Hinduism Primer

8/13/2019 Hinduism Primer

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and even belie" systes. Religious ar$hite$ture! "or e'aple;;$hur$hes! os8ues! synagogues! andteples;;$an be looked upon as the pro6e$tion or translation o" "aith into physi$al "or. (a$h o" thesebuildings have their parti$ular ar$hite$tural styles and they all arise "ro the $olle$tive "aith o" their#orshippers. Siilarly! in the real o" religious art! there are unliited religious e'pressions beginning"ro the an$ient ro$k paintings o" early an in the $aves o" ran$e and Spain or the outstandingIslai$ designs "ound in the os8ues o" Saudi Arabia! or the an$ient 3reek and Roan s$ulpture "ound

in the ruins o" Athens and Roe. /usi$ and dan$e are also e'pressions o" religious "aith. *he re8uieso" 7a$h and /o,art! or the Indian dan$e styles o"


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Hinduism and The Indus Valley Civilization*he dating o" an$ient &induis has al#ays been! and #ill likely $ontinueto be! a di""i$ult issue. 5rior to 1?2@ the only eans o" dating the origins o"&induis #as through te'tual eviden$e "ound in the Shruti >edas. *heearly Aryans le"t no $ities or other a6or ar$hite$tural reains! there"ore!

te'tual eviden$e alone $ould push early &induis ba$k to only about 14007C(. In 1?2@ a great $ivili,ation along the banks o" the Indus River #asunearthed! and the possibility to push the origins o" &induis ba$k anyillennia arose. No# a great $ontroversy rages regarding the origins o" this$ivili,ation and its relationship to &induis. *here are indi$ations thatIndus >alley $ulture has roots "ar ba$k into neolithi$ ties B000 7C(! but$urrent eviden$e pla$es the a$tive phase o" this $ulture bet#een @@00;1B007C(! #ith its high points bet#een 200;1?00 7C(. I" a link $an be adebet#een this $ulture and &induis it $ould push the date o" &induis ba$k

any ore illennia than $urrent te'tual eviden$e allo#s.

*he $enter o" Indus >alley $ulture #as along the Indus River basinand its tributaries! #hi$h pla$es ost o" it in present day 5akistan!but ruins o" this $ulture have also appeared as "ar #est as northernA"ghanistan along the E'us river and east into present day 3u6arat!and even into &aryana State in $entral India. *his $overs an area thesi,e o" )estern (urope and so "ar over a thousand $ities andsettleents have been lo$atedF *he Indus >alley people le"t behind ane'tensive set o" $ities and to#ns! the ost notable o" #hi$h are&arappa! /ohen6o Daro and :othal! and through these sites it is $lear that they #ere #ell organi,ed#ith planned streets! elaborate bathes! $overed se#age systes! #ater and drainage to individualhoes! and even large port "a$ilities. As in an$ient (gypt and /esopotaia! grain appears to be thebasis o" the e$onoy. *his is eviden$ed by the e'tensive storage stru$tures "ound in ost $ities and

to#ns and in parti$ular at the port $ity o" :othal. In "a$t! the Indus >alley Civili,ation is the largest o"the "our an$ient #orld $ivili,ations that in$ludes (gypt! /esopotaia and China. 9n"ortunately! it isthe least kno#n be$ause its s$ript has yet to be de$iphered. Indeed! there are over G00 distin$t sybols"ound on thousands o" pie$es o" pottery! seals! aulets and other arti"a$ts! but no -Rosetta Stone!- oreans o" de$iphering the s$ript has yet been "ound! and #ithout this it is likely that the origins o" this$ivili,ation #ill reain obs$ure. *his! o" $ourse! is the $ru' o" the proble in trying to relate this$ivili,ation to an$ient &induis.

At present there are three ain theories toe'plain the origins o" the Indus >alleyCivili,ation and ho# it relates to &induis.

*he "irst is that it is an Aryan $ivili,ation andthe s$ript is an early "or o" Sanskrit. *hese$ond is that the $ulture is proto+Dravidian andthere"ore a part o" the indigenous $ulture o" theIndian sub+$ontinent and! "inally! that it has norelation to either Aryan or Dravidian $ultureand $onse8uently no relationship to &induis.*here are probles #ith all three o" these hypothesi,es.

Signs o" an$ient reains "irst appeared in the Indus >alley during the 1H00s #hen (uropeans began to

*he e'tent o" the I>C

*he Indus >alley

*he 5roto Shiva *he 5roto Shiva
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ove through the area in nubers. In "a$t! bri$ks "ro this an$ient $ivili,ation #ere unkno#ingly usedby the 7ritish #hen they built the "irst railroads in the 1H0s! but it #as not until the 1?20s #hen =ohn/arshall! dire$tor o" the Ar$haeologi$al Survey o" India! started an e'$avation at &arappa that itbe$ae apparent 6ust ho# an$ient and e'tensive this lost $ivili,ation #as. Along #ith "inds "ro otherar$haeologists! #ho #ere e'$avating at /ohen6o Daro! /arshall believed that they had "ound eviden$e"or a ne# $ivili,ation that #as older than any they had kno#n be"ore. It #as originally thought that the

$ivili,ation #as early Aryan and the s$ript #as a "or o" the 7rahi s$ript and there"ore proto+Sanskrit. *he Aryan theory! ho#ever! soon be$ae re6e$ted be$ause the Indus $ulture sho#ed no signso" the $hariot! the horse! iron! ritual "ire use! or other haul arks o" Aryan $ulture des$ribed in the>edas. Conse8uently! spe$ulations gre# that the s$ript #as soe "or o" Suerian! (gyptian! &ittite!or even old Slavi$. In re$ent years! #ith the desire to sho# that Aryan $ulture #as indigenous to theIndian sub+$ontinent and not the result o" igration! the theory that the Indus >alley Civili,ation #asAryan has again been raised by di""erent groups trying to establish this vie#.

*he se$ond theory! #hi$h is $urrently popular! is the proto+Dravidian theory that developed during thelate 1?0s and 1?B0s by Russian and innish teas o" resear$hers. *hey tried to sho# that the sybols$an be derived "ro the Dravidian language group. 3enerally this language group is "ound in southIndia! but there are po$kets o" it s$attered throughout India! parti$ularly in northern 5akistan! #hi$h

gave $reden$e to this theory. I"! indeed! the Indus $ulture is Dravidian in soe "or! it pushes thedating "or the Dravidian side o" &indu $ulture ba$k $onsiderably. &o#ever! a6or $hallenges have beenpresented against the s$ript being Dravidian and there"ore the proto+Dravidian theory is "ar "ro$on"ired.

Ene o" the strongest pie$es o" eviden$ethat is used to sho# either an Aryan orDravidian link to odern &induis aresoe o" the iages on the Indus seals.*he iage o" the bull! the othergoddess iage and the so $alled proto+shiva seal are all used as proo" o" a

&indu $onne$tion. 9n"ortunately! non o" these iages sho# $on$lusiveproo" o" a &indu $onne$tion. 7oth the sybols o" the bull and the othergoddess are $oon throughout the an$ient #orld. *he so+$alled proto+shiva sho#s a $ross legged person sitting aongst anials! but even this has been $hallenged. At thepresent tie! this is still a hot area o" dis$ussion and no atter #hat the various groups try to sho#!#ithout a $lear de$iphering o" the Indus >alley s$ript there is still not enough eviden$e to link the Indus>alley Civili,ation to &induis or even to $on$lusively sho# that it is not apart o" an$ient &induis.

*he third theory! #hi$h has been brought "orth in re$ent years by a tea o" Aeri$an resear$hers!$hallenges both the Aryan and Dravidian origins o" the Indus sybols! and argues that the sybols arenot eviden$e o" #ritten language and there"ore there is no 6usti"iable $onne$tion to either Dravidian or

Aryan $ultures. *hey argue that the Indus >alley Civili,ation #as non literate and $opletely separate"ro both the Dravidian or Aryan #orlds. All three theories! o" $ourse! have their proponents andopponents #ith interesting arguents! but the $on$lusion is un"ortunately that #e still do not kno##hat the origins o" the Indus >alley $ivili,ation #ere or #hat its $onne$tion to an$ient &induis #as.

Models of Religion

Iagine a great tree. *here is a large root at the base and a huge trunk that rises up "ro this $entralroot to spread out into a net#ork o" ain bran$hes and then into a ass o" su$$essively sallerbran$hes. (very part o" the tree gro#s out o" this one $entral root. No# iagine a river. A river is

Indus >alley Seals

*he Indus 7ull


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"ored #hen a series o" rivulets $onverge to "or streas that in turn $onverge to "or in$reasinglylarger streas that eventually 6oin to "or a ain #ater#ay.

&induis $an be iagined to be a large river syste. 7uddhis! Christianity! Isla and any otherreligions $an be iaged to be great trees. 7uddhis! Christianity! and Isla rise up "ro a singlesour$e! a 7uddha! a Christ! a /uhaad and then gro# out "ro a "e# ain bran$hes that in turnspread out into any saller bran$hes. In Christianity there are three ain bran$hes that gro# o"" the

ain trunk o" Christ% Erthodo'y! Catholi$is and 5rotestantis. (a$h o" these ain bran$hes in turnsplit o"" into any saller bran$hes. In the $ase o" 5rotestantis! there is the :utheran bran$h! theAngli$an bran$h! the 7aptist bran$h! and so on. Siilarly! "or 7uddhis there are the ain bran$hes o"/ahayana and *heravada 7uddhis. or Isla there are the Sunni and Shiia ain bran$hes o" Isla.*he tree odel o" religion is the #ay the a6ority o" people think o" religion.

Hinduism as a River

&induis! on the other hand! has no single sour$e and does not! there"ore!"ollo# the tree odel o" religion. *o think o" &induis in the sae #ay thatone thinks o" 7uddhis! Christianity or Isla! is a istake. &induis hasno single 7uddha+like! Christ+like or /uhaand+like "ounder! #ho "ors

the starting point or root. Instead! there are any streas! separate religioustraditions! #hi$h $obine to ake a u$h larger ulti+layered and $ople'$ongloeration o" traditions. In general there are "our a6or streas that$onverge and "lo# together "oring #hat today #e $all &induis% theShaiva strea! the Shakta strea! the >aishnava strea and a huge nubero" "olk streas. )e o"ten hear that there are @!@@@!000 3ods in &induisand to the )estern ind this sees absurd. Spend 6ust a "e# hours #alkingin the streets o" any Indian $ity! to#n or village and one #ill eet a di,,yingarray o" 3ods and 3oddess in street+side teples and shrines. et all o"these divinities arise "ro one o" these "our basi$ streas. /ost )esterners

$an hardly iagine the $ople'ity o" divine ani"estations that appear in India. So one ight ask ho#

$an su$h a $ople' i'ture o" traditions e'ist #ith so any 3ods and 3oddesses #ithout a uni"yingroot. *he ans#er is siple% there is indeed a uni"ying root! but instead o" it being an histori$alpersonality! a 7uddha! a Christ or a /uhaad! it is a uni"ying idea. *he oldest o" &indu te'ts! the RigVeda !gives us the key to understanding the $ople'ity o" religious streas that $oprise the river o"&induis%

ekam sat viprah bahudha vadantiR> 1.1G.G

*his short and siple verse is pro"ound in its ipli$ations. In 6ust "ive #ords the vast and seeingly$ople' #orld o" &induis is des$ribed.Ekameans -one.- Sat! "or la$k o" a better (nglish #ord! is-3od.- Vipraheans -the learned.- Bahudhaeans -any- and vadantieans -they say.- *hus! -*he#ise speak o" 3od as Ene and /any.-

The Hindu Way of Seeing

*he &indu #ay o" seeing reality siultaneously ranges "ro plurality to oneness! "ro polytheis toonotheis. )hen a &indu enters a teple and sees a do,en di""erent Deities that person sees bothdiversity and oneness. *he plurality o" divinities are siply di""erent -"a$es- or ani"estations o" theEne. Another #ord that is used in Sanskrit to des$ribe this oneness is purnam! #hi$h eans $opleteor "ull. *hus 3od by very de"inition is $oplete and "ull 3od is all things. *his is the oneness! and yetthis oneness ani"ests in an unliited nuber o" -e'pressions!- -"a$es- or -personalities.- *hese arethe 3ods and 3oddesses o" &induis. *he "ors o" >ishnu!


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&indus see the #orld.

*here is a #onder"ul dialogue in the Brihad Aranyaka Upanishadthat illustrates this point. *here! astudent asks a renouned tea$her! ho# any 3ods there are and the ans#er $oes ba$k! -/y dear son!there are but @!@0 3ods.- At "irst the student is happy to hear this ans#er! but then he #onders #hy@!@0 and so he returns to his tea$her and again asks! -&o# any 3ods there are. *his tie he is toldthere are but three 3odsF 7eing satis"ied he goes a#ay only to #onder #hy 6ust three! so he returns and

asks again! -&o# any 3ods are there *his tie he is told there are t#o 3ods. Again he #onders!#hy 6ust t#o 3ods *his tie he is told there are one and a hal" 3odsF Ene and a hal" 3ods! he8uestions And so he "inally asks and is told! -/y dear son! there is but one 3od. Ask no oreF- *hissublie $onversation illustrates the &indu #ay o" seeing the universe! siultaneous diversity andoneness.

(ven #hen a &indu enters a $hur$h! the "or o" Christ is siply another ani"estation o" the Ene.Siilarly! in a synagogue or os8ue a &indu siply sees other ani"estations o" the Ene re"le$tedthrough di""erent $ultural perspe$tives to "or the any. Conse8uently! the alost unliited religiousstreas aking up &induis are uni"ied under the siple idea% ekam sat viprah bahudha vadanti. *he>aishnava #orship o"


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@!000 years o" Aryan $ulture #orking #ithin the Indian sub$ontinent a$$ording to the rule o" ekam satviprah bahudha vadanti. *he uni"ying "or$e o" this sublie verse is #hat has $reated the &induis o"today.

The Term Hinduism

)e have entioned the Indus >alley Civili,ation!#hi$h sees to have e'isted over a vast period o"tie bet#een B000 7C( and 1B00 7C(! and although the debate still rages over the nature o" this great$ulture! #hether it #as Dravidian! Aryan or other! the Indus River has had a great e""e$t on de"iningodern &induis. *he Sanskrit nae "or this river is -Sindhu- and #ith the $oing o" Arabi$ speakersto India around 1000 C( the ter -hindu- "irst appeared. Arabi$ speakers pronoun$ed -sindhu- as-hindu- and used the #ord to re"er to those living on the other side o" the Indus River. Conse8uently!the ter #as originally a geographi$al re"eren$e that in$luded any peoples. As late as the 1th$entury the ter even re"erred to /uslis living #ithin India be$ause they too lived beyond the Indus.7y the end o" the 1Hth $entury! ho#ever! the 7ritish #ere using the ter to re"er to the people o" India#ho #ere not Christian! /usli! Sikh or =ain. *he -is- #as added early in the 1?th $entury. :ater the#ord #as appropriated by -&indus- theselves as part o" their national and religious identity and sotoday the ter has evolved as the nae "or the religion o" the >edas. *he ore $orre$t Sanskrit ter"or this religion is! sanatana-dharma! -the eternal #ay!- but sin$e the ter -hinduis- has eerged! #e#ill use this #ord.

Who is a Hindu?

As #e have noted! there is a proble in de"ining &induis in the sae #ay that #e do Christianity!Isla or 7uddhis. In this sense it is hard to $all &induis a religion at all. &induis has no "ounderor even a "i'ed belie" syste. &induis has no $orporate hierar$hy. *here is no $hur$h or governinginstitution that says all &indus believe this or that! or that all &indus should a$t in a $ertain #ay. orthis reason! &induis has tended to reain a religion o" individual e'perien$e rather than institutionaldo$trine. It is true that ost &indus revere the >edas! but not all do to the sae e'tent. /any! perhapsost! $onsider the >edas as divine revelation! but others $onsider the >edas as ere huan inspirationand yet su$h persons are still #ithin the &indu "old. Soe &indus are highly theisti$! believing in a

personal 3od! but others are not. It is true that ost &indus a$$ept the ideas o" rein$arnation! karaand liberation! but so do =ains and 7uddhists! there"ore it is di""i$ult to pre$isely de"ine #hat &induisis. I have even seen Christian 7rahins in ishnu teple! is not even #ithin India. It is in CabodiaF And here in the )est it is $oonto see )esterners $oing to &indu teples "orpuja. *hese )esterners generally $onsider theselves&indu. In "a$t! there are any )estern groups building a6or &indu teples throughout the #orld. Soeven this attept at a de"inition does not #ork. 5erhaps the "irst prie inister o" odern India!=a#aharlal Nehru! best $aptured the essen$e o" the proble #hen he said that &induis is -all things to

all en.- Certainly I #ould not go this "ar in de"ining &induis! but the 5rie /inisters $oentdoes e'press the di""i$ultly in de"ining this an$ient tradition.

Regardless o" ho# #e de"ine &induis! there is one glaring truth that is eerging. &induis is no#e'panding into the #orld to an e'tent that it has never done be"ore! and in so doing! it is $hanging in"undaental #ays. Eur ne't se$tion about religion and language #ill e'plain the root $ause o" these$hanges! but "or no#! not only is &induis under the pressure o" odernity as all religions are! evenore iportantly! it is under pressure "ro the onotheiss o" the #orld to $on"or to a orestandard religious odel;that religion is soething you believe. Conse8uently! &induis is be$oing
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a religion o" belie"! siilar to Christianity. 7ut &induis has never been a religion o" belie". &indus areunder in$reasing pressure to have a $oon set o" belie"s and pra$ti$es% a$$eptan$e o" the >edas asdivine revelation! a$$eptan$e o" rein$arnation! kara! and the divine nature o"


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ters is through Sanskrit! #hi$h eans reading and understanding the sa$red te'ts o" &induis in theoriginal language! Sanskrit. 7ut i" no one is reading these te'ts and i" no one is tea$hing #hat theseters a$tually ean! it be$oes inevitable that the &induis developing in the )est is going to bere"le$ted through the lens o" Christianity! =udais and Isla! #hi$h ultiately eans that thetheologi$al uni8ueness o" &induis is going to be $hanged or even lost. And "e# people #ill evenkno#F

I do not suggest that this eans the end o" &induis. In "a$t! I see positive signs #hen &indu youth$oe to teples "or darsanaand prayer and in$reasingly ask "or &indu #eddings and otherpujas. 7utit does suggest that the ne# &induis that is developing in the )est is evolving in a #ay that isdivor$ed "ro not only its Sanskrit roots! but even "ro its verna$ular roots! in the sae #ay thatChristianity in the )est developed separate "ro its original language base.

It is there"ore iportant that &indu institutions in the )est! su$h as teples! tea$h Sanskrit. Ideally&indu youth should learn at least a little Sanskrit. *his #ill $onne$t the ne't generation to its"oundations and give a basi$ understanding o" the roots o" &indu $ulture. Centers o" Sanskrit and&indu s$holarship should be established at a6or universities. )ealthy &indu patrons should endo#$hairs o" &indu studies at established universities. =e#ish and Christian $ounities have been doingthis "or generations. )e do not e'pe$t the a6ority o" &indus to be$oe Sanskrit s$holars or anythingnear that! but at least the "a$ility should be available to those #ho #ish it. A $ulture o" Sanskriti$learning ust be $reated.

In addition $ertain key #ords o" &indu theology should be identi"ied and a glossary o" Sanskritreligious #ords should be $reated. )ords su$h as brahman! dharma! papa, andatman should reainun+translated and be$oe part o" the $oon spoken language #hen #e speak o" &indu atters. Inthis #ay! at least an essential vo$abulary that $ontains the subtleties o" &induis $an reain soe#hatinta$t. I there"ore in$lude! as a part o" this site! a glossary o" Sanskrit religious #ords along #ith ane'planation o" their eanings that I suggest should be learned and reain un+translated by students o"&induis. *hese are ters taken priarily "ro the Bhagavad-gitaand the a6or Upanishadsand theyare used throughout this site. I" easures su$h as these are undertaken then there $an be a healthy

gro#th o" &induis in the )est.

Vedas! the Sacred "ritings of Hinduism

What is Scripture?

)hat are the sa$red #ritings o" &induis *his 8uestion begs a ore basi$ 8uestion! naely! #hat aresa$red #ritings In other #ords! be"ore #e $an dis$uss the sa$red #ritings o" &induis! #e should "irst$oe to an understanding o" s$ripture. )hen #e use the ters -sa$red #ritings- or -s$ripture!- thisiplies #ritten te'ts. As #e have noted earlier! #ritten te'ts are a part o" a $uulative religioustradition! the -stu""- o" religion. In any $ases! and parti$ularly in the $ase o" India! the original sa$redte'ts #ere not te'ts at all they #ere oral transissions passed do#n "ro tea$her to student through

eori,ation. 7ut even these transissions are part o" a $uulative religious tradition! and though it#as $onsidered pro"ane to put these sa$red dialogues into #riting! today! virtually all sa$red #ritings o"all a6or religions are in the "or o" #ritten do$uents! s$ripture. 3iven this "a$t! one $ould argue that#hat s$ripture a$tually is are voi$e sounds and #ords on paper! or ore likely today! digital $ode andarks on a $oputer s$reen. In this sense! s$ripture is not di""erent "ro any $oon dialogue orpie$e o" #riting. 7ut #e kno# there is a #orld o" di""eren$e bet#een s$ripture and a $oonne#spaper or a novel. S$ripture is sa$red. Ne#spapers and $oon novels are se$ular. It is there"ore!the 8uality o" -sa$redness- that $reates the di""eren$e bet#een s$ripture and an ordinary pie$e o"#riting.
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)hat is the sour$e o" su$h sa$redness Is it soething #ithin the voi$e o" the tea$her or the te't itsel"that $reates sa$redness *he ans#er to this 8uestion is the sae as #hat lays at the heart o" religionnaely! "aith. It is the "aith o" the reader that gives sa$redness to the #ritten te't. A person reads a$oon ne#spaper #ith a $ertain ental state he intera$ts #ith the ne#spaper in a $ertain #ay thesae reader! #hen he reads a religious te't! also enters a $ertain ental state! but in this $ase heper$eives the religious te't as sa$red. )hen reading the religious do$uent his ental state is one o"

-s$ripturali,ing.- *hrough his "aith! he s$riptuali,es the religious do$uent. Another reader! #ithoutthe eleent o" religious "aith! reads the sae religious do$uent siply as a literary or an histori$aldo$uent and so ay not per$eive the s$riptural aspe$t o" the te't. )hat is s$ripture! there"ore! isdeterined by the ental state o" the reader and #hen enough readers agree that a $ertain do$uentdeserves the stature o" sa$redness! the do$uent attains the $olle$tive status o" -sa$red #riting!-s$ripture. *his is ho# s$ripture is $reated. Ene ay also argue that it is the #ord o" 3od or even o"saints that $reate sa$redness! but #e kno# that one persons 3od ay be another persons dei+god oreven a deon! and that one persons saint $an also be another persons terrorist. It al#ays $oes do#nto individual and $olle$tive "aith. All aspe$ts o" a $uulative religious tradition are predi$ated upon"aith.

The Shruti Vedas

*here is good eviden$e that the an$ient Indian! Joroastrian! 3reek!Roan! and pre+Christian (uropean religions all share a $oon Aryanheritage. *hey are o" the sae religious type! even though they havebeen pro$essed di""erently. *he great $ontribution o" these Aryans inIndia #as priarily their language! Sanskrit! and their sa$red #ritings!the early >edas. *he #ord veda$oes "ro the Sanskrit root vid! -tokno#.- So the >edas are literally #hat #as kno#n by the an$ientAryans! in other #ords! their sa$red kno#ledge. As #e have noted! the

re"eren$e to #ritings is not stri$tly $orre$t be$ause the early Aryan traditions in India #ere oral. *hesa$red traditions o" early &induis in"or us that their seers! kno#n as risis! -heard- the >edas. 7y-heard- #e ean that a kernel o" these >edas appeared in the hearts o" these seers! #ho then elaborated

upon this kernel to produ$e the oral tradition o" the >edas. *he early >edi$ tradition is $onse8uently$alled shruti! -#hat is heard.- *his shruti tradition #as also kno#n as an apaurusheya tradition.Purushaeans an!paurusheyaeans $oposed by an and apaurusheyaeans not$oposed byan! i.e.! ade by 3od. *oday! this shrutitradition appears as the "our >edas%Rig, Sama, ajur andAtharva. *hese "our >edas $oprise #hat is o"ten $alled the Shruti >edas. *hese "our >edas #ere thenea$h divided into "our divisions kno#n as bran$hes%

Samhitas!

Brahmanas!

Aranyakasand

Upanishads

*he Samhitasare hyns praising various >edi$ Deities. *hese Deities! "or the ost part! do not in$ludethe $oon Deities o" odern &induis% edas are Agni! Indra! >aruna! /itra! Soa! the Rudras! the >asus!and a #hole host o" Deities that are barely kno#n in odern &induis. *he Deities o" the Shruti >edasare priarily -nature- 3ods and these Samhitahyns #ere used to $all upon these Deities "or rain!"ood and other ne$essities o" li"e. *hese hyns "ored the substan$e o" the rituals used to propitiatethese Deities. *he Brahmanasare #orks detailing these rituals. *hey ay be $opared to the 7ook o":eviti$us in the 7ible. *hey are te$hni$al books des$ribing the details o" the Agni &otra or "ire and

*he our >edas
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other rituals. *hey elaborately des$ribe the arti$les to be used in these $ereonies as #ell as the $osi$signi"i$an$e o" these rituals to the universe. *he Brahmanasare the beginnings o" &indu theologi$alre"le$tions. *he ne't bran$h o" the >edas are the Aranyakas.Aranyaeans "orest and aranyakaeans-in the "orest.- *hese "orest #orks $ontinue the theologi$al spe$ulations o" early &induis! but they gobeyond the rituals and start to develop the theology o" the early Aryans that eventually takes ature"or in the Upanishads #hi$h! today! are the ost #ell kno#n part o" the Shruti >edas. *he

Upanishadsare the preier theologi$al dis$ussions o" early &induis and they appear ainly in the"or o" dialogues bet#een students and tea$hers asking su$h 8uestion as! )hat is soul )hat is 3od)hat is the nature o" reality )hat is death and so "orth. *he nuber o" Upanishadsvaries #ith thehighest nuber being over a hundred. *oday! the ost popular nuber o" Upanishadsare bet#een 10and 1@. *he "aous tea$her! Shankara $oented on 10 9panishads. :ater /adhva and others"ollo#ed his e'aple. *hese #orks are #ell #orth reading "or they are soe o" the ost pro"oundtheologi$al dis$ussions o" huankind.

Interestingly! these "our Shruti >edas appear in a version o" the Sanskrit language that is $onsiderablydi""erent than the Sanskrit o" odern &induis. *his early Sanskrit is generally $alled >edi$ Sanskritas opposed to the ore $oon $lassi$al Sanskrit o" odern &induis. In addition to these "our>edas! there are a set o" #orks $olle$tively $alled the Vedangas! suppleentary #orks. In order to read

and per"or the rituals o" the Shruti >edas! one needed a kno#ledge o" graar! eter! pronun$iation!astronoyKastrology! and so "orth. *hese are the Vedangas! #hi$h are traditionally si' in nuber. orthe ost part these "our >edas! along #ith all their divisions and the Vedangas! $oprise the Shruti>edas.

The Smriti Vedas

&induis vie#s tie in great $y$li$ periods kno#n as yugas. *hereare "our su$hyugasand today #e live in the tie period kno#n asedas. *his ne# phaseo" the tradition is $alled the Sriti >edas and it is des$ribed as a paurusheya! an+ade tradition.:iterally! smritieans -reebered!- but a better #ay to think o" this later >edi$ tradition is in terso" #hat has been ade by an and #ritten do#n "ro the outset. *hus the Sriti >edas are the >edas"or yasa.*he Mahabharatais the history o" an$ient India "ro the beginning o" edas. *he Ramayanais the story o" Raa and&anuan! t#o o" the ost popular Divinities o" odern &induis.

As "ar as thePuranasare $on$erned! they are $olle$tions o" an$ient stories. *he #ord puranaeansold and so they are $opilations o" old stories about gods! sages! and kings! along #ith the genealogies

7hagavata 5urana
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o" "aous royal "ailies. *hePuranasin$lude stories o" $reation! destru$tion! and stories taken "rodi""erent yugasand even di""erent parts o" $reation su$h as the various heavens and hells. *raditionentions eighteenPuranas! the ost $oon o" #hi$h are% the Bhagavata! the Vishnu! the Shiva! theSkandaand the !aruda Puranas. *here is even a set o" sallerPuranaskno#n as upapuranasthat arealso eighteen in nuber. /ost people! ho#ever! do not kno# all these #orks. In general! the t#o epi$sand the Puranas$oprise the bulk o" odern+day &induis. E" all these books! theologi$ally the

Bhagavad !itais the ost proinent book #ithin the Sriti tradition. I" the Upanishadsare the ostproinent #orks o" the Shruti tradition! it is sa"e to say that odern &induis is ainly based on the#orks o" the Ramayana! the Bhagavata Purana and the Bhagavad !ita. *heMahabharata is #ellkno#n! but it is so vast! over ten ties the si,e o" the #iadand the $dyssey$obined! and there"ore soover#heling! that it is alost unreadable. /any people are even a"raid to keep a Mahabharata intheir hoes sin$e it des$ribes the story o" a devastating #ar that alost ended huanity. 5eople do not#ant #ar in their hoes.

*here are also any other #orks that are not #ritten in Sanskrit! but #hi$h also play a a6or role inodern &induis. *he ost $oon o" these #orks is the -&indi Ramayana" kno#n as theRam%harit Manas! by *ulsi Das. It is a devotional re#orking o" the original Sanskrit Ramayana$oposed in &indi about 400 years ago. *he "aous &anuman 'ha#isa! "orty verses in praise o"

&anuan! is taken "ro this &indiRamayanaand is still $oonly re$ited today. Another set o" booksthat are not in Sanskrit! but #hi$h also inspire the lives o" illions o" &indus today in South India arethe #orks o" the t#elve Al#ars. *his is the (ivya Prabhanda! #hi$h is a $olle$tion o" beauti"uldevotional and theologi$al prayers #ritten in *ail. *hese are an$ient #orks and they are also$onsidered to be ->edi$.- In addition! there are any se$ular #orks also in$luded #ithin the general$ategory o" being >edi$. *hese are #orks on edi$ine! Ayur Veda la#! the (harma Shastraar$hite$ture! Vastu Shastra politi$al s$ien$e!Artha Shastra orality!)iti Shastra and o" $ourse! loveand pleasure! the*ama Shastra. So all o" these! the Shruti and Sriti >edas! $oprise the shastraorsa$red #ritings o" &induis.

The Religious Order! Sampradaya

&induis! like ost religions! has any religious groupings. *he Sanskrit #ord "or this is sampradaya!#hi$h $oes "ro the verbal root LdaM eaning to Lgive.M A sampradayathere"ore is soething that isLgivenM or passed do#n "ro generation to generation. &en$e! the idea o" a religious tradition! areligious denoination or a religious se$t. (a$h o" these groupings "all #ithin the idea o" asampradaya.

In general ters &induis breaks do#n into "our broad groupings deterined by #hi$h Deity is thea6or ob6e$t o" #orship. *here are Shaivas #ho "o$us on Shiva! >aishnavas #ho revere >ishnu!Shaaktas #ho "o$us on a "eale "or o" Divinity! and any "olk traditions. *he e'pression L"olktraditionsM is a $at$hall phrase to ean the huge nuber o" lo$al traditions that pervade every part o"&induis and #hi$h $oonly interi' #ith the Shaiva! >aishnava and Shaakta traditions. (a$h o"

these a6or groupings $an be $alled a sampradaya! but even ore so! #ithin ea$h o" these a6orgroupings there are any sub+groupings that $an also be $alled sampradayas. Aongst the Shaivas! "ore'aple! there are aishnavas there are Shri>aishnavas! /adhva >aishnavas! and 3audiya >aishnava! and any others. In this #ay! #e $an speako" ea$h a6or grouping as a sampradaya as #ell as ea$h sub+grouping as a sampradaya. I" #e$opared this to Christianity! it #ould be soe#hat siilar to saying! Christianity is divided into threea6or groupings! Catholi$s! Erthodo' and 5rotestants and #ithin ea$h o" these a6or groupings areany sub+groups. Aongst 5rotestants! "or e'aple! there are 7aptists! /ethodists! Angli$ans!uakers! and so on. All o" these a6or groupings and sub+groupings are the -sampradayas- o"


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Christianity.

*he &indu idea o" sampradayais the $losest thing to the idea o" a religion in the traditional sense.(lse#here #e spoke o" di""erent odels o" religion!naely the tree and the river odels. &induis #edes$ribed as a river odel and distin$t "ro ost other religions that "ollo# a tree odel o" religion.*he idea o" the sampradayais like a tree. /ost o" the sampradayaso" &induis start "ro a sour$e! aa6or philosopher or guru. Raanu6ais the "ounder o" the Shri sampradayao" >aishnavas! /adhvais

the "ounder o" /adhva >aishnavas and so "orth. Siilarly Shankara is the "ounder o" a a6orsampradayao" &induis $alled Advaita >edanta. In this #ay &induis $ontains any religions #ithinits s$ope.

Spiritual #ualification and O$nership!Adhikara*here is an iportant Sanskrit ter that #ill help us better understand &induis! or any other religion.It is adhikara! #hi$h literally eans -authority and o#nership.- A person in an advan$ed $heistry$lass! "or e'aple! #ho has taken previous $heistry $ourses has the adhikarato be in the advan$ed$lass. *hat person is 8uali"ied to be in the advan$ed $lass. Soeone #ho has not taken $heistry

be"ore has no adhikarato be in a graduate $lass. )e $ould translate adhikaraas -8uali"i$ation!- #hi$his iplied! but ore than 8uali"i$ation! the ter suggests o#nership. *his eans! in the $ase o"$heistry "or e'aple! that the person at the advan$ed level has the right to interpret! apply and tea$h$heistry. &e is an -o#ner- o" that body o" kno#ledge and $onse8uently has a right to that kno#ledge.A person in an eleentary $lass o" $heistry has no adhikara"or the body o" advan$ed $hei$alkno#ledge. Su$h a person has no right to tea$h and apply the kno#ledge o" $heistry. *he kinds o"in"oration and e'perients a beginner #ill re$eive #ill there"ore be di""erent "ro the a$tivities o" theadvan$ed graduate. *heir adhikaras are di""erent and there"ore their a$tivities and rights are di""erent.*his is #hat is eant by the #ord adhikara.

ro a &indu perspe$tive! li"e is a great evolution taking pla$eover any li"eties! even through any spe$ies o" li"eF )e $an

say the #orld is a s$hool and ea$h li"etie is a $lassroo. Soeo" us are in eleentary grades! others are in iddle grades! andsoe are in advan$ed grades. And like students o" $heistry!every person has a parti$ular adhikara over a $ertain level o"spiritual developent. Students in eleentary grades see the#orld in a $ertain #ay and ust be taught in a $ertain #ay.Students at an advan$ed level need to be approa$hed in anappropriate #ay to suit their positions. *he di""erent adhikaras

have di""erent per$eptions and spiritual rights. *he idea o" adhikaraand spiritual evolution be$oes apo#er"ul tool in understanding spirituality! espe$ially "or religious tea$hers and priests. A teple priestin parti$ular ust deal #ith all varieties o" adhikara! "ro the ost advan$ed to the ost eleentary!

and so having an understanding o" adhikara#ill greatly help that priest inister to the needs o" the$ongregation.

&ere is a siple e'aple. *here is a $oon puja that teple priests per"or $alled the SatyaNarayana 5u6a! #hi$h in$ludes a story katha that is read a"ter the $opletion o" $ertain religiousrituals. In essen$e the story tea$hes that i" one is pious and religious he #ill be re#arded #ith aterialre#ards in this li"e and then #ill a$hieve m+kshaat the end o" li"e. And i" one is not pious he #ill looseeverything in this #orld and go to hell. I a sipli"ying things soe#hat! but that is the gist o" thestory. I re$ently per"ored this puja and kathaand a"ter#ards #as approa$hed by a )estern born&indu girl o" about 1 years o" age. She #as upset and $on"used #hy 3od #ould be so vindi$tive and
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$ruel. *o her the story seeed 6uvenile and 3od seeed out o" $hara$ter. *o ans#er her $on$erns! Ie'plained that all religions have stories that tea$h re#ard and punishent "or pious or ipious a$tions.I $all this $arrot and sti$k philosophy and I e'plained ho# a parent ight proise a re#ard "or goodgrades at s$hool or threaten punishent "or poor grades. -7ut this is ho# parents ay treat a or Byear old $hildF- she replied. -es! e'a$tly!- I stated. -So the story o" Satya Narayana is "or $hildren- I#ould not say $hildren! but "or people o" a $ertain stage o" spiritual advan$eent. I e'plained the

$on$ept o" adhikaraand ho# there are di""erent stories and religious approa$hes "or the various levelso" religious adhikaras. 5erhaps this young girl #as not the intended audien$e "or the Satya Narayana


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*he an$ient &indu so$ial syste #as $alled >arnashraa Dharaand thegreat epi$s o" India! theRamayana and theMahabharata are built on thissyste o" dhara. In the Ramayana! the hero Raa e'hibits the ideale'e$ution o" the dhara as a son and king. Sita! his #i"e! illustrates thedhara o" the ideal #oan and #i"e. &anuan! the divine onkey!e'hibits the dhara o" a devoted servant in the #ay he serves Raa. *he

evil Ravana! the villain! is the very personi"i$ation o" adharma as hekidnaps Sita and tries to usurp Raas kingdo. In the end adharmadestroys Ravana. In theMahabharata! a great #ar takes pla$e as dharaand adharma$ollide in a $osi$ struggle over good and evil. In the end!good triuphs over evil. Dhara al#ays rules over adharma. *his is the#ay o" the universe.

*he #ord dhara is also used in a di""erent #ay #ithin &indu philosophy that $an also be understood"ro the root dhri. (very $onstituent o" atter% li8uids! etals! gases! "ire! and so on have di""erentdharas. or e'aple! the dhara o" #ater is li8uidity and #etness. *he dhara o" i$e is solidity and$oldness. *he dhara o" "ire is heat and light. In other #ords! #hatever it is that akes #ater! #ater ori$e! i$e! or "ire! "ire #hat -upholds- the state o" being #ater+ness! i$e+ness! or "ire+ness! et$.! is dhara.

*hese ideas o$$upies an iportant part o" &indu philosophy and even though they are subtle! I thinkthe reader $an see ho# even this use o" dhara $oes "ro the root dhriIndeed! the idea o" dhara isparaount #ithin both &indu religion and philosophy.

oga and the Yogi*oday one hears o" yoga every#here. 5eople go to yoga $lasses "or e'er$ise and #eight redu$tionpeople do yoga editation to redu$e stress and to help sleep at night one even hears o" a yoga diet. Inhis $lassi$al treatise on yoga! 5atan6ali! an an$ient yoga aster! de"ines yoga as! -stilling theoveents o" the ind- %itta-vritti-nir+dha. So #hat does e'er$ise! #eight loss! diet! rela'ation and

iproved sleep have to do #ith -stilling the oveents the ind- Indeed! there is a lot o" $on"usionregarding #hat is a$tually eant by yoga.

*he #ord yoga $oes "ro the Sanskrit rootyuj! eaning -to 6oin.- *he (nglish #ord -yoke!- as in!-to yoke a tea o" bulls!- is also derived "ro this sae Sanskrit root. *he #ord yoga is usedthroughout the Bhagavad !itain the sense o" -6oining!- or integrating onesel" #ith ultiate reality! $allthis -6oining the soul #ith 3od- i" you #ish. So the 8uestion arises! #hat are the eans o" 6oining*hese -eans- are the di""erent paths or "ors o" yoga. *hroughout &indu literature there are do,enso" di""erent "ors o" yoga o"ten des$ribed as raja y+ga! hatha y+ga! ashtanga y+ga! sankhya y+ga!pranayama y+gaand evenjapa y+ga! but redu$e it all do#n! and there are "our basi$ "ors o" yoga thatbe$oe the building blo$ks "or all these other "ors o" yoga. *hese "our basi$ "ors o" yoga arekarma, bhakti, jnanaand dhyanayogas. A person #ho pra$ti$es one or any $obination o" these yogas

is ay+gi. :et us e'plain ea$h o" these "our basi$ yogas.

!arma oga

In Sanskrit the #ord kara siply eans a$tion. )hat a person does! both involuntarily andvoluntarily! is kara% breathing is kara! the heart beating is kara! eating in kara! #orking is kara!and so on. In other #ords! ordinary a$tion is kara.


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di""erent kind o" a$tion! but an a$tion per"ored #ith a di""erent kind o" attitude% seeing ones sel"$onne$ted to a higher! or spiritual! purpose is kara yoga. or e'aple! one ay a$t as a poli$ean!upholding the la#s o" the state. *his is ordinary kara! but i" one adds a spiritual diension! vie#ingonesel" as #orking "or 3od! "or e'aple! or perhaps donating a per$entage o" ones #ages to a spiritualpurpose! su$h a$tion $eases to be ordinary kara and be$oes kara yoga! and a person #ho a$ts inthis #ay is a


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angaeans parts! so ashtanga y+gais an eight step pro$ess o" yoga that is grounded in dhyana y+ga. Ieven sa# an advertiseent "or Vikrama +gare$ently. Vikramaeans strength and $ourage. I let thereader $onsider #hat kind o" yoga i' this ight be. I have no idea! but you $an be $ertain that it is 6usta odern pa$kaging o" yoga.

'asting! Upavasana

*hink o" "asting as a LholidayM "or the senses! a $han$e "or the body to $ool do#n "ro the $onstantbobardent o" sensual siulation and a $han$e "or it to slo# do#n and $at$h its breath. asting is akind o" austerity tapas! and like all austerities involves the voluntary stopping o" $onta$t bet#een thesenses and their sense ob6e$ts. *his ay see like an unusual #ay to think o" "asting! but the "a$t is ourbody is $oposed o" any sense organs ore than 6ust "ive a$$ording to &induis that ea$h has a$orresponding sense ob6e$t. *he ear! "or e'aple! intera$ts #ith sound! the eye #ith light! the tongue#ith taste! and even the stoa$h! #hi$h is $onsidered a sense organ! #ith "ood! and so on. )hen$onta$t bet#een the sense organs and their ob6e$ts o$$urs there is sensual stiulation #hi$h then sendsan ipulse to the brain #hi$h interprets the ipulse as pleasure or pain! hot or $old! hard or so"t! et$. Inthis #ay! our senses are sending a steady strea o" sensual data to our brains. 7y voluntarily avoiding$onta$t bet#een the senses and their sense ob6e$ts #e are stopping! or at least de$reasing! the aount

o" input to our brains. apasis the pro$ess o" liiting sensual stiulation to our brains and giving ourbrains a period o" rest. *his is #hy "asting is a kind o" holiday "or! not 6ust the senses! the #holedigestive syste and the total body. In the odern #orld #e are $on"ronted #ith an unending strea o"sensual stiulation $oing "ro all sour$es and so a $ertain aount o" austerity is a good thingbe$ause it allo#s our over+heated systes to -$ool do#n- and rest. It re$oend that #hen one "astsone should take a real holiday a#ay "ro the #orld and not try to go on #ith li"e as usual. *ake the dayo"" and rest i" you are going to "ast. *ry not speaking "or the day as #ell. *he e""e$ts o" not speaking#ill really astound youF

*here are all varieties o" "asting. Soe "asting avoids all "oods and even #ater. *hen there is #ater only"asting or 6ui$e only "asting. Soe "asting is partial! #hi$h $ould ean no heavy "oods like eat! beans

or grains. *hen there are hal" day "asts or "asting that 6ust avoids salt. I" you understand the $on$ept o""asting as des$ribed above you $an de$ide #hat degree o" "asting suits your situation. &indu s$ripturesuggest $ertain days o" the #eek! onth or even year "or "asting. In parti$ular any &indus "ast t#i$e aonth on the ekadashi! the 11th day o" the #aning and #a'ing oon. *he Nava Ratrisare also a goodtie "or "asting. Soe people "ast every /onday. *here is no end to the variation! but in general it isgood to take a holiday every on$e in a #hile.

Voluntary Service! Seva

*he #ord seva $oes "ro the Sanskrit root! sev! eaning to -attend- or -to go to#ards.- Seva isgenerally understood to be -servi$e- and ostly is used in the $onte't o" religious servi$e as in the $aseo" a person doing Deity sevaby bringing "ruits and "lo#er and bo#ing do#n be"ore a "or o" 3od in a

teple. *his is a$tually a "or o" bhakti-y+ga. Another #ay to look at seva is siply as volunteerservi$e! and in the $ase o" a teple! "or e'aple! this $ould ean polishing $opper or silver#are!$leaning! or the o""ering o" pro"essional servi$es su$h as bookkeeping or ar$hite$tural skills. Seva$analso be used in re"eren$e to philanthropi$ #ork su$h as volunteering to #ork "or $ivi$ organi,ations orhospitals! and so on. Another "or o" sevais guruseva or servi$e to ones tea$her.

Hindu Caste! Varnashrama Dharma

The Cosmic ody and the System of Varnas
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*here is a "aous verse "ro the Rig Vedaentitled 5urusha Sukta! #hi$hdes$ribes ho# this physi$al #orld eanates "ro the $osi$ body o" 3od! ora$$ording to another interpretation! ho# the physi$al #orld isthe body o"3od. *his hyn des$ribes! "or e'aple! ho# the oon arises "ro the indo" 3od! ho# the sun be$oes the eye o" 3od! ho# the ountains are &isbones! and the trees and grasses are &is hair! and so on. It also des$ribes the

huan so$ial body as an eanation "ro this sae $osi$ body. A$$ordingto this hyn huan so$iety is divided into "our so$ial grouping $alledvarnas. *he #ord LvarnaM literally eans L$olorM or Lhue.M *hese "ourL$olorsM o" en! there"ore! represent universal psy$hologi$al types o"ankind. *he divine head o" this $osi$ body be$oes the priestlybrahmana $lass! the ars o" this body be$oe the #arrior kshatriya $lass!the stoa$h! or soeties the thighs! be$oe the agri$ultural or er$hantvaishya segents o" so$iety! and "inally! the "eet o" this $osi$ "or

be$oe the #orker shudra segents o" so$iety. In this #ay! huan so$iety is dire$tly related to the$osi$ body o" the universe. /aintaining the so$ial order is aintaining the $osi$ order. *his is ana$t o" dhara.

Ashramas

In addition! to these "our varnas! the later Sriti >edasadd yet another layer to this syste! naely"our stages o" li"e $alled ashramas. As the varnasdivide the so$ial body! the ashramasdivide the li"e o"an individual. Assuing the li"e o" a huan being is 100 years! ea$h stage is a""orded 24 years. *he"irst 8uarter is $alled the student phase brahma%harya. During this tie o" li"e the individual goes tothe hoe o" the guru guru-ku#a!the an$ient Sanskrit #ord "or s$hool and lives a li"e o" $eliba$yserving the tea$her and learning #hat needs to be learned "or later years. A"ter graduation the studentadopts the ne't stage o" li"e! the householder grihastha stage and takes on #orldly responsibilities!#hi$h in$lude #i"e! "aily and $areer. 7y age "i"ty it is re$oended that the householder turn hisind ba$k to the #ays o" spiritual li"e as in younger days and so oves into the retireentvanaprastha stage o" li"e. In this stage he passes household responsibilities over to his $hildren!

leaves hoe and enters the "orest vana to be a#ay "ro the #orld. &usband and #i"e perhaps travelon pilgriages. *he vanaprasthastage is the gradual #inding do#n o" aterial a""airs in preparation"or the "inal stage! $oplete renun$iation or sannyasa. In this "inal stage o" sannyasaa an #ill sendhis #i"e ba$k to his "aily! syboli$ally per"or his o#n "uneral rites and spends his reaining daysas a onk seeking "inal release m+ksha "ro the #orld. *his is the ideal.

*ogether these t#o systes o" varnasand ashramasare kno#n as Varnashrama (harma! the an$ientso$ial syste that #as eant to assure spiritual and aterial prosperity "or both so$iety and theindividual. *he Bhagavad !ita! #hi$h is part o" the later Sriti >eda! speaks o" the varnasas being$reated by 3od a$$ording to an individualOs 8ualities and a$tions and not a$$ording to birth. *here areany verses that des$ribe 8ualities and responsibility o" ea$h varna. In other #ords! an individualOs

varna#as to be deterined by his psy$hologi$al disposition and his a$tivities in li"e. or e'aple! anindividual #ho #as naturally pea$e"ul! gentle! studious! $lean and non+violent had the potential tobe$oe a eber o" the brahmana$lass. Soeone #ith the 8ualities o" bravery! resour$e"ulness andleadership had the potential to be a #arrior or kshatriya. A person #ith a natural in$lination to dobusiness #ould be $onsidered a eber o" the vaishya$ounity! and "inally a person #ithout8ualities o" these three LhigherM varnas#ould be pla$ed as a eber o" the laboring $lass and $ould#ork "or the three higher varnas. In this #ay! the syste o" varnaspla$ed individuals in positions thatbest suited their psy$hologi$al akeup! and the syste o" ashramasaintained the spiritual "o$us o"so$iety. *his at least #as the theory. Reality! ho#ever! #as 8uite di""erent.

*he Cosi$ 7ody
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The Caste System

*he traditional &indu $aste syste! although taking its inspiration "ro the syste o" Varnashrama(harma! is based solely on birth and not 8ualities or a$tion as ention in the !ita. *he son o" a priestbe$ae a priest regardless o" his 8ualities or a$tivities the son o" a #arrior be$ae a #arrior regardlesso" his bravery or leadership 8ualities. *he son o" a er$hant be$ae a er$hant regardless o" hisbusiness abilities. In "a$t! teple priests o" a $ertain se$t "ored their o#n subdivision #ithin this

syste priests #ho did "unerals "ored another subdivision. *here #ere even brahmanas#ho #ere$ooks and $aterers #ho "ored their o#n subgroup. Siilarly! kshatriyas o" di""erent gradesdistinguished theselves "ro other kshatriyas #ithin the business $ounity gold er$hants! "ore'aple! distinguished theselves "ro grain sellers! land o#ners distinguished theselves "ro otherebers o" the vaishya$ounity! and in this #ay! the &indu $aste syste divided so$iety into a$ople' array o" subgroups samajas andjats a$$ording to 6ob divisions and birth rights. *his #asanalogous to guilds o" an$ient (urope.

It is beyond the s$ope o" this prier to e'aine the &indu $aste syste in ore detail other than to ask%&o# is odern &induis in the )est related to this an$ient syste o" $astes or even varnas andashramas. *he ans#er is siple% odern &induis is not dependent on either o" these an$ient systes.*here is no theologi$al or philosophi$al iperative that deands that odern hinduis $on"or tothese an$ient systes. In "a$t! u$h o" #hat naturally results "ro these hierar$hi$al systes #ould beillegal in a odern deo$ra$y. *here are spe$ial rights and privileges that are a#arded to the di""erentvarnas that $ould not be peritted in a odern deo$ra$y. I do! ho#ever! see ho# a generalunderstanding o" the syste o" varnasand ashramas$an serve as a guide "or $hild developent andpersonal spiritual gro#th. 9nderstanding the psy$hology o" a $hild! "or e'aple! $an help guide a $hildinto an o$$upation that suits his or her personal psy$hology. In other #ords! the varnaodel applied to$hild psy$hologi$al developent $an be bene"i$ial. or$ing the son o" a do$tor to be$oe a do$tor#hen the $hild ay be better suited to per"or another o$$upation! 6ust "or the sake o" oney or "ailystatus! has been a pres$ription "or rebellion and unhappiness. )e see this o"ten #ithin our &indu$ounities. Siilarly! applying aspe$ts o" the ashramasyste #ith its ephasis on spiritual gro#th$an also have its bene"i$ial results.

*here are! ho#ever! soe areas #here the an$ient $aste syste still operates #ithin odern &induis.Ene is in the area o" arriage! another is in the area o" #ork! and the other is in the area o" teplepriests. &indu parents #ho are traditionally brahmanas! "or e'aple! pre"er to see their $hildren arryother brahamanas. *here are even brahamanaso$ial groups samajas! that is to say organi,ation o"traditional brahamanasin the #est that seek to proote and aintain brahamanavalues and aintaindata bases o" prospe$tive arriage partners. In a siilar anner! there are er$hant groups aongsttraditional vaishya "ailies that seek to proote arriage and business relations #ithin the saetraditional $astes. 5arti$ularly #ithin the Indian business $ounity! they #ill also share businessopportunities and eployent #ithin their o#n group to the e'$lusion o" outsiders! in$luding &indus"ro other parts o" India. And "inally! a &indu teple #ill generally only hire a traditional $aste priest

to serve as a teple priest. &indu $ongregations generally #ill only a$$ept atraditional $aste priest. *hey #ill not a$$ept even one o" their o#n ebers!#ho ay be e'treely devoted! to serve even as an assistant on the altars i"they are not "ro traditional $aste brahamana"ailies.

Hindu Caste! Varnashrama Dharma

The Cosmic ody and the System of Varnas

*here is a "aous verse "ro the Rig Vedaentitled 5urusha Sukta! #hi$h

*he Cosi$ 7ody
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des$ribes ho# this physi$al #orld eanates "ro the $osi$ body o" 3od! or a$$ording to anotherinterpretation! ho# the physi$al #orld isthe body o" 3od. *his hyn des$ribes! "or e'aple! ho# theoon arises "ro the ind o" 3od! ho# the sun be$oes the eye o" 3od! ho# the ountains are &isbones! and the trees and grasses are &is hair! and so on. It also des$ribes the huan so$ial body as aneanation "ro this sae $osi$ body. A$$ording to this hyn huan so$iety is divided into "ourso$ial grouping $alled varnas. *he #ord LvarnaM literally eans L$olorM or Lhue.M *hese "our L$olorsM

o" en! there"ore! represent universal psy$hologi$al types o" ankind. *he divine head o" this $osi$body be$oes the priestly brahmana $lass! the ars o" this body be$oe the #arrior kshatriya$lass! the stoa$h! or soeties the thighs! be$oe the agri$ultural or er$hant vaishya segents o"so$iety! and "inally! the "eet o" this $osi$ "or be$oe the #orker shudra segents o" so$iety. Inthis #ay! huan so$iety is dire$tly related to the $osi$ body o" the universe. /aintaining the so$ialorder is aintaining the $osi$ order. *his is an a$t o" dhara.

Ashramas

In addition! to these "our varnas! the later Sriti >edasadd yet another layer to this syste! naely"our stages o" li"e $alled ashramas. As the varnasdivide the so$ial body! the ashramasdivide the li"e o"an individual. Assuing the li"e o" a huan being is 100 years! ea$h stage is a""orded 24 years. *he"irst 8uarter is $alled the student phase brahma%harya. During this tie o" li"e the individual goes tothe hoe o" the guru guru-ku#a!the an$ient Sanskrit #ord "or s$hool and lives a li"e o" $eliba$yserving the tea$her and learning #hat needs to be learned "or later years. A"ter graduation the studentadopts the ne't stage o" li"e! the householder grihastha stage and takes on #orldly responsibilities!#hi$h in$lude #i"e! "aily and $areer. 7y age "i"ty it is re$oended that the householder turn hisind ba$k to the #ays o" spiritual li"e as in younger days and so oves into the retireentvanaprastha stage o" li"e. In this stage he passes household responsibilities over to his $hildren!leaves hoe and enters the "orest vana to be a#ay "ro the #orld. &usband and #i"e perhaps travelon pilgriages. *he vanaprasthastage is the gradual #inding do#n o" aterial a""airs in preparation"or the "inal stage! $oplete renun$iation or sannyasa. In this "inal stage o" sannyasaa an #ill sendhis #i"e ba$k to his "aily! syboli$ally per"or his o#n "uneral rites and spends his reaining daysas a onk seeking "inal release m+ksha "ro the #orld. *his is the ideal.

*ogether these t#o systes o" varnasand ashramasare kno#n as Varnashrama (harma! the an$ientso$ial syste that #as eant to assure spiritual and aterial prosperity "or both so$iety and theindividual. *he Bhagavad !ita! #hi$h is part o" the later Sriti >eda! speaks o" the varnasas being$reated by 3od a$$ording to an individualOs 8ualities and a$tions and not a$$ording to birth. *here areany verses that des$ribe 8ualities and responsibility o" ea$h varna. In other #ords! an individualOsvarna#as to be deterined by his psy$hologi$al disposition and his a$tivities in li"e. or e'aple! anindividual #ho #as naturally pea$e"ul! gentle! studious! $lean and non+violent had the potential tobe$oe a eber o" the brahmana$lass. Soeone #ith the 8ualities o" bravery! resour$e"ulness andleadership had the potential to be a #arrior or kshatriya. A person #ith a natural in$lination to dobusiness #ould be $onsidered a eber o" the vaishya$ounity! and "inally a person #ithout

8ualities o" these three LhigherM varnas#ould be pla$ed as a eber o" the laboring $lass and $ould#ork "or the three higher varnas. In this #ay! the syste o" varnaspla$ed individuals in positions thatbest suited their psy$hologi$al akeup! and the syste o" ashramasaintained the spiritual "o$us o"so$iety. *his at least #as the theory. Reality! ho#ever! #as 8uite di""erent.

The Caste System

*he traditional &indu $aste syste! although taking its inspiration "ro the syste o" Varnashrama(harma! is based solely on birth and not 8ualities or a$tion as ention in the !ita. *he son o" a priestbe$ae a priest regardless o" his 8ualities or a$tivities the son o" a #arrior be$ae a #arrior regardlesso" his bravery or leadership 8ualities. *he son o" a er$hant be$ae a er$hant regardless o" his
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business abilities. In "a$t! teple priests o" a $ertain se$t "ored their o#n subdivision #ithin thissyste priests #ho did "unerals "ored another subdivision. *here #ere even brahmanas#ho #ere$ooks and $aterers #ho "ored their o#n subgroup. Siilarly! kshatriyas o" di""erent gradesdistinguished theselves "ro other kshatriyas #ithin the business $ounity gold er$hants! "ore'aple! distinguished theselves "ro grain sellers! land o#ners distinguished theselves "ro otherebers o" the vaishya$ounity! and in this #ay! the &indu $aste syste divided so$iety into a

$ople' array o" subgroups samajas andjats a$$ording to 6ob divisions and birth rights. *his #asanalogous to guilds o" an$ient (urope.

It is beyond the s$ope o" this prier to e'aine the &indu $aste syste in ore detail other than to ask%&o# is odern &induis in the )est related to this an$ient syste o" $astes or even varnas andashramas. *he ans#er is siple% odern &induis is not dependent on either o" these an$ient systes.*here is no theologi$al or philosophi$al iperative that deands that odern hinduis $on"or tothese an$ient systes. In "a$t! u$h o" #hat naturally results "ro these hierar$hi$al systes #ould beillegal in a odern deo$ra$y. *here are spe$ial rights and privileges that are a#arded to the di""erentvarnas that $ould not be peritted in a odern deo$ra$y. I do! ho#ever! see ho# a generalunderstanding o" the syste o" varnasand ashramas$an serve as a guide "or $hild developent andpersonal spiritual gro#th. 9nderstanding the psy$hology o" a $hild! "or e'aple! $an help guide a $hild

into an o$$upation that suits his or her personal psy$hology. In other #ords! the varnaodel applied to$hild psy$hologi$al developent $an be bene"i$ial. or$ing the son o" a do$tor to be$oe a do$tor#hen the $hild ay be better suited to per"or another o$$upation! 6ust "or the sake o" oney or "ailystatus! has been a pres$ription "or rebellion and unhappiness. )e see this o"ten #ithin our &indu$ounities. Siilarly! applying aspe$ts o" the ashramasyste #ith its ephasis on spiritual gro#th$an also have its bene"i$ial results.

*here are! ho#ever! soe areas #here the an$ient $aste syste still operates #ithin odern &induis.Ene is in the area o" arriage! another is in the area o" #ork! and the other is in the area o" teplepriests. &indu parents #ho are traditionally brahmanas! "or e'aple! pre"er to see their $hildren arryother brahamanas. *here are even brahamanaso$ial groups samajas! that is to say organi,ation o"traditional brahamanasin the #est that seek to proote and aintain brahamanavalues and aintain

data bases o" prospe$tive arriage partners. In a siilar anner! there are er$hant groups aongsttraditional vaishya "ailies that seek to proote arriage and business relations #ithin the saetraditional $astes. 5arti$ularly #ithin the Indian business $ounity! they #ill also share businessopportunities and eployent #ithin their o#n group to the e'$lusion o" outsiders! in$luding &indus"ro other parts o" India. And "inally! a &indu teple #ill generally only hire a traditional $aste priestto serve as a teple priest. &indu $ongregations generally #ill only a$$ept a traditional $aste priest.*hey #ill not a$$ept even one o" their o#n ebers! #ho ay be e'treely devoted! to serve even asan assistant on the altars i" they are not "ro traditional $aste brahamana"ailies.

(i)eration! Moksha/Nirvana

In &induis the present li"e is $onsidered to be the result o" anyli"eties o" past desires! a$tions and the results o" those a$tions. *heresults o" these previous a$tions are un"olding at every oent. Soea$tions are ature and bearing "ruit at the present oent! other a$tionsare laying as -seed- #aiting to ature at a "uture tie. All that #e havedone in the past $reates #ho #e are in the present and all that #e do inthe present is $reating #ho #e #ill be in the "uture. In this #ay! there is


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great $y$le o" desire! a$tion and rea$tion that drives the #heel o" li"e! and as a result! all beings are"or$ed to reain #ithin this #orld in order to e'perien$e the "ruit o" their desires and a$tions. Desireand a$tion are said to be the sour$e o" rein$arnation. 7eings $ontinue to -rotate- through endlessli"eties in this physi$al #orld. Soeties in heaven ni$e pla$es! soeties in the iddle regionsediu pla$es and soeties in hellish reals. *his rotation through endless li"eties is the pro$esso" rein$arnation $alled samsarain Sanskrit. *he ultiate goal o" li"e in &induis is to break this $y$le

o" rein$arnation! to es$ape samsara. 7reaking this $y$le is done through the pro$ess o" yoga! and"reedo or liberation "ro the $y$le o" rebirth is $alled m+ksha.

A slightly di""erent version o" m+kshais nirvana. :iterally the #ord nivanaeans -e'tinguishing- andin this $ase it eans e'tinguishing ones aterial e'isten$e. Soeties ones desire #hi$h leads toa$tion and rea$tion is $opared to a "lae. -*he bla,ing "ire o" aterial li"e!- is an e'pression o"tenheard. ('tinguish or -put out- ones aterial e'isten$e and one has a$hieved liberation. *his is nirvana.*he #ord nirvanais ore used in 7uddhis than it is in &induis.

Hindu *strology

Ene o" the uni8ue $hara$teristi$s o" &induis is that it never thro#s anything a#ay. *here is siply no

one to do itF &induis has no $entral authority and so there is no one body that LeditsM the tradition.Conse8uently! astrology is still a vibrant part o" the tradition. In the )est! #ith the onset o" oderns$ien$e! astrology be$ae separated "ro both the ainstrea s$ien$es astronoy and the religioustradition. Des$artes #as an astrologer and so #ere Coperni$us and 3alileo. *oday you $an not "ind adepartent o" Astrology in any university in the )est. *his has tended to be the $ase in other religionsas #ell! but not so in &induis. In "a$t! I have et any )estern edu$ated and highly pla$ed &indus#ho still hold a deep "aith in astrology and regularly visit astrologers "or advi$e on iportant issues.Astrology is still an iportant re8uireent "or a &indu priest. Not a day goes by #ithout ebers$oing to a priest "or in"oration on muhurta! birth naes! and other kinds o" astrologi$al advi$e.Nava 3rahapujais one o" the ost popularpujasper"ored by a &indu priest. *here"ore! it is #orth#hile to have a general understanding o" &indu astrology.

)estern and &indu Astrology

&indu astrology! also $alled >edi$ astrology! is not the sae has )esternastrology. In the )est ost people kno# their astrologi$al sign and they ayeven $he$k their horos$ope in the ne#spapers! i" only "or Lentertainentpurposes.M 7ut i" you think you are an Aries! a *aurus or a 3eini in)estern astrology! this is not the $ase #ith &indu astrology. )esternastrology is tropi$al and &indu astrology is sidereal. )estern astrology isbased on the orientation o" the (arth to the sun! #hereas &indu astrology isbased on the a$tual position o" the stars relative to the earth. 9nderstandingthis di""eren$e is te$hni$al and not a atter that needs to be e'plained here!su""i$e to say! that the starting point o" )estern astrology is not the sae asthe starting point o" &indu astrology. *his does not ean that one "or isbetter than the other! it 6ust eans they are di""erent and so you $annot$opare one #ith the other. I" you are an Aries in )estern astrology! in

&indu astrology you ay not be the sae.

*he )orkings o" Astrology

Astrology #orks at t#o levels! one pra$ti$al and the other syboli$. )e already see ho# various$elestial bodies e'ert unseen "or$es on terrestrial li"e and thereby in"luen$e the #ay #e a$t. *he bestand ost obvious e'aple is the in"luen$e o" the sun and oon on the tides. *his is the e""e$t o"
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gravity. S$ien$e also sho#s that a planet! even as "ar a #ay as =upiter! has a $onsiderable gravitationalin"luen$e! not only on the earth! but throughout the #hole solar syste. )e $an also see ho# the solar#ind and stors a""e$t the #eather! satellite $ouni$ations and ele$tri$al po#er grids on earth.Siilarly! s$ien$e sho#s the e'isten$e o" unseen $osi$ rays and inute parti$les that $onstantlybobard the earth "ro great distan$es! #hi$h even have an e""e$t on geneti$ utation. *he e""e$t o"gravity! solar #inds and stors! and parti$le bobardent indeed deterines the #ay #e a$t on our

planet! so i" these "or$es $an a""e$t terrestrial li"e! #hy not the other planets =ust be$ause )esterns$ien$e has not easured the in"luen$e o" /ars and >enus and Saturn on the lives o" huan beingsdoes not ean that su$h in"luen$es are not there. Cosi$ parti$le bobardent #as only re$entlyeasured! and had soeone suggested su$h bobardents 40 years ago it #ould have been disissedas "oolish by the sae s$ien$e that no# in"ors us about it. et virtually all an$ient $ultures have notedthe in"luen$e o" the sun and the oon and the planets on the a""airs o" terrestrial li"e. *hey tell us thatthese bodies e'ert subtle in"luen$es on li"e that in turn a""e$ts the #ay #e think and a$t. /oderns$ien$e has 6ust not understood and easured these in"luen$es yet. It is not unreasonable! there"ore! toa$$ept the #orking o" astrology. *his is a pra$ti$al #ay to understand ho# astrology #orks.

&induis! ho#ever! speaks o" the #orkings o" astrology in an even ore subtle #ay! through thepo#er o" sybols. *here is a "aous hyn "ro theRig Veda$alled thePurusha Sukta,R> 10.?0

#hi$h des$ribes the relationship bet#een this universe and 3od. *he sun $orresponds to the eye o"3od! the oon to &is ind! spa$e to &is navel! the #ind to &is breathing! the ountains to &is bones!and so "orth. In "a$t this universe is the living body o" 3od and all beings are e'isting #ithin thisuniversal body. (ven ourselves! the living beings! are eanations "ro this 3od! and along #ith thisphysi$al universe #e are parts #ho have eanated "ro the #hole. *his idea o" the parts and the #holeis espe$ially entioned in the Upanishadsas a deeply ysti$al relationship. *hesh+panishadre"ers tothis relationship #hen it des$ribes the )hole as $oplete purnam and "ro this )hole so any other#hole units eanate and yet the )hole reains $oplete. *his is soething like i" you have a pie andyou take a sli$e a#ay "ro the #hole! the pie does not get saller. It reains the sae! and eventhough #e ay take any sli$es a#ay! the #hole pie still reains. 7ut the atter is even oreparado'i$al! $ontained #ithin the individual pie sli$es is the #hole pie. *he parts $ontain the #holeF A

#ay to think o" ho# this is possible is through an understanding o" DNA. )ithin in a single hair strand!a tiny part o" the #hole! $an be "ound all the in"oration to ake the #hole person. *he part $ontainsthe #hole. Another e'aple is a holographi$ pro6e$tion. (a$h photon o" light! #hi$h is 6ust a part o" the#hole pro6e$tion! $ontains #ithin itsel" an iage o" the original #hole pro6e$tion. *his relationshipbet#een the #hole and its parts is vie#ed as a deep and ysterious relationship! and one that has hadpro"ound e""e$ts on &indu $ulture! not only philosophi$ally and theologi$ally! but also pra$ti$ally inters o" astrology and even &indu ar$hite$ture.

En$e you start thinking that the #hole is ebedded #ithin every part o" this $reation you $an startseeing a relationship bet#een the outer #orld and the inner #orld! bet#een the i$ro$os and thea$ro$os. *his eans that by easuring the outer #orld! one $an grasp an understanding o" the inner#orld. 7ut even ore iportantly! by in"luen$ing the outer #orld one $an in"luen$e the inner #orld.

*hus #e have the "oundations o" &indu astrology. Astrology is a easureent o" the outer #orld thatallo#s an understanding o" the inner #orld. *he astrologi$al $hart is a snapshot! not only o" theuniverse at a $ertain tie and pla$e! but also a snapshot o" the inner li"e o" an individual at a $ertaintie and pla$e. In other #ords! the planets #e see in the heavens above have a $orresponding set o"LplanetsM #ithin. *here is a /ars above us and a /ars #ithin us. Read the eaning o" the /ars on theoutside and you get an understanding o" the /ars #ithin. Align yoursel" to the =upiter #ithout and youalign yoursel" to the =upiter #ithin.

:ater >edi$ #orks like thePuranase'pand on these ideas to des$ribe ho# this gross physi$al #orld is
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an e'pansion "ro subtle energy. ro our thoughts and desires! ani"ests our physi$al e'isten$e and"ro our physi$al a$tions our "uture thoughts and desires are derived. *his is! o" $ourse! is the idea o"kara and ho# our destiny is shaped by past and "uture a$tions. *hus our desires and a$tions be$oetied to both universes! the one on the outside and the on the inside.

*he &oros$ope

*he #ord -horos$ope- a$tually has a Sanskriti$ basis. L&+raM is a Loent o" tieM siilar tomuhurtha! and Ls$opeM $oes "ro the 3reek Lsk+p+sM eaning to target! and so a horos$ope isliterally a targeted oent o" tie. *his is #hat I $all a snapshot o" tie. 7y "o$using on a parti$ularoent in tie through the L$oordinatesM o" birth tie! birth date and birth pla$e! the horos$opeisolates a parti$ular part o" the #hole that $orresponds to a parti$ular individual! and by reading thatoent in tie! one is able to LreadM the individual. *his is the basis o" astrology. *here are t#o other$oonly heard #ords used by &indi speakers to re"er to the horos$ope. *hey are kunda#iandjanmapatriA kunda#iis a $ir$le andjanma patri is the Lbirth page.M *he horos$ope is a $ir$ular diagra andso the #ord kunda#iis used. It is $oon to have a personOs horos$ope prepared iediately uponbirth! hen$e the birth page. As #e noted a horos$ope is nothing ore than a snapshot o" tie! #hi$halso eans that it is a snapshot o" the sky. /ore spe$i"i$ally! it is a syboli$ representation o" the skyat a parti$ular oent in tie. 9sually this is the tie o" oneOs birth! but not ne$essarily so. Ahoros$ope $an be prepared "or any o$$asion! the $onstru$tion o" a building! the tie o" a arriage! thesigning o" a $ontra$t! and so on.

*he Jodia$

9nder the se$tion! *he /aking o" the &indu Calendar! #e entioned the solar e$lipti$. *he sunOs patha$ross the sky "ro east to #est and e'tending about 10 degrees above and belo# this e$lipti$ is kno#nas the band o" the ,odia$. *his @0 degree band is divided into t#elve @0 degree segents kno#n asthe signs o" the ,odia$! rashisin Sanskrit. *he "irst sign is Aries! #hi$h is then "ollo#ed by *aurus!3eini! Can$er! and so on. 7oth )estern and &indu astrology use these signs o" the ,odia$ in the saeorder. In &indu astrology! not only is this syste o" ,odia$ signs used! but there is also another #ay o"dividing the ,odia$ and this is the nakshatrassyste! #hi$h divides the ,odia$ into t#enty+seven 1@

1K@ degree segents $alled nakshatras. *his adds another level o" interpretation to &indu astrology thatis not "ound in )estern astrology. )e #ill not be dis$ussing this )akshatrasyste o" interpretation asit goes into ore details than ne$essary here.

)hen an astrologi$al $hart is prepared! &indu astrology "irst $al$ulates the astronoi$al position o"nine $elestial in"luen$es see Nava 3raha and then pla$es the on a syboli$ diagra $alled ahoros$ope. In addition to these nine in"luen$es! the sign that is rising above the eastern hori,on "or thetie o" the event is also $al$ulated and sho#n on the horos$ope. *his is $alled the as$ending sign o" the,odia$ or the lagna in Sanskrit. *his as$ending sign then be$oes the starting point or "irst house o"interpretation "or the $hart.

*here are di""erent #ays o"

e'pressing this LsnapshotM o" thesky. *he ost $oon NorthIndian ethod uses a set o"diaond shaped bo'es to sho# thevarious signs o" the ,odia$ and it isread in a $ounter $lo$k#isedire$tion. *he typi$al South Indianethod uses a syste o"re$tangular bo'es that is read in a

Southern ChartNorthern Chart
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$lo$k#ise dire$tion. *here is also a 7engali style that is read in a $ounter$lo$k#ise dire$tion. See theillustrations. All these ethods do the sae thing! naely syboli$ally sho# the various $elestialin"luen$es at a parti$ular oent in tie and pla$e! and in their respe$tive signs o" the ,odia$.

So "ar as preparing a $hart is $on$erned! the endeavor is siply astronoy! a des$ription or snapshot o"the sky. *he astrology $oes in #hen #e attept to derive eaning "ro $elestial bodies and theirpositions in the ,odia$. )hat does it ean to have /ars in Aries or the oon in :eo. )hat does it

ean #hen Saturn is #ith /ars in Aries )hat does it ean #hen =upiter is "ive ,odia$ signs a"ter theoon )hat does it ean #hen the sun and Saturn are 1H0 degrees apart *he ans#ers to these8uestions $onstitutes astrology.

Astrology! #hi$h involves the analysis o" a intri$ate syste o" planetary and other relationships andtheir subse8uent interpretations! $annot be ade8uately des$ribed in this short dis$ussion. It is possible!ho#ever! to provide a basi$ understanding o" ho# an astrologer approa$hes his $ra"t! #hi$h $an beuse"ul i" a person ever goes to to an astrologer to have a horos$ope prepared and read.

In &indu astrology the nine $elestial in"luen$es that are used "or interpretation are% the sun! the oon!/ars! /er$ury! =upiter! >enus! Saturn! and the north and south lunar nodes Rahu and enus is arriage! love! roan$e! lu'uries! prosperity! "eininity! artisti$ e'pression! gra$e! andbeauty.Saturn is slo#ness! struggle! dis$ipline! dryness! labor! as$eti$is! a$$idents! and $hroni$ disease.Rahu is aterial desire! dullness! ignoran$e! la,iness! sleep and addi$tions and an$estral kara.


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>irgo is ruled by /er$ury. >irgo stands "or intelle$t! $oand o" language! nervousness andsensitivity. >irgo is also detail and pre$ision.:ibra is ruled by >enus. :ibra is leadership! po#er! $oand o" ideas and idealis. :ibra is re"or!revolution! prophets! and even "anati$is.S$orpio is ruled by /ars. S$orpio is se$retive! sensual! se'ual and e$$entri$. S$orpio is both physi$aland ental! and so stands "or artial "or$e as #ell as psy$hi$ "or$e.

Sagittarius is ruled by =upiter and stands "or gra$e! bene"i$en$e! $opletion and harony. Sagittarius ise'pansion! orality! 6usti$e! philosophy and religion.Capri$orn is ruled by Saturn and there"ore signi"ies hard #ork! perseveran$e! tena$ity anda$$oplishent. Capri$orn is also po#er! order and organi,ation.A8uarius is also ruled by Saturn and tends to e'hibit the dark side o" Saturn. A8uarius is deviation!o$$ultis! e$$entri$ity! but also in$ludes sa$ri"i$e! huanitarianis! ingenuity and "aith.5is$es is ruled by =upiter. 5is$es stands "or eotion! e'pansion! intuition! liberation and iagination.5is$es is also dependan$e and $onservatis.

*he &ouses

*here are 12 houses o" interpretation. *he "irst house is al#ays deterined by the pla$e o" the risingsign! the se$ond house "ollo#s a"ter that! and so on. (a$h o" the houses have the "ollo#ing syboli$iportan$e%

*he "irst house is the house o" li"e purpose and physi$al e'isten$e. It indi$ates the sel"! the ego!$hara$ter! appearan$e! the head and general #ell being.*he se$ond house is oney! #ealth! sel" e'pression! kno#ledge! spee$h! "aily and iagination.*he third house sho#s $ourage! bravery! e""orts! adventures! brothers and sisters! enthusias andotivations.*he "ourth house sho#s other! the heart! land! buildings! $o"orts! vehi$les! happiness and an$estralproperty.*he "i"th house is $hildren! intelligen$e! learning! destiny! governent! investent! roan$e! and$harity.

*he si'th house sho#s health! illness! eneies! litigation! obsta$les! subordinates and eployees.*he seventh house is the spouse! arried li"e! relationships! partners! and "oreign residen$e.*he eighth house is longevity! death! #ills and inheritan$e! lega$y! ta'es! o$$ult atters! se$rets andse'.*he Ninth house is "ather! "ortune! solutions! religion! philosophy! "aith! #orship! #isdo and long

6ourneys.*he ten house sho#s $areer! "ae! #orldly po#er! pro"essional a$tivities! honors! and li"epurpose.*he eleventh house sho#s gains! #ealth! opportunities! a6or goals and desires!*he t#el"th house is e'penditure! loss! insanity! iprisonent! "inal salvation! the statea"ter death! se$ret se'ual pleasures! and li"e in reote pla$es.

5lanetary periods

&indu astrologers have observed that li"e has $ertain LoodsM or Lphases!M #hi$h aregoverned by the nine $elestial in"luen$es. In Sanskrit these planetary periods are $alledperiods dashas. (very li"e has a sun period! a oon period! a /ars period! a =upiterperiod! and so on. *hese periods last "or di""erent tie lengths. A sun period al#ays lasts"or si' years! a oon period "or ten years! a /ars period "or seven years! a >enus period"or t#enty years! et$.! so that the total nuber o" years "or all the planetary periods is 120years. )hy the length o" ea$h planetary period varies and ho# these planetary periods aredeterined is a te$hni$al atter that goes beyond the s$ope o" this dis$ussion! su""i$e to
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say that ea$h $hart #ill have these di""erent planetary periods. *he value in kno#ing the planetaryperiods is to understand #hen! "or e'aple! the in"luen$e o" the sun #ill be strongest in the personOsli"e and there"ore to kno# #hen sun related in"luen$es are ost likely to o$$ur. *he sae "or the oonand /ars! and all the other planets. *his helps in predi$tion. ou ight $opare the idea o" planetaryperiods to usi$. or a $ertain tie a song ay be in the key o" C! then the song $hanges to the key o"D inor! and then to another key. During the LC periodM the usi$ #ill have a $ertain sound and ood!

but #hen it $hanges to D inor the usi$ e'hibits a di""erent sound and ood. In this #ay a li"e #illgo through its di""erent planetary periods and during ea$h period #ill have a $ertain tone and ood! soto speak. 5lanetary periods are also divided into saller sub+periods and then even into sub+sub+periods. *his gives the astrologer even ore ability to ake predi$tions. *he atter o" planetaryperiods is $ople'! but at least to kno# in a general #ay about these periods #ill help a personunderstand ho# an astrologer reads a $hart.

Interpretation

&o# astrologers derive eaning "ro these sybols is logi$al and easy to understand. )hat #ould itean! "or e'aple! i" /ars! the planet o" $on"li$t and #ar! #as in the "ourth house o" hoe along #iththe oon! the planet o" other and ind *his #ould suggest troubles #ith other! troubles in thehoe and disturban$es o" the ind. Instead o" /ars #hat #ould it ean i" =upiter #as in the "ourthhouse along #ith the oon *his #ould suggest prosperity in the hoe! happiness #ith other! andpea$e in the ind. )hat #ould it ean i" Saturn and /ars! the planets o" struggle and $on"li$t! #eretogether in the 10th house o" $areer *his #ould suggest $on"li$t! delay! and struggles! yet the drive tosu$$ess in oneOs $areer. And #hat i" /ars #as in the seventh house o" arriage *his #ould suggest#ar and $on"li$t #ithin the arriage and perhaps even divor$e. And #hat i" the oon or =upiter!positive in"luen$es! #ere in the seventh house instead o" /ars. *his #ould be good "or arriage andsuggests happiness and $hildren. *hese e'aples are siple and straight "or#ard! but li"e is ore$opli$ated that this. )hat #ould it ean! there"ore! i" the oon and =upiter #ere in the seventh houseo" arriage along #ith Saturn or /ars In this $ase #e have good in"luen$es i'ed #ith evilin"luen$es. )ould this ean soe good and soe bad e""e$ts 7ut ho# u$h good and ho# u$hevil And #hen #ould the good o$$ur and #hen #ould the evil o$$ur )ould the arriage even

survive )ould a se$ond arriage also have these i'ed e""e$ts No# the atter be$oes $opli$atedand only the $are"ul and e'perien$ed analysis o" a trained astrologer $an sort these in"luen$es out andake an in"ored opinion about the arriage. Astrologers have any atheati$al systes toeasure the strengths o" these in"luen$es and to deterine the ties in li"e #hen these in"luen$es! bothpositive and negative! #ill be in "or$e. (ven though ore detail on this topi$ goes beyond the s$ope o"this dis$ussion! the reader! at least! has an idea o" ho# an astrologer approa$hes his $ra"t. *here is a loto" learning that goes into a sound astrologi$al interpretation.

3es andPujas

En$e a $hart has been analy,ed and a reading given! it is $oon to "ind both negative and positivein"luen$es #ithin a $hart. (ven a LgoodM planet ay besto# negative results and a LbadM planet $an

besto# positive results under the right $onditions! and so a $lient ay #ant a #ay to diinish thesenegative e""e$ts or even in$rease the positive in"luen$es. In &induis there are any #ays that this $anbe done! but the t#o ost $oon #ays are through the #earing o" ges or the per"oran$e o" puja.*he idea behind the #earing o" ges is as "ollo#s. (very planetary in"luen$e has both a positive andnegative side. *he oon! "or e'aple! is generally a positive in"luen$e! but it also has a negative side!dark eotions and insanity. /ars is generally not a positive in"luen$e. It is #ar and $on"li$t! but it isalso $ourage and strength;good 8ualities. So even /ars has a positive side. In general! planets that arestrongly positioned in a $hart besto# their positive side and planets that are #eakly positioned besto#their negative side. (a$h planet is also asso$iated #ith a $ertain ge stone and even a etal and a


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$olor! et$. =upiter is yello# sapphire! the /oon is #hite pearl! /er$ury is green eerald! /ars is red$oral! and so "orth. 7y #earing the ge o" a parti$ular planet one in$reases the po#er o" that planet andthereby brings out the positive 8ualities o" that planet. I" the oon is #eak in a $hart! one $ouldin$rease the po#er o" the oon by #earing a pearl. A yello# sapphire #ould in$rease the strength o"=upiter an eerald #ould in$rease the e""e$t o" er$ury a diaond #ould do the sae "or venus! et$.*he ge #ould also be put on at a tie #hen the in"luen$e o" the respe$tive planet is highest. or

e'aple! a pearl! "or the oon! #ould "irst be put on during a /onday! the oonOs day. A diaond#ould be put on "or >en

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Hinduism Primer