Dharmik Vyavastha

Dharmic Vyavastha – The “Religious” System

Though Dharma wasn’t any religion and it didn’t contain any Dogmas there were certain practices which were suggested to bring a person to practice the 24 values of dharma. These included the worship of almost 330 million Gods and Goddesses though this looks a little too big; the intension was to somehow bring people to practice Dharma and it’s principles.

Devatas and their symbolism

The symbolism of the Bharathiya Trimurty (Holy Trinity) of Brahma, Vishnu and Shiva is very intriguing. This has several dimentions to it other than only the “Religeous Nature”. the same applied to their respective consorts Saraswati, Lakshmi and Parvathi.

We all grew up in Bharat being told that we have “Thetheess Kotie Devatas” 330 million Gods. What are all these Gods? What are the significance of these? Most important of them are the Trimurty Devata The Holy Trinity of Bharat Brahma, Vishnu & Shiva along with the Tri Devis Sarasvathi, Lakshmi and Parvathy. Then we have the other Gods of the Sapthayana (Seven Gods) Durga, Ganapathi, Surya and Shanmuga.

Here I will be discussing the most important temple/s of these Gods along with the Symbolism associated with them for spiritual understanding. It seems ridiculous when Lord Hanuman is referred as just ‘Monkey God’ and Lord Ganesha is called just ‘Elephant God’ and Daksha is referred to as “Shake God”. In form they may look like monkey, elephant and snake but there is more to it than what meets the eye.

There are a deeper meanings and imports of each form of the Devathas. It is interesting and really eye opening to understand the symbolism of Bharathiya Devathas. It is humanly impossible to understand the symbolism of all the 33 million Devathas, but I shall make it easy for us to understand the main 10-15 of them or even more in this workshop of 3 hours.

Vrathas for harnessing the spiritual energies

The Adhyatma Patha needed a person to earn a ‘Wealth’ of “Thiteeksha” forebarence to reach the goal of Moksha. This was to prepare a person to bear with anything in life inspite of not liking it. This process was to take the person beyond Raga – Dwesha (Likes and Dislikes). Vrathas (Stringently adhered personalised vows) were the main instruments through which this was achieved.

The Adhyatma Patha (Spiritual Path Discussed later) needed a person to earn a ‘Wealth’ of “Thiteeksha” forebarence to reach the goal of Moksha. This was to prepare a person to bear with anything in life inspite of not liking it. This process was to take the person beyond Raga – Dwesha (Likes and Dislikes). Vrathas (Stringently adhered personalised vows) were the main instruments through which this was achieved. There are 2500+ vrathas mentioned in various Puranas.

These huge doses of Vrathas (Stringently adhered personalised vows) were added in the Bharathiya lifestyle for harnessing the spiritual energy. A person in his/her life time can’t undertake all of them. Then why these many number of them? What if one does them or doesn’t do them? Is it binding on a person to do the Vratha? Most of the Vrathas were actually part of the Rithucharya as they had to be undertaken during a particular time of the year in a particular season, Masa month, Vara day of the week, Thithi date and Nakshatra asterism. Each of the Vratha had a Purana Katha (Scriptural Story) attached with it; it was a dicipline to read out the Katha loudly and only after this the people would partake food. Introduction to the world of Vrathas takes about 3 hrs.

Science behind the so-called superstitions

There are two types of practices which are usually labelled as Superstition they are Pratha which are traditional practices and the Shakuna which are mysterious signs. Both of these have some kind of a Scientific Value, Logical Reasoning or Mysterious Significance one has to apply his/her intellect and feeling to understand them before discarding them as “Just Superstition”.

There are two types of practices which are usually labelled as Superstition they are Pratha which are traditional practices and the Shakuna which are mysterious signs. Both of these have some kind of a Scientific Value, Logical Reasoning or Mysterious Significance one has to apply his/her intellect and feeling to understand them before discarding them as “Just Superstition”.

Many time I have wondered, why we have to ring the big bell before entering the temple! What is the purpose of blessing people when they sneeze! Why do people say “Bidthu Bidthu” in Kannada (‘Let it not happen’) when someone talks of death! For sure they are not just superstitions! There something else that meets the eye! The western world is also having its own superstitions but only the Bharathiya one are the most criticized. Some so called “Superstitions” actually have logical or rational meanings to them.

Many of them ar called Pratha traditional practices some of them are called Shakuna or Shaguna mysterious signs. Prathas are usually regional they are quite commonplace and they are passed down to the younger generation by the older generation; whereas Shakuni the Chakravarthy of Gandhar and the maternal uncle of the Kouravas from the Mahabharatha has Chonicled and Written about the Shagunas – Mysterious Signs in the Shaguna Shastra. This is a compilation of sutras about the Shagunas observed and codified by several Rishis in various scriptures. In this work shop we will be looking at some of the Pratha and the Shagunas too. Also we take a peek into “Shaguna Shastra” by Shakuni. This is a 3 hours workshop.

Puja expressing gratitude

Nithya Puja (Everyday Puja) was part of the daily life for many people in this country including non-Brahmins. Puja actually means that which is born out of Gratitude. It is basically a process of expressing our Pujya Bhava gratitude for the Samriddhi abundance that has been provided to us by God, Divine or Nature.

Nithya Puja (Everyday Puja) was part of the life for many people in this country. Even for non-Brahmins this was part of their daily routine. What is the significance of Puja? How to do a complete Puja? What are the other forms of Puja? Just for information Puja actually means that which is born out of Gratitude. This is from “Pu” which means Poorna or even Poojya which means Completeness or Gratitude and “Ja” meaning Born out off. It is basically a process of expressing our Pujya Bhava gratitude for the Samriddhi abundance that has been provided to us by God, Divine or Nature.

Though the expression of Gratitude can be done in any manner when it is given a specified form, proper method and distinct materials to be used then the whole expression is taken to a different level. Then this expression is sprinkled with a large dose of Shlokas (2-4 line poetical compositions in Samskritam), Vedic Mantras a very peaceful and nice ambience is created. This manner of expression of gratitude is called Puja. Here I will be giving the Vidhi of doing 16 (offerings) Shodashopachara Puja. This workshop is of 3 hours and at the end one can understand the import of Puja. Later those who are interested can take a program of learning the Puja online for one hour daily for ten days.

Homas and Yagjnas the sacred offerings

Homas and Yagjnas though they looked to be the same they are totally different. Probably the only common factor is the Shroutha Shastras. Homas are basically done with personal gains in mind and they are limited to the family members and close friends. Yagjnas are usually done for the sake of Loka Kalyanartham public service and usually the whole society is in attendance alingwith the family and friends of the Kratha (Person officiating on Behalf).

Homas and Yagjnas though they looked to be the same they are totally different. Probably the only common factor is that they are both rooted in Shroutha Shastras.  Homas are usually done with personal gains and familial gains in mind and they are attended by close family menbers and friends only. Yagjnas are usually done with the socitial good in mind and public service the whole society is invited and they will be in attendance for the Yagjna and alos contribute to the Yagjna.

Homa is a Bharathiya ritual wherein various offerings are made into the fire. Rooted in the Vedic Karmakhanda (Vedic Religious Chapters) during Homa the fire is made an agent to offer materials such as Samhit wood, Dhaanya grains, Havis dried herbs, Paaka cooked food, Soma distillate of some herbs and barks, Gritha Ghee or clarified butter, Ksheera milk, Saambrani incense and Beeja seeds. Homas are basically done with personal gains in mind and they are limited to the family members.

Yagjnas are Bharathiya rituals wherein various offerings are made into the fire for the good of the society or sometimes for the good of the world and also the universe. Rooted in the Vedic Karmakhanda (Vedic Religious Chapters) during Yagjna the fire is made an agent to offer materials such as Samhit wood, Dhaanya grains, Havis dried herbs, Paaka cooked food, Soma distillate of some herbs and barks, Gritha Ghee or clarified butter, Ksheera milk, Saambrani incense and Beeja seeds. Yagjnas are usually done as a Loka Kalyanartham public service and the whole society in attendance.

Ashtagmas

Agamas are texts which contain the Vidhi ways, Kaaryavidhi procedures, Saadhanavasthu materials required, Upakaranaartha pre-requisites, and many other aspects of Karma Khanda and also the Shilpa Shastra concerned to Aalaya Nirmana building the Temples.

Agamas are texts which contain the Vidhi ways, Kaaryavidhi procedures, Saadhanavasthu materials required, Upakaranaartha pre-requisites, and many other aspects of Karma Khanda and also the Shilpa Shastra concerned to Aalaya Nirmana building the Temples. So these schools produced Purohits who were well versed in these procedures and Mukhya Shilpis (Main Architects) too. There were 8 main Agamas in Bharat (Ashtagama) they were:

1. Shaiva Agama: The Shaiva Agamas led to the Shaiva Siddhanta philosophy in Tamil-speaking regions of South-India and gave rise to Kashmir Saivism in the North-Indian region of Kashmir. There are four main schools Shaiva Agamas: Kapala, Kalamukha, Pashupata and Shaiva, and 28 number in total under these 4.
2. Shaktha Agama: The Shakta Agamas are commonly known as Tantras and they are imbued with reverence for the Devi Tatva and they are 64 in of them.
3. Vaikhanasa Agama: Vaikhanasa Agamas are basically Vaishnava Agamas which were transmitted from Rishi Vikhanasa to his disciples Rishi Brighu, Rishi Marichi, Riahi Atri and Rishi Kashyapa and expresses Vaidhi Bhakti and totally with both put together there are 28 in number.
4. Pancharatra Agama: The Pancharatra Agama, the Viswanatha Agama is also a Vaishnava Agama but expresses both Vaidhi and Raganuga Bhakti. Pancharatra Agama has about 108 Samhitas.
5. Soura Agama: The Soura or Saura Agamas are based on the Saura Tantras are dedicated to the Surya (Sun) and Soura Agamas are in use in temples of Sun worship.
6. Koumara Agama: The Koumara Agamas are based on the Koumara Tantras are dedicated to the Karthikeya (Son of Shiva) and Koumara Agamas are in use in temples of Karthikeya worship.
7. Ganapathya Agama: The Ganapathya Agamas are based on the Ganapathya Tantras are dedicated to the Ganapathy (Son of Shiva) and Ganapathya Agamas are in use in temples of Ganapathy worship.
8. Veera Shaiva Agama: Veera Shaiva Agamas are based on the Veera Shiva Sect of people who are basically Shavaits. But their worship varied from Shaiva Agama in their nature of worship and philosophy and there are 28 texts.

There were some minor Agamas like Bhairava Agama, Yaksha-Bhuthadi Agama too which were followed by some small section of people. The ancient Agamas “are not necessarily the Agamas that have survived up to modern times” but these texts have gone through revision over time by some of the Yuga Purushas and Drishttas. Other than these we had Bauddha Agama, Jaina Swethambar Agama and Jaina Digambar Agama too. This workshop is a simple glance at various Agamas and their importance in Bharathiya Sabhyata.

Introduction to Dharma Shastras

Dharma Shastras is a genre of Bharathiya theological texts, and refers to the various Shastric aspects (Textual Aspects) of Dharma. There are many Dharma Shastras, variously estimated from anywhere between 18 to about 100, with different and conflicting points of view.

Dharma Shastras is a genre of Bharathiya theological texts, and refers to the various Shastric aspects (Textual Aspects) of Dharma. There are many Dharma Shastras, variously estimated from anywhere between 18 to about 100, with different and conflicting points of view. Each of these texts exists in many different versions, and each is rooted in Dharmasutra texts dated to 1000 BC that emerged from Kalpa (Vedanga) studies in the Vedic era.

The textual corpus of Dharma Shastra are composed in poetic verses, are part of the Smritis, constituting divergent commentaries and treatises on Sahadharma duties, Daayitva responsibilities and Swadharma ethics to oneself, Kutumbha Dharma to family and as a Samaja Dharma member of society. The texts include discussion of Ashrama (stages of life), Varna (social classes), Purushartha (proper goals of life), Yama personal virtues and Niyama duties, Dharma Yudha Niyama rules of just war, and other topics.

Muttas and their role in the lives of people of Bharat

A Mutta also written as math, matha or mutt, is a Sanskrit word that means “institute or college”, and it also refers to a monastery in Bharat. Monastic life, for spiritual studies or the pursuit of moksha (spiritual liberation) traces its roots to the 1000 BC, in the Vedic tradition.

A Mutta also written as math, matha or mutt, is a Sanskrit word that means “institute or college”, and it also refers to a monastery in Bharat. Monastic life, for spiritual studies or the pursuit of moksha (spiritual liberation) traces its roots to the 1000 BC, in the Vedic tradition. The earliest Bharathiya Muttas (monasteries) are indirectly inferred to be from the centuries around the start of the Common Era, based on the existence of Sannyasa Upanishads with strongly Advaita Vedanta content.

The Mutta tradition in Bharat was likely well established in the second half of1000 BC, as is evidenced by archaeological and epigraphical evidence. The Muttas used to host and feed Chaatras students, Sannyasis monks, Brahmacharis renouncers, Yathis ascetics, Gurus and are led by Acharyas. The Muttas in the Bharathiya tradition have not been limited to religious studies, and historical evidence suggest that they were centres for diverse studies such as Ayurveda or Siddha medicine, Vyakarna grammar, Sangeetha music and many of them have patronised Nrritya Dance and Naatya Drama too. This workshop is of 3 hours and takes a participant through the Muttas and their world.