WHETHER ETHICS TOWARDS OBJECTS WITH SOUL (CONSCIOUSNESS) IS DIFFERENT FROM ETHICS TOWARDS OBJECTS WITHOUT SOUL?

There are ethical responsibilities towards both objects with soul (Consciousness) and those without souls. 

In the case of objects without soul, one has to operate in moderation. Thus there should be consumption of such resources in moderation without greed and grabbing. The needs of future generations are also to be kept in mind. Thus one has to use the common wealth for common good  with common sense .

In the case of objects with soul (other than human being), one has to use them with proper judgement based on the principle of least damage. Thus for saving  human life and ensuring human sustenance, other living beings may be compromised to the barest minimum but without undue exploitation.

In the case of human beings , the ethical responsibilities are too many.

The underlying factors of ethical responsibilities are only love and compassion  

In general, the degree of ethical responsibility is more in case of objects with soul compared to objects without soul.

जय जय श्रीराधे 

HOW TO TEST WHETHER AN ALIEN BEING HAS FREE WILL ?

When the alien being has the capability to do things on its own when multiple options are available in the context of the environment in which it is operating , the existence of its  free will can be established.

Animals are instinct-based and their behavior is predictable. But they do have a limited free will which they can exercise on their own volition just like a cow tethered to a Peg. Thus predictability and free-will can go together as well.

जय जय श्रीराधे 

WHETHER THERE ARE ANY TESTS TO DETERMINE THE EXISTENCE OF CONSCIOUSNESS?

The existence of consciousness can be determined by the following tests:

a)     External awareness in terms of the surrounding environment

b)    Spontaneous response to external stimuli without any artificially  programmed stimulus or implanted manipulations

c)     Self-propelled motion without any artificially  programmed stimulus or implanted manipulations

d)      Presence of life-breath embedded in the body

e)     Self-awareness in terms of the conscious feeling of “I” and “Mine”

f)       Self-experience of bodily pain or pleasure  

While the existence of  first four can be ascertained by another conscious being, the last two are intrinsic to the particular conscious being  as these are based on one’s own experience which is not explicitly known to others.

Consciousness of a different being  can be established by another  being having consciousness by means of the tests enumerated above. Thus we cannot say that consciousness can neither be observed nor its existence proved or disproved.

जय जय श्रीराधे 

WHETHER ROBOTS WITH CONSCIOUSNESS CAN BE CREATED BY HUMAN BEINGS ?

This is based on  my viewpoints which I shared with   Mr. Geoffrey Feldman (an expert in artificial Intelligence) in 2009 when he asked me two very interesting questions as to whether a Robot can possess a “Being” (Soul) and whether humans can create a receptacle (Body) which would hold the Soul?

Based on Vedic Scriptures the jivas (individual Souls)  are eternal. These have been   created by the Supreme (Brahman) at the time of Srushti (cosmic creation). These will exist till pralaya (cosmic dissolution). Finally everything merges into the Supreme. Until such time, the individual souls will change the physical bodies like our changing the dress from time to time. The type of body is determined based on the results of actions done by each Soul (karma phalam). One who is Self -realized or the one who attains liberation (moksha) gets out of this vicious cycle of births and deaths. Through the grace of the Supreme, one gets liberated.

 On the basis of the above understanding, it is difficult to assume that one can create Souls ( Beings) based on laboratory or scientific  studies. Creating jivas ( Souls) is primarily the job of God. However, there are some episodes in puranas that certain great Rishis have created even worlds through the power of tapas (penance) and yoga. If one has such extraordinary mystic powers, he may hope to do something in this regard. Else, it would be a futile effort. But none can match the power of the Supreme.

 The following are the qualities of Atman (Soul) according to Vedic Scriptures:
(1) It is the Witness (Sakshi) of the three states of consciousness consisting of waking, dream and deep sleep.
(2) It is beyond the five sheaths constituting annamaya, pranamaya, manomaya, vijnanamaya,  Anandamaya.
(3) It exists always whether in the past, present or future.
(4) It is the consciousness principle. 
(5) It is ever in the state of bliss.
(6) It is different from the gross body.
(7) It is different from the subtle body.
(8) It is different from the causal body.
(9) Weapons cannot cut it. 
(10) Air cannot dry it.

(11) Water cannot moisten it.

(12) Fire cannot burn it

(13) It is unbreakable.

(14) It is insoluble.

(15) It is ever lasting

(16) It is present everywhere

(17) It is immovable

(18) It is imperishable

(19) It is the non-doer

(20) It is unborn.

(21) It is unchanging and beyond all modifications.

(22) It is beyond time.

(23) It is invisible.

(24) It is immutable.

(25) It is inconceivable.

(26) It accepts new body giving up old useless body just like a person puts on new garment discarding the old one.

(27) It is primeval.  

 If one can create  an object which satisfies the above qualities, he can be said to have created the Atman (Soul).

Vedic Philosophy

Based on the three-fold principles known as tattva traya, the Universe is composed of  three types of beings:

  (a) cit - Consciousness -- Sentient Being --This is the Subject principle. Human Beings , Animals, Plants, Birds which have a life principle . With a body they are born and they undergo six-fold modifications and perish.They suffer pains and enjoy pleasures. They are conditioned beings and have a lot of dependencies. The Atman (Soul) is imperishable. This is known as BMIS concept.(Body-Mind-Intellect-Self)

  (b) acit - Insentient Being - This is the Object principle.Materials which do not have consciousness  like stone, gold, sand, iron and so on. These are perishable. There is no life principle involved.

  (c) Isvara - God - This is the creator and sustainer of the entire Universe.He is ancient and eternal. He is fully independent. He is both the material and efficient cause of creation.

Bhagavad GIta

Bhagavad GIta Chapter XV is known as purushottama yoga adhyaya. Lord Krishna beautifully summarizes the above concept: 

The world is made up of:

  (a) kshara -perishable  objects ( Insentient). This includes the three types of bodies comprising Sthula SarIra                  (gross body), Sukshma SarIra ( subtle body) and Karana SarIra ( Causal body).

  (b) akshara  - jIvAtmA -- Imperishable  ( Sentient)

  (c) uttama purusha - paramAtmA -- Isvara ---Supreme God  who is the Lord sustaining the worlds.

 (Please refer Chapter XV-16, 17)Whether  a Robot can  possess a Being (Soul)?

In the light of the above understanding, a Robot is  acit. It is  Kshara which is perishable. It does not have the consciousness and life principle. There is no Being( Soul0 involved in a Robot  though we may say it has Artificial Intelligence.

The body (SarIra) represents the container of the Soul (Atman) chosen by the latter based on its actions. There are three types of bodies representing gross( Sthula), subtle (Sukshma) and causal (Karana) bodies. The Self is different from these three  but requires these three for worldly action. The Sastras (Scriptures) have defined in greater detail the nature of  Sthula, Sukshma and Karana

SarIras. The Self ( Atman) is defined as sacchidananda svarupa representing Existence-Consciousness –Bliss which is beyond these three types of Bodies. 

 The combination of the Self and the three types of Bodies as above is required for the Soul  (Jiva) to be effective in this world.

Definition of  Sthula SarIra ( Gross Body):

·         Made up of five great elements ( panca mahabhuta) which have undergone the process of grossification ( pancIkarana)

·         Born as a result of good actions of the past ( human body)

·         Instrument  for experiencing Pleasure and Pain

·         Undergoes the six-fold modifications –

o    potential existence

o    birth

o    growing

o    maturing

o    decaying

o    dieing.

 Definition of  Suskhma SarIra (Subtle Body):  

·         Composed  of five great elements ( panca mahabhuta) which have not undergone the process of grossification ( pancIkarana)

·         Born as a result of good actions of the past ( human body)

·         Container for experiencing Pleasure and Pain

·         Constituting 17 items  –

o    5  organs of perception (jnanedriyas – ears, skin, eyes, tongue and nose)

o    5 organs of action (karmendriyas – speech, hands, legs, anus and genitals)

o    5 Pranas ( prana, apana, vyana, udana and samana)

o    mind (manah)

o    intellect (buddhi)

Definition of  Karana SarIra ( Causal Body):

·         Inexplicable

·         Beginningless

·         In the form of ignorance

·         Sole cause for the gross and subtle bodies

·         Ignorant of its own true nature

·         Without thoughts (nirvikalpa)

As discussed, the Soul has to enjoy pleasure and / or undergo sufferings. The Soul requires a Gross Body (Sthula Sarira) for this primary purpose. 

Whether a receptacle can be created to hold the Soul (Being)?

Sukha dukhadi bhoga Ayatanam SarIram –  The Body is the container for experiencing pleasure and pain.  Hence the container should be capable of achieving this when the Self (Atman) comes into contact with this.

 Keeping the above in view, it is impossible for human beings with limited knowledge and powers to come out with a container which can hold the Soul.

The mind is part of the  Sukshma SarIra along with the Intellect. According to the Vedic scriptures, Intellect (vijnanam) is subtler than the mind (manah) . Atman is the most subtlest.

One more dimension to Atman when it is embodied is that it has its own limited free will despite the prarabdha karma. Those karmas which have to be exhausted only by experiencing are known as  prarabdha karma.

Conclusion

Based on our deliberations, the following position emerges from a Vedic perspective as far as Robots are concerned:

·         It appears that the Sthula Sarira of the Robot  is built and visible. But it is not an instrument to experience pleasure or pain.

·         The Sukshma Sarira is yet to be fully  evolved in the Robot  as the mind and intellect are missing. It has some built-in  intelligence but not deeper intellect in terms of self-contemplation and reflection.

·         The karana SarIra is absent in the Robot .

·         It is not a conscious being and there is no  Atman 

·         It is not a container to exhaust prarabdha karma.

·         Robot does not have any free will to operate on its own in a given situation (Example: It cannot decide to stay back in Mars on its own volition if it is programmed to return to earth after completing some operations)

Thus there is a long way to go for the science of Robotics  to create  a conscious entity. 

जय जय श्रीराधे 

WHAT IS THE SOURCE OF REAL HAPPINESS?

This question arises as the objects-oriented happiness is only temporary and finite. Seeking the real and supreme happiness is the sincere pursuit of a true seeler.

Yo vai bhUmA tat sukham, nalpe sukham asti, bhUmaiva sukham !

This is the declaration of the Chandogya Upanishad, the intricacies of which should be learnt from the Guru in person. BhUmA in a nutshell is BrahmAnanda. The Brahman which is eternal, infinite, wholesome and is of the nature of satcidAnanda is the abode of real happiness. If one looks for happiness elsewhere, it is bound to bring disappointment sooner or later.

जय जय श्रीराधे  

Vedic Management - The Holistic Approach to Managerial Excellence

PPT on "Vedic Management - The Holistic Approach to Managerial Excellence"

http://www.slideshare.net/kannansrinivas/vedic-management-presentation-827499 

ANCIENT VALUES FOR MODERN MANAGERS

Source: http://www.thehindubusinessline.com/todays-paper/article1086869.ece

DR S. KANNAN, AUTHOR, VEDIC MANAGEMENT 

The Vedas insist on proper distribution of wealth. Wealth earned by 100 hands has to be distributed to 1,000 hands.

What accounts for the sudden downfall of otherwise successful organisations? Are there any insights from the scriptures in this regard?

In answer to these questions, Dr S. Kannan, a Chennai-based chartered accountant, and author of Vedic Management ( www.taxmann.com), finds it apt to cite the maxim ‘Vinasa kale viparita buddhih,’ which in Sanskrit means that when one is on the path of destruction, his mind gets perverted.

“This happens due to the negative vasanas (inherent impressions) of a person which suddenly manifest and show the true colours,” he explains during the course of a recent email interaction with Business Line.

“Kings like Ravana and Duryodhana, though highly learned, powerful and wealthy, faced destruction finally when they went against dharma (righteousness). The great king Harischandra suffered a lot but emerged finally victorious as he remained steadfast and upheld truth at all costs,” says Dr Kannan, making a reference to the epics.

He also quotes from the Vajasaneya Samhita that one shall not covet the wealth of others. “In the organisational context, it is the top leader who either makes or breaks the organisation. Hence a leader should master the art of proper self-management and abide by the moral and ethical values.”

Excerpts from the interview:

These days, we hear a lot about corporate governance. Is this a topic on which we can draw from ancient Indian wisdom?

There is a lot to learn from our ancient Indian wisdom, which would be of immense help in the modern times where there is a steep fall in the value system. To put it simply, the Vedas inspire us to speak the truth and follow the path of righteousness. (Satyam vada! Dharmam cara! - Taittiriya Upanishad i-11).

The path of truthfulness is said to be supreme (Tasmat satyam paramam vadanti - Mahanarayana Upanishad lxxviii-1). Truth is the foundation of the earth (Atharva Veda Samhita xiv-1-1). Truth alone wins (Satyameva jayate - Mundaka Upanishad iii-1-6). Do not swerve from truth. Do not swerve from righteousness (Taittiriya Upanishad i-11). Truth is honey to all beings and all beings are honey to this truth (Brihadaranyaka Upanishad ii-5-12).

In order to say that you follow corporate governance, you need to be truthful, transparent and righteous. For this purpose, your thought, speech and action have to be the same (Tasmat yatpurusho manasabhi gacchati! Tad vaca vadati! Tad karmana karoti! – Taittiriya Aranyaka i-90). Business has to be done truthfully (Vajasaneya Samhita iii –50).

Can you list a few values that can be imbibed from our traditional literature as guidance for corporates?

The Vedas, which represent the storehouse of our ancient value systems, talk about the following key values as very important: (a) Satyam — Truth; (b) Tapah — Austerity; (c) Damah — Sense control; (d) Samah — Tranquility of mind; (e) Dharmah — Righteousness; (f) Danam — Charity; (g) Daya — Mercy; and (h) Nyasah — Renunciation.

The Bhagavad Gita specifies twenty values in Chapter XIII (8 to 12), which are immensely relevant for any manager in the modern day corporate context as well. All these are declared as knowledge: (a) Amanitvam — Humility; (b) Adambhitvam — Pridelessness; (c) Ahimsa — Non-violence; (d) Kshanti — Tolerance; (e) Arjavam — Simplicity; (f) Acaryopasanam — Service to the teacher; (g) Saucam — Cleanliness (internal and external); (h) Sthairyam — Steadfastness; (i) Atma vinigraha — Self-control; (j) Vairagyam – Renunciation; (k) Anahankara — Absence of ego; (l) Janmamrityu jaravyadhi duhkha dosa anudarsanam — Reflection of the sufferings of life-death, old age-disease, and distress; (m) Asakti — Non-attachment; (n) Anabhisvanga putradaragrhadishu — Detachment towards son and wife; (o) Nityam samacittatvam istanistopapattishu — Equanimity amidst pleasant and unpleasant happenings; (p) Mayi ca ananyayogena bhaktih avyabhicarini — Constant and unalloyed devotion towards God; (q) Vivikta desa sevitvam — Love for solitary life; (r) Aratir janasamsadi — Detachment towards company of people; (s) Adhyatmajnana nityatvam — Understanding the importance of self-realisation; and (t) Tattvajananartha darsanam — Philosophical search of the ultimate truth.

Did our rishis and munis favour only asceticism frowning upon development and growth, competition and excellence? Or is it just one of the many myths doing the rounds?

The Vedas contain a lot of mantras which focus on welfare, prosperity and wealth. In the Rig Veda, the very first mantra eulogises Agni the Fire God as the bestower of wealth (Hotaram Ratna Dhatamam - Rig Veda Samhita I-1-I). There are verses to encourage and motivate us to maximise wealth so that we can take care of those dependent on us. (Annam bahu kurveta! Tad vratam! - Taittiriya Upanishad iii-9). At the same time the Vedas guide us to earn wealth only through deeds of glory (Rig Veda Samhita vi-19-10). They advise us to take care of our wealth as well as welfare. (Bhutyai nappramaditavyam! Kusalanna pramaditavyam! - Taittiriya Upanishad i-11).

One shall not blame wealth and that’s the vow (Annam na nindyat! Tad vratam! Taittiriya Upanishad iii-7). They encourage us not only to possess wealth but also enjoy the same (Annavan annado bhavati! Taittiriya Upanishad iii-7). The rich have to satisfy the poor (Rig Veda Samhita x-117-5).

The Vedas insist on proper distribution of wealth. Wealth earned by 100 hands has to be distributed to 1,000 hands (Atharva Veda Samhita iii-24-5). They encourage us to give charity in plenty with utmost faith and humility (Sraddhaya deyam! Sriya deyam! Hriya deyam! Taittiriya Upanishad I-11). Thus the social obligations are also taken care of.

The Vedas also inspire us to innovate and improve upon (Rig Veda Samhita i-31-8), and also to succeed in trade (Atharva Veda Samhita iii-15).

And, there’s more: Take care of quadrupeds in addition to bipeds (Atharva Veda Samhita vi-107-1 to 4). Overcome all encounters (Rig Veda Samhita ii-40-5). Be vigilant, closely united, happy and prosperous in the new environment (Rig Veda Samhita x-85-36). Aspire to be the eldest, the best, the effulgent and the sovereign (Chandogya Upanishad v-2-6). Importantly, the Vedas caution us to take care of the ecology and environment as well, in the process of development and growth.

On values, again, how are they best imparted: In schools or in organisations? Are there gaps in our education system that can be filled with learnings from traditional wisdom?

The values have to be followed in letter and spirit as a way of life. Mere preaching without actual practice makes no sense. In the Bhagavad Gita iii-21 it is said, “Whatever a great man does, others follow it.” (Yadyat acarati sreshtah tad tdeva itara janah. Sa tat pramanam kurute lokas tadanuvartate.)

In the traditional Gurukula system, the students lived together with the teacher and learned the values from the latter as a role model. The absence of appropriate living role-models to inspire the youth is a sad reflection of the contemporary reality. One shall emulate the best practices of others (Yan yasmakam sucaritani! Tani tvayopasyani – Taiitiriya Upanishad i-11).

It is always advisable to start value-system-based teaching from the early days of schooling. The scriptures contain a wealth of knowledge, which would definitely fill the gaps in our understanding of the moral and ethical values.

What are the time-tested truths about right approach to work?

Action has to be done whole-heartedly without attachment to its fruits. The result of an action has to be accepted by a learned person as the gift of God (Isvara prasadah). One has the right only to perform the duty but has no right over its results (Karmanyevadhikaras te ma phaleshu kadacana – Bhagavad Gita ii-47).

There should be proper understanding of the concepts of karma (action), akarma (inaction) and vikarma (forbidden action). You have to see action in action and inaction in action. You attain perfection only through action. You have to perform action equi-poised (Yogasthah kuru karmani - Bhagavad Gita ii-48).

How do the Vedas describe and condemn untruth, such as what we saw in the recent disclosures about tainted accounts?

The Vedas condemn one who speak the untruth and impel him to speak the truth. Man can either become a demon or a God depending on his truthfulness. One who follows the path of untruth suffers in the end.

Here are a few quotes:

The deluded demons preach untruth (Maitrayana Brahmana Upanishad Vii-1-10).

One who speaks the truth verily suffers; but in the end he prospers like Gods (Satapatha Brahmanam ix-5-1- 16).

One who speaks untruth becomes prosperous; but in the end he suffers like demons (Satapatha Brahmanam ix-5-1-17).

Guile closely follows those who are untruthful (Rig Veda Samhita vii-61-15).

Bio: Apart from being a CA, Dr S. Kannan is a post-graduate in Management Accounting, a Certified Information Systems Auditor and a Certified Information Security Manager. He holds a Ph.D. in Commerce and another inter-disciplinary Ph.D. in Management and Sanskrit in the domain of Vedic Management. Currently a Consultant with Tata Consultancy Services, Dr Kannan has authored books on Corporate Laws, Industrial Laws, and Project Evaluation.

D. MURALI

InterviewsInsights.blogspot.com

(This article was published in the Business Line print edition dated February 2, 2009) 

YAJNAVALKYA SMRUTI

As per tradition, it is the same YAjnavalkya Maharishi who propagated the SUkla Yajur Veda is the Author of the YAjnavalkya smruti .

Let us remember the opening verse of YAjnavalkya smruti :

YogISvaram YAjnavalkyam sampUjya munayo abruvan !
varNASrametarANAm no bruhi dharmAnaSeshatah !!

After properly worshipping YAjnavalkya Maharishi , the best among the Yogis, the Sages asked him to explain them fully the dharmas pertaining to VarNA , ASrama and others.

Om namah parama Rishibhyo nama: parama Rishibhya:!

SRI YAJNAVALKYA JAYANTI

SrI YAjnavalkya Jayanti will be celebrated on KArtika MAsa , Sukla Paksha DvAdaSI which falls on Monday the 7th November 2011. This day is also known as YogISvara dvAdaSI. It is very important for all those who believe in Vedic tradition to remember with gratitude this great Rishi par excellence . With the direct blessings of SUrya Deva, he propagated SuKla Yajur Veda which contains the ISAvAsyopanishad. He along with his two dharma Patnis MaitreyI and KatyAyanI are referred to in BrihadAraNyaka Upanishad. His debate with GArgI, the daughter of VAcaknu stimulates the intellect. The philosophical expositions of SrI YAjnavalkya in the Assembly of Emperor Janaka are deep- rooted in spiritual knowledge which transcend time and place.

Om namah parama Rishibhyo nama: parama Rishibhya:!

WHETHER SPIRITUALITY AND RELIGION ARE DIFFERENT?

Modern people think that spirituality is different and that it begins only when religion ends. This is due to wrong understanding of the principles of sanAtana dharma. According to us both are complimentary and not contradictory.

As our Religion is based on the foundation of dharma, there is no disjoint between religion and spirituality. In fact, the path of karma yoga representing rituals as ordained in the Scriptures followed in the spirit of selflessness without getting attached to the results and offered as dedication to the Supreme purifies the TrikaraNas constituting the mind, speech and action.

Only when the vAsanas get extinguished and the sway towards rajas and tamas gets corrected , one can achieve tranquility. The day to day practice of dharma plays a pivotal role in shaping the inner core of the person and lifts him up from the terrestial to the transcendental plane , from physics to metaphysics and from entertainment to enlightenment.

Thus there is no dichotomy between religion and spirituality.

Also certain people think that those who practice dharma are inferior to those who talk about spiritual pursuits. This assumption is also wrong as a religious person who follows dharma SAstras can attain the abode of the Supreme by his steadfastness, dedication and devotion.

SRI HAYAGRIVA

SrImahA vishNu took the avatAr of SrI HayagrIva and destroyed the demons Madhu and kaitabha and restored the glory of the Vedas. He graciously taught the Vedas to Brahma . Therefore, SrI HayagrIva is the foundation of all vidyAs.
One who worships SrI HayagrIva is bestowed with proper knowledge.

veda SAstra purANAnAm viSeshArtha prakASakam !
sarva vidyA svarUpam tam hayagrIvam namamyaham !!

CHANGING YUGA DHARMAS

As the yugas change, the yuga dharma also changes as determined by the great Rishis.
Accordingly, the major shift has happened as follows in the four yugas:

Kruta yuga = DhyAnam
TretA yuga = YAga
dvApara yuga = PUjA
Kali yuga = nAma sankIrtanam (keSava)

dhyAyan krute yajan yajnaih tretAyAm dvAparercayan !
yadApnoti tadApnoti kalau sankIrtya keSavam !!

-- vYAsa


YAvanna kIrtayet rAmam kalikalmasha sambhavam !
tAvattishthati dehesmin bhayam cAtra pravartate !!

---- Sivasarvasvam

SrutismrutipurANeshu rAma nAma samIritam !
tannAma kIrtanam bhUyas tApatrayavinASanam !!

---- cyavana smruti

sarvapApa prasaktopi dhyAyannimishamacyutam !
punastapasvI bhavati panktipAvana pAvanah !!
----- PaiThInasI

na tAvatpApamedhena yannAma hatam hareh !
atireka bhayAdAhuh prAyascittAntaram vrithA !!
------ YogayAjnavalkya

prAyascittAnyaSeshANi tapah karmAtmakAni vai !
yAni teshAmaSeshANAm krishNAnus smaraNam param !!
------ SrI vishNu purANa

One should not condemn the changing yuga dharmas and those dvijas who follow those, as the dvijAs are suited to the yuga concerned.

yuge yuge ca ye dharmAs tatra tatra ye dvijAh !
teshAm nindA na kartavYA yugarUpa hi te dvijAh !!
-------- parAsara

WHAT ARE THE ACTIVITIES TO BE DONE ON AKSHAYA TRUTIYA?

According to dharma SAstras, the following are to be done on Akshaya TruTIya :

1.Taking bath in holy rivers
2.Japam
3.Homam (AupAsanam)
4.Vedic recitation
5.pitru tarpaNam
6.DAnam

yasYAm SnAnam japo homah svAdhyAyah pitrutarpaNam !
dAnam ca kriyate kincit tat sarvam syAdihAkshayam !!

WHETHER WHILE DOING SANDHYA VANDANAM ANGANYASA HAS TO BE DONE FIRST?

In traditional way of doing sandhyA vandanam, the karanyAsam is done first and thereafter the anganyAsam is done. This is the practice of those who are following dharma SAstras.

WHETHER VEDAS ARE AGAINST TEMPLE IDOL WORSHIP?

The Vedic statements “na tasya pratimA asti” from Sukla Yajur Veda and "na tasya pratimA syAt" from SvetAsvatara Upanishad are misquoted by some to prove that Vedas are against temple idol worship. Let us see why such interpretation is erroneous and baseless.

na tasya pratimA asti yasya nAma mahadyaSah! ---Sukla Yajur Veda samhitA XXXII-3

na tasya purushasya pratimA pratimAnabhUtam kincit vidyate ! yato yasya nAma mahadyaSa ityesha vedAntavidah pathanti hiraNyagarbha ityesha catur ruco anuvAkodUra viprakarsheNa hiraNyagarbham pratimAbhUtamAha !
---Uvata

Tasya purushasya pratimA pratimAnam upamAnam kincit vastu nAsti ! ata eva nAma prasiddham mahat yaSah yasyAsti! sarvAtirikta yaSA ityarthah !
---MahIdhara

Standard English translations like Griffith and Robert Ernest Hume also convey the same meaning as aforesaid.

The above proves that the Sukla Yajur Veda Mantra means that there is no comparison for the Supreme and it does not refer to idol worship by any stretch of imagination.

na tasya pratimA syAt !
---SvetASvatara Upanishad iv-19

na hi tasya iSvarasya pratimA upamA kAcit asti nishpratiyogikatvena brahmamAtratvAt !
---- SrI upanishad brahma yogI bhAshyam

Hence the translation of the word "pratimA" as "Idol worship" is erroneous as it is totally out of context. Thus there is no Vedic Statement which condemns Temple idol worship

WHETHER THE USAGE "ABHOJANAM" IS CORRECT IN THE CONTEXT OF BHOJANA NIYAMA?

According to dharma SAstras, in the context of Bhojana niyama , "ApoSanam" is the correct usage and not "Abhojanam".

I

am giving a list of pramANam from dharma SAstras wherein the word "ApoSanam" is used.

ApOSanamakritvA tu yadyannam vistrutam bhavet !

tadannam MAmsa tulyam syAt bhuktvA cAndrAyaNam caret !!

---- Sangraham

ApoSanenoparishtA dadhastAccaiva bhunjatA !

----- YAjnavalkya

ApoSanam parIdhAnam pUrvamAcchAdanam param !

---- SAtAtapa

ApoSanam vAma bhAge surApAnasamam bhavet !

---- smrutyarthaSAra

ApoSanam tu ya: kuryAt vAmabhAge tathaiva ca !

---- Smrutiratnam

WHAT ARE THE DEFECTS IN VEDIC RECITATION ?

Vedas have to be properly recited by adhering to the svaras , matras and diction.
By not conforming to the injunctions (niyamas), one would get adverse effects.

There are six types of persons whose Vedic recitation is considered defective.


Six types of adhama pAthakas with reference to Vedic recitation:

(1) One who sings without following the svara niyamas
(2) One who chants very fast
(3) One who shakes the head while reciting
(4) One who recites the Vedas using a written text (book)
(5) One who does not know the meaning of Vedas
(6) One whose voice is not audible

gItI SIghrI Sirah kampI tathA likhita pAthakah!

anarthajnah alpakantasca shadete pAthakadhamah!!

WHETHER SMRUTIS CONSTITUTE VALID PRAMANA?

Both Sruti and smrutis constitute valid pramANas.We have to keep in view that smrutis have only Sruti as the base.

One cannot properly understand the intended and intrinsic meaning of Vedas. As Vedas are complex and innumerable, the Rishis through their great tapas composed the Smrutis which define what is dharma for a particular Yuga.

Whatever one feels like doing according to his mental make-up does not constitute dharma. That is why in Bhagavad GItA , Bhagavan advises all to follow dharma as ordained in the Scriptures :


tasmacchAstram pramAnam te karYAkArya vyavasthitau!
jnAtvA SAstra vidhinoktam karma kartum ihArhasi !!
-----Bhagavad gItA ! 16.24
One who does not follow SAstras gains not Sukham or Siddhi or parama gati.
yah Sastra vidhim utsrijya vartate KAma kAratah !
na sa siddhim avApnoti na sukham na parAm gatim !!
---Bhagavad gItA 16.23


Learned sees through the eye of SAstras
" ----kavibhih SAstra cakshushA ---"
---- SrImad BhAgavatam x-84-36
Sruti smruti mamaivAjnA yad tad ullanghya vartate !
AjnAcchedhe mama drOhi mat bhaktOpi na vaishNava !!
--- VishNu
vedamUlAh smrutayah !
---- Sankha
durbodhA vaidikASSabdAh prakIrNatvacca ye khilAh !
tatraita eva drushtArthAh smruti tantrai pratishthitAh !!
---- MarIci
Srutim paSyanti munayah smaranti ca tathA smrutim !
tasmAt pramANamubhayam pramANaih pramitam bhuvi !!
---- Manu
Accoring to Angiras, those who are learned in pramANas should duly take care of them. Otherwise, authentic pramANas would get destroyed by baseless pramANas.
pramANAni pramANajnaih paripAlyAni yatnatah !
sIdanti pramANAni pramANairavyavasthitaih !!
--------Angiras

WHAT THE VARIOUS TYPES OF BRAHMANAS?

According to Devala, there are eight types of BrAhmaNas as follows in the ascending order of greatness:

(1)MAtra
(2)BrAhmaNa
(3)Srotiya
(4)anUcAna
(5)BhrUNA

(6)Rishikalpa
(7)Rishi
(8)Muni

MAtra means one who is born in a BrAhmaNa family who has not undergone upanayanam and not following any ansuhthAna.

BrAhmaNa is one who has done some veda adhyayana, who has ACara, SAnti, Satyam, dayA.

Srotriya is one who has done the Veda adhyayanam of one SakhA along with kalpasUtra or six vedAngas, knower of dharma, performer of six karmas like yajanam.

anUCAna is one who is vedavedAnga tatvajna, Suddha citta, devoid of Sins and having the qualities of Srotriya.

BhruNa is one who is vrataguNopeta, follower of niyamas in yajnas and vedAdhyayana, devapitruSishtAnna BhojI, jitendriya.

Rishikalpa is one who has all vaidika and laukika jnAna, Asramastha, jitendriya.

Rishi is one who is Urdharetas, tapasvI, follower of AhAra niyama, powerful to give SApa and anugraha, satyasandha.

Muni is one who is not attached towards vishayas, knower of all tatvas, without KAma and krodha, dhyAnastha, nishkriya, jitendriya, viewer of gold or sand equally.

WHAT ARE VEDANGAS? WHETHER THEY ARE MORE AUTHENTIC THAN VEDAS?

There are six limbs of the Vedas, known as VedAngas. They symbolically represent the organs of the Veda Purusha.

1. SikshA -- Nose
2. Chandas -- Feet
3.VyAkaraNa -- Mouth
4. Nirukta -- Ears
5. Jyotisha -- Eyes
6.Kalpa -- Arms

SikshA is the science which deals with articulation and pronunciation.

Chandas is the science of metrics. It deals with Vedic metres.

VyAkaraNa is the science of grammar.

Nirukta is the science which deals with the etymological interpretation of words.

Jyotisha is the science of astronomy. It is primarily oriented towards determining the most appropriate time for performance of Vedic sacrifices and rituals.

Kalpa is the science which deals with rituals and prescribes rituals for sacrificial acts.
The Srauta sUtras contain a detailed description of sacrifices.
The Grihya SUtras prescribe rules for conducting various ceremonies pertaining to domestic life.
The Dharma SUtras consist of laws governing religious ways of life and secular matters as well.
The Sulva sUtras deal with the architecture of sacrificial altars for undertaking different kinds of sacrifices.


The VedAngas greatly help us in proper understanding and application of the Vedas. In case there is a difference between the two, Vedas will always prevail over the VedAngas . Thus Sruti PramANam is the most authentic pramANa.