Do you have
questions or doubts about Hindu religion? Do you want greater clarity on the
meaning and significance of various aspects of Hindu religion? Do you feel the
need for authentic information to counter false narratives against Hindu
religion? Do you wish to live a life that is free from all types of suffering?
If yes, then this podcast will give you authentic knowledge covering broad
topics on Hinduism. It will help you learn authentic knowledge about the
ancient Vedic teachings and wisdom.
Introduction
Welcome to
this podcast Hindu Dharma, Basics and Beyond. This podcast is based on the book
by the same name by Pujya Swami Viditatmananda Saraswati. The book was
originally compiled thru interviews by Dr Urmila Shivaram with Swamiji
Viditatmananda using questions commonly asked by people who wished clarity on
Hindu Dharma. The audio tapes were transcribed and edited and the material was
grouped and presented in several chapters to facilitate the study and
understanding for the readers.
These
interviews were conceived off because many Hindus seemed to be inadequately or
even wrongly informed about Hindu Dharma, owing largely to three main reasons.
One, narratives propagated by people who have their personal agendas that
conflict with Hinduism. Two, growing in an increasingly westernised lifestyle,
many Hindu children have not had exposure to their ancient, rich traditions.
And three, some aberrations have crept into the great diversity within the
Hindu Dharma, which are blown out of proportion and presented out of context as
criticism.
The
systematic and authentic teaching of Hindu Dharma is very limited and therefore
most Hindus are not equipped with enough clarity about Hindu Dharma that can
help them counter the false narratives against it. As a result, many Hindus
either become indifferent to the religion, or worse still, turn away from the
religion to become skeptics or vocal critics. The main disadvantage to such
lack of knowledge about Hindu Dharma is remaining deprived of the insights in
life and the guidance to live life
meaningfully, which the scriptures effectively provide.
There are a
number of books on Hindu Dharma explaining various aspects of this great and
vast tradition. This podcast, based on the book by Swami Viditatmananda, may
not provide new material. What it will provide is greater clarity about many
concepts and issues that are relevant to the Hindus around the world, irrespective
of where their current roots are.
This podcast
is very relevant for people with a sincere intent to learn about, and
understand Hinduism. It touches upon most important aspects of Hinduism with a
focus on Advaita or Nonduality. Advaita or non duality is in keeping with
reasoning and the latest discoveries of science. Several debated issues such as
the caste system, the law of Karma, rebirth, the concept of Mithya will be
addressed to bring clarity about the perspectives of the Hindu scriptures.
Advaita will be discussed in fair detail while giving space also to other
schools of Vedanta current in India.
We pray to Lord Dakshinamurti to bless all our
listeners with clarity about Hinduism, and help them live a happier and more
successful life of harmony and self growth.
Our
salutations to this great tradition and to the great sages and teachers who
have preserved and enriched the tradition and have passed on this invaluable
heritage to us.
Come, let’s
explore together this ancient wisdom and way of life that makes our life
meaningful and seeks to brings out the beauty, love and kindness inherent in
each of us.
Who is a Hindu?
This is a popular question and it has many answers. The word ‘Hindu’ is said to have been perhaps coined by the Persians who called the
people living by the river Sindu as Hindus because they could not pronounce the
word Sindhu. Thus, we do not find the word Hindu in the ancient scriptures.
However, in recent works we do find the
word Hindu defined as हिम्
अपशब्दम् द्यति खण्डयति इति हिन्दु -one who condemns falsehood or one who
is committed to the truth. The Hindu is also described as हीनं दूषयति इति
हिन्दुः - one who
condemns anything that is low, base or wild. Further, the Vedic culture is
primarily based on worshiping the gods. A Hindu may also be seen as Narayanadi
Devata Bhaktaha, one who worships gods such as Narayana. Thus, the word Hindu
has many definitions.
Combining all the definitions, it can be said that a Hindu
is one who fulfils five criteria:
One, who follows the eternal fundamental values of life,
two, one in whose life the worship of God is very important,
three, one who lives a responsible life committed to
righteousness,
four, one who considers spiritual growth essential,
and five, one in whose life material needs subserves spiritual
growth
A Hindu is also one who has faith and trust in the Vedas, the
oldest, scared body of knowledge required to live a life dharma and to
recognize the true nature of self. The Vedas are considered to be the
fundamental texts for the Hindus. Therefore, what we call Hinduism can
appropriately be called Vaidika Dharma. Vaidika Dharma refers to all the
knowledge, beliefs, values, attitudes, religious and spiritual practices that
are based on the Vedic vision. In addition, the Hindus follow the guidelines of
the Smrtis and Puranas which are a sizable body of literature based on the
Vedas. Thus, Hinduism is a religious way of life based on the vision of life
provided by the Vedas.
Our next question is, is Hinduism different from Sanatana
Dharma?
Hinduism and Sanatana Dharma are the same. Hinduism is
Sanatana dharma. Dharma means a righteous way of living and Sanatana means
eternal. Sanatana Dharma implies a way of living based on eternal principle
such as Truth and Love. Love and Truth expresses
in various ways as the values of honesty, non-violence, compassion, respect,
kindness, peace etc..
Hinduism
is a way of life, that involves both
spirit and form. An example of the spirit, which is the abiding or lasting
principle, is the greeting ‘Namaste’. ‘Namaste’ means ‘I bow down to the
Divinity that exists in you’. Form is the way of living which is based on the spirit and it can adapt itself
to the cultural and social norms. The eternal values or principles taught in the
Vedas form the spirit of the Hindu way of life, and their application is
determined by time, place and conditions.
Some of the great sayings of Hinduism which reflect its all-inclusiveness are एकम सत विप्रा: बहुधा वदन्ति - There is only one truth (or true being) and learned persons call it by many names”, लोकाः समस्ताः सुखिनो भवन्तु - may all people be happy, वसुधैव कुटुम्बकम् – The world is one family.
When did Hinduism begin and
who founded the Hindu religion?
Such a question arises only because one assumes that a
religious tradition must necessary be founded or be historical. But this is not
the case with Hinduism. It was not founded by an individual and we do not
consider it to even have a historical beginning.
The fundamental scriptures of Hinduism are the Vedas, which
are a body of sacred knowledge and wisdom. The word Veda is derived from the
root vid, which means to know. Knowledge is never created, it is eternal. It
becomes manifest. The Vedas consist of mantras, sacred hymns and passages. We
believe that these mantras were not written or composed by the human intellect,
but were instead revealed to the ancient rishis or sages. These sages possessed
of a very refined state of mind owing to the power of their penance, concentration,
devotion and worship of the Lord. Because of their superior faculties, they
could see or visualize the mantras revealed to them by Ishvara or God.
In fact, in the same way as the laws of nature detected and
explained by scientists such as Newton and Einstein have always existed, the
collection of the revelations that the sages received are eternal truths
received from God. It is the truth revealed in the Vedas that is important, not
the person who first spreads the
knowledge.
The human mind has a natural urge to know the truth. Our
intellect has a natural affinity for the truth. It never wants falsehood. This
is expressed in the famous prayer from the Brhadaaranyaka Upanishad, “ asato
maa sad gamaya” Lord, please lead me from untruth to the truth, “tamaso maa
jyotir gaamaya” - lead me from darkness
to light, “mrtyor maa amritam gamaya” – lead me from death to immortality”. The
Vedas reveal a way of life that fulfils this human urge. However great a person
may be, his knowledge and abilities are constrained by the limitations of the
human intellect, such as ignorance, doubt, misapprehension, and by the
limitations of the senses and the mind. The writings of such a mind will
necessarily reflect these limitations.
Since the Vedas are ‘revealed’ truths, and are not composed
by any individual or individuals, they are free of the inadequacies or defects
of the human intellect. Therefore, we look upon them as pramana or a valid
means of knowledge.
In summary, as a religion or a way of life, Hinduism has no
attributable historical beginning because it was not founded by anybody. For
this reason, it is also not limited to the views and teachings of any
individual. It is based on the wisdom and teachings of the Vedas, which are
universally applicable. Since the Vedas reveal the fundamental truth of life
and truth has no beginning, it can be said that the Hindu religion also has no
beginning. It is as ancient as mankind.
I hope this episode contributed to greater clarity about
Hindu Dharma. If you have any questions about what was shared in this episode
you may write to me at hindudharmabasics@gmail.com.
In our next episode we will explore how can one become a
Hindu, are there commandments in Hinduism and what is the purpose of life
according to Hindu philosophy?
Asato Maa Sad Gamaya –
Tamaso maa Jyotir Gamaya
–
Mrtyor maa amritam gamaya –
Om Shantih Shantih Shantih
Satyam eva Jayate – Truth Alone conquers
How can one become a Hindu?
Hinduism is very broad minded and inclusive. It does not
consider one’s individual tradition, background, or place of origin to be
important. As long as you follow the fundamental principles of the Vedas, such
as following the right values and having the right perception of life, you are
a Hindu and qualify to attain Moksha, which is the ultimate goal of Hinduism. Swamiji
says in the book that as far as he knows, there are no rituals or ceremonies to
perform to become a Hindu. In fact, Hinduism does not preach or practice conversion.
Anyone wanting to practice Hinduism is automatically
included in the fold. There is historical evidence that Hinduism spread far and
wide beyond the borders of India to China, Java, Sumatra and other distant
places. It is by willing acceptance and not conversion that one becomes a
Hindu.
Are there commandments in Hinduism?
If by commandments you mean absolute rules that may not be
violated under any condition there are none, because no rule can be
absolute. Rules may be universal. But
what a given rule means in a specific situation is subject to interpretation. Hinduism
teaches values and the ultimate purpose of following these values is to bring
about greater good, growth for everyone, and harmony.
What a value, such as non-violence, truthfulness, etc. mean in any situation is determined by the
individual. For example, causing physical harm to a person, such as wounding
them with knife is considered as Himsa, violence. However, a surgeon will
knowingly and deliberately cut open a person’s body to take out a diseased
part, or in case of an orthopedic surgeon, to join broken bones. So, even
though the patient experiences immense pain and discomfort for some time after
the surgery, the end goal is to improve the quality of his or her life. Thus,
for a surgeon, use of sharp instruments to cut a body part is not considered as
violence.
Similarly, truthfulness is a value that everyone is expected
to practice. However, if a person has given shelter to someone who is seeking refuge
from an assailant, he or she may lie to the assailant saying he or she has not
seen the person the assailant is seeking. Here, telling a lie is considered
essential because it saves the life of a person. Practicing Hinduism calls for
wisdom to determine what a given value means in any given situation.
How does one know if his or her interpretation of values is correct
in any given situation? If every human being is bound by his or her own
limitations, then their ability to interpret values in any given situation can
also be limited. It is true, and that is why Hinduism has stories of great
heroes and saints contained in the Itihaasas and Puranas that teach us all the
lessons we need to be able to decide correctly. We all know the story of
Ramayana. In that great epic, we know that Kaikeyi was entitled to ask for
boons from her husband, King Dashratha. However, on the eve of Rama’s
coronation, when she demanded that Rama should be sent to the forest for 14
years, she did not exercise her wisdom when asking for the boons. She only
thought of what was beneficial to herself and did not consider how her demand
would affect her husband, her son Bharata, the rest of the family, or the
nation.
Let me repeat: there are Universal values that Hinduism teaches, but there are no absolute commandments about what should or should not be done. This does not mean that Hinduism is permissive or that the values are subjective. It is important to recognise that in the relative world, nothing can be called the truth at all times or in all places and conditions. For instance, one of the rules states: सत्यं ब्रूयात् प्रियं ब्रूयात् , न ब्रूयात् सत्यम् अप्रियम् । प्रियं च नानृतम् ब्रूयात् , एष धर्मः सनातन: May you speak the truth yet in a pleasant manner; if you find that the truth is unpleasant then you may not speak that. May you speak the pleasant but not if it is untruth. This indeed is the eternal dharma. (Manusmriti 4-138). These are some guidelines to help us understand the meaning of speaking the truth.
What is the purpose of life according to Hindu philosophy?
In Hinduism, moksha, the release from all bondage,
limitation, pain and sorrow is the purpose of life. It can also be called
Liberation or freedom from the cycle of birth and death. Unlike other forms of life which have no
purpose other than sustenance, procreation, and self-preservation, human life has a higher purpose. The human
being is unique in being dissatisfied with himself and his environment. This causes sorrow and as a result he has a
constant desire to change himself and the world around him; all his actions are aimed at becoming free
from the limitations and inadequacies he perceives in himself and correcting
the shortcomings he sees everywhere. He
is constantly in search of satisfaction and happiness, or in other words, total
freedom from sorrow. This is the end
everyone pursues knowingly or unknowingly.
Hence, moksha, or abidance in boundless happiness, and total
freedom from sorrow and bondage is the goal of human life according to
Hinduism.
In our next episode we will explore the broad topic of Hindu
scriptures, epics and literature.
We end with the prayer
Asato maa sad gamaya O Lord, lead me from untruth to Truth
Tamaso maa jyotir gamaya Lead me from darkness of ignorance
to the light of knowledge.
Mrtyor maa amritam gamaya Lead me from death to immortality
Om Shantih Shantih Shantih
Satyam Eva Jayate – Truth alone conquers.
What are the sacred books of the Hindus?
The sacred books of the Hindus are the Vedas. The word
‘Veda’ is derived from the root ‘vid’, which means to know. The Vedas are thus,
books of knowledge. They contain the various mantras, which are considered to
reveal the nature of truth and encapsulate the eternal values.
To Hindus, the truth that is revealed is more important than
the one who reveals it. For this reason, even though most people do not know
the sages through whom these mantras were revealed, the teaching is revered and
held sacred.
Vedas have been classified in four as the Rg Veda, the Yajur
Veda, the Samaveda and the Atharva Veda. Each Veda has four subdivisions:
One, the Samhitas, which contain the mantras and
benedictions,
Two, the Aranyakas, which are text on rituals, ceremonies,
sacrifices and symbolic-sacrifices,
Three, the Brahmanas, which are commentaries on rituals,
ceremonies and sacrifices, and
Four, the Upanishads, which are texts revealing the
knowledge of the self being whole and free.
Traditionally the Vedas are called Shruti, which means that
which is heard. In the ancient times, this scriptural knowledge was taught and
passed on to the students orally.
The first section of each Veda is called Karma Kanda. It
deals with Dharma or the righteous way of living, which is also a life that is
required to maintain the order of harmony – harmony within us and harmony with
all forms of life. In other words, it deals with Karma, or activity. The second
section is called Jnana Kanda. It deals with Knowledge of Brahman, which is God
or the truth.
There are two other important works of literature in
Hinduism, called Smriti and Puranas.
Smriti explains and interprets the Vedic truths to help the
common persons understand and follow these truths. Smriti means memory.
Remembrance or memory is based on experience. Afterall, we can only remember
what we have experienced. Smriti literature describes in simpler words the
truth experienced by great sages so that the common people understand the
teaching. There are 18 Smritis, of which the manusmriti or the code of Manu is
the most famous. Some of the other well-known smritis are the teachings of
Yagyavalkya, Parashara and Gautama.
Puranas are mythological literature. They are symbolic
depictions of the truths found in the Vedas in the form of stories. These
stories speak of the incarnations of God, the devotees of God, the Saints and
Kings, and the good and evil people. There are 18 major Puranas and 18 minor
Puranas. The 18 major Puranas are the Brahma Purana, the Padma Purana, the
Vishnu Purana, the Shiva Purana, the Devi Bhagavata, the Narada Purana, the
Markandeya Purana, the Agneya Purana, the Bhavishya Purana, the Brahmavaivarta
Purana, the Linga Purana, the Varaha Purana, the Skanda Purana, the Vamana
Purana, the Kurma Purana, the Matsya Purana, the Garuda Purana and the
Brahmanda Purana.
The Shruti, Smritis, and The Puranas are the three-fold
philosophical, religious and mythological literature upon which Hinduism is
largely based. The nature of practice of Hinduism has evolved over time but the
core principles and values remain unchanged. There have been many philosophers
and teachers along the ages at different times who have left their mark on
Hinduism by their unique ways of teaching the truth. Their works are also
looked upon as authentic and important.
The Vedas contain certain injunctions or instructions
regarding do's and don'ts, yet they are not as much mandates as they are
statements revealing knowledge of the consequences of actions. When the Vedas says,
do this, it is for you to recognise it to be conducive to your well-being, and
when it says, do not do this, it is to save you from harm. Such Vedic
statements describe a certain way of life and it is up to us to follow them.
Knowledge or understanding is integral to life because
whatever we do is determined by our understanding. If we have the right
understanding, our actions will also be right. Rather than emphasizing what to
do and what not to do, the Vedas seek to educate the person about what is helpful
and what is harmful for their well-being.
The human being has free will and the faculty of choice, so
he has a responsibility to make the right choices. However, because he has the
freedom to choose, he may make a wrong choice. Therefore, it becomes necessary
to educate and guide him to know the right from wrong. This is what the Vedas
do.
Can you tell us something more about the Smritis?
Smritis are texts that are also highly revered in the Vedic
tradition as being authentic knowledge. They explain in great detail how one
may practice the eternal values taught by the Vedas. For instance, the Vedas
say ‘Satyam vada’, speak the truth; Dharmam cara, follow righteousness in life,
and ‘Himsaam na kuryaat’ do not hurt any living being.
Yet what do these statements mean to us? How do we interpret
such universal values? How can truth, righteousness, or ahimsa be applied in
given situations or to particular persons? This is where the teachings
contained in the smritis help us. They interpret the various values and offer
guidance on the code of conduct appropriate to one’s stage in life, one’s
profession, one’s responsibilities, and various other conditions.
Smritis also discuss other important subjects, such as
creation, the Gods, the duties of Kings, the nature of politics, the system of
justice etc., in addition to the rules that govern the professions, stages of
life, one’s responsibilities, way of living, knowledge, and so on. It is a body
of literature that addresses the entire spectrum of life.
Can you tell us something more about the Puranas?
Purana means "ancient, old". It is vast storehouse
of Hindu literature regarding a wide range of topics, such as cosmology,
genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales,
pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humour, love
stories, as well as theology and philosophy. The Puranas are known for the
intricate layers of symbolism depicted within their stories. Composed in
Sanskrit, several of these texts are named after major Hindu deities such as
Vishnu, Shiva, Brahma and Shakti.
The Puranas describe the eternal conflict between the devas
or Gods representing the divine tendencies and the asuras or Demons
representing the demonic tendencies. Naturally good is always shown to triumph
over evil with the help of various gods. The grace of God, its place in one's
life and the nature of the devotee and his devotion to the lord are depicted
very beautifully in the Puranas.
EPISODE 6
Q: What is the origin of the
Upaniśads?
A: The Upaniśads are part of the Vedas. The Vedas can be
broadly classified or divided into two sections: karma- kāṇḍa and
jñāna-kāṇḍa.
The jñāna-kāṇḍa
consists of the Upaniśads, which deals with the knowledge of Self being
Consciousness that is whole and free of all suffering, the realities of life.
It is also called Vedānta.
The word Upaniśad is derived from the root sad, with upa and
ni as prefixes. The word is explained differently by different people. One
explanation is that upa indicates something proximate, or in the vicinity, ni
means below, and sad means to sit. Some modern scholars therefore describe the
Upaniśad as knowledge that is imparted by the teacher to the student, while he
or she sits at the teacher’s feet to learn.
The Upaniśads are typically in the form of a dialogue
between the teacher and the student. The student, who is an aspirant of
knowledge of the true nature of self, approaches a wise person, a teacher, and
asks one or more questions. Questions naturally occur in the human mind because
the intellect wants to know. The desire for knowledge is expressed through
various questions. The replies to these questions in the form of teaching is
the Upaniśads. It gives us an insight into the nature of the reality, the
nature of the Self, the nature of the universe, and the nature of God.
Ādi Śaṅkarācārya’s explanation of the word Upaniśad is different. He
also says that the word Upanishad has three parts – upa, which means sāmīpye,
that which is close or proximate, ni
which means niścitam, that which is clearly ascertained, and śad as the
root-word. Sage Panini, the foremost Sanskrit grammarian, ascribed three
meanings for the root word sad.
One, gati or going,
Two, viśaraṇa or loosening, and
Three, avasādana or destroying.
Interpreted thus, we can say that the prefix upa reveals the
nature of knowledge about what is very close, in a closeness which is without
any restrictions.
What is closest to you? It is nothing but you.
Therefore, the upaniśad offers the knowledge of the Self.
Since we are born ignorant of the true nature of ourselves, the true knowledge
of the Self is extremely important.
It is a fact that, in our ignorance, we entertain false
notions about ourselves being limited to the body and mind. As the root word
śad indicates, this knowledge destroys the
ignorance. Finally, the prefix ni reveals the nature of that knowledge as being
well ascertained, free from doubts and errors.
Therefore, Ādi Śaṅkarācārya’s explanation of Upaniśad can
be summarised as Knowledge about the self with enough clarity to destroy
ignorance and help a person remain free from doubts and errors.
What is the nature of this knowledge?
The upaniśads reveal that each one of us is a whole and
complete being: Aham brahmāsmi – I am brahman. Brahman is the name given to
that which is infinite, that which is limitless, that is a bigness without any
restrictions. I am Brahman – I am the self that is limitless, whole, and
complete. This is the truth about every one of us that Upaniśads systematically
and logically help us understand and recognize.
However, because of ignorance, we believe ourselves to be
limited in every way. Even though the self is immortal, we believe ourselves to
be mortal; even though the self is knowledge, we believe ourselves to be
ignorant by nature, and even though the self is all happiness, we believe
ourselves to be unhappy.
We entertain totally contrary views about ourselves and
suffer on account of that. It is ignorance about ourself that is the primary
cause of all sadness. It is inevitable that we cannot accept ourselves as
mortal, ignorant and unhappy because these notions are contrary to the truth
about us. We human beings are constantly striving to become free from the sadness
caused by such false notions of the Self, which are, in turn, caused by the
ignorance of the Self. The knowledge of the Self alone can remove that
ignorance as knowledge alone is opposed to ignorance.
The Chāndogya Upaniśad says, “The knower of the Self crosses
the ocean of grief” (VII.1.3). As the teacher unfolds the true nature of the
Self, the false notions begin to fall off. As this happens, we progressively
become free from the nagging sense of smallness. Thus viśaraṇa, the
loosening of the bondage of false notions, is followed by avasādana, the
destruction of the notions born of ignorance, which culminates in gati,
recognition of the true nature of the Self that is Brahman, to be of the nature
of wholeness and completeness. This
is the primary teaching
of the Upaniśads.
The Upaniśads are among the greatest treasures of Hinduism.
Many notable Western scholars have been highly impressed and influenced by
their study of the Upaniśads. They have gained fulfilment and expressed their
sense of gratitude for this great teaching.
Arthur Schopenhauer , the famous German philosopher of the
19th century wrote that "The Upaniśads are the production of the highest
human wisdom and I consider them almost superhuman in conception. The study of
the Upaniśads has been a source of great inspiration and means of comfort to my
soul. From every sentence of the Upaniśads deep, original and sublime thoughts
arise, and the whole is pervaded by a high and holy and earnest spirit. In the
whole world there is no study so beneficial and so elevating as that of the
Upanishads. The Upanishads have been the solace of my life and will be the
solace of my death,".
Q. What are the fourteen forms of knowledge?
The Hindu scriptures are also classified as comprising
fourteen forms of knowledge. The four Vedas, the six vedāngas or six ‘limbs’ of
the Veda, account for ten forms of knowledge.
The Eleventh form of knowledge is Nyāya, which means logic.
It is the science of logic and reasoning.
The 12th form of knowledge is, Mīmāmsā, which means inquiry
into the meaning of Vedic texts. It is the science of analysis of the
statements of the Vedas.
The 13th form of knowledge is the Dharma- śāstra, which is
the right course of conduct in every dilemma. In other words, it describes the
code of conduct.
The 14th and the last form of knowledge is the Purāṇas,
which are various mythological works.
The six vedāngas or “limbs” of the Veda are vyākaraṇa
(grammar), nirukta, śikśā, kalpa, chandas, and jyotiśa. They are prescribed for
the proper study of the Vedas.
Vyākaraṇa, the first limb, is the grammar required to understand the
meanings and contexts of words.
Nirukta, the second limb, provides the etymology of certain
Vedic words.
Śikśā, the third limb, is the science of phonetics and
teaches the proper pronunciation and ways to recite the Vedic mantras.
Kalpa, the fourth limb, are the texts that outline the
method of performing the rituals.
Chandas, the fifth limb is the science of prosody or poetic
rhythms, which explains the different meters in which the mantras of the Vedas
are obtained. For instance, there are seven different meters used in the Rg
Veda.
Jyotiśa, the sixth and the last limb of Vedangas, is the
study of astronomy and astrology. Jyotiśa, is important because Vedic rituals
are performed at prescribed times.
What are the Upavedas?
A: The upavedas are additions to the Vedas. They are the Gandharvaveda (the study of dance and music), Āyurveda -the science of life), the Dhanurveda the knowledge of archery, and the Arthaśāstra - the study of statecraft, political science, economic policy and military strategy. They are also highly revered and looked upon as authentic sources of knowledge.
I hope you enjoyed this episode. Do write to me at
hindudharmabasics@gmail.com if you have any questions about what was shared in
this episode.
In our next episode we will look at the answer to:
Can you tell us about the importance of the great epic,
Rāmāyaṇa,
in the Hindu way of life?
We end with a prayer
Asato Maa Sad Gamaya – Oh Lord, lead me from untruth to
Truth
Tamaso maa Jyotir
Gamaya – Lead me from darkness of ignorance to the light of knowledge
Mrtyor maa amritam gamaya – Lead me from death to
immortality
Om Shantih Shantih Shantih
Satyam eva Jayate – Truth Alone conquers
