in Vedic astrology are:

Common Name	Sanskrit Name
Sun	Ravi
Moon	Chandra
Mars	Kuja or Mangala
Mercury	Budha
Jupiter	Guru
Venus	Shukra
Saturn	Shani
Rahu	Raahu
Ketu	Ketu

The twelve signs, their lords, and their characteristics are given below:

Sun Sign	Sanskrit Name	Lord	Nature	Sex	Motion
Aries	Mesha	Mars	Fire	M	Movable
Taurus	Vrishaba	Venus	Earth	F	Fixed
Gemini	Mithuna	Mercury	Air	M	Common
Cancer	Karkata	Moon	Water	F	Movable
Leo	Simha	Sun	Fire	M	Fixed
Virgo	Kanya	Mercury	Earth	F	Common
Libra	Thula	Venus	Air	M	Movable
Scorpio	Vrishchika	Mars	Water	F	Fixed
Sagittarius	Dhanus	Jupiter	Fire	M	Common
Capricorn	Makara	Saturn	Earth	F	Movable
Aquarius	Kumbha	Saturn	Air	M	Fixed
Pisces	Meena	Jupiter	Water	F	Common

Download Astrology books From Here:

Panchanga-Tantra (Regulagedda Akshay)

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A Philosophy of Astrology (Anil Chawla)

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Indian Calendars (Akhil Doegar)

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Indian Calendars (Leow Choon Lian)

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The History of Astrology: Another View (Robert Hand)

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Vidur Niti

2014-02-27T11:20:00.001+05:30

Vidura (Sanskrit: विदुर, Vidura) is one of the central characters in the Mahabharata, a major Hindu epic.

As per the Mahabharata, Vidura was the half-brother to the kings Dhritarashtra and Pandu of Hastinapura, born the son of the sage Vyasa and Parishrami, the maid to the queens Ambika and Ambalika of the city. By some accounts, he was an incarnation of the god of death and justice Yama Dharma Raja, who had been cursed by the sage Mandavya for punishing the latter more harshly than his transgression warranted.

Both Ambika and Ambalika were wives of King Vichitravirya of Hastinapura, who died childless. Anxious to ensure the continuation of the royal lineage, Vichitravirya's mother Satyavati called another of her sons, the ascetic Vyasa, to bestow motherhood upon the two widowed queens. Vyasa, as a hermit practicing severe austerities, was unpleasant and even fearsome in appearance, so much so that Ambika shut her eyes tight when she saw him, and her sister Ambalika went pale with fear. Vyasa informed his mother that as a result, the sons they bore would respectively be blind (Dhritarashtra), and the jaundiced (Pandu).
Fearing that no such child would be a worthy heir, Satyavati asked Vyasa to grant another son to Ambika. Still fearful of Vyasa, Ambika sent the maid to Vyasa. This dutiful lady was not frightened by Vyasa's appearance and bore a normal, healthy, son. Thus, Vidura was born.

Manusmriti

2014-02-27T11:11:00.000+05:30

The Manusmriti (or "Laws of Manu", Sanskrit Manusmṛti मनुस्मृति; also known as Mānava-Dharmaśāstra मानवधर्मशास्त्र), is the most important and earliest metrical work of the Dharmaśāstra textual tradition of Hinduism.

The text presents itself as a discourse given by Manu, the progenitor of mankind to a group of seers, or rishis, who beseech him to tell them the "law of all the social classes" . Manu became the standard point of reference for all future Dharmaśāstras that followed it. According to Hindu tradition, the Manusmriti records the words of Brahma.

Traditionally accepted as one of the supplementary arms of the Vedas, Laws of Manu or Manava Dharma Shastra is one of the standard books in the Hindu canon, and a basic text for all gurus to base their teachings on. This 'revealed scripture' comprises 2684 verses, divided into twelve chapters presenting the norms of domestic, social, and religious life in India (circa 500 BC) under the Brahmin influence, and is fundamental to the understanding of ancient Indian society.

Srimad Bhagavad Gita

2014-02-27T10:56:00.000+05:30

What is the Bhagavad-Gita?
The Bhagavad-Gita is the eternal message of spiritual wisdom from ancient India. The word Gita means song and the word Bhagavad means God, often the Bhagavad-Gita is called the Song of God.
Why is the Bhagavad-Gita called a song if it is spoken?
Because its rhyming meter is so beautifully harmonic and melodious when spoken perfectly.
What is the name of this rhyming meter?
It is called Anustup and contains 32 syllables in each verse.
Who originally spoke the Bhagavad-Gita?
Lord Krishna originally spoke the Bhagavad-Gita.
Where was the Bhagavad-Gita originally spoken?
In India at the holy land of Kuruksetra.
Why is the land of Kuruksetra so holy?
Because of benedictions given to King Kuru by Brahma that anyone dying in Kuruksetra while performing penance or while fighting in battle will be promoted directly to the heavenly planets.
Where is the Bhagavad-Gita to be found?
In the monumental, historical epic Mahabharata written by Vedavyasa.
What is the historical epic Mahabharta?
The Mahabharata is the most voluminous book the world has ever known. The Mahabharata covers the history of the earth from the time of creation in relation to India. Composed in 100,000 rhyming quatrain couplets the Mahabharata is seven times the size of the Illiad written by Homer.
Who is Vedavyasa?
Vedavyasa is the divine saint and incarnation who authored the Srimad Bhagavatam, Vedanta Sutra, the 108 Puranas, composed and divided the Vedas into the Rik, Yajur, Artharva and Sama Vedas, and wrote the the great historical treatise Mahabharata known as the fifth Veda. His full name is Krishna Dvaipayana Vyasa and he was the son of sage Parasara and mother Satyavati.
Why is the Mahabharata known as the fifth Veda?
Because it is revealed in the Vedic scripture Bhavisya Purana III.VII.II that the fifth Veda written by Vedavyasa is called the Mahabharata.
What are the special characteristics of the Mahabharata?
The Mahabharata has no restrictions of qualification as to who can hear it or read it. Everyone regardless of caste or social position may hear or read it at any time. Vedavyasa wrote it with the view not to exclude all the people in the worlds who are outside of the Vedic culture. He himself has explained that the Mahabharata contains the essence of all the purports of the Vedas. This we see is true and it is also written in a very intriguing and dramatically narrative form.
What about the Aryan invasion theory being the source of the Bhagavad-Gita?
The Aryan invasion theory has been proven in the 1990?s not to have a shred of truth in it. Indologists the world over have realized that the Aryans are the Hindus themselves.
What is the size of the Bhagavad-Gita?
The Bhagavad-Gita is composed of 700 Sanskrit verses contained within 18 chapters, divided into three sections each consisting of six chapters. They are Karma Yoga the yoga of actions. Bhakti Yoga the yoga of devotion and Jnana Yoga the yoga of knowledge.
When was the Bhagavad-Gita spoken?
The Mahabharata confirms that Lord Krishna spoke the Bhagavad-Gita to Arjuna at the Battle of Kuruksetra in 3137 B.C.. According to specific astrological references in the Vedic scriptures, the year 3102 B.C. is the beginning of kali yuga which began 35 years after the battle 5000 years ago.
What is the opinion of western scholars from ancient times?
According to the writings of both the Greek and the Romans such as Pliny, Arrian and Solinus as well as Megastathanes who wrote a history of ancient India and who was present as an eyewitness when Alexander the Great arrived in India in 326 B.C. was that before him were 154 kings who ruled back to 6777 B.C. This also follows the Vedic understanding.
When was the Bhagavad-Gita first translated into English?
The first English edition of the Bhagavad-Gita was in 1785 by Charles Wilkins in London, England. This was only 174 years after the translation of the King James Bible in 1611.
Was the Bhagavad-Gita also translated into other languages?
Yes. The Bhagavad-Gita was translated into Latin in 1823 by Schlegel. It was translated into German in 1826 by Von Humbolt. It was translated into French in 1846 by Lassens and it was translated into Greek in 1848 by Galanos to mention but a few.
What was the original language of the Bhagavad-Gita?
The original language of the Bhagavad-Gita was classical Sanskrit from India.
Why is Srimad often written before the Bhagavad-Gita?
The word Srimad is a title of great respect. This is given because the Bhagavad-Gita reveals the essence of all spiritual knowledge.
Is history aware of the greatness of Srimad Bhagavad-Gita?
Historically many very extraordinary people such as Albert Einsten, Mahatma Gandhi, Dr. Albert Schweitzer, Herman Hesse, Ralph Waldo Emerson, Aldous Huxley, Rudolph Steiner and Nikola Tesla to name but a few have read Srimad Bhagavad-Gita and were inspired by its timeless wisdom.
Who is qualified to read Srimad Bhagavad-Gita?
Srila Baladeva Vidyabhusana a 16th century saint from the Brahma Madhva Vaisnava Samparadaya has stated that those who are pious and reverent, those who are of controlled senses and those sincerely performing their daily spiritual duties are qualified to read Srimad Bhagavad-Gita.
What can be learned by the study of Srimad Bhagavad-Gita?

Accurate, fundamental knowledge about God, the ultimate truth, creation, birth and death, the results of actions, the eternal soul, liberation and the purpose as well as the goal of human existence.

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Srimad Valmiki Ramayana(Hindi&Sanskrit)

2014-02-27T10:40:00.001+05:30

Srimad Valmiki Ramayana is an epic poem of India which narrates the journey of Virtue to annihilate vice. Sri Rama is the Hero and aayana His journey. We in India believe that Sri Rama lived in Treta Yug, millennia BC and we are presently concerned with what Srimad Valmiki Ramayana tells us, rather than when it was told.

This epic poem Ramayana is a smriti which is translated as "from memory". Given the antiquity of Srimad Valmiki Ramayana, there have been some interjected verses. Sometimes these verses can be contradicting. However, scholars, grammarians, historians have put lot of effort to standardize the original text, by verifying various manuscripts available from various parts of India, thus trying to stabilize and save the text from further contradictions. An example of this effort is the critical edition of Srimad Valmiki Ramayana. This site aims to study various versions of Srimad Valmiki Ramayana and arrive at a version of Ramayana that is most relevant to modern times.

Srimad Valmiki Ramayana is composed of verses called Sloka, in Sanskrit language, which is an ancient language from India and a complex meter called Anustup. These verses are grouped into individual chapters called Sargas, wherein a specific event or intent is told. These chapters or sargas are grouped into books called Kaandas where Kaanda means the inter-node stem of sugar cane, or also a particular phase of the story or an event in the course of story telling.

Panchatantra

2014-02-27T10:32:00.000+05:30

The tales of Panchatantra, perhaps, are the oldest stories known in the literature of India. The dates of the Panchatantra are not known and these tales are usually attributed to Vishnu Sharma. Some believe that the fables of panchatantra are as old as Rig-veda.

The popular story about the origin of Panchatantra goes like this: Once there was a king who has three son who are dull and without any wit or wisdom. Worried about the wellbeing of his sons the king approaches a wise brahmin called Vishnu Sharma and prays him to impart wisdom into his sons. Since the songs of the king are dimwits, he chooses to pass the wisdom in the form of interesting fables. The stories narrated by Vishnu Sarma contains animals and birds and he makes them speak and behave like humans.

Panchatantra tells about five ways that help the human being succeed in life. Pancha means five and tantra means ways (or strategies or principles). Addressed to the king's children, the stories are primarily about statecraft and are popular throughout the world. The five strategies are:

Quarrel among friends (mitra-beda)
Gaining friends (mitra labha)
Of crows and owls
Loss of gains
Imprudence (mindless action)

Chanakya Sutrani

2014-02-27T10:20:00.003+05:30

विनयशीलता से ही अधिकतम कार्य करने की निपुणता आती है।
Through devotion to the wise, one attains proficiency with the maximum efficiency.
विद्वान बृद्धों (ऐसे महान व्यक्ति जो विद्या अर्जन से बड़े हुए हों ) के प्रति समर्पण से विनय की प्राप्ति होती है।
The basis for humility is devotion to those grown old through wisdom.
जिन व्यक्तियों ने अपने वासनाओं को त्याग दिया है, स्वतः संपन्न हो जायेंगे , और वाही अपनी सम्पन्नता को बनाये भी रख सकेंगे, और अपने हर कार्यों में संपन्न होंगे।
Those who have vanquished their baser selves may become prosperous naturally, can retain their prosperity, and be successful in their endeavors.

Bhrigu Samhita

2014-02-27T10:09:00.001+05:30

The Bhrigu Saṃhitā is an astrological (Jyotish) classic attributed to Maharishi Bhrigu during the Vedic period, Treta yuga. It is said that it was compiled by the Sage out of compassion for humanity so that humanity could cope with the pressures of its existence and move towards a more spiritual nature. The Bhrigu Samhita is said to contain predictions on the current and future lives as well as information on the past life. These predictions will be accurate based on the actions (karma) of the questioner.
An ancient Hindu astrological treatise, said to contain details of millions of lives, with horoscopes drawn for the time of consultation. The original Bhrigu was a Vedic sage and is mentioned in the Mahabharata. As the Bhrigus were a sacred race, it is difficult to identify the compiler of the Bhrigu-Samhita, but according to legend he lived 10,000 years ago and had a divine vision of everyone who was to be born in every country of the world. He compiled this information in his great treatise on astrology, originally written on palm leaves.

No complete manuscript is known, but large sections are rumored to exist somewhere in India. A printed version is said to comprise some 200 volumes, but most Indian astrologers who use the system work with loose manuscript pages. These are supposed to give the name of the client compiled from Sanskrit syllables approximating names in any language, with details of past, present, and future life, as well as previous incarnations.

Aryabhatiya (English)

2014-02-27T09:54:00.000+05:30

The Aryabhatiya of Aryabhata (CE 476–5500 is one of the most important texts in the history of Indian mathematics and astronomy. He composed this work at the age of 23.

Here are some of his noted achievements that are found in Aryabhatiya:

1. Aryabhata asserted that the Moon and planets shine by reflected sunlight and that the orbits of the planets are ellipses.

2. He also correctly explained the causes of eclipses of the Sun and the Moon.

3. His value for the length of the sidereal year at 365 days 6 hours 12 minutes 30 seconds is only 3 minutes 20 seconds longer than the true value of 365 days 6 hours 9 minutes 10 seconds.

4. He estimated the value of 'Pi' as : "Add four to one hundred, multiply by eight and then add sixty-two thousand. The result is approximately the circumference of a circle of diameter twenty thousand. By this rule the relation of the circumference to diameter is given." In other words, Pi=62832/20000 = 3.1416, correct to four rounded-off decimal places.

5. Aryabhata accurately calculated the Earth's circumference as 24,835 miles, which was only 0.2% smaller than the actual value of 24,902 miles. This approximation remained the most accurate for over a thousand years.

108 Upanishads With Upanishad Brahmam Commentary

2014-02-27T09:42:00.006+05:30

Upanishad Brahmayogin is the cognomen of Ramachandrendra Sarasvati, a great sannyasin and Advaitin who is credited with having written commentaries on all 108 upanishads of the Muktika canon. His works have been translated and published by the Adyar Library. He was born sivarama of Vadhula gotra in Brahmapuram, a village on the river Palar. This would date to the middle of the 18th century, based on tales of his association, as an older contemporary, with Tyagaraja (1767 1847 CE).

His sanyasa name was Ramachandrendra, but he came to be known for his scholarship by names such as Upanishad brahma yogi, Upanishad brahmendra and Upanishad brahman.
His commentaries on all 108 upanishads of the Muktika canon were the fulfilment of a wish of his father Sivakamesvara. Besides these, he was also the author of independent works such as the Paramadvaita siddhanta paribhasa and the Upeya nama viveka. A prolific author, he annotated the colophons of each of his works with the number of granthas contained in it, presumably to prevent interpolation. On this basis, his works amount to over 45,000 granthas.

Muktika Upanishad gives the list of 108 Upanishads. It is given as the teaching of the Divine Incarnation Sri Rama to his devotee Hanuman. It mentions the list in two places. In the first section (khanda) of adhyaya 1, verses 30 39, the 108 names are given in a metrical form. In the first adhy aya, second section (khanda), verses 1 5, is given the subsets of these Upanishads associated with the five Ved as namely Rigveda (10), Shukla Yajurveda (19), Krishna Yajurveda (32), Samaveda (16) and Atharvaveda (31). The text of Muktika Upanishad can be found in the book, “Samanya Vedanta Upanishads” published by Adyar Library, Adyar, Chennai.

CLASSIFICATION OF 108 UPANISHADS
Dasopanishads
Īsha	Sukla Yajur Veda
Kena	Sama Veda
Katha	Krishna Yajur Veda
Prashna	Atharva Veda
Mundaka	Atharva Veda
Mandukya	Atharva Veda
Aitereya	Rig Veda
Taittiriya	Krishna Yajur Veda
Chhandogya	Sama Veda
Brahadaranyaka	Sukla Yajur Veda
Samnaya Vedanta Upanishads
Svetasvatara	Krishna Yajur Veda
Garbha	Krishna Yajur Veda
Maitrayani	Sama Veda
Kaushitaki	Rig Veda
Subala	Sukla Yajur Veda
Mantrika	Sukla Yajur Veda
Sarvasara	Krishna Yajur Veda
Niralamba	Sukla Yajur Veda
Sukarahasya	Krishna Yajur Veda
Vajrasuchi	Sama Veda
Atmabodha	Rig Veda
Skanda	Krishna Yajur Veda
Mudgala	Rig Veda
Paingala	Sukla Yajur Veda
Mahat	Sama Veda
Sariraka	Krishna Yajur Veda
Ekakshara	Krishna Yajur Veda
Annapurna	Atharva Veda
Surya	Atharva Veda
Akshi	Krishna Yajur Veda
Adhyatma	Sukla Yajur Veda
Savitri	Sama Veda
Atma	Atharva Veda
Pranaagnihotra	Krishna Yajur Veda
Muktika	Sukla Yajur Veda
Saiva Upanishads
Kaivalya	Krishna Yajur Veda
Atharvasira	Atharva Veda
Atharvasikha	Atharva Veda
Brahajjabala	Atharva Veda
Kaalagnirudra	Krishna Yajur Veda
Dakshinamurthi	Krishna Yajur Veda
Sarabha	Atharva Veda
Akshamaala	Rig Veda
Rudrahrudaya	Sama Veda
Bhasmajabala	Atharva Veda
Rudrakshajabala	Sama Veda
Ganapati	Atharva Veda
Panchabrahma	Krishna Yajur Veda
Jabali .	Sama Veda
Sakta Upanishads
Sita	Atharva Veda
Tripuratapini	Atharva Veda
Devi	Atharva Veda
Tripura	Rig Veda
Bhavana	Atharva Veda
Saubhagyalakshmi	Rig Veda
Sarasvatirahasya	Krishna Yajur Veda
Bahvrichi .	Rig Veda
Vishnava Upanishads
Narayana	Krishna Yajur Veda
Nrsimhatapini	Atharva Veda
Tripadvibhutimahanarayana	Atharva Veda
Ramarahasya	Atharva Veda
Ramatapini	Atharva Veda
Vasudeva	Sama Veda
Avyakta	Sama Veda
Tarasara	Sukla Yajur Veda
Gopalatapini	Atharva Veda
Krishna	Atharva Veda
Hayagriva	Atharva Veda
Dattatreya	Atharva Veda
Garuda	Atharva Veda
Kalisantarana	Krishna Yajur Veda
Sanyasa Upanishads
Brahma	Krishna Yajur Veda
Jabala	Sukla Yajur Veda
Arunika	Sama Veda
Paramahamsa	Sukla Yajur Veda
Maitreyi	Sama Veda
Nirvana	Rig Veda
Narada Parivrajaka	Atharva Veda
Bhikshuka	Sukla Yajur Veda
Turiyatita	Sukla Yajur Veda
Sanyasa	Sama Veda
Paramahamsaparivrajaka	Atharva Veda
Kundika	Sama Veda
Parabrahma	Atharva Veda
Avadhuta	Krishna Yajur Veda
Katharudra	Krishna Yajur Veda
Yajnavalkya	Sukla Yajur Veda
Satyayani .	Sukla Yajur Veda
Yoga Upanishads
Advayataraka	Sukla Yajur Veda
Trishikibrahmana	Sukla Yajur Veda
Brahmavidya	Krishna Yajur Veda
Yagatattva	Krishna Yajur Veda
Amrtanada	Krishna Yajur Veda
Darshana	Sama Veda
Mandalabrahmana	Sukla Yajur Veda
Yogashikha	Krishna Yajur Veda
Amrtabindu	Krishna Yajur Veda
Dhyanabindu	Krishna Yajur Veda
Mahavakya	Atharva Veda
Varaha	Krishna Yajur Veda
Kshurika	Krishna Yajur Veda
Pashupatabrahma	Atharva Veda
Yagakundali	Krishna Yajur Veda
Shandilya	Atharva Veda
Tejobindu	Krishna Yajur Veda
Nadabindu	Rig Veda
Yogachudamani	Sama Veda
Hamsa	Sukla Yajur Veda

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Dasopanishads Vol 1
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Samanya Vedanta Upanishads
Saiva Upanishads
Sakta Upanishads
Vaishnava Upanishads
Sanyasa Upanishads
Yoga Upanishads

Upanishads

2014-02-24T13:52:00.000+05:30

With the last component of the Vedas, the mystically oriented and esoteric texts known as the Upanishads (traditionally and literally “sitting near a teacher” but more commonly understood as “connection” or “equivalence”),

Vedic ritualism and the doctrine of the interconnectedness of separate phenomena were superseded by a new emphasis on knowledge alone—primarily knowledge of the ultimate identity of all phenomena, which merely appeared to be separate.

The beginnings of philosophy and mysticism in Indian religious history occurred during the period of the compilation of the Upanishads, roughly between 700 and 500 bce. Historically, the most important of the Upanishads are the two oldest, the Brihadaranyaka (“Great Forest Text”; c. 10th–5th century bce) and the Chandogya (pertaining to the Chandogas, priests who intone hymns at sacrifices), both of which are compilations that record the traditions of sages (rishis) of the period—notably Yajnavalkya, who was a pioneer of new religious ideas.

Meaning of it --------is to get close --or go near ----to receive wisdom or knowledge etc
Upanishads are supporting texts to the main ''VEDA'S''----so that we can understand it very clearly.

Time of Composition

Historians and Indologists have put the date of composition of the Upanishads from around 800 - 400 B.C., though many of the verse versions may have been written much later. In fact, they were written over a very long period of time and do not represent a coherent body of information or one particular system of belief. However, there is a commonality of thought and approach.

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Adi Sankaracharya

2014-02-23T12:41:00.000+05:30

Sankara the missionary is a biography of Adi Sankaracharya, the most renowned Indian philosopher, published by Chinmaya Mission. Sankaracharya was not only a thinker and the noblest of advaitic philosophers, but he was essentially an inspired champion of Hinduism and one of the most vigorous missionaries in our country. No single person could ever have achieved what he had achieved in his short span of life of 32 years.
He interpreted Brahmasutra of Badarayana and major Upanishads based on the philosophy of non-duality and composed many advaitic texts such as Upadesha Sahasri, Aparokshanubhuti, Viveka Chudamani, etc in addition to various devotional hymns.

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Swami Dayananda

2014-02-23T12:39:00.000+05:30

Biography of Swami Dayananda Saraswati (स्‍वामी दयानन्‍द सरस्‍वती) (1824-1883), one of the greatest leaders of Hindu revivalism and the founder of the Arya Samaj. He was a renowned Vedic scholar who believed in the infallible authority of the Vedas.

Among Swami Dayananda's immense contributions is his championing of the equal rights of women - such as their right to education and reading of Indian scriptures - and his translation of the Vedas from Sanskrit to Hindi so that the common man may be able to read the Vedas. The Arya Samaj is rare in Hinduism in its acceptance of women as leaders in prayer meetings and preaching. Considering his contributions to the reformation and revival of Hinduism, all Hindus are indebted to this great soul forever.

He was also the first to proclaim India for Indians. His book SATYARTH PRAKASH contributed to the freedom struggle by inspiring the freedom fighters. On the basis of these facts some believe that Swami Dayanand rightfully deserves to be called as Grandfather of the Indian Nation.

To read Satyarth Prakash or Light of Truth in various languages, visit http://www.satyarthprakash.com/

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Ganapati Muni

2014-02-23T12:37:00.002+05:30

This book is an adaptation by Dr. G. Krishna from the original Telugu biography of Ganapati Muni by Gunturu Lakshmikantam.

Vasistha Ganapati Muni (1878-1936), famed as Kavyakantha, and popularly addressed as Nayana, was the foremost disciple of the great saint, Ramana Maharshi. Ganapati Muni as a mighty spiritual personality in his own right and had a large following of illustrious disciples. It is a standing testimony to his spiritual sincerity, humility, and intellectual honesty that he recognized the uniqueness of Bhagavan Sri Ramana Maharshi's teaching, accepted Him as his Guru, and proclaimed him as the Maharshi to the whole world.

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Sri Aurobindo

2014-02-23T12:36:00.001+05:30

An exhaustive biography of Sri Aurobindo (1872 - 1950) who was an Indian nationalist and freedom fighter, poet, philosopher, and yogi. He joined the movement for India's freedom from British rule and for a duration (1905-1910), became one of its most important leaders, before turning to developing his own vision and philosophy of human progress and a spiritual path which he termed Integral Yoga. He wrote over a hundred poems, many plays and several
books.

In his famous Uttarapara speech, he proclaimed, "I say no longer that nationalism is a creed, a religion, a faith;I say that it is the Sanatana Dharma which for us is nationalism. This Hindu nation was born with the Sanatana Dharma, with it it moves and with it it grows. When the Sanatana Dharma declines, then the nation declines, and if the Sanatana Dharma were capable of perishing, with the Sanatana Dharma it would perish.The Sanatana Dharma, that is nationalism. This is the message that I have to speak to you".

Of India's future Sri Aurobindo prophesied : "India of the ages is not dead nor has She spoken Her last creative word. And that which She must seek now to awake, is not an anglicised oriental people, docile pupil of the West and doomed to repeat the cycle of the Occident's success and failure, but still the ancient immemorial Shakti recovering Her deepest self, lifting Her head higher towards the supreme source of light and strength and turning to discover the complete meaning and vaster form of Her Dharma".

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Eknath

2014-02-23T12:35:00.001+05:30

Eknāth (1533-1599) was a great saint and prominent Marāthi religious poet in the Hindu tradition in India.

Saint Eknath is believed to be the first person in Middle-age Maharastra who have abolished concept of Untouchability by his actions. His well described poems advocate soft corner and equal treatment among all living beings even with animals.

For his spiritual development in his youth, Eknath had accepted the discipleship of a Guru named Janārdan Swāmi- a saint and scholar and highly ranked minister in the kingdom of Devgarh.

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Sri Ramanujacharya

2014-02-23T12:33:00.004+05:30

Sri Ramanujacharya

Ramanuja (11th Century CE), also known as Ramanujacharya, was a theologian, philosopher, and scriptural exegete. He is seen by Sri Vaishnavas as the third and most important teacher (Acharya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Visishtadvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy.

Ramanuja may have written 9 books. They are also referred to as the nine precious gems, the Navarathnas.

1. His most famous work is known as the Sri Bhasya or Brahma Sutra Bhasya. It is a commentary on the Brahma Sutras.

2-4. Gadhya Thrayam (three prose hymns). All three are: Vaikunta Gadyam describing in great detail Vaikuntha, Sriranga Gadyam, a prayer of surrender to the feet of Ranganatha, Saranagati Gadyam, an imagined dialogue between Ramanuja and Shri (Lakshmi) and Narayana where he petitions Lakshmi to recommend Narayana to give him

5. Vedartha Sangraha (a resume of Vedanta). It sets out Ramanuja’s philosophy, which is theistic (it affirms a morally perfect, omniscient and omnipotent God) and

6. Vedanta Saara (essence of Vedanta) an appendix to Sri Bhasya

7. Vedanta Deepa (the light of Vedanta), another

8. Gita Bhashya ( his commentary on the Bhagavad Gita)

9. Nithya Grantham (About the day to day activities to be performed by all Sri

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Swami Ramathirtha

2014-02-23T12:32:00.000+05:30

This book is a comprehensive biography of Swami Rama Tirtha (1873 - 1906) in Hindi by Srimannarayana Swami who was a direct disciple of the saint. Narayana Swami had the good fortune of being closely associated with the saint for many years.

Swami Rama Tirtha was one of the greatest exponents of Advaita Vedanta. He was among the first notable teachers of Hinduism to lecture in the United States, traveling there in 1902. During his American tours Swami Rama Tirtha spoke frequently on the concept of 'practical Vedanta' and on education of Indian youth. He proposed bringing young Indians to American universities, and helped establish several scholarships for Indian students.

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Sri Madhwacharya

2014-02-23T12:29:00.001+05:30

Sri Madhvacarya, also known as Vasudeva, Ananda Tirtha and Purnaprajna, is one of India’s greatest theologians. He is the founder of dvaita philosophy, and is one of the most important commentators on the Upanisads, Bhagavad-gita and the Brahma-sutras. In addition, he wrote many original works that dealt with important aspects of his new doctrine. In all, he wrote 37 works. Not only did Madhvacarya’s powerful literary output help to establish his teachings during his own lifetime, it has inspired a vast literary tradition that continues to the present day.

His doctrine asserts that this world is real and that there is an eternal and immutable difference between the individual soul and God.

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1. Sri Madhwacharya - His life and Times - CNK Aiyar

2. The Life And Teachings of Sri Madhvacharyar - C.M. Padmanabha Char

Ramayana

2014-02-23T12:26:00.000+05:30

This epic poem Ramayana is a smriti which is translated as "from memory". Given the antiquity of Srimad Valmiki Ramayana, there have been some interjected verses. Sometimes these verses can be contradicting. However, scholars, grammarians, historians have put lot of effort to standardize the original text, by verifying various manuscripts available from various parts of India, thus trying to stabilize and save the text from further contradictions. An example of this effort is the critical edition of Srimad Valmiki Ramayana. This site aims to study various versions of Srimad Valmiki Ramayana and arrive at a version of Ramayana that is most relevant to modern times.

Srimad Valmiki Ramayana is composed of verses called Sloka, in Sanskrit language, which is an ancient language from India and a complex meter called Anustup. These verses are grouped into individual chapters called Sargas, wherein a specific event or intent is told. These chapters or sargas are grouped into books called Kaandas where Kaanda means the inter-node stem of sugar cane, or also a particular phase of the story or an event in the course of story telling.

The Ramayan (Devanāgarī: Rāmāyana) is an ancient Sanskrit epic attributed to the poet Valmiki and an important part of the Hindu canon (smrti). The name Rāmāyan is a tatpurusha compound of Rām and ayan "going, advancing", translating to "Rām's Journey".

The Ramayana is ascribed to a single author, Vālmiki. The Rāmāyan consists of 24,000 verses in seven cantos (kāndas) and tells the story of Rama, whose wife Sita is abducted by the demon (Rākshas) king of Lanka, Rāvan. Verses are written in thirty two syllable meter called Anustubh.

Valmiki Ramayana has been traditionally divided into seven cantos (books), dealing with the life of Rama from his birth to his death.

1. Bala Kanda – Book of the young Rama which details the miraculous birth of Rama, his early life in Ayodhya, his slaying of the demons of the forest at the request of Vishvamitra and his wedding with Sita.

2. Ayodhya Kanda – Book of Ayodhya in which Dasharatha comes to grief over his promise to Kaikeyi and the start of Rama's exile.

3. Aranya Kanda – Book of the Forest which describes Rama's life in the forest and the abduction of Sita by Ravana.

4. Kishkindha Kanda – Book of Kishkindha, the Vanara kingdom in which Rama befriends Sugreeva and the Vanara army and begins the search for Sita.

5. Sundara Kanda – Book of Sundar (Hanuman) in which Hanuman travels to Lanka and finds Sita imprisoned there and brings back the good news to Rama.

6. Yuddha Kanda Book of the War, which narrates the Rama-Ravana war and the return of the successful Rama to Ayodhya and his coronation.

7. Uttara Kanda – Epilogue, which details the life of Rama and Sita after their return to Ayodhya, Sita's banishment and how Sita and Rama pass on to the next world.

Traditionally the epic belongs to the Treta Yuga, one of the four eons (yug) of Hindu chronology. Ram is said to have been born in the Treta Yug to King Daśarath in Ikshvaku Vansh.

The exact date of creation of Ramayana is unknown, and is estimated to lie between the 10th and 5th century B.C. As per the traditional astronomical back-projection by the Vedic system, the events of the war between Rama and Ravana happened 9299 years ago, as of November 3, 2007. It should be added that attempts to date events or read history or allegory from astronomical descriptions are quite exact, yet they tend to be heavily contested.

The story of Ram also inspired a large amount of latter-day literature in various languages, notable among which are the works of the sixteenth century Hindi poet Tulsidas, Tamil poet Kambar of the 13th century Molla Ramayanam in Telugu and the 14th century Kannada poet Narahari Kavi`s Torave Ramayan. The Ramayan became popular in Southeast Asia during the 8th century and manifested itself in text, temple architecture and performance.

The discovery of the Ram Setu (Rama's Bridge) between India and Sri Lanka has leant strong support to the epic being based on real events.

Reference:

Wikipedia. (2007). At http://en.wikipedia.org/wiki/Ramayana.
Webdunia. (2007). At http://hindi.webdunia.com/religion/religion/hindu/ramcharitmanas/

Bhagavad Gita

2014-02-23T12:23:00.001+05:30

Krishna Himself came to this world 5,000 years ago and spoke Bhagavad-gita to His friend Arjuna.

At the last moment before entering a momentous battle, the great warrior Arjuna began to wonder: “Why should I fight? What is the meaning of life? Where am I going after death?”

In response, Krishna brought His friend from confusion to spiritual enlightenment.

The Gita contains detailed explanations of the infinite soul (God), the finite soul (the living entities), karma (work in this world), time, and creation, and concisely explains the nature of consciousness and the universe—all in a relatively short seven hundred verses.

Bhagavad-gita is in a category of its own in philosophy and theology. It has been pondered and deeply admired by philosophers and scholars around the world for centuries. It is considered the essence of India’s spiritual wisdom. For anyone interested in understanding the soul, God, and the intimate relationship between the two, the Gita is an essential introduction. The text is incomparably deep and sublime.

The Gita begins before the start of the climactic Mahabharata war, where the Pandava prince Arjuna is filled with doubt on the battlefield. Realizing that his enemies are his own relatives, beloved friends, and revered teachers, he turns to his charioteer and guide, Krishna, for advice. Responding to Arjuna’s confusion and moral dilemma, Krishna explains to Arjuna his duties as a warrior and prince, elaborating on a variety of philosophical concepts. The Song of the Bhagavan, often referred to as simply the Gita, is a 700-verse scripture that is part of the Hindu epic Mahabharata. This scripture contains a conversation between Pandava prince Arjuna and his guide Lord Krishna on a variety of theological and philosophical issues. The Bhagavad Gita’s call for selfless action inspired many leaders of the Indian independence movement including Mohandas Karamchand Gandhi, who referred to the Gita as his “spiritual dictionary”. There are four main themes of Bhagavad Gita :

1. Yoga (Perfect way of life)

Yoga in the Bhagavad Gita refers to the skill required in a human being for union with the ultimate reality/ the Absolute/ God. In his commentary, Root meaning of yoga is ‘yoking’ or ‘preparation’/ ‘spiritual exercise’, which conveys the various nuances in the best way. The eighteen chapters of the Bhagavad Gita have a progressive order, by which Krishna leads Arjuna up the ladder of Yoga from one rung to another.

Karma yoga : Since it is impossible for living beings to avoid action all together, the Bhagavad Gita therefore offers a practical approach to liberation in the form of Karma yoga. The path of Karma yoga upholds the necessity of action. However, this action is to be undertaken without any attachment to the work or desire for results. Bhagavad Gita terms this inaction in action and action in inaction (4.18). Gandhi said, ‘The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization’, and this can be achieved by selfless action, By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him/Her body and soul. Gandhi called Gita, The Gospel of Selfless Action. In order to achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures.

Bhakti yoga : The introduction to chapter seven of the Bhagavad Gita explains bhakti/ worship which consists of unceasing and loving remembrance of God. Faith and total surrender to a chosen God are considered to be important aspects of bhakti.

Jnana yoga : Jnana yoga is the path of wisdom, knowledge, and direct experience of Brahma as the ultimate reality. The path renounces both desires and actions, and is therefore depicted as being steep and very difficult in the Bhagavad Gita. This path is often associated with the non-dualistic Vedantic belief of the identity of the Soul (Atma) with the God (Brahma). For the followers of this path, the realisation of the identity of Soul and God is held as the key to liberation. When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahma conception. Those who see with eyes of knowledge the difference between the body and the knowledge of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.

2. Self Duty/ Righteousness/ Religion (Dharma)

Dharma is referred in the first verse of the Bhagavad Gita itself. Dhritarashtra refers to the Kurukshetra as the ‘Field of dharma’. Dharma in this verse refers to the eternal order and duties which pervades the whole cosmos and is ultimately true and right. Therefore, ‘Field of action’ implies the field of righteousness, where truth will eventually triumph. Some expert also see the ‘Field of action’ as the world which is a ‘battleground for moral struggle’ for every human being. Responding to Arjuna’s despondency, Krishna asks him to follow his path of his duty/ religion as he things of what is right from within (swadharma). Swadharma literally means work born out of one’s nature and in this verse, is often interpreted, in case of Arjuna in the battlefield, as the duty of a warrior. Eighteenth chapter of the Gita examines the relationship between self observed duties (Swadharma) and character (swabhava) or inherent nature. In this chapter, the self observed duties of an individual is linked with the qualities/ attributes or tendencies arising out of one’s character. The idea that an individual’s duty is based on their essential nature allowed us to deduce the doctrine that ‘the functions of a man ought to be determined by his natural turn, gift, and capacities.’ Gandhi found in the concept of your own duties or religion (swadharma), the basis for his idea of using products produced by self (swadeshi). To him, swadeshi was ‘swadharma applied to one’s immediate environment’

3. Liberation/ Salvation (Moksha)

Liberation or moksha in Vedic philosophy is not something that can be acquired or reached. The Soul (Ātma) is something that is always present as the essence of the self, and can be revealed by deep intuitive knowledge. While the Upanishads largely uphold such a monistic viewpoint of liberation, the Bhagavad Gita also accommodates the dualistic and theistic aspects of moksha. The Gita, while occasionally hinting at impersonal Brahma as the goal, revolves around the relationship between the Self and a personal God. A synthesis of knowledge, devotion, and desireless action is given as a prescription for human who otherwise live a confused life, it is the solution given by Krishan to Arjuna’s despondence.

4. Allegory of War

Bhagavad Gita is totally different from any other religious scriptures that we come across. Gita broadcasts its message in the centre of the battlefield. The choice of such an unholy ambiance for the delivery of a philosophical discourse has been an enigma to many western philosophers and thinkers. Gita’s subject is the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious, and the language of battle is often found in the scriptures, for it conveys the strenuous, long, drawn-out campaign we must wage to free ourselves from the tyranny of the ego, the cause of all our suffering and sorrow. Arjuna is considered as an allegory of our Soul (Atma), Krishna as an allegory of God (Brahma), Arjuna’s chariot as the body, and Dhritarashtra, the blind king, as the ignorance filled mind. Gandhi in his commentary on the Gita interprets the battle as ‘an allegory in which the battlefield is the soul and Arjuna, man’s higher impulses struggling against evil’. Swami Vivekananda said, ‘This Kurukshetra War is only an allegory. When we sum up its esoteric significance, it means the war which is constantly going on within man between the tendencies of good and evil.’ According to Vivekananda, ‘If one reads this one Shloka, one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole Message of the Gita.’ क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ (Do not yield to unmanliness, O son of Prithâ. It does not become you. Shake off this base faint-heartedness and arise, O scorcher of enemies! - (Bhagavad Gita 2.3)

The Bhagavad Gita is divided into eighteen chapters. The Sanskrit editions of the Gita name each chapter as a particular form of yoga. However, these chapter titles do not appear in the Sanskrit text of the Mahabharata. Each of the eighteen chapters is designated as a separate yoga because each chapter, like yoga, ‘trains the body and the mind’.

Arjuna Vishaad Yoga – The Yoga of Dejection of Arjuna (46 verses): Arjuna has requested Krishna to move his chariot between the two armies. His growing dejection is described as he fears losing friends and relatives as a consequence of war.
Saankhya Yoga – The Yoga of Knowledge (72 verses): After asking Krishna for help, Arjuna is instructed into various subjects such as, Karma yoga, Jnana yoga, Sankhya yoga, Buddhi yoga and the immortal nature of the soul. This chapter is often considered the summary of the entire Bhagavad Gita.
Karma Yoga – The Yoga of Action (43 verses) : Krishna explains how performance of prescribed duties, but without attachment to results, is the appropriate course of action for Arjuna.
Gyaan Karma Sanyaas Yoga – Yoga of Knowledge as well as discipline of Action and Knowledge (42 verses): Krishna reveals that he has lived through many births, always teaching yoga for the protection of the pious and the destruction of the impious and stresses the importance of accepting a guru.
Karma Sanyaas Yoga – The Yoga of Action and Knowledge (29 verses): Arjuna asks Krishna if it is better to forgo action or to act (“renunciation or discipline of action”).[26] Krishna answers that both are ways to the same goal,[27] but that acting in Karma yoga is superior.
Aatma Saiyam Yoga – The Yoga of Self Control (47 verses): Krishna describes the Ashtanga yoga. He further elucidates the difficulties of the mind and the techniques by which mastery of the mind might be gained.
Gyaan Vigyaan Yoga – The Yoga of ‘Knowledge of Nirguna Brahma and the Knowledge of Manifest Divinity’ (30 verses): Krishna describes the absolute reality and its illusory energy Maya.
Aksara–Brahma yoga – Attainment of Salvation (28 verses): This chapter contains eschatology of the Bhagavad Gita. Importance of the last thought before death, differences between material and spiritual worlds, and light and dark paths that a soul takes after death are described.
Raja–Vidya–Raja–Guhya yoga – The Yoga of Royal Knowledge and the Royal Mystery (34 verses): Krishna explains how His eternal energy pervades, creates, preserves, and destroys the entire universe.
Vibhuti–Vistara–yoga – The Yoga of Heavenly Perfections (42 verses): Krishna is described as the ultimate cause of all material and spiritual existence. Arjuna accepts Krishna as the Supreme Being, quoting great sages who have also done so.
Visvarupa–Darsana yoga – Yoga of the Manifesting of the One and Manifold (55 verses): On Arjuna’s request, Krishna displays his “universal form” (Visvarupa), a theophany of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence.
Bhakti yoga – The Yoga of Faith (20 verses): In this chapter Krishna glorifies the path of devotion to God. Krishna describes the process of devotional service (Bhakti yoga). He also explains different forms of spiritual disciplines.
Ksetra–Ksetrajna Vibhaga yoga – The Yoga of Separation of Matter and Spirit (35 verses): The difference between transient perishable physical body and the immutable eternal soul is described. The difference between individual consciousness and universal consciousness is also made clear.
Gunatraya–Vibhaga yoga – Yoga of Separation from the Qualities (27 verses): Krishna explains the three modes of material nature pertaining to goodness, passion, and science. Their causes, characteristics, and influence on a living entity are also described.
Purusottama yoga – The Yoga of Attaining the Supreme (20 verses): Krishna identifies the transcendental characteristics of God such as, omnipotence, omniscience, and omnipresence.[38] Krishna also describes a symbolic tree (representing material existence), which has its roots in the heavens and its foliage on earth. Krishna explains that this tree should be felled with the ‘axe of detachment’, after which one can go beyond to his supreme abode.
Daivasura–Sampad–Vibhaga yoga – The Yoga of Separateness of the Divine and Undivine (24 verses): Krishna identifies the human traits of the divine and the demonic natures. He counsels that to attain the supreme destination one must give up lust, anger, greed, and discern between right and wrong action by discernment through intellect (Buddhi) and evidence from the scriptures.
Sraddhatraya-Vibhaga yoga – Yoga of the Threefold Kinds of Faith (28 verses): Krishna qualifies the three divisions of faith, thoughts, deeds, and even eating habits corresponding to the three modes.
Moksha–Sanyasa yoga – Yoga of Deliverance and Renunciation (78 verses): In this chapter, the conclusions of previous seventeen chapters are summed up. Krishna asks Arjuna to abandon all forms of dharma and simply surrender unto him and describes this as the ultimate perfection of life.

The Veda

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What are the Vedas?

The Vedic scriptures are the spiritual literature of the ancient Indian culture, written in the Sanskrit language. They are comprised of a huge collection of books which include material (mundane), religious (ritualistic) as well as spiritual (monotheistic) knowledge. The expression "Vedic" is derived from the Sanskrit word veda, which means knowledge or revelation. According to the Vedic history, they were written down thousands of years ago. The date, however, is not very important because, without a doubt, the knowledge contained in these scriptures was existing a long time before it was written down.

The Veda may be understood by simply accepting what the Veda says about itself. Since the Vedic self-understanding may be amazing or even unbelievable to the modern reader, it seems important to dedicate a few sentences to the clarification of probable misunderstandings. The different opinions about the origin and history of the Vedic scriptures are due to the fundamental difference of world-views between the followers of the Veda and modern mundane scholars.

According to the Indological world-view, such a thing as "Vedic scripture" doesn't even exist. The collection of books mentioned in the beginning of this article is not a consistent body of knowledge—modern Indology says—but a mere accumulation of texts from different sources, written over a long period of time, starting about 1000 or 1500 B.C., after the hypothetical Aryan invasion into the Indian Subcontinent. Only then, a "Vedic" culture was formed through the mixture of tribes. If we believe this scenario, then it is natural to think that the Indian scriptures are nothing but a mass of unsystematic mythological texts.

Needless to say that the Vedic scriptures themselves maintain a completely different version. They refer to very ancient cultures, timeless revelations and divine incarnations. They also say that the entire body of Vedic knowledge has a systematic structure and a clearly defined goal, being compiled by the great Vedic Rishis (seers and sages), headed by Vyasadeva, about five thousand years ago. This knowledge was then systematically put into a written form in order to prevent it from being lost during in the upcoming age, which was foreseen as the Kali-yuga, the Iron Age, the most fallen in the cycle of ages.

The structure of the Vedic scriptures can be compared to a staircase with many steps, with specific scriptures corresponding to each step. The Vedic scriptures describe both the goal and the steps leading up to this goal. They are non-sectarian because they respect people of all "steps"; they simply encourage everyone to progress up to the next step. There is no question of converting or pushing, because everyone has to walk for himself or herself. Or, as the Vedic saying goes, "Even in a flock of birds, each bird has to fly for itself."

The individual evolution is not limited to one single life. The Vedic understanding is based on the concept of reincarnation, which declares that the steps of this symbolical staircase can also be understood as lifetimes. In other words, the almost proverbial "Hindu" tolerance is originally based on a solid philosophical understanding and shouldn't be confused with the attitudes of merging, indifference, or "Everything is one."
From a superficial point of view, the Vedic scriptures may appear to be unsystematic and even contradictory, but this impression can easily be reconciled by finding out how each step is connected with the goal.

The four Vedas: The scriptures of this category are generally labeled as the original Vedic scriptures. These four Vedas are known as Rig, Yajur, Sama and Atharva. Rig means ritual, and it contains mainly hymns and prayers (Mantras) in the worship of the universal forces called the demigods. Yajur means ceremony, and it mainly describes how to perform the rituals. Sama means singing; the scriptures of these categories contain many other mantras as well as strict rules how to chant these mantras according to mystic vibrations. Atharva means a priest who knows the secret lore; these scriptures describe many different kinds of worship and invocations. In a broader sense, many other scriptures of material knowledge are also counted in the Atharva, like the Ayurveda (pharmacological sciences and the means to maintain health.)

All of these teachings are supposed to encourage a human being to understand that he is not an independent entity, rather he is a part of a universal body, depending on many higher forces. The most important lesson of these four Vedas is to learn that everyone has to accept higher authorities. If you link up with these divine forces through the proper form and contents (ritual and understanding), then you will profit materially and experience some peace and harmony.

Tantric scriptures: Not everybody is inclined to follow the methods of the Vedas which demand strictness, purity, faith and patience. Impatient, ignorant people demand results on the spot, and these can be obtained by magic, ghost worship, etc. By providing such knowledge, the Vedic scriptures encourage the faith of such occult people so that one day, or lifetime, they may develop interest in the higher aspects of the Veda. These literatures are within the modes of passion and ignorance.
The Upanishads: Woven into the four Vedas are different kinds of philosophical discussions, like the Aranyakas and Brahmanas. Most significant are the Upanishads ("sitting beneath," i.e. knowledge obtained from a spiritual teacher). These texts indicate that all material forms are transient; they are temporary manifestations of an eternal energy, which in itself is beyond material duality. They indicate the oneness behind the variety and inspire people engaged in the rituals of the Vedas to go beyond their short-term goals.

Vedanta-sutra: 560 condensed aphorisms which define the Vedic truths in most general terms in order to provide a common ground of argument to all different kinds of philosophical schools. Therefore, the commentaries to the Vedanta-sutras are voluminous.

Itihasas: These are the historical works, mainly the Ramayana (the history of the incarnation Rama), the 18 Puranas and 18 Sub-Puranas (universal history of creation and annihilation, the incarnations and the great kings, saints and teachers), and the Mahabharata (the history of ancient India [called Bharata], leading up to the appearance of Krishna five thousand years ago). These scriptures are essential because they expand the understanding of the Absolute beyond the abstract, impersonal platform. The Absolute is supremely perfect and complete; that's why it is both impersonal AND personal. Actually, the personal aspect is the original source of the secondary impersonal existence of the Lord, since an impersonal energy cannot be the source of persons. The Itihasas reveal this personal feature, gradually introducing and identifying it, culminating in the purely monotheistic revelations of Bhagavad-gita and Srimad-Bhagavatam.

Bhagavad-gita and Srimad-Bhagavatam: These sacred texts are designated even by the Vedic scriptures themselves as the most important, essential revelations. They directly describe the nature, energy and person of God, who is both the immanent (as Vishnu) and transcendent (as Krishna) source of everything, the cause of all causes, of both the impersonal and personal manifestations.Bhagavad-gita ("God's Song") is the words spoken BY God, and Srimad-Bhagavatam ("Divine Revelation") is the words ABOUT God, spoken by the representatives of God.
This implicit structure of the Vedic scriptures sheds new light on the entire Vedic tradition and deserves closer examination. However, since these scriptures want to lead us to the supreme goal—God—it is not sufficient to merely study them theoretically. They imply practical consequences. Mere academic study of the Vedic scriptures can be compared to reading a cookbook or a musical composition. If we don't come to the point of actually cooking or playing, we've missed the point.