C

Science of Hindu religion

Author
Ashok Kothare

First edition

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15th August 2017

Introduction to the author

I am Ashok Kothare, now I am 76, by education an engineer, retired due to age having
deep interest in many varied topics such as religion, philosophy, history, spiritualism, occult
sciences, mysticism continued to study them.

Having lived for a long time in this world as a Hindu by birth had made me curious about
this religion. Hindu religion is not as simple as any other religion such as Islam, Christianity
and Judaism. They are founded by some body who had claimed that
Almighty has ordained him to give that religion to his followers.
Therefore, these religions are man made religions.

In ancient scripture called "Manav Dharma Shastra", meaning,

Science of Human Religion, authored by a king Gautamiputra
Satvahan in about 100 AD all details of true Hindu religion is noted.
This shows that the true name of this ancient religion is "Manav
Dharma" or "Human religion". It was referred to by Arabs as Hindu
because they had called people of this land as Hindus and they had
recorded this land as Hindustan or land of Hindus. Unfortunately,
they had hold on this land for considerable period and so this name
Hindu became more common and we have been using it for the
convenience of argument. When British ruled they continued this name, we did not feel
necessary to make change in it, and so it continued as until this day. Therefore, I have
called my work as "Science of Hindu Religion", instead of what it should actually be,
"Science of Human religion".

I studied most prevalent religions of this world. After that, I realized that this human religion
is the most scientifically perfect religion. As what is given in the book Manav Dharma
Shastra by Gautamiputra Satvahan who was king, all humans naturally belongs to this
universal religion what we call today Hindu religion. That means, every human when born
is Hindu or Manav and after that, he/she may be converted to any other man made religion
such as Islam, Christianity or Judaism or other.

However, King Gautamiputra Satvahan had collected the principles of this religion and
noted he is not anyway founder of this religion. He did it for the convenience of his
subjects who needed information of their religion. As we study, find that this religion is a
work of several seers who studied life's experiences and noted them for the benefit of
other. Since the time of Vedas and then Mahabharata, many Puranas (mythological
records) the knowledge of this science passed from generations to generations and in this
manner was being perfected by many experiments done by these seers. Apart from Vedic
tradition, of which I mentioned here other traditions also added their experiences and the
system of this science of Manav religion began to be perfected.

In later period the priests took over the religion and began to manipulate with contains of
this religion so that they can hijack it for their sole benefit. This became possible because
most Hindus preferred to remain illiterate. This caused much deterioration in the
performance of this religion as most people who preferred to accept what Brahman told
them as Gospel truth and continued to be mislead. Over many centuries of this
mismanagement activity by the priest community, this religion was left to their vagaries.
Finally, by God's grace British came to rule on this land of Hindus. When many scholars of
that intelligent community and many more from other European nations such as Germans
and French began to study they realized that this great human religion is being suffocated
by the local priesthood for their private cause they wanted to do something to stop this
injustice of which the illiterate Hindus were least aware. British sought to introduce the law
so that education becomes compulsory in the local Hindus. So that they eventually
realized what wrong the Brahman community is doing to them. Gradually more Hindus
began to understand the callousness of the priest community of Brahmans and I am one of
them to prepare translation of one important work on Brahman religion called Manusmriti.

This triggered awareness amongst many and they showed interest in true Hindu religion.
Many Hindus sent me their queries. I began to find answers to them and out of that hard
work, this treatise developed. I decided to prepare this book in Marathi originally, since I
am a Marathi person. That book satisfied most readers of that book and then I got inquiries
from people other than Marathi speaking; they requested me to prepare an English version
for the larger communities. I hope my hard work to collect true Hindu religion and help it all
those who are curious about it. In this English version, I have added some more
information on certain topics with a view to enlighten other readers who are not well versed
with certain traditional knowledge of local Hindus with reference to yogic practices and
some occult issues. My sole purpose in preparing this work is to educate my Hindu
brethren of their true heritage religion, so that they will not be fooled by Brahmans who
have been stalking Hindus for last three thousand years.

Often religion and culture are mistaken for each other. What is religion and what is cultural
activity one should understand to know the difference in them. This happens with Hindu
religion and Hindu culture also. In India, we have several Hindu cultural strains spread
over this country. While they differ, the religion remains same for all of them. This
misinterpretation we notice in most religions. This treatise explains only religion aspect and
culture of many Hindus spread all over this country and elsewhere are not discussed.

In Hindu practices sacrement prayers are kept in Sanskrit language for the convenience of
Brahmanism. This need be changed so that a Hindu can pray in his mother toungue. If this
we do, most sacrements can be done in local languages and that will help remove
monopoly of Brahmanism in Hindus.
 Science of Hindu Religion
Introduction -

After I translated Manusmruti, in Marathi from Sanskrit, the book that gives guideline to
Brahmans (priest community) about how they will live their life; I began to get inquiries
from Hindus who are not Brahman on what guideline is provided for Hindus other than
Brahman. Many inquirers sent questions on various topics in this and requested me to
answer them. I had to work comprehensively to get all the relevant details on that subject.
Searching in Bhagwatgita and many other books on other Hindu traditional practices such
as Shakta, Tantra, Aghor and Marga, verbal teachings from gurus and also present many
practices of different non-Brahman communities amongst Hindus. After collecting it, I
decided to prepare a book with those details for the benefit of non-Brahman Hindus. This
collection of data about, what makes Hindu religion is in this treatise. Reading this brief
collection of the relevant information on this subject one may understand what the duties
of a true Hindu are. How he/she should understand things around in life and mold his/her
life so that he/she lives as a true Hindu.

I have prepared this book in a style that one gets answers to many questions those pester
a common Hindu. This arrangement has made reading of this book easy and explains all
queries in simple terms those an ordinary Hindu may appreciate easily. This book is
prepared for not experts who work on such subject from research point of view, for them a
separate book, "Hindu Science-2", I am preparing to satisfy their quests. I have not added
an appendix to this book for those who want to know about other contemporary religions
like Christianity and Islam. This I think is required because a reader may want to compare
Hindu teachings with those of these religions. In that I have given, only what authentic
information is available on those religions and not my thoughts or opinions. That Appendix
will be added to second book.

Here I give the index list of queries I have answered in this book. The questions are
commonly asked by an inquisitive Hindu who may not be Brahman also. According to my
research today's Brahman are not practicing what is called Sanatan Dharma or Vedic
Dharma but to my finding it became clear that these Brahmans of today are actually
practicing a hybrid religious practice which is neither Hindu nor Jain. Today's Brahman
have long time back stopped practicing true Vedic religion and all claims they make of
being practitioners of Vedic religion are false. As such to my mind these Brahman have
lost any right to guide Hindus in their everyday practices of Hindu religion. Hindu religion
covers much larger scope than just Vedic thought. It concerns other schools of ideologies
such as Shakta, Tantra, Aghor, Marga, their guidance to the followers is very different from
Vedic and Brahmans do not have any authority to speak on them. However, we see that
they continue to hold power dishonestly over common Hindus as if they are practicing
Vedic religion as before. This becomes possible only because common Hindus are not
presently educated enough to understand their religion, Hinduism or Hindu religion. Often
we confuse religion and culture. Religion professes that practice recommended for
an individual whereas culture concerns the society in which that individual lives.
In this book, we shall see only Hindu religious practices recommended for an
individual. In culture we observe that a great many variety practiced by many
different Hindu societies all over India and other places such as Bali in the Far
East.
Given below is the list of topics we shall discuss in this treatise on, "Science of Hindu
Religion?"
1. Preface by the author

2. What is the concept of God according to Hindu visualization?

3. About existence of God, gods/ deities

4. About sacraments of Hindus, while worshiping their gods, deities and finally God

5. Concept of purity of mind and body amongst common Hindus

6. Concept of sin, virtue, piety, chastity and what is righteousness, other relevant
topics in Hindu tradition.

7. True concept of four types of people namely Brahman, Kshatrya, Vaishya and
Sudra in Hindu tradition. They are called Varna or caste.

8. About rebirth and other details of this phenomenon

9. Concepts of Satya (truth), Asatya (untruth), welfare ( ) and opposite and

discussion on how these are inter-related

10. About good food habits, good life activities and good thinking habits recommended
for a common Hindu

11. About good omen and bad omen concepts for Hindus

12. Recommended spiritual practices for a common Hindu on daily basis

13. What is Mind and how it works, how to manage affairs of mind?

14. Satwa, Rajas and Tamas characters of a person, how they influence life style of a
person

15. Life after death and rebirth

16. Guideline for making a successful marriage life for a common Hindu person

17. About immortality concept in Hinduism

18. About cow

19. About mythologies called Puranas of Hindus

20. Summery of the book,

Preface of the Author -

Dear readers, I am offering you one book that will explain everything about the true Hindu
practices not influenced by Brahmanism. In early times, common Hindu was an illiterate
person and therefore, largely depended for advice from the Brahman priests who largely
controlled Hindu religious activities. Due to British Raj as they forced education on all
citizens on equal footing a large number of Hindus who would otherwise prefer to remain
uneducated and so solely dependant on Brahman for all their religious and intellectual
needs began to learn. Many learned to higher level of education and as that happened;
they began to realize that the community of priests as we call them Brahman is largely
misusing the trust that common Hindu put in them. They were misguiding Hindus on all
aspects of life including religion either to benefit from that or in many cases, these
Brahmans were not capable to advise Hindus on many topics because, they were not
knowledgeable enough. To conceal their ignorance they give some fictitious advices and
mislead Hindus who had trusted them innocently. When this was understood by most,
highly educated Hindus, they began to study their religion what is generally called
Hinduism. Brahman was surreptitiously forcing these trusting Hindus to follow their
practices by suggesting that that is true Hindu religion while that was not the case.
Moreover, most Brahmans claim that they practice Vedic religion that is called also
Sanatan Dharma. On doing in depth study, of what Vedic or Sanatan Dharma is and what
these Brahman practice, it became very clear that these Brahman do not practice truly
Vedic religion but something that is a mix of Jain religion and teachings of Manusmruti. We
shall know more about this as we proceed in this book further.

These highly educated Hindus who are not from Brahmanic tradition realized after
studying the practices of Hindus and Brahmans that there is a vast difference in them.
Nevertheless, at present we estimate that about 5% Hindus depend upon advice from
priests and rest of the Hindus have their autonomous priest system. Nevertheless, these
5% Hindus are from upper class and that matters.

Let us see the differences in Hindu practices and Brahman practices. Hindus are largely
non-vegetarian in their food habits, Brahman are mostly Lacto-vegetarians.

Hindus offer meat as offering during their worship to their deity, Brahman offer exclusively
Lacto-vegetarian food in their sacraments.

Hindus honor all forms of gods, deity or God. They consider that these highly placed spirits
must be respected whatever their names or whatever their origin. Brahmans consider only
some specific names and forms of these spirits as honorable and they disgust any other
form of god, these other highly respectable spirits, as not to be considered worthy of
worship. They spread message of hatred for all other forms of gods. They try to persuade
innocent Hindus to follow them in that hatred campaign. This is a measure difference in
these two practices. A Hindu will pray for Allah or Christ with the same reverence as
he/she would a Hindu god and saint. Of course, the manner of praying of Hindus
will be according to Hindu practices and that means a Hindu will pray for
Allah, taking him as a Hindu god and not as an Islamic god. This is because
Hindus believe that the high spirits have no names and no religion. Hindus believe that a
religion is a creation of man (priests) and god is used only as a tool to support that religion.
What names are given are by ignorant faithful. Therefore, names are immaterial in the
process of worship. We also see amongst Muslims, much like Brahmans, they insist that
Allah is the name, that is the name, and they fight for that name and similar to Brahmans
they disgust all other names of god. Hindus consider that as a wrong practice since a god
has no name. Call it Allah, Shiva, Isha or any other name it is immaterial so long as you
worship it with faith. Hindus consider naming a god is blasphemy but human need name it,
as it is convenient that way to worship it and so some name; but that name is not
mandatory. This difference in Hinduism and Brahmanism as well as Islam is very evident.

In true Hindu practices, a temple priest has to be a Kshatrya or Vaishya or even a Sudra
but not Brahman this is because they offer meat in the sacraments. Brahman priest will not
do it. However, we see that at present most temples of Hindus have been hijacked by
Brahman priests, as they are better businesspersons than the Hindus are. This also could
happen because the temple trusties are often not knowledgeable enough of this subject
and so they fall to false presentations by Brahman priests who are professional in that
avocation.

Original Hindu concept of four classes of people were as per the horoscope reading which
is given in a table called ABKHD Chakra in every horoscope prepared according to Hindu
traditional astrology on the birth time of the child. That table shows to what class a person
belongs according to his/her last birth or life deeds. That is also considered as the division
based on competency or merits and not on birth. Whereas Brahman believe in class
division based on birth. Today as we see that Hindus are controlled by these wrong
practices of Brahman, we have caste system dividing people on wrong footing but that is
advantageous to Brahman and so they insist for it. As Hindus are becoming ever more
aware of this, they insist to replace Brahmanic practice and bring in the original practice of
merits instead of birth. If we can remove this thousand-year-old control on Hindus by this
Brahman community of priests, the caste system will become redundant and a Hindu
society without caste system can materialize. That is a common misconception that caste
system is of Hindu origin. It is not of Hindu origin. It has been imposed on Hindu
community by priest from Brahman community. In this and more other ways, Brahman
community has been pestering Hindu community for almost last millennium. Measure
problem with Hindu society is that the members of that society prefer to remain illiterate.
However, due to British Raj education became mandatory to all citizens and by that
ordinary Hindu is becoming educated. That has helped them in understanding how
Brahmans they trusted innocently were cheating them for all these centuries.

Brahman community is no more practicing the true Vedic religion but surreptitiously
practice Jainism secretly; as such, they have already lost the right to do any religious
rituals for Hindus on any occasion. This also means they will have to vacate from all their
positions in temples where they are holding sway and make money by that means. Hindus
will take over their temples and manage them on their own. Otherwise also there has been
a basic difference in the two practices, that of Hindus and that of Brahman. Originally
Brahman were guided by practices of Vedic teachings while Hindus were guided by along
with Vedic many other schools of ideologies prevalent in the land. They are, Shakta,
Tantra, Aghor, Marga, in addition to that schools of ideologies those work on treatment of
dead spirits, ghosts, other seraphic spirits generally called deities. Those are useful in
human life and those could be harmful in human life as well. As the expanse of these
many ideologies is very large, we shall not go in their description here. This makes
religious practices of a Hindu much more complicated and Brahman are not capable for
working on all of them. Each ideology has its own practice; many Hindus who belong to
many types of these varied schools manage their religious rituals without the help of any
Brahman. We know that not all Hindus refer to Brahman for their religious guidance due to
this difference. Only about 5% of Hindus depend on Brahman for their religious guidance,
rest of the Hindus neither refer to Brahman nor Brahman refer to them as the over all
religious complications are so enormous, Brahman are not capable of managing the task.
However, those 5% Hindus are from the upper class of the Hindu society and that is the
reason that holding on this small but powerful number of Hindus gives them authority over
all Hindus. Unfortunately, we see that lower class Hindus try to imitate upper class Hindus
and by that, they call Brahman to perform their religious obligations. Here Brahman takes
advantage and tries to introduce their parochial typical Brahmanic biased practices and
impose them on those Hindus. This is not a good development and I insist that we should
stop that. This book is written to elevate level of understanding of ordinary Hindus so that
they will not be fooled by the Brahman priestly community.

The lower class Hindus, majority in the over all Hindu society being illiterate, have been
mislead by Brahman community on all religious matters but as time progresses the
situation is changing and we see that more and more of these majority class Hindus
become aware of the difference in the two religions. That is why they need elaborate
information of what is Hindu? To add to this those upper class Hindus comprising of 5%
have become weary of Brahmanic tactics to control them.

We should also note that not all Brahman are vegetarian. Only 45% of the total population
of Brahman is vegetarian under the influence of Jains. Other 55% are meat eaters.
Nevertheless, those 45% Brahman being very active in spreading the message of
vegetarian diet it creates an impression that all Brahman are vegetarian. This propaganda
of vegan diet is so forceful that it gives impression to world that all Hindus are vegan such
is the effect of this hypocrisy. Amongst those 5% of Hindus who are under influence of
these vegetarian Brahman only a few follow Brahman dictates on food practices. Most
continue to be non-vegan during most of the period in the year. When we observe
Brahman practices about many rituals, we see that all of them are actually the imitation of
some or the other Jain ritual. Particularly those during the rainy season Jains practice a
ritual called Paryushan. Brahman has during the same period various religious practices
during the rainy season it is called Chaturmas. Particularly Ganesh chaturthi to Ananta
Chathurdashi a celebration of lord Ganesh for ten days matches with that of Paryushan.
Thus, Brahman keeps copying Jains in all these practices. In return for this, Jains allow
Brahman priests to perform various rituals of Jains in their temples; because Jains do not
have their priests. This arrangement explains why Brahmans imitate Jains only to get that
business of priesthood of Jains. Even though they do not accept that they are fully
converted to that ideology in fact, what we see is that they do copy all Jain rituals in one
way or the other. This is called Brahman-Jain nexus. Due to this nexus often, we see
Brahman performing sacramental rituals for Jains because Jains do not have their own
priest community. This nexus bothers Hindus in many ways. Ordinary Hindu is oblivious of
this secret pact between Brahman and Jains. This secret pact between Brahman and
Jains during Adi Sankar, forced Brahman to forbid eating and sacrificing cow during fire
sacraments that is called Yajdna (). They use cow milk as replacement for beef since,
milk is beef modified. Truly, at that time Brahmans lost their right to call them as Sanatan
Brahman or practitioners of Vedic religion. Interesting part is that ordinary Hindu is
complacent about this pact as if it does not concern him. When Hindus will realize their
true practices, they can get rid of this nuisance. This book is written with the intention to
educate and make a common Hindu aware of what true Hindu practices are. When we see
that, in the true Vedic practices, the Brahman should be meat eaters and therefore, those
who continue to honor Vedic practices are meat eaters even today and they comprise of
about 55% of the total population of Brahmans. One theory says that this pact was
committed by the two communities in places where there was sizable population of Jains
in Hindustan. Where Jains were not present in those regions, Brahmans continue to be
meat eaters and continued to be truly Vedic. Vedic Brahman is supposed to sacrifice
animals such as cow on the altar to pacify a deity. Jain-Brahman introduced coconut, a
fruit of palm tree as replacement of animal. We see they do sacrifice of this fruits by
breaking it on altar of the deity. Coconut represents head of the sacrificial animal.

During Mogul period when Emperor Aurangzeb imposed Zizia tax on Hindus, Brahmans
claimed that Zizia tax is not applicable to them because they are not Hindu but they are
Brahmans and that is a different religion! Emperor removed that tax from Brahmans, and
in this way, they betrayed Hindu community. Unfortunately, most Hindus are not aware of
these facts and therefore, Brahman community can continue to fool them until today.
Hindus incessant desire to remain uneducated has cost them very much. Today due to
British effect all Hindus are learning and so all these activities of Brahman community of
priests are exposed.

All the same, in India both vegans as well as non-vegan have similar percentages of food
intakes in vegan portion and non-vegan portion. Generally, 70 to 80% food intake is vegan
for both and 30 to 20 % is comprised of non-vegan diet. Amongst so-called vegans who
are mostly, lacto-vegan, the high intake of milk and milk products in their food makes that
non-vegan portion, lacto-vegan are actually by theory beef eaters but they refuse to accept
this fact. That means, at theoretical level both have same food intakes though the lacto-
vegan group claims that they are pure vegan. Vegan Brahman and Jains talk of non-
violence to justify their vegan food policy conveniently forget the killing of male calves in
the backyards of their diary. Killing of nonproductive cows and bulls make the measure
portion of violent activity that these so-called non-violent communities conveniently try to
sidetrack. It ultimately shows that the claim of non-violence by these hypocritical
Brahmans and Jains is nothing but blasphemy. We also notice that they are fooling
themselves and fanatic approach to this issue has already made this a prestige issue for
this Brahman-Jain nexus. More discussion on this vital topic I shall give in this book later.
According to the reference from one Upanishad, Krishopnishad, a dialogue between Rishi
Samik and his disciple Krish, shows that a Brahman is advised to eat only fruits and roots
that means keep vegan diet to keep his passions in control. The dialogue says that,
vegetarian food gives much less energy to human body and so that way, various passions
such as sex, anger, greed, ego (pride) and envy are of much smaller intensities. That way
they are easy to control. The dialogue further says that as a Brahman acquires enough
spiritual energy by that he should switch over to energetic food, such as meat. Therefore,
by that extra energy, he can acquire yet power that is more spiritual. That means, at initial
level a Brahman learner will be eating vegan food and as he attempts to more spiritual
power, to keep it up he is expected to eat meat diet. This shows that the purpose for vegan
food of Jains and Brahman is not same. Because Jains insist for vegan food to honor their
principle of non-violence and that has nothing to do with spiritual powers. Rishi Samik has
given approximate levels of spiritual powers those may be gained by different foods.
Vegan, small birds and fish diet are of same strength. Amongst fish, he divides them in
three categories. Skin fish, fish with scales and third is fish with shells (hard cover). Fish
with skin are similar to meat. Other two are similar to vegan. As animal is bigger the
energy contents are more; for example a cow gives more energy than a goat and a rabbit
gives much less energy than goat. By this, a Brahman can plan his food to match up with
his spiritual practice. In those days, this spiritual energy was treated as the means of
strength and by that mental power; Brahman could curse and destroy the enemy or bless
and help the friend. That power was like a weapon for those Brahmans. That art and skill
of acquiring power to curse is mostly lost to time; today we seldom find any person with
such powers. This Upanishad shows how important it is to have meat in our food.
However, veganers are trying to impress about vegan food as against meat. More
differences in these two religions, Brahman and Hindu, we shall see as we proceed.
What is the concept of God according to Hindu visualization?

In most of all other religions world over, there is a concept of supreme God and the faithful
are supposed to worship that god. Whereas in Hindu concept of god we have a hierarchy
of gods and deities and the faithful has a choice to make as to which one he/she shall
worship and for what purpose. We should know why Hindus have such an elaborate
system of gods. The reason is explained in Hindu ancient literature. That says that, this
universe is the dream of the God. This God created itself out of its own thoughts. This God
is called in the Vedas, Swayambhu ( , self-created), meaning one who created
himself. Hindus believe that this is the beginning of this universe. After swayambhu
created itself, it began to visualize about many other things to create other elements in this
universe. There is no questioning of this first beginning only because with the limited
scope of our, human mental capacity to apprehend (capacity to visualize) earlier position is
limited. Hindus accept it as the ultimate truth without asking any questions. After this
ultimate truth is accepted, the following developments are explained. We should also note
that Hinduism is not like other religions such as Christianity or Islam. They were created by
one person called a prophet and then others followed it. Hinduism is not created by any
one person but it is developed by the seers in the society who could visualize the system
of this universe by their observation and thinking on those observations much like how
modern community of scientists do. Many different seers saw this universe in many
different ways and so we have many different philosophical schools each explaining its
own interpretation of this universe. Over the period, these many varying schools of
thoughts were clubbed together and a coherent system of thoughts developed out of that.
That is called Hinduism or Hindu religion or Hindu Concept. As a result, we see many
different cults and sects amongst Hindus having such controversial views of thoughts but
still considered as Hindu. This type of arrangement is never seen in any other religion. In
other words, we may say that Hinduism is a conglomeration of many ideologies working
together in perfect harmony. Therefore, we see Hindus believing in one god, in two or
more gods, Hindus who do not believe in god are also in this system. However, what
keeps the various sects together is the four-point understanding that is common in all of
these otherwise varied sects. Those four points are -

1. Belief in rebirth, ( )
2. Belief in principle of oneness, source of Universe is one and so monism or Advaita
(, Non-Dualism)
3. Belief in the principle of equal return of deeds of this life in the next life ( )
4. Conservation of power of one's deeds ( )

This means, one who accepts these four-point principle is true Hindu, whatever other
beliefs he accepts. We shall study these four principles in due course as we proceed in the
subject further. Interesting part is that in these four principles there is no mention of god
anywhere. In Brahmanism or religion of Brahman, god is most important whereas in
Hinduism god is an optional entity. Brahmanism virtually revolves around the God. This is
the measure difference in Hinduism and Brahmanism. Because of this, we see that Hindus
worship many types of gods and deities, spirits and ghosts. Brahman will worship only a
particular god; they will never worship spirits and ghosts. However, we see that Brahman
do plead to their ancestors called Manes or peter. Hindus also plead to their immediate
ancestors and Manes. Manes are common ancestors of that society. Ghosts could be
immediate ancestors of that individual or just another dead person's spirit. Because of
such a complex system Hinduism is made up of; we should not compare it with any other
religion such as Islam, Christianity, Judaism and Brahmanism. Many experts say Hinduism
is not a singular religion but a complex collection of many sub-religions. I shall prefer to
call it Hindu concept or Hindu tradition; nowadays a term Hindutwa is used to mention this
position of Hindu religion.

The word Hindu is not of Indian origin but given to us by Arabs who were trading with us
and therefore, were in continuous contact with the people of this land. We merely
continued to use this term to mention us because the Muslim invaders controlled this land
of Hindus for more than six hundred years. After that, British ruled on this land of Hindus
for two hundred years. They also continued to use this term to mention people of this land,
religion and customs of this land as Hindus and so during this period, we became so much
used to this term that we continued to use it to mention our religion, our customs and other
practices that makes over all Hindu concept. We merely copied the rulers who used this
term to mention everything (religion, Customs and culture) that was ours. Therefore,
herein after in this book I may prefer to mention Hindu religion as Hindu concept avoiding
use of the term religion. This is because Hinduism is not one religion but a collection of
many religions with four common principles. In many ancient literatures, this concept of
Hinduism is mentioned as human concept or Human religion (manav dharma). Because of
the complicated arrangement that prevails in Hindu society, we see different customs in
different societies of Hindus. Customs such as marriage and obituary services are not
same for all communities in the Hindu society. Nevertheless, this is respected by all these
different Hindu societies and they live with that without any hassle. As such, it is not
possible to attempt to bring about any standardization in the Hindu system. All attempts by
Brahman to standardize Hindu system have failed. Hindus by themselves are not
interested in any standardization of their cultural practices but continue to respect each
other's different custom. Interesting part in this is that, in spite of some differences all
Hindu communities live in harmony mostly because of those four common principles
mentioned earlier. That explains how we in India have many Hindu cultural practices along
with one common Hindu religion. To understand these four principles is science of Hindu
religion.

Now we shall see the arrangement of the hierarchy of gods commonly observed by
Hindus. Several questions are asked by seers to understand the complex arrangement
that is our cosmos. What was before God? This question, Upanishad have tried to reply by
suggesting that there was "nothing, nothing, nothing", before this cosmos came into being.
That means our ancestors have put a limit for this visualization. They begin all order only
after the concept of God is accepted. In Hindus, this God is called Parameshwar.
Therefore, I shall use this term to mention God when talking of gods in the Hindu system.
This word Parameshwar is formed from two terms, Param and Ishwar. Ishwar means all
forms of gods who can interfere in our life for good or worse. Param makes it the highest
one. Therefore, Parameshwar means highest amongst gods. Under this Parameshwar,
there are several gods of varying powers and a Hindu can appeal to any one of them for
his/her problems in the life. Presuming, these gods can help him/her and make the life
better. These Ishwar grade gods are having many names. In other religions particularly
Semitic religions such as Christianity, Judaism and Islam this arrangement is not made
and all faithful have to apply to only the highest God for their appeals. Hindus justify this
hierarchy of gods by suggesting that this arrangement makes appeal more easily attended
by these gods. This arrangement, we can compare with the arrangement we have in our
big corporations. Some suggest that that arrangement of hierarchy in our corporations and
governments is actually imitation of this universal hierarchy.
Amongst Hindus, we have two basic divisions of thinking patterns they are called Vedic
and Shakta. Shakta prefers to take the Parameshwar as a female and Vedic prefers to
consider that as a male force. Therefore, in Vedic line most gods are males and in Shakta,
female. In later period, a compromise was struck and Seers of early period tried to join
them as male form of the same power and female power of the same power. Ardhnari-
nateshwar is example of this. In some places, we see Brahmans introduced the idea of
coupling of them as husband and wife. In some cases, they are shown as mother and child
son. These arrangements were introduced to bring about alliance in these two basic
ideologies. We should understand this as arrangement made for the convenience of the
worshipers. Actually as the Aghor science says, these powers are neither male nor female.
When human worshiper worships he/she needs some arrangement to visualize these
powers and for that purpose all, these arrangements are designed, otherwise worshipping
them is rather difficult for an ordinary person whose scope of visualization is limited to his/
her life experience. In fact, as Seers have told, these powers have no sexual
arrangements since they have no sex impulse. Sex impulse is sign of imperfection,
whereas these are all perfect powers and so no sex impulse is possible for them. This
argument rules out husband-wife arrangement of these powers however, Brahmans
continue to use it in their worships. Ardhnari-nateshwar arrangement showing the god as
half-male and half-woman is more appropriate. We shall discuss it in details in due course.

One pertinent question comes up about the need to worship these powers. To answer this
question we see that there are two types of faithful. One, who is more interested in worldly
happiness and he/she interested in material success, they are called family people or
Prapanchik. Other type is that one, who is not interested in worldly happiness but more so
in knowing the Parameshwar. This second type is called in Hindus as Moksharthi. Moksha
means knowing the final truth behind this universe or Salvation. Who has lost any interest
in material success such a person; and who wants to see beyond these pleasures. Most
people are of the first type. As a person engages in worldly pleasures, he/she comes in
many difficulties, such that they are not surmountable. When such a situation arises,
he/she wishes to appeal to some imaginary super power and he/she accepts gods for
help. All such people prefer to worship lower level gods as it is believed by Hindus that
they can help overcome the difficulties. The second type who is more interested in Moksha
(Salvation), need not worship these lower level gods or deities. They prefer to concentrate
on the Parameshwar or Shakti and other higher-level gods. In other religions, this two-tier
arrangement is not available. There, both the worldly pleasure seekers and Moksha
seekers have to worship the one God. Hindus believe the two-tier arrangement is most
suitable because most needs of pleasure seekers are fulfilled by lower level gods and to
satisfy them is comparatively easier. They also believe that not for all types for sundry
issues to apply to God is appropriate. For small problems small deity and for bigger
problem higher gods, they worship. Here we note that worshiping God or gods is a type of
business transaction to get something in return. That is why we should note that all
religions are actually methods to do business with super powers of sorts to achieve our
mundane gains. In worldly business, we use currency to get things; in religion, dealing with
these super powers what currency is used? We shall know that as the subject develops
further. How such spirited transactions are attained? We shall know these things then.
Quite often faithful does a deal with these lower level gods for what they desire from them.

To understand this complex system of gods we shall go in details. First is Parameshwar,

next is Ishwar after that there are lower level deities of many types who are capable of
helping people in their mundane problem. These lower level gods are Manes (Peter), other
invisible spirits, ghosts of dead persons and further more. As the level is lowered the
worship of them becomes more easy and that is the advantage of this many tier system
Hindus prefer. At the end of this hierarchy, we have human gods whom Hindus worship out
of obligation and respect. They are Mother, Father, ruler or king and Teachers or any
higher-level person or authority. Worshipping higher-level deities need more pure mind
(piety) for the worshiper. If he/she does not have that then the prayer offered to that god
does not respond. For lower level gods or spirits, the worshiper need not have a very clean
mind (lower level of piety). This is the reason why Hindus prefer this multi-tier arrangement
of gods. Because of this arrangement, we see that we have Hindus believing in many gods
as well as one god. This also explains why there is no contradiction in this arrangement,
as this arrangement does not rule out the existence of many gods and at the same time
one God. They are on their respective levels and they do not contradict each other but in
fact, they support each other in helping the seeker. This works much like the hierarchy in
big corporation where each officer is in his place and helps others to get business done
properly. This arrangement helps persons of lower spiritual capability. One need not be a
very pure person while appealing to his/her Hindu god for help.

Hindu concept has divided people in three types based on their status of mind. They are
Satwa for people of very high level of purity of mind, Rajas for second level of mind in
purity and Tamas for people of very lower level of purity of mind. Persons of Rajas and
Tamas level if worship Parameshwar their prayer may not reach Him but if they pray for
second level of further lower level gods their prayer reaches them and the purpose of
praying is fulfilled. Aghor science further divides this three-tier arrangement in five-tier. In
that, we see one further up level than Satwa. That is called Saintly, which is much closer to
God or divine powers and at the other end a further lower grade than Tamas and that is
called Evil level, where the person is much closer to evil forces (Satan) in this cosmos.

Now after this discussion we shall see different names of Vedic gods who are male forms
and much sought after by Hindus, particularly those Hindus who are under influence of
Brahman priests. Brahma, Vishnu, Shiva are considered as the most highly placed Gods
(Ishwar grade) only after Parameshwar. After that at second level, we have amongst Vedic
gods Ganapati, Maruti, Allah and their many forms. Each is supposed to have several
forms and so each having separate name and so many names for each one of them. That
makes us feel that there are several gods but in actuality they are only different names of
the same god. Vedic Gods include many other lower level gods or deities they are called
Ganas. Gods such as Ganesh, Maruti and Allah are supposed to have an army of angels
to help them in their work. In Addition to that, Hindus have Manes who are the initial
ancestors of all human races all over the world. These Manes, Hindus believe, control this
cosmos and they are the managers of this world. Therefore, appealing to them is accepted
as proper when the devotee is in need for help. Names of these Manes given in the Vedas
are no more in vogue; presently Hindus worship Manes active in the Kaliyuga. Their
names are Ram, Krishna, Dattatrey, Navanath, Budhha, Mahavir, Panduranga, Jesus,
Allah, Mohammad and several Mystics such as Gajanana Maharaj, Akkalkot Swamy,
Ajmer Chisty, Sai Baba of Shirdi and many more. There is no end to this list.

In addition to this arrangement, Hindu concept believes that Mother Nature is the true
presentation of Parameshwar. Parameshwar is not one person as other religions present
but a total conglomeration of things visible and invisible. It is divided in two parts; one part
is visible and otherwise perceptible to human senses and other much larger part that is not
visible or directly perceptible to humans. This invisible part has some special species
occupying it. We humans, animals, plants and other many species occupy visible part of
the Nature. It is further accepted that these invisible species occupying that invisible
portion of The Nature are capable of influencing our life. Therefore, some communities
among Hindus worship these invisible spirits for their help in achieving results in mundane
problems they suffer. These invisible species from the invisible Nature (world) are having
names such as Deva, Daitya, Yaksha, Danav, Rakshas, Gandharva, Nagdev, Suparna and
Kinnar, These species are eulogized by needy Hindus under Shakta practices. Belief says
that satisfying these powers is very easy comparatively than other gods to get worldly
pleasure. We see many temples built in honor of these invisible spirits. They are similar to
humans born and die, they have passions such as anger, greed, and hatred but not sex,
as they are not reproduced by sexual contacts. Deva, Yaksha, Gandharva, Nagdev,
Suparna and Kinnar are comparatively good spirits and help good people. Daitya, Danav,
Rakshas and Yaksha are comparatively bad spirits and help bad people on praying for
them. Here we see Yaksha is seen in both places because it depends upon how the
covenant is made at the time of consecration of that Yaksha. This topic is studied in the
Aghor science. Rakshas can become Yaksha. This subject is not in purview of this book.
Therefore, I shall not discuss it more. In other western religions word Satan is used to
mention collectively all these evildoer spirits mentioned above.

In Shakta, the first God is Kaali and that is again having several names giving a feeling
that there are several goddesses. Shakta includes many other lower level and still lower
level gods and deities in their regular members. Kaali has many names and under this
class, we see several smaller deities called Yaksha, Rakshas, Nagdev and many more.
You must have noticed that this list shows invisible spirits from the invisible part of Mother
Nature. That means they are controlled by Kaali or TIME elements. The list is very large
and so we shall not go in that. However, to name a few prominent names of Kaali and its
different forms are, Chandika, Ambika, Parvati, Mahalakshmi. Hinglajmata, there are one
thousand names given in some scriptures. Many more are prevalent in Hindu believers.
There is no end to this list. The nomenclature Kaali is derived from the word Kaal, meaning
Time element. Shaktas believe that time is the element that drives this cosmos and so that
is the true representation of God. Shaktas believe that birth and death are effects of Time
element and so Kaali is given a female form, all human imaginations. Kaali also represents
death.

In Vedas, Manes are called first ancestors of Human race. It is believed in Hindu belief that
when a person dies and stays in the spirit stage, as time passes it acquires some super
powers and that makes them powerful enough to either help or trouble living people.
Spirits of good people become good Manes and bad become bad Manes. To satisfy these
common ancestors of Hindus we give them offering during rituals to ask for their help. That
ritual is called Shraddha ( ). This explains that Hindus believe in worshiping both good
and bad spirits to get their help. This type of ritual is very common in Shakta Hindus.
Amongst Vedic Hindus, only good spirits are called and worshiped. In Semitic religions,
they believe that the world began with only one Adam and eve, which means only one
Manes, whereas in Hindus, we consider that several Manes were responsible for the
development of human race. Because of this arrangement, some mistake it for dualism,
Dwaita (). This confusion in dualism and non-dualism is very old and it continues to this
day.

According to Vedas, Parameshwar created first seven sages by His thoughts and asked
them to create the rest of the world. These seven sages are considered as first Manes by
all Hindus. These are in thought form and they do not have body. However, after that at
second level more Manes were created by these spirit Manes and they are called Rishis.
These Rishis were in body form and it is believed that from that time onwards, this illusory
world what we call Maya came into existence. These first sages and manes being the
oldest have super powers and with those powers, it is believed by Hindus that they control
the cosmos. Here we see one more difference between Brahman and Hindus, Brahman
worship and honor only those Manes given in Hindu tradition from Veda and subsequent
period while Hindus honor all Manes from all over the world such as Jesus, Mohammad,
Allah, Abraham and many more. Hindus show respect to all such powers while Brahman
not only do not honor but also at times disgust them. Hindus honor all forms of God, gods
and deities Brahman honor, those from Brahmanic tradition only. To hate is defect and so
hatred for these foreign Manes we Hindus consider a sacrilege. Brahman scholars have
written many books to condemn these powers and by doing that they have created ill-will
amongst people.

In Shakta, we have other secondary traditions they are Tantra, Aghor and Marga. These
schools of ideologies have developed methods by which a worshiper can invoke lower
spirits. Prominent amongst these spirits are Vetaal, Bhairav, Mhasoba, Malhari, Khandoba,
Land-god, Village-god, Brahmarakhas, Samandha, Devchar, Munja, Khavis, Girya,
Jhoting, ancestors of concerned persons, and several wandering ghosts. These lowest
level spirits are of no use to Moksharthi (truth seekers) but of much use for Prapanchik
(family people). In general, terms, they are mentioned as Ghost gods (Pishatcha) to invoke
them the appellant need not be Satwic (of pure mind). A person of no spiritual level
(Tamas) can invoke them and appeal to them by giving them some acceptable offering.
There are methods by which one can make contract with them and get their help much as
we get help from men by paying them some money or compensation as a bribe. Many
temples are built to worship these lower level deities. Often these deities prefer meat
offering while they are worshiped or invoked. Brahmans never have any prayer for these
spirits. Measure difference in these spirits and gods is that gods are satisfied type of
powers and so they do not become angry. However, these are not satisfied type and so
much different from the higher-level gods. They get angry when not prayed for properly
and they do not forgive the appellant. Hindus know that a person has six passions they
are, desire, anger, greed, allurement, boastfulness or pride and envy or
hatred. Out of these six, these lowest level spirits have anger, pride, and hatred. These
passions make their worship very dangerous and at times fetal to the worshiper. These
spirits are always unsatisfied type and so risky to pray for. Brahman scholars have written
many books to condemn these powers and by doing that they have created ill will amongst
Hindu people who pray for them. There are many advantages in praying for these spirits,
when they are pleased they are the best to help the appellant; in helping the appellant in
mundane problems. It is a big subject and we shall not go into it in this book. The
difference in praying for these lowest level spirits is that when we invoke one Manes all
Manes respond to that prayer but when we invoke one spirit (Ghost god), only that spirit
may attain on you. At times other spirits who are expecting the appellant, to call them may
become angry much like a human being if not invited. We often notice that these ghost
gods are invoked by person to do harm to other person with whom he/she has a grudge.
Finally, these ghost gods revert and do more harm to the one who prayed for them.
Therefore, we should not invoke them. Worshipping them is much like playing with fire or
poison. These powers are often invoked by angry Hindus to revenge somebody.

Generally, after the prayer, some offering is given to the Manes that may be made of some
simple food, commonly boiled rice and curds, sugar mixture is offered. That is given to
crows, Cow or a very small child to eat. Hindu Aghori science says infants are as pure as
any highly places seeker or saint. Therefore, offering to them is liked by most Manes.
Offering to Manes should be made on every 13th day of Hindu months. Offering to lowest
level spirits (Samandha, Devchar, Munja, Khavis, Girya, Jhoting, ancestors of concerned
persons, and several wandering ghosts) is not given to any of them. It is thrown on street
or garbage box or placed in the middle of crossing of two roads often smeared with gulal
or red colored (vermilion) powder to indicate that it is an offering to these gods, so that
nobody should touch it. There are several prayers given in books on this subject in Aghor
science. We shall not go in those details in this book. This book is intended to give only
introductory of Hindu practices.

According to Hindu belief, how the prayer sent to these gods, of different levels, is
responded to, we shall see now. To understand this, we should compare it with the system
we have in any big corporations. There is hierarchy of orders and authority. Supposing the
top most is CEO or owner then there are some managers to manage various departments.
Then below them are more officers and then under them are some supervisors. Below
them are lower level officers and finally under them are the workers and clerical staff as
per the requirements. If person at the lowest level that means a worker wants to get some
help, he is expected to approach the officer immediately next upper level officer. However,
if that worker approaches the top most CEO what happens? His appeal CEO does not
attain but that appeal passes to lower level and in this way finally it comes to the officer
immediately above his cadre. That means approaching to CEO is of no special benefit to
him. The time wasted in passing that appeal from CEO to the lower level is saved if that
worker had appealed to the officer immediately above him. This explains why Hindus
prefer to approach the lower level deities instead of higher-level gods or highest God.
From this comparison, we can understand how helpful and practical this system is. Other
Hindus need not do that because they approach the lower level god or deity who attains
on the problem comparatively more quickly. Moreover, to appeal to higher-level gods the
appellant must be of higher spiritual level (Satwik level) without that, appeal is not
accepted. Due to this difficulty, Hindus approach Brahman priest presuming that he is of
higher level spiritually and there the Brahman priests take advantage of this notion and
that way they benefit by doing many ritual rites and earn some money. Brahman priests
have taken advantage of that notion about them during last several centuries and
practically looted poor Hindus who are generally not educated enough continue to depend
on priests for all their religious obligations. At lower level deities work for some present of
offering such as a meat preparation or any other offering that suits most Hindus of lower
class society. As a result, these deities have become more popular in these Hindus and
since to worship them Brahmans are not required that practice is more prevalent in lower
class Hindus. Interesting part is that even though that priest from Brahman community is
not pious enough he continues to enjoy faith of these upper class and uneducated Hindus.
This is going on for several centuries; however, as education is becoming widespread due
to British Raj that controlled India for more than two centuries. Gradually, Hindus of all
walks have become aware that their belief that these Brahman priest are pious is not true
and so they want to do all their prayers without their help. Praying to lower level deities has
been without help from Brahman priest from the beginning. This shows that there are two
cadres of Hindus one, who need Brahman to perform their rites and those who do not
need Brahman. Those who need help of Brahman are generally from upper class Hindus
and those who do not need are from lower class. Because of this situation Brahman priest
community, began to control upper class Hindus and through them lower class. Now the
time has come to realize that these Brahman priests are not really of any higher level
spiritually (Satwik) and so appealing through them is of no special advantage. Brahman
priests claim that they practice Vedic religion called Sanatan Dharma is also not true; they
are practicing some hybrid religion that is a mix of Jainism and part Vedic. Why this
happened, we shall know in due course.

Why higher-level gods or God is not responsive to mundane problems of worshipper is

that they are primarily responsible for the spiritual uplift of the worshipper. They are not to
attend on mundane issues. Hindus have noticed over many centuries of experience that
when we pray for self the prayer is not fulfilled easily but if pray for somebody else then
that prayer is answered rather quickly. This phenomenon is due to the basic structure of
this universe. It is from one source and so we all are not different but part of one whole.
This principle is called Advaita () or monism. Hindus believe in this universal principle
and so it is always advised that we pray for other people and by that prayer benefit by
reaction. The popular prayer is that,

"Oh God, Do well to all good people. Do make all good people prosper. Do make all good
people happy".

The prayer means do well for me, do make me prosper and do make me happy. In good
mannerism of Hindus, it is always told that wish other people good so you will get good. It
is believed that such prayers are more promptly answered than that made for oneself. This
is the most important principle in Hindu religion known as Advaita; one of the four
fundamental principles that makes Hindu concept.

This however, does not apply for lowest level Ghost gods. When appellant prays for them,
he/she must ask for him/her own needs only. Over the period, Hindus came to know that
praying Manes or very first ancestors on regular basis keeps all mundane issues resolved.
Hindus began to perform a ritual called Shradhha ( a ritual for showing faith). This is
practiced ever since the Vedic times and primarily that is the basis of Brahmanic religion.
Most Vedic sacraments were aimed at pleasing these Manes of different levels. In those
sacraments generally, Cow was sacrificed at the altar of that manes. After that, the
sacrificial cow was eaten by Brahmans in the name of that Manes. In Manusmruti it says
that killing of cow for this purpose should be done by the Brahman and not by any
professional butcher. However, under influence of Jainism Brahman stopped eating meat
and reverted to vegetarian food and at that the beef was replaced by milk because; milk is
a modified form of beef. Thus, they became Lacto-vegetarians.

Hindus know that to be pious is always better than to remain irreverent. Therefore, now we
shall find what the way is to become and remain pious. To attain piety we have to keep our
mind and body clean from any bad influence. That is one important teaching of Hindu
religion and a true Hindu keeps this in his/her mind well. Basics are, in mind we should not
wish anybody bad and we will not behave badly by body. Here we shall try to understand
the concept of virtue and sin. What is virtue and what is sin? Every Hindu must know of
this to be a good Hindu. We shall know more about this very important issue during our
study of Hinduism in due course in this book. We should also note that these two
elements, sin and virtue, are the currency in the spiritual business with deities about what I
mentioned earlier. What causes sin and what causes virtue we shall see in later part of this
book. Westereners indulge in body pleasures and consider that as the motive of human
life; this concept differs from the concept of Hindus. Hindus consider the purpose of life is
not just pleasures but to reach the level of God. That is why Hindus are not supposed to
indulge too much in body pleasures. Controling passion and drive that power to spiritual
achievement. This is measure difference in western thinking and Hindu thought.

Hindus divide persons in three categories. Pious, slightly less pious and not pious they are
termed as Satwik, Rajas and Tamas respectively. Pious or Satwik are people who are
good at heart for all. Slightly less pious or Rajas are sometimes more towards selfishness
and not very pious, Tamas are those who do not care for others and who are irresponsive
towards other people's needs. This division is random and is taken as a measure of
goodness of person. A bad person who could be called Tamas meaning irresponsive
towards others may be at times very good depending upon his/her needs. Therefore, this
division is not to be taken literally however, this division can help understand the different
levels of goodness or righteousness that an individual shows. Satwik person is answered
by god more quickly, Rajas may get response and Tamas may not get response at all.
What is goodness? Satwik is the mannerism that shows respect to other people's
problems. More responsive the better he is. As this goodness reduces due to selfishness
as it increases, that person is considered as of lower category, Rajas. In spiritual practice,
this gradation matters a lot for Hindus. This we saw of goodness of mind. There is
goodness of Body also. Goodness of body is cleanliness of body and other concerned
matters such as desire to keep cleanliness of surrounding. More on these three categories
we shall know in later part of this book.

We have seen in the previous part that gods of higher level (Manes) need worshiper to be
Satwik. For lower level gods, worshiper could be Rajas and for worshiping of lowest level,
Tamas will do. This shows that in Hindu system there is provision of help to all sorts of
people from highest-level person to lowest level. Individuals at lower than Tamas, benefit
by Bad Manes and subsequent level bad spirits of that type.

So far, we have considered about all those spirits as gods. Hindus have concept of gods
who are not spirits but human beings. They worship mother, father, Guru and rulers as
human gods. Method of worshipping these human gods is according to the needs. In no
other religion, this human god is worshipped. Worshipping method for these human gods
is much like that practiced for lowest level Ghost gods.

About the existence of God, gods and deities

All above discussion is based on one belief that there is something like a God or gods and
also deities and spirits. Now we shall see how Hindu concept accepts the idea that they do
exist. In other fanatic religions to doubt, the idea of God is sacrilege. Similarly, in
Christianity and Judaism they do not encourage any questions on this very sensitive topic.
We see many thinkers were banished from society of those religions only because they
asked this question. In Islam, many thinkers were killed because they questioned this
existence of God. However, in Hindu tradition this question is addressed with due respect
and a very scientific explanation is sought. Many ideologies in Hindu family of thoughts
discuss it extensively. Some thought schools under Hindu tradition openly doubt the type
of existence that is otherwise accepted and yet others have other ways to explain their
ideas on this subject. Among Hindu Schools Of Thought, we have two important ideas
about god. One says that god exists out side our body and largely they support that god or
such concepts are primarily referred to Nature as God. Other schools suggest that god is
oneself and they name it Atmaram. In Sufism they have similar concept about god they call
it Khudaa again meaning self, Atmaram. This concept of god refers to god within and that
which considers Nature as god is referred to as concept that says god without. Both god
within and without are equally honored in Hindu ideologies. This type of variety is not seen
in any other schools of thoughts elsewhere. Among those who accept god without they
developed the devotional approach to God and those who accepted god as within
developed Yoga science to realize that God within. Both methods are equally honored and
practiced regularly in any Hindu society. Semitic religions believe that God is a person,
stays in up heaven, and is different from Mother Nature. That is called personal god that
we Hindus consider as an artificial god. Mother Nature as God, and Atmaram as God, is
not artificial god. In Hindu deliberation given in Mimansa, they treat concept of God as
similar to zero in mathematics. However, for an ordinary Hindu all these discussions do not
holds any relevance. Therefore, as this book is written for those ordinary Hindus we shall
not go into the deliberations given in the Mimansa. Mimansa is the school of philosophy
where discussions are held in analytical style and that is of no use of our majority of
readers. Actually, Mimansa is not part of Hindu religion but part coming under Hindu
philosophies.

First, we shall try to understand the concept "God without". This concept is prevalent ever
since Vedic period in Hindu communities. In this approach, we consider Mother Nature as
the reflection of God. By this, we can visualize the different qualities of God
(Parameshwar) from studying behavior of Nature. In other religions, also, we see this
concept prevalent but in that, they treat that outside God as a person just like a human. In
Hindu, belief we treat Nature as the true representation of God. In addition, how God will
react to our prayers is guessed from the way Nature reacts to our various activities
concerning Nature. When we say God is Nature we can believe in the existence of God
through that as no one will say that Nature does not exist. Since Nature and its activities
are accepted beyond doubt. Therefore, God's existence is proved by that argument.
Whereas in other religions in which Brahman religion is also included, we say God is a
person somewhere in sky high up that expression is doubtful because such a presence
cannot be proved scientifically. To find the true behavior of God we have to study the
behavior of Nature, we some times call it Mother Nature out of respect for it. God proposed
by priests of all religions including Brahman is supposed to be very kind, forgiving,
loving, and tolerant. However, when we assess the true behavior of Nature we find that
all these claims are wrong. We experience that Mother Nature is very unkind, non-forgiving
for mistakes committed, indifferent and patient but not exactly tolerant. We also note that
Mother Nature is bound by many rules of science and any work that disobeys those rules
fails. There is no mercy in that. The punishment is immediate and any amount of requests
made to Mother Nature by prayers goes unheard. That means, if we follow the rules of
science, which controls Mother Nature, we become successful and if not then failure is
sure irrespective of how much we pray to Mother Nature. For example if we try to fly an
aero plane with wrong arrangements that plane is sure to fall and will not fly but if we
follow all rules of aerodynamics then that plane will fly successfully. This indicates that all
claims by priests of many religions that by praying to God all is set correct and following of
any rules is not necessary is false. We may add that these priests are fooling ordinary
faithful and so one should be careful while taking any advice from these priests, whatever
be the religion. Whether you pray or not if you follow rules of Mother Nature, you will get
results but not otherwise. That means praying to God is of no use unless you are following
the rules of God meticulously. This is one very important principle our Hindu religion
propounds. Let us know this principle as given here; God only appreciates the
discipline by which the faithful follows His rules and if the faithful does not
honor His rules and continues to pray those prayers are of no use to that
faithful. That means, those who do not honor the rules laid by God are
punished in spite of any amounts of prayer is made. That also means prayers are
immaterial to God, what counts for God is the discipline in the faithful by which he/she
follows the rules made by God. This exposes futility of the claim by Brahman priests that
praying to God is enough and that will set every thing right. God is a scientific entity
according to true Hindu belief and so we should keep this in mind while
thinking of God. In later part, we shall see how it differs from prayer to lower level gods
including Manes. Lower level gods and lowest level ghost spirits are individuals and they
do respond to prayers irrespective of what discipline appellant has. Actually we should
note that there is no such thing as person as god. Hindu religion accepts the term god to
refer to some spirits who exist along with other things but they are in invisible world. We
shall see that invisible world in later part of this book.
The rules here are rules those show how we commit sin ( ) or virtue (). For that, we
should know what sin is and what virtue is. This topic we shall discuss in later part of this
book in details.

As for God and such spirits are concerned, we notice that, we have two forms of religions.
One that is true basic natural religion and other form is that religion that is proposed by
priests of that religion. We always find that in priest's religion God is very kind,
forgiving, loving, and tolerant. This is artificial religion and artificial god. Priests
continue to fool faithful by giving false promises in the name of that imaginary artificial god.
Almost all religions are full of stories of such imaginary gods in every religion. Priests have
written stories showing how their imaginary god helps the worshippers. These stories are
called mythology of that religion. Brahmans have also written many stories of their gods
and so we have our Hindu mythology. Mahabharata and Ramayana are two important
sources of Hindu mythology. Hindu mythology is called Puranas. To this otherwise
universal rule, there is one exception of Islam. In that religion its prophet has declared that
the god of that religion is an individual, this means, Islam in not the natural religion. In all
religions where God is shown as an individual that religion is not natural religion. Hinduism
is the only natural religion. Prophet Mohammad was a priest from Hanif tribe of Arabs and
he was chief Imam of Kaaba. This shows that just like Brahman religion, Islam is also a
priest created artificial religion and so, the god of that religion is artificial and false.

This concept of god as an individual became popular amongst those faithful who want to
pray god at any cost. This began because a person is always having a sense of fear for
the unknown. It is this fear for unknown that helps professional priests like Brahmans to
encourage this concept of god. This type of god even though not genuine has become
very popular amongst such people who are the majority. It serves all the expectations of
such fearing people. This god is designed to suit all the flimsy requirements of such
persons. Priests present this god as loving, forgiving, merciful, and adjusting type.
Professional priests encouraged this concept as it fits the needs of gullible faithful. This
concept got such popularity that the real God acceptable for science went on beck foot.
Hindu religion however, continues to insist for this scientific God or Mother Nature.
Brahman religion works on this artificial god. Even though, originally Vedic religion was
based on Natural God. Present day Brahman priests even though claim to be practicing
Vedic or Sanatan religion in fact, they do not practice it but they actually practice a religion
which is a mix of Jainism and some hybrid practices copying Vedic religion. None of the
rituals practiced today by these Brahmans have anything to do with original Vedic
practices.

Human mind has produced many concepts and our society is working effectively using
those human concepts. To give a few examples, Government, law, money, and various
rules are human concepts and that makes living our life peacefully. Artificial god and
religion out of that is also one such imaginary concept. We play many games, they are
controlled by rules and those rules make that game. This shows that our life is full of such
many imaginary concepts; god and religion on that basis is therefore, considered as
artificial gods and artificial religions. Brahmanism is one such artificial religion. Other
religions such as Christianity, Judaism and Islam are also coming under artificial religions
based on artificial god. People like to believe in that but as we pass life we at a time realize
that this artificial god and religion thereof has limited usefulness. Man has created an
imaginary universe around him, in the sense that, they are useful in giving some
psychological support but no real help. Finally, we have to face reality and real God and
real religion thereof. When we realize that, importance of Hindu religion becomes more
relevant.

Since ancient times many persons get some queer experiences or dreams and by them
they get a feel that some invisible power or spirit is demanding some offerings and if those
offerings given that power would oblige that person with some gift. As this type of
experience many more persons from different lifestyles get; that makes thinkers accept
that these super powers are trying to communicate with humans and also that they need
help from humans and as against that help they give something tangible in return to those
humans. Mostly such experiences are felt in dreams of those people. As such, things keep
happening regularly that it gave rise to the concept of god. This also made it clear that
these spirits need help of humans in some of their needs. Later studies showed that those
spirits who caused such happenings are mostly from that invisible portion of Mother
Nature. Various types of rituals developed out of those happenings and the core of a
religion it crated. This is how a religion developed in any human society. As it took a form
of a full-fledged religion, in due course priests came in them to manage the rituals
proposed by those spirits. Need for priests rose out of the possibility that ordinarily
common people were not in position to perform those rituals properly. Generally, as we
know most common people are only interested in mundane issues the need for priesthood
became relevant. All human societies have a group of persons who are smarter than the
rest; these smart persons took position as priests of that religion belonging to that society.
These smart persons collectively prepared different types of rituals and rites to appease
those unknown spirits. Generally, society believed that these smart persons are in
constant communion with these spirits, by that notion; their position in that society became
strong. Hinduism is no exception to this line of happening and as a result, Brahmanism
came into existence. In Hindu society, those interested in only worldly affairs are called
prapanchik or family persons ( ). In addition to these prapanchik members of the
society, we had a small group of those who were more interested in things beyond the
worldly matters; they are called Moksharthi ( ! $) or truth seekers or aspirers of
Salvation. These priests set methods and mannerisms about how to pray to gods. Over a
period, these priests became very powerful and began to control faithful by various means.
Unscrupulous members of that priest community mislead faithful for their personal
interests. They became so powerful that they began to dictate terms even kings and
Emperors. If you read history of Roman Catholic Church religion, you understand it better.

Nobody knows the truth however, some beliefs suggest that during very early times, these
invisible spirits could be visible to some humans and they used to communicate with their
aspirant. There are many stories in our and other mythologies that these spirits need
devotion of human for their sustenance much the same as we need food to sustain our life.
They are hungry for human devotion and more devoted persons the stronger they would
be. Their strength depended on how many humans were praying for them. As this number
increases, the super power of them also increases. This is much like leaders of humans in
society, more followers more strength of that leader. To show devotion always some
offerings were given to those gods. In Bhagwatgita Lord Krishna says some offering, at
least, water, is essential to perform the sacrament. Without offerings, devotion is not
proved. Concept of puja (sacrament) developed out of that.

In the early times people were worshiping gods by simple ablution and offering to gods but
as professional priesthood became more powerful to add to their strength they added
more complicated worshiping methods so that ordinary devotee will need them. They were
successful in that trick and in Hindu religion we see an elaborate worshiping method is
developed for worshiping many gods in temples and homes. This phenomenon is
experienced in most religions all over the world in human societies. In many societies,
these priests became all-powerful and we notice that these smart priests became a
nuisance to all people. They began to control kings in their kingdoms under the excuse
that priests represent god! God is supposed to be superior to king. Hindu society is no
exception to this. We have an example in our mythology about king Bali who was a great
and virtuous king but as he began to restrict untoward activities of Brahman priests, they
wrote a mythological story about an imaginary Waman, incarnation of Lord Vishnu and in
that, the Waman pushed the great noble and virtuous king Bali in hell. Waman is shown to
be a Brahman. This one story indicates how Brahman priests used their authority to
nonplus kings by writing absurd but meaningful mythological stories. This was the
predicament of kings and so what condition it must be of ordinary people? Thus Brahman
priests over powered every body including kings in the Hindu society.

Jains did the same thing with Hindu god Lord Krishna, in their mythology. When Lord
Krishna condemned Jain ideology, that Arjuna proposed, through the first Chapter of
Bhagwatgita. Jain mythology says Vasudev, (Lord Krishna) in spite of being a very virtuous
person was condemned to hell because he proposed violent methods to eradicate evil.
These are a few examples of how priests of various religions use their authority to
condemn their antagonists. More examples of how priests used to mistreat their rivals are
discussed elsewhere in this book.

When this business of priesthood prospered, Brahman priests did not want to lose control
over the gullible ignorant uneducated Hindu masses and they began to promote their
artificial god in place of Natural God. They feared that if they tell the faithful that real god is
not forgiving but punishing if they do not follow its rules then, these Brahmans were sure to
lose that business and that they would not like to happen. This became more relevant
when other religions came into the society and people had a choice to choose their
religion. Competition made it essential that they promote their proprietary god as the most
convenient to them. Showing god as the most merciful and loving was the easiest bet. In
this way gradually, the real God was side tracked by these Brahmans of all religions.

When we study history of our Vedic religion, we notice that in early times the rites
performed to appease deities were very simple comprising of only ablution and offering of
some simple gift in the form of some meat preparation. In those days, all Brahmans were
meat eaters; however after some of them came under Jain influence some turned to milk
as replacement to beef because milk is modified beef. Those Brahman communities who
were offered priestly jobs by Jains stopped eating meat preparations because Jains were
in favor of not eating meat, as Jain religion does not have their own priest community.
Those Brahman we can call Jain-Brahmans. Other Brahman communities who were not
offered priestly job by Jains continued to eat meat and fish preparations. At present, out of
all Brahmans in India 55% are still meat eaters but only 45% are Lacto-vegetarians.
However, these 45% Jain-Brahmans canvass in such a manner that all Brahman are
Lacto-vegetarian. They also try to pressurize other Hindus to practice that food habit under
various excuses and so, many innocent Hindus follow those instructions from these Jain-
Brahmans.

As the business of priesthood prospered, these simple sacraments were extended for
many hours of long and complicated worshiping method so that need for specialist in
performing them became essential. When these prayers were simple, any body could do it
and a need for a priest was not felt. Now as they became very complicated a need for a
professional Brahman became unavoidable. This is how Brahmans established firm hold
on innocent unaware Hindu people. Rajas and Tamas devotees, who are the majority in all
human societies and Hindu society is no exception to this rule. Hindu society needed
those lengthy ceremonies as that gave them a feeling of satisfaction after performing those
Pujas. Short and quick Pujas Satwik devotees preferred. As the hold on majority of Hindu
society came under hold of Brahman priests, they began to promote vegan diet amongst
other Hindus by marking some days as vegan days to them with a suggestion that by not
eating meat and fish on those days they will benefit. The trick worked well with most
simple-minded Hindus and Brahmans were able to promote lacto-veganism in Hindu
society. Actually, this veganism does not have any substance according to true Hindu
religion.

Yadnawalkya ( &) was responsible for many innovations for converting simple Vedic
rite into complicated ones. To achieve it he wrote a separate Veda known as Shukla
Yajurveda (&' (, White Yajurveda) and added that to existing Krushna Yajurveda
(*, (, Black Yajurveda). Prior to those simple devotional prayers from Samaveda
( -) were in vogue. When a thing becomes profession, it becomes all devouring. This
happened with Brahman religion also. They imposed their Brahmanic rituals on
unsuspecting innocent Hindus and began to make them sacraments they did not need to
make. Today we see this perverted form of religion in our Hindu society. Brahman began to
call them gods of the land or Bhudeva (- ). Several atrocities committed by these
Brahman priests, as some Hindus refused to accept them, are recorded in the annals of
history. Today, Hindus have begun to realize of those wrong things perpetrated by
Brahmans on simple innocent Hindu society as a punishment because, Hindus trusted
these Brahman priestly community. Adi Shankaracharya was known to punish those who
refused his command by burning the defaulters alive.

Manusmruti is the book that shows how Brahmans became arrogant and rude to other
Hindus. Most objectionable change Brahman made to original Vedic Hindu religion is that,
they converted the original caste system based on merits of individual to birth basis
making it easy for their incompetent offspring to continue to hold top level in the Hindu
society. True Hindu religion does not advocate for this birth based caste system. We see
this in Bhagwatgita Lord Krishna has mentioned it. We have to bring back the original merit
based caste system to stop the age-old injustice due to this change. In astrological chart of
birth prepared in Hindus after the child is born we can notice this merit potential indicated
in chart called ABKHD ( ) Chart. More we shall discus this in later part of this
book.

Now as we know, times have changed and in this new situation, we cannot continue with
such a wrong arrangement anymore. Today we are in science era where everything should
be acceptable to the proven scientific theories. This attitude is developing along with Hindu
society in other societies adhering to other religions such as Judaism and Christianity. As
scientific fervor grew in the last century, intellectuals from all religions began to compare
wisdom given in these age-old religions with the proven findings from the scientific
experiments. As many notions proposed by many religions were found absurd these
intellectuals raised their voice against them and at that, these thinkers were treated very
badly by the holders of these religions, the priesthood. Killing, excommunicating,
demoralizing by accusing them of false accusations and many such other methods the
priest community of these religions tried to subdue their voice. Nevertheless, these
thinkers did not stop at all these attempts of priests and continued to press for their
demands, continued to bring awareness amongst the people of those religions. This
happened in Hindu society much before the scientific fervor in seventieth century during
movement of saints in Maharashtra. These saints were not belonging to Brahman priestly
community. Their devotion to the gods and the devotional songs had won the heart of
common people so much so that the priests of Brahman community wondered if this
continued their importance in the Hindu community will be reduced and out of that fear,
they had taken many steps to curb Hindu society from following these saints. However,
they failed. In later period during British Raj, British government introduced modern
education in country and made it mandatory that every one becomes literate. As most
common folk became educated, a new awareness dawned in Hindu society and they
began to see the wrongs this priestly community of Brahmans was doing to them. Many
educated Hindus learned traditional Hindu religious scriptures and realized that what is
given in them is not exactly these Brahman priests are practicing but they practice
something else. For example, Brahmans are supposed to preach according to the Vedic
teachings but they preach something poles apart from that teaching. They are practicing
something akin to Jainism, which is not Vedic religion. Even though, the process of
awareness was slow but sure and finally, it began to give results. We see today priests of
all religions except Islam have realized the need for acceptance of scientific approach,
discard age-old notions based on ignorance, and replace them with scientific facts. Our
Vedic teachings tell us that Mother Nature is God or it is true representative of what we
may call Almighty ( ).

Therefore, to understand God we should understand Mother Nature. Nobody can ever say
that Mother Nature does not exist. Such a proposition is beyond any doubts but any other
concept about god based on human imagination is not acceptable to science. Therefore,
Hindu God is not challengeable by science, however all other concepts based on
imaginations are challengeable by modern science.

We shall try to understand Aghor, a sub section of Shakta-Tantra, perception of Nature. In

that, they accept that Mother Nature has two parts. One part is visible to our senses and
other part is not sensible to our sense but may be perceived through visualization. Aghor
perception also reveals that sensible part of Nature is comparatively small to other part
and this non-sensible part of Nature has elements that control happenings in sensible part
of nature. Just as we have living elements, in many forms similarly, they also are in that
non-sensible part of Nature but the difference is that all elements in that part are also
invisible to us. We shall call these two parts of Nature as visible world and invisible world.
In invisible world, living element does not have sexual appeal, as they do not reproduce by
sexual contacts. In fact, they neither reproduce nor die as we do. They go in dormant state
instead of death. These living elements are given many names as per their different
species. Aghor perception believes that occasionally these living beings having some
super powers may be born in visible world and similarly some persons of good deeds are
born as these living beings in that invisible world. Many natural phenomena such as rain,
storms, tsunami, earthquakes, volcano, winds, spread of epidemic, heat waves, cold
waves and many more are controlled by these species from the invisible world. Therefore,
Aghor science encourages study of these invisible living beings and the method to appeal
to them and by that get power over these phenomena to make life more comfortable in
visible world. Aghor science further suggests that, as we need food to live and sustain;
these species from invisible world need human devotion as their food. More people pray
for them more strength they gain. The superpowers of these living beings depend upon the
number of followers it gets from human. Therefore, these beings encourage humans to
pray for them. For that, occasionally they contact some gullible human and ask him/her to
pray for it and by that that human benefits. As that happens more humans pray for it and
thus that being gets human devotion and that keeps it alive and prosper more. This link
between humans and these beings was understood by Aghor and Shakta practitioners
long ago and they had developed special methods to appease to them for mutual benefit.
It is believed that both visible and invisible worlds co-exist at the same space, something
like they are living by overlapping on each other. That means two worlds co-exist
simultaneously in the same place. Interesting part is that though invisible beings are not
visible for us they could be visible to some other species such as dogs. However, those
invisible beings can see us. Hindus know well that worshiping these lower level powers
has nothing to do with worship of Parameshwar or God. These two types of worships have
no link with each other. Other religions normally condemn calling these lower level powers
as pagan worship and those who practice are called Heretic. In Islam calling on them is
considered as Shirk. However, Sufism duly encourages calling on them as an important
part of their religion.

Modern science recognizes energy elements such as heat, light, motion, sound and
electricity. These are forms of energy, which do not have capacity to think and control it.
They are called material energies and convertible into matter as per the theory of relativity
proposed by Einstein. There is other form of energy much different from this material
energy. This other type of energy is called life force ( ). The difference in them is that,
life force can think and take decisions and control itself and do many more things, as we
know. Human being comes in this second type of energy. We can control matter around
us. Modern scientific community has begun to realize the presence of these invisible living
elements from the invisible world. They have named them Aliens. In Islam, they are
mentioned as jinn However; their understanding of it is not as developed as we have in the
Hindu Aghor science.

Having got some understanding of this invisible world and the species in that world we
shall know what names are given to them by our ancient seers. We Hindus believe, there
are some nine known species who often try to contact Hindus and appeal them to pray for
them for mutual benefit. They are Deva, Daitya, Danav, Yaksha, Gandharva, Nagdevta,
Rakshas, Suparna, and Kinnara. The names are given in the order of their descending
powers. That means Deva are the most powerful and Kinnara are much less powerful.
Some of them are good to bad people and some are good for both and some are good
and helpful to good people. Deva, Yaksha, Gandharva, Nagdevta, Suparna and Kinnara
are good; Daitya, Danav, Rakshas, are helpful to bad people. Yaksha and Rakshas are
helpful to both good and bad people depending upon how the appeal is made by the
devotee. To appeal to them the human devotee need not be very pious. Any ordinary
person can appeal to them and benefit. While appealing to these two types of invisible
species devotee comes with a covenant (contract between devotee and the deity) that
decides how they shall help him/her. There is a particular process to establish that
covenant. This covenant shall decide whether they will be good or bad in their function.
This has made them very popular in majority of Hindus of lower level (Rajas and Tamas)
who are not very pious in their life style. These powers are termed as lower level deities
and most Hindus worship them for their mundane problems. However, Brahmans do not
worship them. These deities were called pagan gods by Christian priesthood and that
priesthood condemned them. These gods are different from other still lower level spirits
worshiped by Hindus who are actually ghosts of dead people. This shows that Hindus
have all levels of spirits for worship to get their mundane problems resolved. Hindus can
approach all of them as and when required as that suits him/her. This freedom of worship
makes Hindu tradition much different from other religions. When the dead person's spirit
worshiped that spirit is called Ganadeva (,- ). When a pious person dies, he/she may
reach a level so that it can help people on earth. Often many Ganadeva perform much like
these invisible aliens. Good help good and bad help bad people in their prayers. In Hindus,
we have a special rite to pray and appeal to these spirits and that is called Shraddha ( )
ceremony performed to appease and show that humans are respecting them and expects
that these spirits shall come to help them in their needs. We have noticed that there are
several types of Shraddha rites each for its purpose.

One belief says that these invisible beings from invisible world are working for higher-level
gods such as Kaali, Shiva, Ganapati and Maruti as their army. This type of elaborate
arrangement is not found in any other religion. Here we note that in Hindu tradition word
god (Deva) is often used to mention all forms of gods of any level. In Hindu mythology,
there are many stories these invisible spirits from the invisible world are often mentioned
as interacting with humans on various occasions.

We shall now see how they are seen by Hindu devotees and why that way they see them.
Every deity has two forms and they are male form and female form. In one presentation of
Shiva, we see that it is in two forms such as Nara and Nari in other words it is mentioned
as Naranari. This is the most acceptable form however; we see other ways used to show
them. Due to influence of Brahmanism in many places, we see them shown as husband
and wife. In rare case, we see them shown as mother and son. In one solitary example of
god Yama they are shown as brother and sister. Both these representations are not
correct. Husband and wife are not correct because, these powers do not have sex
passion, which is indicated by this relation. In other relationship, mother and son, one is
shown to be superior to other. This is also not possible because they are equal in their
powers. In Naranari form, they are shown in the most appropriate position. These two
forms show their respective behavioral pattern with their devotees. Male form shows
typical male way of behavior with its devotee such that, arrogant, careless, authoritative,
less merciful, impatient, doubting, testing, aggressive and lethargic (not eager to respond).
Male form if worshiped the devotee does not get early response due to these typical male
characteristics. If the devotee worships female form, the response is as per typical female
behavior. That will be like, careful, decent, merciful, loving, humble, quiet, and eager to
respond. Generally, we recommend that those wishing for salvation or Moksha should
worship male form and those interested in only material benefits should worship female
form. To understand this arrangement we shall see a few couples, Shiva or many of its
names, and Parvati or many of its names, Vishnu and Lakshmi, Ganapati and Saraswati.
In Brahmanic tradition, they are shown as married couples but for Aghor and Shakta
traditions, they are just two aspects of the same god. There are some deities such as
Datta, Rahu, Ketu, Mangal they are not having any female aspect. That means these are
not for worship for material gains. Some suggest, these deities who punish wrong doers
and so they do not have female form since, female form does not punish the worshiper,
only helps him/her therefore, Hindus often prefer to worship female aspect or form of the
god. It is believed that spirits from invisible world who control cosmos are usually under
command of female form of the gods. Even though as we have seen generally female form
is tolerant when devotee becomes unscrupolous that female god may panish him.

In Maharashtra, we had many great saints who worshiped god Vitthal, obviously, because
they were truth seekers. Vitthal is a god for worship to achieve salvation and not for
mundane pleasures. Whereas female form, Rukhmini is of mundane benefits. That means,
ordinary worshiper Hindus should worship Rukhmini but due to ignorance of this subject
most continue to pray for Vitthal and do not benefit materially. Hindus should know all
these intricacies in this topic so that they will select the right form to pray. As we see, most
Varkari (worshipers of Vitthal) people suffer poverty in spite of their devout praying. This
happens because as Vitthal is for Moksha (Salvation) all attempts by the worship to
indulge in mundane affairs are discouraged by it and by that the worshiper is drawn
towards Salvation or final truth. Because of this we see farmers who are varkaris suffer
due to famine like conditions in the state. Ordinary worshiper having no knowledge of this
subject continues to copy their saints who worshiped Vitthal and continue to suffer.
Actually, they should worship Rukhmini aspect or form and not Vitthal form of that god. If
they understand this difference in the two forms, they will benefit immensely. Unfortunately,
most of these devotees consult Brahman priests for advice but since these priests are not
having proper study of this subject, they continue to give false advice and devotees keep
misguided.

As we observed that, some gods have only male forms and they are for either salvation or
punishment to wrong doers. Many godly spirits have only female form. Chandika,
Santoshi, Jivdani, Hinglaj, Lekurvali, and such many, are a few examples to show. They
only benefit their worshipers. They do not punish, as they do not have any male aspect to
them. Male aspect has a bad tendency of examining the worshiper often, female aspect
never examines for that and continues to give if the prayer is truly from the heart of the
devotee. Therefore, it is recommended that for ordinary people of lower category (Rajas
and Tamas) it is always safe to worship mother or female aspect of that god and not father
or male aspect. As we know, it is always safer to deal with mother than with father.

In Hindu practice of worshiping gods, we see each godly spirit has been given some
symbol. These are symbols of some animal, bird or planets. Some are identified with some
animal and that god is given the head of that animal. For example, Ganapati is given head
of elephant, Nrusimha given head of lion, Hanuman with head of monkey, Ashwini with
head of horse. This style of symbolizing gods has been grossly misinterpreted by many
scholars. Actually, as we know these gods do not have any particular form they should not
be given these heads of those symbolic animal but instead, they be shown as given on
their headgear or staff that they carry as their weapon. This method to show the symbol
would help avoid wrong interpretations. We see some deities are given names of some
planets such as mercury, Shani, mars, Mangal, then Rahu and Ketu in fact, these planets
are their symbols and so they are named after those planets. All these lead to much
misinterpretation and through that misunderstanding of them. Critics of Hindu religion take
liberty to criticize Hindu belief on this account.

Amongst these many gods of varied powers, some are friends and some are not friends. If
a Hindu wants to worship more than one god he/she should be careful in selecting them,
preferably friendly deities and avoid non-friendly pair. This is more particular when a Hindu
worships spirits of invisible world. They have some passions such as anger, boast, and
jealousy. Two friendly spirits do not mind being prayed for simultaneously, by the devotee.
However, if wrong pair he/she chooses, these passions of these spirits may cause some
difficulty to him/her. Some times choosing wrong pair can result in no good result. This
happens because as we have seen earlier that their food is devotion of the devotee any
competition in that can cause trouble to the devotee and instead of benefiting from such
prayer may suffer. Therefore, recommendation is that; always prefer to worship only one
spirit. These godly spirits from invisible world grow stronger with more devotees and
reduce to total dormancy if the number of devotees is reduced. That state of dormancy is
called death of that spirit. This rise of new spirits for worship and fall of disused spirits is
noticed in Hindu echelon of gods. For example, several Vedic gods (who are mostly spirits
from the invisible world) are not in worship, new gods come up and people pray for them.
This is a sort of continuous process in Hindu gods. Such an arrangement is not noticed in
any other religion. The gods today Hindus worship, were not known to Vedic period. There
is extensive information on this subject in Shakta-Tantra science. Today what gods are
worshiped by most Hindus are of Shakta and Tantra origin. Vedic gods have gone in
disuse as they lost their popularity in Hindu folks. This knowledge is considered as secret
knowledge of Hindus. People educated in so-called modern learning do not understand
these intricacies and they often ridicule this topic. Moreover, many bogus god men and
ignorant Brahmans added to that and that helped these ignorant western educated critics
in ridiculing Hindu religion.

To understand how we learn things; we shall first get to the two ways or methods of
learning. They are experiment based (! ) and experience based ( ).
Modern scientific developments depend on experimental method only. However, the limit
of experimental method is that it depends on material evidence to come to conclusions.
We accept that what we learn from experiments gives us faith in what we find. However,
not all our understanding of this cosmos comes from this faith in the experiments. Much of
understanding is beyond the scope of experimental methods. There we are forced to
believe in what experience teaches. A large portion of what we know comes from
experience of our ancestor. Unfortunately, this learning is not recognized as 'faith' but 'blind
faith', only because it is not supported by experimental evidence. We have many topics in
our religions those need this blind faith. Regrettably, such blind faith is not appreciated by
the western educated scholars. Let us take an example to understand what is learning by
experience. Suppose one person has never tasted sugar. In that case, if we talk about
sugar and its taste, he will not understand anything until he gets the taste of sugar; by
eating a bit of it he can understand what sweet taste of sugar is like. No amount of
explanation can make anybody know what sweet taste is. This is an example to show how
experience teaches knowledge, which is impossible by any experiment as no amount of
experiment can replace experience. As we move further in this subject, we see many more
examples of this type that makes it clear that learning by experiments is not always
possible. Particularly in spiritual sciences experiments with instruments is not helpful.
Other example I show of pleasures out of sex that a man and a woman get. What pleasure
he got by sex with her he cannot explain to her and she cannot explain what pleasure she
got by sex with him. Both say, they enjoyed, but what was that enjoyment they cannot
explain. Nobody can explain what pleasure out of sex is. This example shows how
impossible it is to pass knowledge of experience by any means. Most spiritual knowledge
is in the realm of experience and very little in experiments. Other experiences such as
Revelation of gods are entirely part of only experience. That means a large part of
knowledge is available if we accept the method of blind faith to learn these topics. Other
ordinary examples justifying need for blind faith are in our daily life such as newspaper. We
read news in a paper and immediately believe in that information without questioning. This
is an example in our every day life. We trust people when tell us something and not go on
asking questions. These are a few other examples to show how important blind faith is in
our life. One estimation says, almost 95% of our information is coming from blind faith.
How an experimental knowledge also finally needs blind faith, we see. When we tell that,
an experiment was done by somebody and got these results and we accept that as true.
Here we do not challenge that by asking question doubting the experiment. We read books
when we study and accept everything given in that without asking questions this is also
blind faith in that author of those books.

When we try to test Hindu faith by scientific logic in all existing religions only Hindu thought
comes out clean. This is because, other religions advocate for concept of god as a person
sitting somewhere in sky; full of mercy, kindness, pardoning all wrongs committed by his
followers, nevertheless, it is not true when we study things happening in life. Hindu
concept of God say Mother Nature as God and it is bound by rules of science and any
amount of worship done by faithful if he/she crosses these rules of science there is no
pardon. We have to abide by rules of Nature and in that case, even if he/she does not pray
for God he/she comes out successful. Hindu religion does not advocate for prayers
as option in place of abiding by rule of science. God as a person with super
powers was introduced by priests of these religions. Therefore, God of Christian, Muslim,
Brahman and Jews are not accepted by modern science.

So far, we are talking about only good powers as gods but there are evil powers also. They
are present in the invisible world that co-exists along with visible world in the same space.
They are in Hindu terms Danav, Rakshas, Asur and Daitya; in Semitic religions, they are,
Satan or Devil. Rakshas is in both places because Rakshas becomes in suitable situation
Yaksha. Bad doers worship these evil powers and that is an important part of that religion.
Good powers are won by Punya (), virtues and bad powers by sin ( ). Both works to
give a person what he/she want in life. There is considerable portion in Hindu science of
religion to explain this aspect of that religion. Aghor science has specialized in that subject.
Good powers are as given earlier, Deva, Yaksha, Gandharva, Nagdevta, Suparna and
Kinnar in their descending powers. This book will not cover the part of bad or evil
management. We shall know more about virtues () and sins ( ) in later part of this
book. All bad powers are bad because they represent certain degrees of ego
enhancement. Higher level of ego (Ahankar, ) more badly that power is. Good
powers represent nonentity of ego or lesser level of ego.

Methods of performing sacraments (Puja)-

To facilitate prayer we perform a ritual called sacrament. In Hindu terms, it is Puja. This
process developed when during Vedic period Hindus began to show respect to their
ancestors. That was the beginning of sacramental rites. That was called Shraddha rites.
During Vedic period, this rite of Shraddha ( , to show faith in them) was performed on
daily basis by Brahmans. In due course, this rite began to be used to pray for other deities
than Manes (primary ancestors). To perform Shraddha rite only an authentic priest, well
versed in Veda, is recommended. However, when a puja is performed by the devotee no
such condition applies. The householder can perform it as per his requirements. Amongst
non-Vedic Hindu communities, Hindus worshipped their chosen deity in place of Manes.
The principle purpose of such rite is to show respect to deity. Measure difference in these
two rites, shraddha and sacrament is, Shraddha does not need any symbolic
representation of any deity or Manes while in Puja rite representation is required of what
god or deity is prayed for by that puja. As a result, devotee began to place some symbolic
thing to represent the deity he/she worships.

We notice that in early times ancient Hindus placed a stone in a specific position to
represent god. Shiva Linga is an example of this. Shiva is the principle deity non-Vedic
Hindus worshipped most. In Sanskrit language word Linga means, symbol. Shiva Linga
means, symbol of Shiva. Other examples of this use are pu-linga means male symbol, stri-
linga means female symbol. In later period, word Linga was used to mean sex symbol and
that is other meaning of this word. This word, Linga, is also used to mention genital.
However, we see that in name Shiva Linga it means not sex sign of Shiva but symbol of
Shiva. This explanation will make things clear to understand the use of this word which is
very much misunderstood by most. A cylindrical with properly rounded top shaped stone
was preferred by the worshipers. Ablution is recommended to show respect to that deity
and when that water or milk poured on the top of the Linga, naturally it flows around that
stone, drops around that stone, and would make the place messy. To avoid that, a circular
canal like arrangement was provided with an opening on one side so that all water or milk
or whatever ablution poured is properly collected and allowed to pass in one place where it
may be collected and grounded. Grounded because, all such ablution is supposed to go in
the earth. With this arrangement, Hindus prepared their first idol of their most beloved
God, Shiva. That was the beginning of idolatry. Because it was made of stones this is also
referred to as litholetry, meaning stone worship. As time passed and man learned to make
better shaped representation he began to fit or paint eyes and nose to that Linga gradually
converting it in a figurine. More perfect idols were prepared to show god as a human figure
as that representation was most preferred by general devotee. In this way, Puja process
began to be performed in front of an idol. Man's imagination was immense and due to that,
more elaborately shaped idols of many different gods and deities were made and
worshiped. It was never an idea to consider that god is there in that idol as many critics
criticize today. Any idol is only a representation of that god, making it easy to the worshiper
to pray and perform Puja.

Like Hindus, many other faiths also would use litholetry and later idolatry to perform their
Puja. In Mecca, they have Kaaba representing Allah of Muslims. In other places such as
Shani-Shingnapur in Maharashtra State, a long stone pillar is used to represent Lord
Shani. Several ancient shrines have such litholetrical idols of Goddess Amba in her many
names. Everyday use of such representation we see in photo-frames we put on our walls
to show our loved ones. Using idols, images and pictures for this purpose is a common
way to present many persons. That does not mean that those persons are in that picture. I
give here an example of how such representations are often used in our life.

This is a story that really happened in about 1956 at a place Alibaug near Mumbai city in
India. One ascetic had approached a landlord and asked for a small room on rental and
began to stay in that small room. There was a calendar picture hanging on one wall in that
room. That was the picture of a Hindu god Dattaguru. Dattaguru is the god often
worshiped by ascetics. That ascetic began to do his tratak (a type of Yogic exercise) sitting
in front of that picture to continue his penance. This continued for three years during which
period he was staying in that room. After three years, that ascetic left that room. That
calendar picture of Dattaguru was still hanging on that wall worn-out due to weathering.
That ascetic had done his precious prayers in front of the picture but never bothered for
the condition of that calendar picture. After he left that room, landlord wanted to clean that
room to give it on rental to other tenant. He asked workers to do cleaning of that room and
gave whitewash to walls. During this operation, the workers removed the calendar, tore it
more, and threw in garbage bin. This example shows the worth of any representation.
Hindus should understand it that their involvement in any idol or image or picture of any
deity will not be over exaggerated. When any idol is taken for worship, it is solemnized and
consecrated first before put to worship. After worship in case of some ceremonies, that idol
is De-consecrated meaning that the concerned deity has left that idol. There is a specific
ritual to De-consecrate. After De-consecration, that idol does not represent any deity. In
Hindus, there are occasions such as Ganapati Puja, where after the specific period is
finished, De-consecration is performed before idol is sent for immersion. We often see
Hindus due to their ignorance of this subject give their last prayer or Aarti before
immersion of Ganapati idol; actually, that idol has been De-consecrated before taking it for
immersion and so performing such a prayer is immaterial. By consecration rites we as
if introduce the power of that deity in that idol and by doing De-consecration
we remove that deity from that idol. This means by itself the idol does not make any
sense if not properly consecrated. Hindus should know these things so that they shall look
to these idols in the appropriate view. We see many idols in market for sell, they are not
consecrated and so they do not represent any deity. Consecration involves two rites. First
rite is to invite the deity to accept that idol as her representation. Second rite is an
elaborate agreement between the devotee and the deity that is called covenant. In
covenant all things about how the deity shall help the devotee and for that, what devotee
shall offer to her by way of compensation. De-consecration rite cancels both invitation and
agreement between them and that makes the goddess free of that devotee and idol. Here
we presume that deity is alive to respond the consecration or De-consecration rites. If not
then these rites have no value. Person who performs these rites must be pious enough
that the deity will respond. This condition is important in case of good deity. For bad or evil
power consecration and De-consecration any person may do.

We may compare this with modern method of installing software in a computer. By

installing that software, we make the computer competent to work with that software.
When uninstall that software that computer is not able to work with that software. Here
software is the goddess and computer is the idol. In one computer, we can install more
software than one; similarly, in one idol more than one deity can be installed or
consecrated. That is why it is not recommended to pray in a temple unknown to the
worshipper. Hindu religion therefore recommends that a Hindu will prefer to do his/her puja
in his/her house chapel where he has installed and consecrated that deity.

Other explanation given to tell origin of Puja ceremony suggests that in Yoga practice
practitioner has to concentrate his/her attention on the form of deity he/she worships. That
is termed Tratak method. In this Tratak, a way of meditation method, practitioner has to
look to the idol and try to reminiscence it in such a manner that the idol goes in the inner
memory and becomes part of his/her sub-conscience. Without any idol or symbol worthy of
remembrance, this practice is not possible. Originally, a stone was used but eventually that
stone was decorated with eyes, nose and ears and that ordinary stone became an idol
with some appearance. Later on as skills for sculpture work improved; a regular image of
some human like became a thing for worship. Even though as we have seen earlier along
with images of man and woman images with faces of elephant, monkey, horse and lion
were used to depict the particular deity. Some image is required by the ordinary worshiper
to perform it effectively and so if not an idol some other type of emblem is used as symbol
of the god they worship. In Muslim idol worship, is not accepted but they do have an
emblem of name of Allah kept at places where they worship their God Allah. This is a
human need to have some representation to make praying comfortable. During
development of Buddha philosophy Buddha suggested concentrating on own breathing
and that is called Vipasshyana. In Hindu terms, it is called So-Hum practice. So-Hum is
actually the sound of breathing, 'So' is sound of breathing in and 'Hum' is sound of
breathing out. Hindus can do both these types of meditation. When So-Hum Tratak is
accepted he/she does not need any idol to concentrate his attention on the inner spirit
called Atman or Khudaa by Sufis. In this way idol worship, became an integral part of
Hindu practices. Advantage of So-Hum Sadhanaa or practice is that those Hindus who do
not want to believe in god can also practice it and attain salvation (ultimate bliss).
However, he/she may not be able to appease to lower level gods and spirits for his/her
mundane requirements. To appeal to lower level gods and spirits one has to use idol
worship as that is the only effective way to call on their attention. That means, worship for
salvation and worship for mundane benefits are two different types of pujas. For salvation
you pray to only God or Parameshwar and for mundane benefits, you worship lower level
deities or gods and spirits. Some think that, when a person has attained salvation he/she
need not appease lower level spirits for mundane problems. This is very wrong notion.
Mundane problems due to previous birth obligations continue to pester even when person
has attained salvation or bliss. That means even for the one who has attained bliss so long
as he/she continues to be in the body need help of lower level spirits. These lower level
spirits oblige the person who has attained bliss without much hassle though.

The Hindu Puja of God or gods and spirits are accomplished in three ways; each way
recommended for the specific type of human worshiper. They are Satwik, Rajas and
Tamas. Satwik is recommended for person of higher spiritual status, for still lower level
persons Rajas and for people who are not having any particular spirituality status Tamas
type of Puja.
Satwik Puja is subtle in its form. Time (Muhurta), place and material for performing the
Puja are not important. Nobody may be able to notice that any Puja is being performed. It
is very secretive and performed silently. Satwik Puja is essentially for only spiritual benefit
and has no mundane appeal. Lower level gods and deities like to be worshiped in this
manner. However, such Puja is primarily meant to appeal to God or Parameshwar.
Salvation is generally the main purpose of that Puja. Such puja is performed in Para or
Paschanti speech. Japa (chanting mantra in mind) of god is generally done in Madhyama
speech. There are four speeches in what a prayer is said. More information on this topic
we shall see later in this book.
Rajas Puja is performed with help of a priest as such Puja is very elaborate and performed
for show to society. Its time (Muhurta), place and material are very important unlike Satwik
Puja. Pomp and show are essential for such Puja and all people around notice it being
performed. People are called to attain that Puja and participate in the worship of the deity
together by singing prayer or Aarti in a much-solemnized manner. Everything is very
pleasant in appearance and presentations. Rajas Puja is more for social appeal than for
anything else. Settings of such Puja is always very beautiful decent and pleasant. Hardly
any benefit goes to the worshiper, as it has no spiritual status. However, the social impact
that it creates is of much use to the host who perform it. Rajas Puja is essentially for
getting some mundane benefits from the gods and spirits they worship. Devine spirits from
invisible world are interested in such Pujas and so while worshiping them Rajas Puja is
recommended.
Tamas Puja is much like Rajas but more bombastic in its appearance. The element of
vulgarity is present in such Puja. It is more noisy, More glamorous and attracting attention
of ordinary (Tamas) people. All public ceremonies come in this type. Tamas Pujas are
more popular in Hindu commoners. As most Hindus belong to Tamas type. Purpose of
such Puja is similar to Rajas. In such Puja, all members of that society take part along with
the host on equal terms. Generally, such Pujas are performed by public contributions.
Much noise made to make that Puja attentive and attractive. Rajas and Tamas both
performed in speech Vaikhari.

At the Puja, an offering is essentially made to the god being called for worship. That
offering is called Prasad. That offering is made of some eatable, which presumably that
god likes. Hindus offer that eatable which is the food of the vehicle of that god. Originally,
Hindus offered meat preparations as offering to their deities but as Brahman under Jain
influence became more powerful, they introduced milk preparations in place of any meat
preparation. Along with meat preparations, fruits, coconut are also given as offering to the
gods. Hot spices are not used in preparation of such Prasad. In some worships a coconut
is cracked to appease the deity. This is in replacement of animal sacrifice and it became
more common after Jain influenced Brahmans. This is to propagate veganism amongst
Hindus through Brahman priests.

In early periods, the host was supposed to kill the animal and so it was called Bali.
However, in later period host stopped killing the animal or Bali and so while presenting
offering of meat the host has to purchase it in market and then it should be cleaned by salt
water to purify it. This is because salt water is considered as seawater. Washing by
seawater cleanses the offering of all its impurities of sinfulness because the host never
knows how that animal was killed. Hindus presume that cleansing it by sea or salt water
removes that blemish. This is the reason for cleansing the offering prior to giving to god.
After saltwater cleaning, potable water used to do cleaning finally. Sometimes if salt water
not available, clean water also can be used to cleanse the offering of meat twice. Then it is
offered to deity. According to Shakta teachings, killing of the Bali (sacrificial animal) must
be done in a manner so that it is a painless kill. They believe that if killing is done painfully
that offering deity will not accept and it goes to the uninvited Rakshas (bad spirits) who are
surrounding the deity. That also means deities are never alone. They are often surrounded
by uninvited spirits from the invisible world. Hindu must also know that he/she is being
watched by these spirits and that he/she is never alone. This is because both invisible and
visible worlds co-exist in the same plane.

After Brahman came under influence of Jains, they discontinued offering meat to deity and
after that period Hindus who are under control of those Brahmans also preferred to offer
lacto-vegan food as offering to various gods. However, those Hindus who are not under
Jain influence continue to offer meat as offering to their gods. Brahman however,
continues to offer milk as offering in place of beef as we have seen that milk is modified
beef. Brahman as well as Jains continues to take milk as their diet and so they are known
as Lacto-vegetarians. Nobody in Hindu and Jains is strictly vegetarian. Historical records
show that this change over took place during the leadership of Adi Sankar. Jains do not
have their priest community and they offered priestly work to Brahmans under influence of
Adi Sankar. At that time, as Brahman accepted terms of Jains and discontinued meat
offerings during Puja of a deity on other side Jains accepted some Brahmanic ritual and
deities. This exchange fixed these two communities together and that made Brahman
come with a different type of religion much different from the original Vedic or Sanatan
Hindu religion. Today, they practice that hybrid Brahmanic religion which is a mix of some
perverted Vedic customs and rituals and Jain rites. Brahmans continue to force gullible
ignorant Hindu community to accept that hybrid religion as Hindu religion and so far, they
are successful in that attempt. Now things are changing and that is because as I have said
it earlier, Hindus are educated and can notice this perversion in the religion. On the other
side, many Brahmans by caste but not practicing priestly duties are weary of age-old
customs of Brahmans and wish to revert to original Vedic religion, which promotes meat
diet. Modern science has proved through experimental methods that vegan food is more
violent than meat food. We shall see those results in this book later. According to most
religions including Hindu religion whatever food we eat must first be offered to our god and
then eat it as that god's gift (Prasad). This includes all type of food vegan as well as meat
and fish. That means, by the concept we are supposed to eat only Prasad of our god. In
that procedure when an eatable is put before us we are supposed to pray a small prayer
and by that, offer that food to our chosen god, and then eat it as its offering. Today we see
that in most Hindu families this custom had been lost. I request that we should again
introduce it to bring some sense of belonging to our god and by that achieve some spiritual
benefits. That also means this procedure applies whenever we eat and it is not limited to
only during our regular meals at home. Today we eat outside home while on travel and
otherwise on streets, in office canteen; at all these, we should offer it to god silently and
then begin to eat it.

According to Manusmruti, a Brahman must take Beef as his food after offering it to gods.
Manusmruti recommends that a Brahman must kill cow, offer it to God, and then eat it.
Today they do not do it and therefore, today's Brahmans are not practicing Vedic religion.
Their claim that they practice Vedic religion is not true on many such grounds; Brahman in
fact copy Jainism instead. Today's Brahman do not worship Vedic gods such as Indra,
Varun, Mitra etc. they worship non-Vedic gods such as Shiva, Vishnu, Amba, Ganesh,
Maruti etc. they use sacramental prayers and rituals not prevalent during Vedic period
therefore, their claim that they are Vedic and Sanatan is absolutely false.

After having discussed about these preliminaries, let us try to understand the procedure of
performing Puja. A Puja of a deity is something similar to receiving and honoring a
respectable guest. An ordinary man worships a deity for some material gain that type of
worship is called Sakaam Bhakti ( 4, worship for selfish intentions). All procedures
used in that are more or less applied to a Puja procedure. We shall see them is brief. They
are as given below

1. Invitation
2. Reception
3. Request to occupy the seat
4. Praise
5. Offering something to eat
6. During the time offering is served and after that, more praise to show how honorable
the deity is
7. For a few minutes, silence is maintained. During this time, generally the worshiper
requests the deity to help him/her in their work or life, request session
8. Last rite is to bid farewell to the deity and again Aarti sung in deity's praise telling about
its many exploits.
9. De-consecration rite performed to bid farewell to the deity. At that after releasing the
deity from that place the idol or whatever it is is slightly shifted to show that the deity
has left that place. This is the end of puja.

While worshiping any deity of any strength these eight steps are taken. During steps 1,
2,3,4,5, continuously the deity is praised in many ways. This praise includes conditions of
covenenant. In step three, the deity is requested to accept the seat of honor that is
prepared with beautiful decorations. Up to this stage, what we do comes under
consecration rite. In step six, quiet is maintained to show respect for the deity allowing that
deity to accept the offerings given by the devotee. In steps, seven and eight final Aarti is
sung in praise of the deity and in that, about many great achievements of the deity are
sung. Then De-consecration rite is performed to bid farewell that Deity. Aarti is the most
special part in every Puja. In early period of Vedas, these Puja ceremonies were not very
elaborate. Puja ceremony was simple and short. However, as Brahmanism flourished
demand for more elaborate Puja became the need of the society. As that developed during
Yajurveda period, more elaborate and extensive procedures were added at each step,
making them more complicated, expensive and beautiful. That was the period when
Brahmanism flourished under the auspices of many great kings. As that happened
ordinary devotee was not able to perform such expensive and exhaustive ceremonies on
his own and so professional priest became essential to make them. This made Brahman
most important element in the Hindu society. People who were more interested in
performing Rajas and Tamas Pujas could not do them on their own. Priests became the
most celebrated persons in the Hindu society. This is where Brahman society became the
central piece in all Hindu societies all over Hindustan. Every body wanted to perform the
most beautiful and pleasant Puja of their chosen god. Brahmans were the people who
began to advise Hindus on all matters. To prove that Brahmans are special they began to
have some special customs different from other Hindus and in this manner, Brahman
Dharma came into existence. They built temples of their chosen gods. Business of temple
flourished eventually. These were all Rajas and Tamas Pujas. Satwik Puja is never so
complicated and expensive and never needs any priest to perform it. Flowers are used to
decorate the place of seat for god. Fruits are used as offering in Brahmanic Pujas.
Coconut is prominently placed along with other fruits. Among Shakta, Tantra and Aghor
Pujas, which are ordinarily of Satwik nature along with fruits meat preparation is served to
the deity. Sometimes some Shakta devotees also perform their Pujas with pomp and show
to demonstrate their love to their beloved god. Nevertheless, those Pujas are not
performed under any Brahman priest but done by the devotees on their own or made
under guidance of their gurav. Gurav are the priest of Shakta, Tantra and Aghor sects.
Most Kshatryas, Vaishyas and Sudras belong to these sects. Gurav are also from these
castes. Some very high class Hindus however, prefer to perform under Brahman priests
their Pujas.
Brahman priests have written many booklets called Pothi to explain how to perform these
Pujas. These booklets are filled with many verses praising those deities. Priests use them
while performing the sacraments. However, none of them is from Vedic traditions.
Brahmans claim that what Pujas they perform are under Vedic rites but study shows that
that claim is not true. Brahman Pujas are more or less on the lines of Jain preferences
offering only vegetarian food with milk preparations to the gods during Puja. While in true
Vedic rites, serving meat preparation is essential as most gods appreciate meat
preparation according to Vedic rites. As we have seen earlier that Vedic gods are primarily
from invisible world they are meat appreciators. Most Brahmanic rituals are based on
stories from Mahabharata, the very first Purana and some other Purana having no link with
any Vedic rite at all.

Satwik Puja requires meditation practice more than anything else does. Meditation is the
tool to achieve piety. All the eight steps given above are clubbed into one or two steps. For
example, steps 1 to 5 become one-step. Step six and seven form second step. Last step is
farewell; that concludes the Puja. In place of praising deity, devotee prefers to concentrate
his/her attention on the deity by meditation. That makes Satwik Puja different from the
other two types of Pujas.

Gautam Buddhas recommended Satwik Puja involving only meditation and nothing else.
The type of meditation he proposed is called Vipasshyana. In Hindus, this same method of
meditation is called So-Hum sadhanaa (practice) about what we have discussed earlier.
Meditation is the most subtle way of performing Satwik Puja. All these Pujas are coming
under type domestic or private Pujas. Many devout Hindus prefer to call a priest to
solemnize their god at their home. If you are sure of that priest then it may be not bad but if
you do not know about the spiritual status of that priest and if he does not have piety that
solemnizing may not be good. Therefore, it is always advisable that host perform the
solemnizing by himself. A very simple prayer to call the deity and occupy that chapel is
good enough, what matters is the purity of devotion and not the pomp of that Puja. Hindus
must remember that a priest must be Satwik by his/her attitude. Any person of Satwik
attitude is good enough to do the solemnizing of the deity. Also, note that deities abhors
Rajas and Tamas attitudes. However, lower level spirits are happy with them.

There is other type called temple Puja. Temple Puja is always coming under category,
Rajas or Tama Puja. All the characteristics of Rajas Puja we see in that ceremony. Temple
Puja is always done with help of a priest by the host of that temple. Hindus visit a temple
for primarily social meeting. Termples are more like shops of Brahmans to sell the god. To
keep with society a Hindu goes to a temple and performs Puja. Some public occasions
require that Hindus gather and celebrate that occasion. Some Hindus have habit of visiting
and perform Puja in a temple. In temple Puja Brahman is the most important person.
Temple Puja is essentially a part of Hindu culture and not religion. All festivals of Hindus
are also part of Hindu culture and the style and manners differ according to the community
and region. This happens because Hindu culture defers for different regions where Hindu
people reside. Brahman priests pose as central figures in most Hindu cultural activities.

In temple Puja, many things need be considered carefully. Who built the temple? Which
goddess is solemnized and in what manner? This subject of solemnizing is very important
because if wrong goddess is solemnized while the idol is of other goddess; performing
Puja in that temple could be harmful. However, if the temple is well known and reputed
then a Hindu can go there and perform Puja without much worry. It is advised that if
possible avoid visiting any unknown temple. If visit, then do not perform any important
ritual in that temple for reasons considered here. Do see the temple for its beauty and
splendor but not for the god enshrined in it. For simple reason, that, it could be risky to
trust that idol. In many temples, we notice spirits of dead persons or ghosts are present
and any temple where such spirits exist, that temple is not to be trusted. Innocently many
people do not take care and go to perform important rites in a temple occupied by evil
spirits. Any ritual performed in that temple could be counter productive for the host. Some
Hindus feel that worshiping in a temple is more important than doing that at home; but that
is not true, what matters is not the place of Puja but the truthfulness of the devotee in that
god. Here I refer to particularly temples or chapel built on street corners, big trees and
temples in disuse. They often harbor bad spirits and when you may worship in such
places, you are likely affected by the spirits in that place. Just as on internet all signals are
available everywhere and you can get them from any where these spirits are also available
everywhere and if you have the means, can get them anywhere. Everything depends upon
your faith and devotion and not on a place. Visiting pilgrim places are not necessary but
people do that for their psychological satisfaction. However, if you are calling a ghost god,
that may not work because they are not available like other higher spirits. For them caller
shall contact it in the specified manner as per the covenant between the caller and the
spirit.

As per Aghor science any spirit can be consecrated in any idol and so, if the idol is of
Ganapati it need not mean that the goddess of Ganapati is consecrated in that idol. One
example recorded in History I wish to tell here to explain how risky it could be if you trust
even a wrong idol and pray in front of it. During Peshwai rule in Maharashtra when
Peshwa Madhavrao had subdued chiefs of neighboring Karanatak; to avenge that defeat
one Aghor mantrik (wizard) had consecrated an evil spirit in an idol of Ganapati and he
then offered that idol to the Peshwa Madhavrao. Peshwa Madhavrao was a devotee of
that goddess and by doing that the manrtik had requested Madhavrao to pray to that idol
for more prosperity. Unfortunately, Peshwa followed that request and as a result Peshwa
rule ended. This example shows how dangerous it could be to pray before any unknown
idol considering that to be of proper covenant. To avoid any such risk it is always advised
that prefer to pray in your house chapel where you have consecrated the idol or picture
whatever it is. Some devout Hindus may not like my advice but this recommendation has
much sense and it is based on scientific findings.

Concept of purity, chastity and piety in Hindu religion -

Two types of purities are important for a person in Hindu religion. Purity of body and of
mind along with purity, chastity, piety of mind is important. Particularly while performing
Puja purity of body and piety is very essential. To make body pure worshiper shall clean
his body by a proper bath with clean water or at least cleaning of hands, face, mouth and
legs, and private parts are essential. For ordinary people, it is presumed that mind is clean
of any bad thoughts during performance of the rites. For a priest purity of body and mind
has some special rules so they can be heard by the deity. For a woman, purity of body is
of immense importance in Brahman religion. For other Hindus that type of excessive
measure of purity of body for women is not considered essential. However, due to constant
pestering by Brahman priests some Hindus also follow their measures of purity of body for
woman. Woman's purity of body concerns her menstruation period. Brahman religion says
a woman during that period is not pure enough that she can perform or help in
performance of any Puja and cooking at home. Like other religions, Brahman religion is
also dictated by men therefore, men are having better prospects in almost every custom in
all religions. Women treated like second-rate citizens. Some Brahman believe that a
woman should not cook or do any other house chore during that period because she is
impure and unfit on that account to do any work at home. Worst part that they say is that if
she works on anything that work also becomes impure! She is not allowed to enter a
temple sanctum during that period. She is treated as if she is an untouchable. In addition
to that, a widow is considered as permanently impure for any holy religious occasion. She
is treated as unholy for all those purposes. She is not welcome on any religious occasion.
While a widow is mistreated, banned from attending any religious function a widower man
is not treated that way. He is allowed to visit a temple and attend all religious occasions
without any hassles. He can partake in any religious function; he can host a religious
occasion and can do many things that a woman is not allowed to do. This apartheid
treatment is wrong for women and not actually encouraged by true Hindu religion,
however, this unhealthy custom Brahman religion justifies as being essential for the purity.
The fundamental evolving nature of Hindu religion helps Hindu society in removing wrong
practices when proved unfit for regular practice. This evolving nature of Hindu religion
makes it special as against other religions. Brahman religion is as out dated as any other
religion. Old style customs proposed by ancient seers with no knowledge of the way this
cosmos works Hindu religion discards, as they are proved unfit for any proper practice.
This is the reason why various Hindu customs found to be changed over the period. The
types of customs practiced by Hindus in last century are no more practiced and some new
customs have replaced old customs. This continues all the time and that makes this
religion evolving. Contrary to this Brahman religion, being static does not allow for any
such improvements. Therefore, so long as Brahmans have upper hand on Hindus they did
not allow for such improvements. However, as Hindus become educated due to British
effect gradually Brahman lost their hold on Hindus and many changes are taking place to
adjust for the improvements. There is no fanaticism in Hindu practices unlike Brahman
religion. Nevertheless, unfortunately, those Hindus who take a cue from Brahmans
continue to treat women badly.

Those so-called upper class Hindus who tow the line of Brahman religion out of ignorance
of their own Hindu religion also mistreat their women in that way. Hindu society that does
not take guidance from Brahmans has all the facilities for woman whether in menses or
widow. In this chapter, we shall see how senseless these out dated Brahmanic customs is.

We shall first take the issue of monthly menses. This fluid flows by the arrangement of
nature from a woman normally on monthly basis if pregnancy has not occurred. If
conception has occurred, that fluid will be used with the stem cells in it to develop the
embryo. That means the fluid is of great purity. Flow of that from her body when not used
is essential. How can such a pure fluid be taken as impure and blame the woman because
it is rejected by the law of nature. We know that anything that is natural is always
virtuous. Not anything happening by the laws of nature can be considered as
impure or wrong. Brahmans do not consider it that way and so they are wrong.
Imposing ban on that woman during the period of menses or condemning her as an
impure and non-pious is very wrong. True Hindu religion does not accept this notion of
Brahman religion and they do allow their women to do all religious duties during this
period. A woman is better positioned in a true Hindu religion. There are other examples in
nature of such menses we see in some other form, such as an egg of hen is also menses
of that bird and as fertility does not take place that egg is thrown out dually by her
automatically. We eat that as the best nutritious food. That is the most pure thing nature
has offered as food. We do not reject that as impure. We believe that all such customs
have been introduced in society by men to demoralize women and make her feel that she
is inferior to man. In a masculine society, what else we may expect? However,
unfortunately as Brahmans have been polluting Hindu religion with their bad influence at
all places we do see in some places ignorant Hindus copy that wrong practice of
Brahmans and misbehave with their women during that period. This must stop and for that,
proper education of Hindus about their religion is essential. The aim of this book is to
achieve that. In today's twenty first century, we should not allow such inhuman practices
under any excuse at least in evolving Hindu religion.

Now finally, we shall see who is truly impure in given situation man or woman, and this
study should advise Hindus in taking to the most appropriate stand on this subject of purity
and piety. First, we shall see the condition of our body. Our body always contains at least
200 grams of ordure in our bowls and at least 100 ml of urine. That is the most
objectionable material and makes every person impure from that. By wearing pious
clothes, we do not become pure on that account. We should take a note that the most
pious person is also not pure enough due to that. Since this is beyond the control of any
worshiper, we neglect that and continue to think of other things of purity. This observation
clearly shows that nobody is pure bodily. We are always impure bodily when we appeal to
gods during Puja.

Other topics of purity are mentioned in our books refers to two types of impurities. They
are impurity due to birth of a child in the house and death of a family member. First is
called Suver and the other is called Sutak. How, on earth, these two events are considered
as causes of impurity? Why should a family along with the mother become impure just
because a child is born in that family? In none of the ancient books, anybody has bothered
to explain this. Birth of the newborn is actually very good news. How that is treated as a
cause for impurity so that the family is forbidden from performing Puja of the deity at home
as well as anywhere else. In our evolving Hindu religion, we should discard this unwanted
hindrance to do Puja of any god anywhere. All Shakta and Tantra goddesses such as
Jivdani, Hinglaj, Lekurvali, Santoshi mata, Satwi and such many goddesses are worshiped
by women in any situation. Neither Sutak nor Suver can forbid them from performing Pujas
of these deities. Between Shakta and Aghor, sects of Hindu many do not accept these
impurities as essential. Only those Hindus under influence of Brahman we see more in
practicing these impurities. There is no acceptable scientific (here I refer to spiritual
science) explanation for such impurities. Same thing applies to Sutak impurity. Why should
the whole family be declared impure just because some member of that family expired?
Here also we do not get any scientific explanation for such impurity. How a god becomes
impure if any member of that family performs sacrament during that period? As we know
gods and deities are beyond any possibility of impurity. They are always pure only a
human may be impure on other accounts but not any god. We also know that by
performing a sacrament (Puja) a person becomes purified. That means a sacrament can
actually bring purity to a devotee and not impurity. In fact, we should recommend that more
of sacraments be performed to bring more purity to that family and the deceased person.
Research into the reason for these unreasonable causes of impurities show some absurd
mythological reason, which in modern times we need not take any seriously.

Finally, we shall try to understand out of the two sexes, man and woman who are naturally
more prone to be impure. Men are naturally prone to indulge in many physical vices, such
as liquor, smoking, intoxications such as opium, other narcotics, tobacco, betel nut,
gambling, extra marital relations, visiting sex workers, homosexuality these vices make the
man impure spiritually as indulging in such activities reduce his spiritual status and
anything that reduces spiritual status is the cause of sin. Therefore, all such nefarious
activities make a man impure, not suitable to worship or perform sacraments of any god.
Women in general do not show any appreciable interest in these vices and so from that
point of view a woman is always more pure in her habits. She is more suitable to perform
any sacraments for gods. A Hindu who wants to perform Puja should take a note of this
and prepare so that he does not inculcate any vice that may reduce his virtuousness
appreciably. Worship of God or Parameswar by vicious person does not yield any results.

In physical purity, we note that not only this applies to men and women but it applies to
other species also particularly cow and bull. Cow is considered more pure than bull, for
example, Brahmans accept cow urine for religious and medical uses but the urine of bull is
not acceptable. This is because bull's urine contains semen and that makes it impure for
any religious as well as medical application. Same thing we notice about urine of she goat;
urine of male goat is not acceptable on the same account. Similarly men in the
reproductive age group continue to deposit semen and that discharge makes them unfit for
any religious work. However, we do not consider that and allow male priests who are
discharging semen continuously, to perform rites and perform religious rituals. Actually, this
is not correct but in the society of men dominance, such apartheid is largely acceptable.
Woman does not have any such continuous discharge excepting during monthly period.
Nevertheless, she is denied right to perform religious rites during that period on the excuse
that she is impure due to that discharge and largely mistreated. This discrimination to
women must stop in true Hindu society. In our continuously evolving Hindu religion where
Brahmans do not have influence, Hindus do allow their women to perform all religious rites
without any discrimination. In short, Brahmanic ideas of purity are absurd and should not
be given importance. At least in temples of female deity, only woman priest should work
and male priests not allowed to inter inner chambers of the temple to keep purity of that
female deity.

We saw physical vices; now let us see mental vices. In mental vices, we see the following,
to worry incessantly, to keep unhappy for unknown reasons, to keep doubting people
around, to keep imagining problems and worry over them, to hate, jealousy, crying for no
cause, quarrelsomeness, these mental vices can reduce spiritual status of the person
considerably and so these vices make the person unfit to perform religious rites. We often
notice that women are more likely to suffer from these mental vices. Therefore, a woman
suffering from these vices is not fit to perform religious rites. Particularly when an
appointment as priest is made due to the defects, we noted here no man is suitable to be
appointed as priest on physical grounds unless he is very old and not in reproductive age.
On physical grounds, a woman is most suitable to be appointed as priest in temples.
Whereas on mental grounds, generally men are more suitable to be priests and woman
unless she is free from these vices, not suitable to be a priest in a temple.

We saw two aspects physical and mental, there is third aspect and that is of devotion. To
be priest devoutness becomes an important aspect. A person who does not have any
devotion towards the deity is not suitable to be a priest. Devotion is very essential for the
person to be a good priest in temples. As for devotion, we can say with guarantee that a
woman is more prone to be devout than a man. In love also, we see that a woman is more
sincere in love than a man is. Man's love is more often than not guided by some ulterior
motive. Woman's love is always very honest. Woman's devotion is complete. Therefore,
we may conclude that a woman is more suitable to be a priest. In spite of these
observations, we see that due to man's dominance in our society women are denied their
rightful position as priest. In evolving Hindu religion, we should accept this reality and allow
woman to be priests at temples. Brahman religion is man dominated and so, so long as
this continues, women shall never get their rightful place in the temple. During menses, a
woman priest should be allowed to perform her duty because that discharge is not making
her any impure. We shall now see, to understand this, what that discharge is all about. If
the woman had conceived during that period that fluid would have been used to build a
new life. How can we consider such a very pure fluid as impure? In fact, that is the most
pure material. These notions were introduced by ignorant people who had some absurd
ideas about woman. We should now discard all these out-dated unscientific notions and
forge ahead with more scientifically appropriate concepts. I recommend that if a widow is
interested in performing as a priest she should be trained for the job and given preference
over any other male candidate.

Concepts of Sin (Paapa) and Virtue (Punya) in Hindu religion

What is sin? What is virtue? We should first understand this. In other religions to respect
the rules and customs given in that religion and live by them is virtue and to do otherwise
is sin. In Hindu religion, we do not have any such rules to respect, however Brahman
religion does have some. Therefore, the definition of sin in true Hindu religion is,
Any thoughts and acts those reduces spiritual status of the person is sin ( )
and that enhances spiritual status of the person is virtue ().

Now we shall see how this definition applies, when a person indulges in the six passions,
desire, anger, greed, attachments, boastfulness (Pride) and jealousy, excessively that
causes reduction in spiritual status and so all such excessive acts of thoughts and body
are considered as prone to sin. Therefore, it is recommended in Hindu religion to keep
these six passions within safe limits. These six passions are generally termed as six
enemies from spiritual point of view by our ancient seers. However, they are essential for
making living in the world so long as they are in safe limits. Out of them desire, greed and
attachment are essential to make living possible. Nevertheless, when that safe limit not
kept they become enemies. So when they are friends and when enemy depend upon how
the limit is kept. About anger, boastfulness, jealousy, they are for protecting the individual.
So long as they are used as protective tools they are essential but as that limit is lost they
become enemies and whatever we do under their influence becomes sin. This brief
explanation shows how to treat these six passions. Anger has other aspect that is
unhappiness or sadness. Boastfulness has other safe aspect, self-respect, jealousy has
other bad aspect and that is possessiveness. These different reactions are noticed in
persons depending upon the strength of that person. If weak, the reaction is of sadness or
unhappiness and if strong anger. Therefore, those reactions such as anger, sadness,
possessiveness, are all prone to cause sin. Careful management of these six passions can
avoid commitment of sin. That means you may commit sin if indulge in any of them
excessively.

In our Hindu literature on philosophy such as Upanishad, we see that these six passions
are considered as six ropes that hold a person tightly to his/her Lingdeha. When Yogi
Practitioner breaks them one by one by his/her penance the Atman is released from the
Lingdeha and finally reaches to salvation. Even though these six passions are provided to
us to make our living comfortable indulging in them excessively make them our enemies.
Here we note that in true Hindu religion a Hindu person is expected to be a Yogic Sadhaka
(Practitioner). To understand this topic we shall know about the four basic components
those make us. They are, Body, Jiva (life force attached to the body), Lingdeha (this is
collected stock of our past births deeds, good and bad also called Astral body), and finally
Atman that is our self. We shall get more information on these four and their interrelation in
forth coming part of this book.

Apart from the six passions and their management, other causes for sin we shall discuss.
We have to kill other lives to make our living. In that we cause pain (violence) to that life; to
cause pain to other life is also a cause of sin (If you caused pain then you have sinned).
We shall see how many types of pains we may cause to other lives. Other causes of pain
are physical pain (pain to body), mental pain and pain caused by cheating, and we may
call it financial pain or moral pain. Body pain is injuring somebody so that the life gets body
pain is sinful. Mental pain is due to insulting somebody, by accusing falsely, passing
untoward remarks, taunting and such many ways. Pain due to cheating is caused by
betrayal, giving false promise, to tell lies. All such acts can cause sin. Therefore, it is
recommended that a true Hindu shall not indulge in such acts. In Jain religion, this type of
sin caused by any type of pain is considered as the worst type of sin. Interesting part is
that Jains indulge in most of them while doing their business! The one who indulged in
such sins can suffer from spiritual loss of power. Note that, this is cause of sin, which may
not involve any of the six passions.

Here we shall see a subtle difference in two acts, killing without violence and killing with
violence. There are acts of killing that are not accompanied with a pain or violence. If an
act of killing is accomplished without pain or violence then that act is not sin. That means,
sin is not in killing but in the involvement of pain or violence. There is one more point to be
noted. Aspect of intention in performing the act that is apparently sinful but not sinful
because by that act the performer did not intend to do violence to others. That means,
unintentional act of violence does not cause sin. That means, by such
accidental acts the person does not lose his spiritual status. In Manusmruti, it
mentions five slaughter places in every home. At those five places killing with violence
takes place and so Manusmruti suggests that some counter measure be undertaken to
undo the sinful effects of those violent acts. The five places are a broom, cooking vessel,
grinding stone, mortar and pestle, and stove. At these, five places unintentionally though,
killing of life of many types takes place during household work. While grinding in grinding
stone food material of organic substance full of life is crushed to death that causes much
pain to those living vegetable cells, and so sinful act is committed. Broom kills many tiny
living organisms while cleaning. Cooking vessel and stove kills all organisms in the food
material while cooking. Mortar and pestle also kills living cells of many food substances
during pounding. These killings are full of violence because there is no way to stop that
painful act because vegan material cannot be de-sensitized the way animals can be de-
sensitized. However, we know that these killings are not done with an intention to cause
pain but that happens unavoidably. Therefore, by the rules we may say that these killings
are not sinful. These are examples of killing of vegetable life. About killing of animal
kingdom for food preparation, we note that an animal and fowl can be de-sensitized before
killing and by that killing accomplished without pain and so that kill is not sinful. We see
one other difference in animal food and vegan foods and that is, in vegan material all its
cells are alive independently. When vegan food is prepared, all these cells are killed with
pain separately. This increases pain count enormously because; there is no way to de-
sensitize each cell before killing. In animal, fowl we can de-sensitize and kill without pain to
them and so that kill could be without sin. When fish is caught, it dies similar to
strangulation (hanging by neck) in such death, there is no pain. In addition to that, we note
that after killing the animal all its body cells are dead along with the animal that means any
act to prepare food from it done in the five slaughter places does not cause pain to that
material, as it is not having life in them. As a result, the sin count is very negligible. This
explains why sin count with vegan food is always more than what we have in meat food.
This is the knowledge of today. During ancient times, those seers from Jain religion did not
know of this, they were under notion that vegetables have no sensuousness. Modern
scientific studies have proved that they do have sensuousness. Therefore, all the rules
about vegetarian food as being non-violent, recommended by them are based on wrong
information. Brahmans copied that ignorance and treated that as knowledge with Jains, as
being copycat of Jains. True Hindus being, as we know, continuously up dating their
religion has accepted this new knowledge. Accept that vegan food is more violent than
meat food. However, neither Jains nor Brahman is ready to accept this truth and they
make a prestige issue for that and continue to insist that vegan food is non-violent. This
shows the measure difference in the two religions, Hindu and Brahman. The type of non-
progressiveness of these two religions namely, Jain and Brahman becomes obvious.
Unfortunately, these two religions, Brahman and Jain continue to propagate that ignorance
and continue to say vegan food is non-violent. Compared to them Vedic religion seems to
be more correct as they have admitted of the fact that vegan food is violent and by that
they preferred to have meat diet against vegetable diet. It may be that Jain Tirthankar
seers existed much before the advent of Vedic period. During Vedic period, seers had
learned many facts of nature better than those earlier seers belonging to Jain ideology had
had. Therefore, what we see in Vedas, we do not see in earlier ancient Jain literature. Jain
ideology is not evolving like Hindu and therefore, they continued with the ignorance up to
these days. Kapil muni was the predecessor of all Hindu ideologies. His philosophy is
based on belief that what our five sense organs perceive is truth. This philosophy he
named Sankhya school of thought. In later Vedic period sixth sense apparatus what we
may call Mind they began to accept as a tool to understand what our senses perceive.
Mind can imagine above what we perceive and it interprets what our five senses perceive.
This capacity of mind, helped by intelligence, to interpret happenings in this cosmos
helped man to understand many things those were not within the scope of only senses.
This development in later period developed many sciences and techniques. Original Jain
philosophy is based on Sankhya school of thought and so they accept what they see. They
see animals yelling when killed and so they took that as cue to say killing is sin but they
did not feel a plant yelling because that was very minute, not perceivable for our ears and
ears so they believe that cooking vegetables is not sin. Noted scientist Sir Jagdish
Chandra Bose proved in 1902, with scientific evidence that a plant has sensuousness.

Manusmruti suggests that even though the killing with pain in case of vegan food is
unintentional some sinful effect that may reduce spiritual status of the person we notice
and so it recommends some measure to undo that sinful effect. Manusmruti deems that
some virtuous acts can undo that sinful effect and those acts are given here as per
Manusmruti. This applies to all sinful acts committed unintentionally. Corollary of this is,
if any act committed unintentionally that could be considered virtuous does
not enhance spiritual status of that person. That means, to enhance your spiritual
status virtuous acts must be committed intentionally.

To be kind to all living things around,

To teach whatever knowledge you have to others,
Overall righteousness throughout life,

These measures, and by doing that one can undo whatever sinful effect may be possible
due to unintentional violence. This may mean that these measures can undo sinful
effects due to unintentional violence committed by person in life. These
measures create virtuous effect in one's life. However, one should not feel that all sins
could be undone by any virtuous act. In spite of all virtuous acts, effects of sinful acts
continue to bear upon that person. Particularly sin caused by mental pain, physical
pain cannot be cancelled by any other virtuous act. Therefore, a Hindu should
never indulge in those sins. Hindu shall never insult anybody even unintentionally.

We shall compare sinful effects of vegan food and animal food to understand how animal
food is less sinful than vegan food. This we come to know due to modern scientific
investigation. This was not available to ancient seers of Jain religion and so they
recommended vegan food over meat as they thought meat is more sinful than vegan food.
We take for example one potato and one fowl to compare. One potato weighing about 50
grams contain many thousand living cells in it and when it is boiled, we kill painfully all
those living cells causing sinful effect of many thousand kills. On the contrary, if a fowl
weighing 1000 grams is killed without de-sensitizing only one kill count registered. That
shows contrary to our general belief cooking one potato is very much more sinful than
killing one fowl irrespective of their weights. That shows by the knowledge of modern
scientific research that vegan food is more violent and sinful than meat food. In the
example, we considered that fowl was killed without de-sensitizing. However, if we de-
sensitize that fowl and then kill, the sin count will be zero! This shows that, Jain belief is
based on ignorance and so we should discard it. However, it has become a prestige issue
and so they continue to insist that vegan food is none violent, contrary to what science
shows. We Hindus of evolving or dynamic Hindu religion shall not succumb to that prestige
issue propaganda by Brahman and Jains. Apparently, it appears that animal killing is
violent because we can feel their yelling while being killed. However, modern scientific
instruments have shown that vegetables also yell while being cut or cooked but that
scream is so minute that our ears cannot hear that. Nevertheless, modern highly sensitive
instruments can show that each cell in the vegetable screams while being cooked.
Therefore, it is a case of apparent paradox.

As for other causes of sin and virtue, we shall see in Bhagwatgita, Lord Krishna has
mentioned two types of mentalities. They are godly mentality (Daivi Sampada) and evil
mentality (Assuri Sampada). In sixteenth chapter of Bhagwatgita Lord Krishna has
described these two mentalities. Some indirect effects of sinful results we note, they are
due to directly or indirectly helping sinful acts of other persons is also sin.

First, we shall see what signs of godly mentality are.

To be Fearless in doing well to all
To be Satwik in behavior
Keeping balance in all acts and thoughts
Giving donations for good work,
Complete control on pleasure organs
To be responsible in all acts
To do meditation to preserve spiritual power
Simplicity in lifestyle
Complete control on all six passions while working with others
Desire to share pleasures with others
Keeping peace of mind in most difficult situations
Complete lack of cruelty to others
Righteousness
Keep loving (kindly) indifference to others when cannot take interest in them
To keep away from unconcerned subjects
Humble, loving to all deserving, these are signs of a godly person.
Do well for all deserving and help in doing the same by others
To discourage evil-doers
Lord Krishna next gives the list of signs of evil mentality.
Excessive ego
Arrogance
Cruelty
Ruthlessness
Complete disregard for god and righteousness
Causing trouble to others and help in such acts.
Enjoys causing pain of all types to others
Justifying all bad acts and doers of those acts
If such a person of evil mentality is in power how he thinks is given here by Lord Krishna.
He thinks that he is god.
Every thing is present for his benefit.
Cruelty for pleasure
He disbelieves in monism or non-dualism.
He imagines fancy ideas and cause trouble to those who depend on him.
He believes in torture, terror and methods of compulsion when he wants some thing.
He wants to amass wealth at all cost.
He continues to dream of more wealth from others by plundering them and torturing them.
He thinks that he is the most supreme amongst all and everybody else is heathen.
Condemn all as his inferior.
He wants to have all pleasure all the time at everybody else's cost.
He thinks, I am the power, I am the benefactor of all and so all must submit to me.
He forgets god and prefers to pray for lower level bad spirits for his mundane
achievements. He will encourage evil doers, support them and justify their bad deeds as if
they were essential.

At the end of that chapter, Lord Krishna tells Arjuna that to know these things about Sin
and Virtue is the Dharma Shastra (basic science of religion). He further suggests that
every true Hindu must know this so that he/she may avoid all these evil mentalities but
cherish godly mentalities. Knowing about what causes Sin and what causes
Virtue is the kernel truth in Hindu religion. Our spiritual status is the root of all
religious considerations in all religions. Our spiritual status if enhanced to the
utmost we reach
salvation or
Moksha. However,
if we reduce
spiritual status to
the lowest level we
reach up to Satan.
This is given in a
graphical form here.

Other causes of Sin are given here. To disregard Nature's Laws and do contrary to it is
sinful. In those practices such as homosexual relationship is sinful as that is not according
to Nature's law. To indulge in superiority complex or inferiority complex is sinful. In
homosexuality if it is in two women, it may not be sinful provided both partners are equal.
However, if one is superior to other then that relationship is sinful because such
relationship involves two of the six passions namely, pride and envy. As we have seen
that, any activity of mind and body that is due to any of these six passions can
be sinful. Homosexuality in two men is always sinful and so that should never be
practiced. Homosexuality destroys piety largely. A person can become spiritually bankrupt.
Therefore, homosexuality in men is worst type of sin.
This brief information explains what sin is and what virtue is.

About four-caste system of Hindu religion

When we see the history of Hindu society, we notice since ancient times, that Hindu caste
system is divided into two types. First, that was prevalent during Vedic period based on
merits of individual and that continued until the period when Bhagwatgita was told by Lord
Krishna. Hindu religion accepts that merit based caste system since it is on some scientific
principles. In later age during Brahman period this caste system based on merits of the
individual, discontinued and Brahman introduced birth based system so that their
incompetent offspring can continue to hold power and continue to benefit by that. Merit
based system was individual oriented and each person was known from his/her merits.
Whereas in birth-based system this importance of individual merit-ability was lost, caste
system comprised of the whole family and in due course, the community was marked as of
that caste. Cast system that we observe in Hindu society is the outcome of this change
from merit base to birth base. In true Hindu religion, not influenced by Brahman religion,
merit base classification should be honored.

Grossly we accept that, Vedic period continued from the Satya era and continued until
Dwapar era. The period of Manusmruti comes in later part of Dwapar era and in the
beginning of Kali era. As Brahman were successful in this conversion of individual based
system to community based system they began to give fancy stories about how these
caste came into existence. Since Manusmruti is coming in this last epoch, we see those
fancy explanations about how these four castes and individual thereof came up. First, we
should note that the order of the four castes that Vedic period had, that Brahmans
changed. In the original arrangement, first was, Kshatrya and then Brahman and then
Vaishya and last was Sudra. During Brahman era this order they changed and put
Brahman as first and Kshatrya next, other order they kept as it is, as that did not bother
them. Ever since this change of order we observe that Brahman continuously endeavor to
demoralize Kshatrya caste by trying to degrade further the people in it to Sudra level. This
is because many Kshatrya kings had stopped Brahman from trying to take undue
advantage of their position as priest in the Hindu community. This revengeful behavior of
Brahman priests caused much damage to this class and a time came when we did not
have enough number of true Kshatrya to protect Hindu land. Eventually, we see that
foreign invasions defeated the Hindu kingdoms and Hindustan became a slave of those
foreign invaders. Unfortunately, we notice that this attitude of Brahman community to
demoralize and by that, weaken Hindu community so that they can control them continues
to this day. After the British Raj came in power, we see that in the new situation they do not
seem to have any hold worth the mention over Hindu community anymore. Because
British rule made Hindus aware of their true religion through mass education. Now the
situation is such that Brahman cannot control all Hindus by their diplomacy however, a few
are still in their grip and those Hindus keep on following the dictates of Brahman.

Here I wish to remember what Akkalkotswami told a freedom fighter by name Vasudev B.
Phadke. When he requested swami to be his spiritual guru and help him in his fight against
British the way Shivaji was helped by his mentor swami Ramdas. Swami told neither he is
Ramdas nor Phadke Shivaji; then he told him that British are here because it is destined
that way and they will go only when providence wishes it so. Providence first ushered in
Mogul to control Brahman in their nefarious activities against Hindus but that proved worst
as if medicine worst than disease. After that, failed providence ushered in British and it
worked well, British played it well to save Hinduism from Brahman onslaught.

In their hay days, they introduced some fancy stories about how these four castes came
into existence. Those are available in many mythological stories as well as in Manusmruti.
One such explanation we shall see to understand how Brahmans were fooling simple
uneducated Hindus. In one such story, they tell that, Bramhdev (Creator God) produced
four castes out of his body. Brahman he produced out of his mouth, Kshatrya out of his
hands, Vaishya out of his thighs and Sudra out of his legs. By this, Brahmans showed how
they were superior to others. Today we do not take all these absurd stories any seriously
nevertheless, in the past these stories were used to demoralize Hindu community and by
that control them.

Even though Brahman continued to use this birth based caste system in the society, in the
science of Astrology original Vedic system based on merits continued to hold and by that,
an astrologer could know the exact nature of the person. If we see the Hindu birth chart,
we see one table called ABKHD Chart. In that chart, a separate column shows the caste or
Varna of that person. That means we do still have the merit-based system active in our
Hindu religion even though in social structure Brahmans were successful in removing it.
The Hindu religion that we are discussing in this book we have to take a serious note of
this Chart and the mention of Caste of the person as given there. In our dynamic evolving
Hindu religion, we should take that charts as the true indicator of the true caste or Varna of
the individual.

According to this chart if you are shown to be Brahman that means you should do
intelligent work and educate yourself so that you can take important decisions for the
benefit of society. Education, spiritual affairs are your forte.

If you are shown to be a Kshatrya then as Brahman you will also take to education and
learn to take decisions as well as manage affairs of the government, take initiative in
affairs of the society, take responsibility to protect people and indulge in affairs of the
State. Compared to a Brahman, Kshatrya has more responsibilities in that society as per
this Chart.

If you are Vaishya then you take enough education so that you can manage affairs of your
business, money matters, agriculture and such other financial affairs. Medicine and related
trades you should know if interested.

If you are shown to be a Sudra, which means you cannot have the capacity to take
decisions on your own and better remain as the assistant of the other three Varna people.
Help them in doing their work and as that, you can benefit the society and yourself.

We also notice that because of this merit-based system we may find four children of the
same family having four different Varnas. In this system, which is more natural, we do
justice to all individuals according to his or her merits with what he/she is born. According
to the explanations afforded by Aghor ideology, it believes that these merits are decided
based on the last birth deeds of that individual. This also shows that Hindu religion
believes that we are not born for the first time but what birth we have now is the
continuation from the past birth. Astrology says that our birth chart or Horoscope shows
our status in spiritual as well as temporal life in this birth.
Manusmruti gives these four castes as this -

Brahman is directly concerning with Brahmdev or Prajapati the god who created this world.
Persons of this caste are supposed to be engaged in spiritual achievements and working
to represent god. Therefore, they consider them as gods of earth or Bhudev. They are
expected to continue in the pursuit of knowledge of all subjects. They must also keep in
spiritual practices. This standard today's Brahman are not capable to keep and so by far
we find that today's Brahman community is mostly corrupted. Present day Brahmans are
more Vaishya in their mentality than Brahman is. Because of degeneration in the status of
this community, we see that they are more towards smart activities than intelligent
activities. Even if he is not intelligent, he continues to hold position because of birth based
system. Even a person Sudra by merit method but born of Brahman parentage he
continues to be a Brahman and by this arrangement, the quality of Brahman caste is
degenerated. We see many stupid persons holding position just because they are born in
a Brahman family. On the other hand, a competent person born in a Sudra family even
though he is Brahman by the merit method cannot do anything worthwhile. These mostly
incompetent Brahman continue to serve as priests in many places and their style of work
is not of a spiritual person but that of a businessperson who wants to make money by
working as a priest. He has no spiritual status also even so he continues to boast as a
Brahman, representative of god! This is the dismal situation today in the Hindu society.
Luckily, due to the dynamic nature of our Hindu religion today we have a facility that any
competent person man or woman can learn the methods of sacraments and serve the
society as priest. This development shows clearly that dynamic Hindu religion is gradually
replacing static Brahman religion that has been strangulating original Vedic or Sanatan
religion for all the time.

When we study the History of Hindu religion in the past many centuries, we notice that
some intelligent Kshatrya as well as Vaishya communities have entered in the profession
of priesthood in Hindus and they have started to call them as Brahman. For example,
Koknastha Brahmans in Maharashtra are actually Parshuram Kshatrya but today they
claim to be Brahman. G. S. Brahman community is actually Vaishya meaning Shenvi but
they call them as Brahman. There are many such examples all over India where we see
most of the Brahmans of today are not from the original Vedic Brahman tradition. In South
India, the Nayak rulers allowed Sudra assistants of erstwhile Brahman priests to work as
Brahman in the temples because there was shortage of Brahman in their kingdom. Later
on, some Nayak rulers imported Brahmans from Maharashtra and Gujarat region to work
as Brahman and then they mixed with these Sudra priest and out of that came the Iyar
community of today.

As I have mentioned early in this book original Kshatrya caste has been degenerated by
Brahman and today most so called Kshatrya we have in our Hindu society are from Sudra
communities who served as ordinary soldiers in the past period. Because of this change,
the quality of Kshatrya has been vastly degenerated. We do not have true Kshatrya clan
worth the mention of Vedic period. In one book prepared during the rule of a king by name,
Gautamiputra Satvahan, he has given two categories of Kshatrya in his book by name
Manav Dharma Shastra. One is called as class one (Kulin) Kshatrya and other is called
corrupt (Brhashta) Kshatrya. Class one Kshatrya are by their behavior decent, intelligent,
educated, bold to fight against injustice, kind to weaker sections of the society, having no
vices, spiritually enlightened, having sense of responsibility. Spoilt Kshatrya are exactly
opposite of this. They are indecent, use bad language, not very intelligent but continue to
hold with smart tactics, not very educated, having no spiritual understanding, very
irresponsible in their style of work, given to many vices, very bad while dealing with weaker
section of the society. They are violent and aggressive. In modern language, we call these
spoilt Kshatrya as goons. Gautamiputra tells in his treatise on the subject in his book that
spoilt Kshatrya will never have any position in the governance of the State. They can at
best serve as ordinary soldiers and nothing more. Many Kings in the past exploited these
corrupt Kshatrya to conquer countries. These spoilt Kshatrya are Sudra by Vedic
standards. Today we see that many Sudra communities show them as Kshatrya. In earlier
part of this treatise, I have mentioned sixteenth Chapter of Bhagwatgita; in that all good
qualities are given, belong to class one Kshatrya and bad belong to spoilt Kshatrya.

King Gautamiputra Satvahan had titled his treatise as Manav Dharma Shastra, meaning
science of human religion. That shows that what we call today Hindu was actually known
in early period as Human religion.

According to the ancient convention first three Varna are supposed to replace each other
in case of need. For example, if there is a shortage of Brahmans, Kshatrya or Vaishya can
work as Brahman and for that they are trained during their education. True to this
convention during the past many centuries, we note that many Kshatrya and Vaishya
communities have declared them as Brahman. Similarly, in history of Hindustan we see in
many places Brahman have worked as Kshatrya. True to this convention, we see most
Brahman working as Vaishya or traders. All this mess has happened due to this birth
based caste system. In Dynamic evolving Hindu religion, this will not be necessary, as
every person shall do as per his /her true Varna. However, caste system of today will take
some time to liquidate.

History shows that in the South many Brahman were replaced by Sudra as Brahman. This
was allowed because as assistants they had learned the procedure of the rituals so well
that they could serve as Brahman priest in the temples in absence of Brahman priest.
Later they intermarried with remaining or imported Brahman community and merged in
them as Brahman. This happened during the rule of Nayak kings in Tamilnadu.

This birth based caste system had many wrong turns in the history. We should take a note
of that to understand how the whole caste system caused total degeneration of Hindu
society. During Brahman period, many wrong persons became high priests and continued
to harass decent folks for their pleasures. Several decent people were thrown out of the
caste system by social boycott and many were ex-communicated on any flimsy excuse.
These outcaste people were absorbed in newly coming religions such as Islam and
Christianity. They could hold good positions in the new regime and their hatred caused
much damage to Hindu society. On research, we find that most of the Sudra in North India
is original Kshatrya but excommunicated on several flimsy excuses. At the same time, we
also note that many incompetent groups were accepted as Brahman and Kshatrya. All
such happenings due to birth-based caste system have ruined the fabric of true Hindu
religion. To remedy that we have to stop this system and return to merit based system of
the Vedic period. For that, we may arrange to have computer software in every maternity
hospital and on birth, that child's birth chart or Horoscope prepared. That will secure the
future of the baby.

When we note disadvantages of birth based caste system we should also note what other
things it caused. In birth based system people of similar qualities were inter marrying. This
caused selective breeding. Intelligent people marry intelligent people gave more intelligent
people as the offspring. In this way, we observe that some very talented people were born
in Brahman, Kshatrya and Vaishya communities. On the other hand, we see more
unintelligent people with other base qualities were being born as Sudra. As a result,
superior race of Brahman was created on one side and inferior race was created as Sudra.
While this was happening, nature was having its own agenda to disrupt effects of selective
breeding and due to that, some illicit relations between servants and masters was
happening. Sudra servant woman giving birth to a child out of that illicit relation with
talented Brahman or Kshatrya or Vaishya master and some very talented people were
born as Sudra. On other side, unintelligent male Sudra servant meeting with Brahman or
Kshatrya or Vaishya woman mistress gave some very stupid children as Brahman and
these mixtures had its play in the Hindu society.

We notice that this birth based caste system was essentially based on the duties of men in
the society. Because our society is, man controlled. Woman, even though, half of the
population of the society, was given no credence. All consideration was based on man in
the society. However, in modern evolving dynamic Hindu religion we must consider them
with due respect as their contribution to building up of a good society is at times much
more than that of men. Manusmruti had almost condemned woman as Sudra. She had no
value and she was treated as most unimportant member of the society. Brahman religion
vouchsafed by present day Brahman high priests such as Shankaracharya and Brahmanic
organizations such as R.S.S. insist to continue this wrong practice. This will not be
tolerated any more as we have understood the enormous contribution that a woman gives
in our society. Today we treat both man and woman as equal in every presence.
Particularly when merit based system becomes all accepted, woman will be able to shine
even more as they will get honorable acceptance from the society.

If possible a separate Varna be formed to accommodate woman so that, their contribution

will be valued without injustice. That Varna may be called Matru Varna. In this way, we
shall have five Varnas. This is just a suggestion to do justice to female members of the
society. Otherwise, if we continue with merit based system then this modification will not
be necessary. A girl child may be Brahman, Kshatrya, Vaishya, or Sudra and according to
that status, she will be accepted in the Hindu society and she shall perform her duties.

Concept of rebirth in Hindu religion

This concept of rebirth is directly related with sinful and virtuous deeds those a person may
be committing in his/her life. In fourth chapter in Bhagwatgita, lord Krishna has said,

"Hey, Arjuna, you and I are taking many births in this world one after other as per time
however, you are not aware of them but I can know of them".

The very purpose of birth for a man is to give him/her one more chance so that he/she
may be able to enlighten their self and reach salvation. So long as that does not take
place, this chain of rebirths after births shall continue and it shall not stop by any cause.
Lord Krishna then warns Arjuna that the births of humans are not for pleasure
seeking alone. It is to realize the god within. Pleasure and miseries are part of
our body therefore, Atman that is you, should not take undue interest in body
matters. Since, Atman needs a body as a vehicle to realize the god within this body that
you have is but essential tool to that effect. Even so, you shall not forget the premier
purpose of this life and shall not over indulge in pleasure seeking beyond the safe limit that
your body sets for you. When your body is satisfied it stops the need for it but if Atman has
developed addiction for those pleasures then and then only you are stuck up in them. The
very purpose of Hindu teaching through Bhagwatgita is to explain and warn about that and
keep Atman from getting addicted to these body pleasures. Some quotes given are here -
 5
7 - 5
- , -$
"Unfortunately, if Atman continues with that addiction in due course, body becomes
unsuitable to continue and death takes it away from Atman. After a gap of time in the
appropriate time, that Atman takes new life with new body and in this way rebirth continues
until its end. In this way, this chain of birth and rebirth continues until the Atman reaches
salvation".
This addiction into pleasures of body reduces the spiritual status of that
Atman therefore indulging in body pleasures beyond safe limits is also a
cause for sin. Keeping away from these body pleasures when body does not
want it is causing enhancement in virtuous effect.

When a person reaches the understanding, as to when to stop in these pleasure he/she
becomes a Yogi. A true Hindu is supposed to be a Yogi in his life.

5, $ * ! ,
$ 5 , 5, - 5
In this verse, Lord Krishna tells how an Atman casts away his body by giving a metaphor
of changing clothes by a person.

"When your clothes are worn out or become dirty, you prefer to change; in the same away
Atman casts away its body and takes to other body on suitable occasion".

This explains the concept of birth and rebirth in the Hindu religion. In other religions, they
do not accept the existence of Atman separate from the Jiva and they treat both as one;
they do not have the concept of birth and rebirth because Jiva being part of body dies
along with body and it never takes another birth. Therefore, they do not have this concept.
In Hindu religion, we are made up of four parts and they are body, Jiva or life force of that
body, Lingdeha and finally Atman. A Hindu must understand these parts carefully so that
he/she can know what and why life happens in him/her. This detailed understanding of our
self is unique to Hindu religion. In other religions, they consider only two parts and they are
body and Jiva, life force of the body. Therefore, they do not have concept of next birth. In
many books on philosophy, we see confusion in Jiva and Atman. In Brahman religion
particularly, this confusion is seen in most places when they discuss about them. Hindus
should be careful in not falling to that confusion. In those religions, they do not accept
Nature as the god but insist for something else as god. Their god and other relevant things
are more of imagination and so not acceptable for modern logic. They talk of end of world,
which is not an acceptable imagination for Hindus as we Hindus know that the process of
birth and rebirth is a continuous one, and there is no such thing as end of this world. The
Semitic religions are based on some very primitive thinking but today even though western
world has accepted modern science they continue to stick to these primitive ideologies due
to the prestige issue effect that has taken place with these aboriginal ideas. When we
attach our ego to some idea, we stick to it even after we know that idea was wrong.
Western world has attached their ego with these wrong explanations and so as we attach
our ego to something we stick to it at any cost that we call idiosyncrasy. That is the
problem with these Semitic religions. Therefore, these Semitic religions continue to believe
that a man has only one birth and they stick to that. Along with Hindu religion, other
religions coming in as of Hindu ideology also have similar understanding about birth and
rebirths of a man. In Buddha religion, they have stories of Buddha in many births and they
are called Jatak stories. Jatak means the one who is born.

Hindu astrology gives a birth chart of a person on his/her birth. That chart shows what
Lingdeha holds in store for that person as his/her luck. Actually, the horoscope of a person
if properly prepared shows the Lingdeha or what good and bad that person had done in
the past births. The effects probable due to them are given in the Horoscope. Lingdeha is
account of our luck.

Some over smart persons argue that they do not believe in all these and continue to refuse
to accept the explanations provided by Hindu religion. Karnel issue here is one question
and that is, on whose wishes and commands this world works? If you are the supreme and
controlling matters of this world then this argumet we shall consider but our age-old
experience repeatedly shows that this world works on the command of something else
(Mother Nature) and that we call God. If they are God and they show that they control
things of this world then we can accept their disbelief but things are not that way.

For truth seekers they have to go by what they experience of all these several centuries
and that repeatedly tells that there is something that conrols affairs of this world.
Therefore, we have to go by that, who controlls this world, commands. Therefore, for
Hindus, what these ignorant smart persons argue does not matter at all. Hindu sciences
are in constant search to find what Mother Nature in all its forms both visible and invisible,
does and how it does. All ancient Hindu sciences are based on these findings and not on
anybody's imaginations. Hindu sciences are based on collective experiences of our seers
who experienced it. Those teachings we have accepted in good trust by faith on those
ancient and even modern seers whom we call in today's term scientists. Because of this,
Hindu religion is an evolving dynamic religion. Our faith in rebirth and repeated births of a
person is coming out of this understanding. Modern science has proved that our living
body has chemical intelligence and it is detected by studying DNA of that person. DNA of a
person shows all commands which he/she uses during life. Those are called genetics of
that person and we call it Jiva force of that person in Hindu religion. We have as yet not
fully understood the functions of many bonds in DNA. Some scientists propose that our
DNA also holds in store acount of our luck. If we believe this propsal as true we shall on
studying DNA find every details of our Lingdeha or luck and Jiva.

Out of the four basic parameters, of which one person is made up of, we have seen two
and they are our body and its ascociated living force called Jiva. Now we shall try to
understand what is the purpose of Lingdeha, the third parameter. In our life we do many a
things bad and good and also neutral who are neither good nor bad. These neutral
activities are those we do for the purpose of keeping our life. Such activities as breathing,
urinating, throwing out feces, sleeping, relaxing, walking or running, and many such
activities those are essential for living but they are unintentional in nature. These activities
do not need thinking the way other things we do those need thinking. Thinking comes in
the picture when thoughts are either connected with any of the six passions they are
desire, anger, greed, attachments, pride (boastfullness), envy. Thought connected with
these passions can cause either good or bad effects and so out of that either sinful effect
of virtuous effect realized. During our life many things we do are recorded in a type of
memory that accompanies with Atman. This memory is called Lingdeha. It is called so
because it is this that decides what gender that Atman shall have when it is taking birth.
Atman dos not haver any sexual orientation. That is offered by Lingdeha to it and so it is
called by that term. Therefore, our Lingdeha is the record of our past birth good and bad
deeds. In this birth we have come with that as our initial stock of good or and bad deeds.
In this birth we are guided by that stock. Therefore, we see that this Lingdeha constantly
interferes with the thinking of mind and this meddling either helps us or create problem in
doing any deed. A true Hindu should be watchful of the effects those this Lingdeha creates
in our life. Several yogic practices are recommended to understand Lingdeha.

Some people are born as poor and some are born as rich, some are born as beautiful and
other ugly, some are born with good health and other with bad health. All these are
attributed to this Lingdeha that we carry with us. Our luck is due to this Lingdeha. This
explains how important this part of our life is. When we live and create new records of our
deeds they are also included in the present Lingdeha and by that effect constitution of this
part keeps changing. Therefore in Yoga science of Aghor school we say that we are born
with one attribute of Lingdeha but when we die we are carrying probably a different
Lingdeha. Improving the quality of our Lingdeha by doing good deed is the
purpose of our life.

We know four cardinal priciples by which we consider Hindu religion; let me repeat them
here. We have seen about rebirth now we shall try to understand the second priciple. That
is monism or belief that all things have come from the same source and that source is
ultimate principle what we generally call God or personified Mother Nature. By this law all
persons are inter-related by that one Universal principle. This monism is often not properly
understood by many and they are so confused. Along with this monism we also have
dulism that refers to sin and virtue as two elements of this God. True followers of Hindu
religion must not mistake between them and get confused. In other Semitic religions we
see two basic elements they are God and Satan. This refers to virtuousness and
sinfulness. Third principle is belief in the principle of equal returns for the deeds in next
birth. This is the effect of conservation of power the fourth principle. This principle suggests
that for any act of good or bad work by thought and body done in this birth, in next birth
you shall get by way of return equal measure of good or bad luck. Fourth principle is what
we know in modern science, "conservation of energy", but here it is conservation of deeds
as every deed is the effect of energy spent for that act. Below given are the four principles
those make our Hindu religion.
1. Belief in rebirth, ( )
2. Belief in principle of oneness, source of Universe is one and so monism or Advaita
(, Non-Dualism)
3. Belief in the principle of equal return of deeds of this life in the next life ( )
4. Conservation of power of one's deeds ( )
According to these principles, our present birth is guided by the past deeds. Therefore, by
that understanding we should note that we could not alter it by our own efforts. However,
as what our Hindu religion believes, we may take help of some higher level individual who
may lend his/her virtuousness to you just as we take loan and by that, we may alter the
effects of our bad deeds. It is similar to taking loan from some creditor and work with that
help. All prayers to the lower level deities, Mares, saints, sages, seers and spirits from
invisible world are proposed for getting this help. This is a unique concept from Hindu
religion but we see this in practice in Sufism also. If this can be achieved a Hindu person
may be able to ward off bad effects of our bad deeds done in the previous births. However,
as this is a loan, we have to pay it back some time during this or next birth; often this
mechanism an average Hindu does not realize and after having benefited he/she
conveniently forgets about repayment and by this error he falls in bad luck in the next birth
again. The only way to repay is to accumulate virtuousness by doing good work and think
good or meditation. Practice righteousness in your life while dealing with anybody.
Constant meditation is the best way to amass virtuousness. There are several
ways of meditation we learn them from Yoga science. Hindu religion believes that
when a Yogi has reached the stage where he/she is not having any bad or sin in store and
Lingdeha is clean of that then that person reaches what we call Salvation or Moksha. For
one who has reached the Salvation or Moksha state, he des not have Lingdeha.
Therefore, he/she does not have next birth. Lingdeha is called astral body in western
world. So long as we have this astral body, we keep on taking next births. Lingdeha
produces ghost effects. When somebody says he saw a ghost it could be that he saw the
Lingdeha of that dead person. Some scientists postulate that Lingdeha or astral body is a
micro body of that person and they believe that it emits infrared rays of particular
frequency. That may be the reason some camera can actually get image of them. This
subject needs more research. Some primary research suggests that invisible rays and
inaudible sound are threshold levels between visible and invisible worlds. More research in
them may help us in detecting invisible species around us.

We see some people doing only good deed in this birth save for; they are suffering from
many problems and live as if they are cursed. This happens because that person had
done bad work in the previous life and he/she is suffering from that and whatever good he
does is not enough to ward off effects of those bad deeds. Similarly, we also experience
that some bad people are enjoying life while troubling others and they are not suffering
from those bad deeds of this birth. This is explained by the explanation whatever good
deeds were done in previous birth sustain them and so in spite of doing bad in present
birth they are enjoying. These examples are given to explain the last two principles of
Hindu religion because of which Hindu religion holds. Many people insist that one has to
suffer for bad deeds or enjoy fruits of good deeds in the same birth; this notion is not
supported by Hindu principles as we have seen here.

Lingdeha and our luck are closely inter-related and so let us see some more explanations
in this regards. We have already seen the similarity of loan with borrowing earlier; here it is
loan of virtue to ward off sinful effects that means here virtue works like a currency. This
explains how virtue is important to make our life happy and useful to one as well as others.
We treat money as our wealth in mundane world and we strive to get more and more to
make our mundane life happy. It is presumed that all divine entities such as gods, deities,
mares, are equipped with a wholesome measure of virtuousness and that creditability
gives them the position they hold in the world. They have acquired power by what they can
lend their virtuousness to others. This is not possible for any righteous person. That is
why; these gods become source of help to ordinary people who continue to err in life.
Therefore, they are worshipped by ordinary people. Worshipping God and worshipping
these lower level deities is not same. Worshipping God or Parameshwar leads one to
salvation or moksha and may not help in worldly problems. Whereas, worshipping these
lower level deities may help in warding off worldly problems but cannot help in salvation.
Some people give as token after their problem resolved and consider that it is enough; it is
not enough! That is not repayment of loan. That is only showing regards to that god. Living
a righteous life is the way to pay off that loan of virtues. Hindu should understand this
because it is very important that giving away some material gift to god cannot help in
paying off that loan. In this business of virtue and sin, virtue is currency. Hindus consider
Goddess Laxmi as goddess of wealth; most often, ordinary people who do not know the
technicality involved in this affair. They treat Laxmi as goddess of monetary wealth.
However, that is not correct. Laxmi is goddess of wealth of virtues and not monetary
wealth. For monetary wealth, Hindus should consider lord Kuber as god of wealth who is a
Yaksha by his characters. Other form of this god is Lord Ganapati. Because Laxmi is taken
as goddess of virtues, she is shown as mistress of Lord Vishnu. We often see that some
people pray for favor and they get it while some others also pray but they do not get any
favor. This happens because some have enough initial virtuousness required to apply for
loan of virtue and they get favor. Those who do not have even that little initial virtuousness
do not get that loan and so no favor. Hindus must take a note that the true wealth
is our virtuousness and not money power. This wealth of virtue comes with us
when we leave this world on death but the material wealth remains here, as
that is not our real wealth. Some seers suggest that monetary wealth belongs to our
body and not Atman. To acquire this wealth of virtues a Hindu should indulge in practices
such as meditation, Vipasshyana, So-Hum Sadhana along with normal goodness in life.
These Yogic practices acquire virtuousness much faster; goodness, righteousness is
comparatively very slow in obtaining wealth of virtues. Here we should note that I am
using these words such as virtue, virtuousness to represent what we call in Hindu
terms Punya for which we do not have an appropriate synonym in English
language. Whenever a Hindu finds time, he/she should spend that time in meditation.
How to meditate, and other relevant topics, we shall see in the later part of this book.

While I close this topic, wish to request all true Hindus that they must realize that our birth
in this world is not for pleasure seeking of our body. We are born in this world to ward off
all sinful effects we have acquired during our many previous births and by that attain
Salvation so we shall never have to come to this world to suffer. Those Hindus who shall
live with this belief shall make the best of their life. Acquiring Punya is the prime objective
in our life this is the kernel truth of Hindu religion. Many ignorant people spend their
virtuousness to acquire money or to say, they indulge in sinful acts to make
money. They are doomed in next birth. Most Rajas and Tamas persons live for their
body and almost forget about Atman. Westerners by their ignorance live for their body or
Jiva and therefore lack in spiritual aspect to their life. When you see message of Jesus we
notice that he had told the same thing to his followers but later on Church due to its
ignorant masters, who were more interested in temporal ambitions, never highlighted that
and Christians are deprived of that message. Jesus was telling the real Hindu or Human
religion through his teachings but the disciples being ignorant of most things could not
apprehend that.

Inter relations of four basic issues in life, Truth, untruth, Well being and
Unwell being with Sin and Virtue

Truth, untruth, well being and unwell being are issues we often encounter while taking
decisions in our life. First, we shall see what Hindu teachings suggest about these very
complicated relations amongst these four aspects and Sin and Virtue we often encounter
in our life. How our sinful deeds and Virtuous deeds influence the four basic issues in life,
they are Truth, Untruth, Well being ( ) and Unwell being ( ).

First, we shall see the term Truth. Dictionary meanings are fact, reality, and certainty.
According to Hindu philosophy, this world is illusion or an unreal entity. If this world is
unreal then how can there be any truth possible, this is the question. In most places
including other religions, this term is used to indicate God or Parameshwar. Because God
is real while this world which is effect of Mother Nature is unreal. Therefore, what we call
truth of this world is actually fact. The facts of life are though unreal from that point of view
it is relative truth. Many facts we talk about are actually not absolute truth but relative truth.
Therefore, this relative truth has many sides and by those sides, the same thing may
appear differently. According to Sankhya philosophy in Hindu ideology, this explanation is
considered as an important principle. All religions including Hindu they recommend that a
person must be with only truth. Here truth is not fact but God. That means, when we say, I
am with truth it only means, I am with God. However, we often use this term, truth, to
express aspect of fact. In mundane world in our day-to-day life, we use this term to mean
facts of the world and not God. If so then the question arises that, why we should be with
facts if that is not aspect of God in anyway? To understand this rather complicated issue
let me take an example, they suggest, always talk truth. Here it means facts and not God.
We also notice that in our day-to-day life we often prefer to talk lie and not fact. Why we do
that? One justification given that, that lie was in good cause as facts could be harmful to
some good cause or good person. Here we notice that good cause is more important than
fact. This good cause is termed 'well being' ( ). If that was not done, and fact as it is, told
would cause 'unwell being' ( ). Here we notice that along with truth (God) and untruth
(Ungodliness) we have now well being and unwell being to consider while doing any thing.
That means, we do not consider talking false, if serves a good cause, not untruth. Any act
of our thought and act of body that serves a good cause is therefore, Godly and so truthful.
Facts are not important what is important is what causes goodness. Even if that is not
factual, we should be supporting it. There is a dilemma. To be with facts or to be with
goodness is the query. Hindu religion recommends that to be with goodness is preferred
to, to be with facts.

Let us take an example to understand this. This is an example given in this context to
show how false talking sometimes leads to righteousness and how talking facts can cause
sinful effect or unrighteousness. In this story, we see a pious person sitting on cross roads
watches a woman coming from one road she appears to be in some trouble and seems to
want to get rid of something and for that, she was running away. She at cross roads takes
to right side road and moves in that direction hurriedly. After some time he sees two men
not looking decent and with willful character seem to approach coming from the same
road. They look around and then ask this pious man if he has seen any woman passing
by? Knowing from the appearance of these two person pious man realizes that these two
are after that woman for some evil purpose. Now he has two things to do. To tell facts
amounted to allow that helpless woman to fall in their evil hands or to tell them false and
save that woman from these bad characters. Here is a dilemma. Nevertheless, by Hindu
logic in such a situation, talking false was akin to virtue and talking facts was sinful. He told
them the wrong direction, saved the woman, and earned virtue. We often come in such
situations and our better sense tells us to talk or do false and save some body from
trouble. Talking false to save some good cause is virtue in Hindu belief. That means,
according to Hindu belief fact is not always truth. Here we should note that our secular
government and its constitution recommend that, citizen must tell always fact. Here
Hindu religion differs with government law.

Often we do that and if that is done to achieve good cause then talking false amounts to
helping truth (here truth means God) and talking facts amounting to helping untruth.
Therefore, by Hindu religion a person is expected to serve good and oppose bad by
whatever means. Ultimate aim of a Hindu is to be with truth (God) and keep away from
untruth (Evil). In this story, we see that pious person considered saving that woman was
truth and telling fact to those bad characters was untruth. However, by factual
consideration things were otherwise. To help innocent, good, well-meaning person he took
to good deed and that was correct according to Hindu interpretation. In our life, we come
across similar situations very often during those occasions we should use this argument
and prefer to be with Truth and keep away from Untruth.

Here we come across such situation where we have to do wrong any way. In wrong
doings, we notice some wrong is less sinful and other more sinful. In such a situation,
we should choose lesser evil.

A Hindu, who keeps alert and avoids higher evil, stands to be more virtuous, and this
situation often, arises when a person has to give witness in judiciary court. We notice that
some willful persons are correct factually but for that reason if he gets advantage over
other who may not be factually correct in such a situation if witness tells that factually
correct and prove the point that ultimately goes to be bad and supportive to untruth. In that
case, such a witness even though factually correct being against the cause of
righteousness does a sinful act. We should avoid and give witness that shall support the
cause of God, goodness or righteousness. Here truth is purpose of God and that is above
any factually correct matter. This shows that by Hindu approach serving the cause of God,
goodness or righteousness is above everything else and so is favored at all costs.

We have to consider here how government and God differ on that note. Our Laws
designed to do justice are based on factual reality and not Truth. Therefore, if you support
government then you go against the Truth or God. A Hindu stands to suffer here from this
dilemma. If he wants to be with government law, then he may be crossing the law of God
and so commits sin; and so he loses in spiritual status. Hindu shall have to decide whom
to side and that will indicate whether he is committing sin or enjoying virtue. Government
laws are designed to benefit certain people and not to serve the cause of Truth or God.
Even though it pretends to do so and thus by that consideration I have to admit that if
government laws are not in favor of Truth but indulge in factual matters that may be
against Truth, then a Hindu must break them to serve the Truth. Here I would like to
discuss how human laws or government laws were formed.

During Satya Yuga, ancient times, human society wants to make laws those will be aligned
with Truth. However, over the period now in present Kali yoga, some stakes began to gain
preference over Truth. Many of our present day laws are not aligned with Truth but they
are designed to serve a certain stakeholders. This applies to particularly laws concerning
financial matter. All those laws can cause problem to a Hindu who wants to be with Truth.

British laws are based on common sense. In most cases where laws are based on
common sense, we notice that such laws do not cross with Truth. Certain laws are made
to protect interests of politicians or powerful people. In such laws, we often see that they
cross the Truth. Well being in such laws differs from the wellbeing generally understood as
Truth. A Hindu is expected to manage his/her affairs in such a complicated situation so that
he/she stays put with Truth and not facts. At times, this policy may prove fetal to him if
Government is made of evil doers. If the government is made of evil doers then the
wellbeing of that government and its laws is exactly opposite the wellbeing expected
otherwise. In the government made of sinners this situation may arise. Under such
situation, we often see that the verdict given leads to sinful situation. Evil benefits and
virtue suffer. To avoid such a situation from developing in a Hindu society care be taken
that evil people do not come in power.

To understand this Hindu should know the play of evil element generally called Kali (Satan)
in a human society. In Hindu thought, this Kali (Satan) is divided in four, they are
Rakshsas, Danav, Asur and Daitya, and they are considered as part of invisible Nature.
We shall not go in that since that subject is beyond the scope of this book.
Guidance to Hindus on Food habits, physical activities and thinking

Hindu life comprises of these three activities, namely, what to eat and how to; what to do
for body activities and last but most important is about how to think and on what to think.

First we shall see what guidance Hindu tradition gives to a Hindu about food habits. As per
the design of Mother Nature human being is supposed to eat both vegetarian as well as
non-vegetarian food for his sustenance. What food a creature should eat is decided by two
things. One is the structure of its teeth and other is the digestive system naturally it has.
Our teeth structure and digestive system are designed to accept both types of food,
vegetarian as well as non-vegetarian. In our digestive system along with what digestive
fluids, we have other things also matter. What type of flora and fauna we have in our
entrails matters. These microorganisms help our digestive system to function properly. In
entrails of vegan animals they have a certain type of microorganism that helps the
digestion of vegetables particularly cellulose and hemicelluloses in raw condition. Those
microorganisms are called in general terms flora and fauna. In our entrails, we have
different type of microorganism that helps if digesting proteins, fats and minerals. This
clearly shows that a human being is designed to eat meat, fish and along with that
vegetarian food, that is not containing much of cellulose moreover, that food is cooked to
be digestible by our system. That clearly means eating meat, fish is natural and all natural
arrangements are virtuous and so eating that food are not sinful. Other measure difference
in naturally vegetarian animals and human is that they eat that raw whereas we have to
cook all that in most cases. Our digestive system is not strong enough that it can break
those components and digest them. To make it easy we have to cook all our food. That
means our vegetarian food is not exactly same as that of naturally vegan animals. We
cannot eat wheat grains or pulses raw the way a cow can eat. Our food habits are also
controlled by the atmosphere in which we live. In cold countries, we need more meat and
fish with fat diet to supplement for those extra calories we need to live in that atmosphere.
In warm climate, we do not need that much of heating calories and so we can manage with
more of plant food and we have a balance of both these foods. Therefore, we see people
living in warm climatic conditions prefer more plant food to meat and fish food. India being
a country in warm climatic zone our Jain ancestors recommended plant food to
supplement for animal food. If we accept this argument, we can understand why our
ancestors recommended plant food over meat food. Unfortunately, today we notice that
has become a sort of prestige issue. If we take that recommendation in the most scientific
manner and not make it a prestige issue, tangle over what food Hindus and Jains should
eat will be resolved more amicably. As per diet science in cold countries, generally meat
food should be 70 percent and balance plant food. In warm countries, this ratio should be
50-50. Here we should note that present vegan are not strictly vegan they are lacto-vegan,
that means they have milk supplements to replace normal meat food. Many prefer along
with vegan food and milk eggs to supplement for much needed additional proteins. Eggs
from well-managed poultry farms are lifeless and so that amounts to eggs from that source
as vegan food. However, that desire to make prestige issue over such matters is our
problem.

Vegetarian diet was introduced by Jain thinkers on the basis that they presumed, eating
meat amounts to killing those creatures and so that amounts to do violence. Here violence
means giving pain to somebody. Giving pain is sinful and so they recommended vegan
food under presumption that it is non-violent food. We also notice that all so-called
vegetarians are actually lacto-vegan that means they take a copious quantity of milk as
meat supplement. Even Jains take milk in their diet and talk of non-violence forgetting
conveniently that the milk they consume is actually meant for calves of those cows.
Depriving those innocent helpless calves of their milk and eventually killing them is horrible
type of violence Jains commit but that sinful act they conveniently sideline. Brahmans
imitate Jains in this matter.

What is violence that can be sinful we have to understand before we proceed with this
topic. Hindus do not consider all types of violence as sinful. If a violence happened by
accidence and that is not done deliberately to cause harm to some then that accidental
violence is not sinful. Jains due to their ignorance consider that killing causes violence and
therefore, that killing is violent and so sinful. However, modern science provides for
methods by which killing is done without violence or pain. Therefore, killing done without
pain cannot be considered as sinful killing. As a result, if an animal is first desensitized and
then killed that killing is not sinful. That means, meat food can be procured without pain
and so such meat food is not sinful. This is possible with animals and birds but not
possible with plants. We know today that all plants are alive and sensitive to pain. Dr.
Jagdish Chandra Bose proved this important scientific truth in 1902. After that, many more
scientists added more proofs to prove this truth. Jain Tirthankars were not knowledgeable
enough and so they considered that plants are not sensuous or alive and so eating that
does not amount to killing them. They on this belief recommended to their followers that
they eat only plants and abandon meat food. Now that we know that plants are equally
alive eating them after cooking them or otherwise is as violent as animal food. Difference
in plant food and meat food is that killing animal without pain is possible but killing plant life
without pain is not possible because, as a result all plant food is available only after it is
killed with pain. This shows that Jain philosophy is not scientifically correct. As compared
to the Jain Tirthankars Vedic, seers were more knowledgeable. Vedic seers were aware of
the fact that plants are sensitive to pain. In Manusmruti, it says that our kitchen is equipped
with five slaughter places. They are broom, cooking vessel, grinding stone, mortar and
pestle, and stove. These five things cause killing of life in plants and other places.
However, Vedas also explain that killing of life in these places is unavoidable, so it is taken
as accidental or unintentional, and so by our previous argument this is not sinful.
Nevertheless, Vedas accept that this killing with pain definitely cause some sinful effect to
household. Manusmruti on this recommends that host and wife of the house should
perform some rituals to ward off those effects of evil. Those rituals are teach everybody
what good knowledge you have, do not insult anybody, and give food to needy, show
compassion to all who deserve it. In short, it tells to practice what we call righteousness.
That means, by Hindu belief righteousness is solution to all sinful acts
committed by a Hindu unintentionally. We know that everybody keeps on committing
unintentional acts of sin in our life and so righteousness we must follow to ward off its
effects. Lord Jesus has also recommended righteousness as solution to unintentional acts
of sin.

If there is no intention to cause pain to others and under such situation if one has to kill
even with pain, that killing is also not considered as sin according to Bhagwatgita. This
includes killing in wars and in punishments to criminals to save society from bad element.
In one saying, it says living needs killing other life that may be animal or plant. That means
we have to kill to live anyhow.

To this we should add what Bhagwatgita says to Arjuna, a person or any creature cannot
kill and deprive life of anything by his/her act unless Mother Nature wants that kill to
happen. It further adds that we are only instruments of Mother Nature and nothing else. If
Mother Nature does not want to happen that kill, that will not happen. Sinful effect only
appears if killing is done intentionally to quench desire for violence due to cruelty. Cruelty
is developed in mind when we are influenced by our false ego more by Anger, Jealousy
and hatred. When killing is done without these passions involved in that kill, cannot cause
sinful effect. This explanation covers the topic of food, which may be wrongly called sinful
just because it involves killing pray for food.

Here we note that Jainism differs here with dynamic Hindu religion because Jain
philosophy says, violence intentional or unintentional is always sinful. Hindu belief says
only intentional violence is sinful and unintentional violence is not sinful if over all
righteousness is practiced in day-to-day life. We have to choose food with this view in
mind. A butcher is not committing sin when he kills animal for food because his act is not
intended to cause violence while killing. However, we today have modern methods of
killing animals for food by which killing is accomplished without pain and so we
recommend that Hindu butchers should use those methods to kill animals for food. One
procedure recommends that before killing the animal butcher should pray to God and
request for permission every time killing is done. There are such optional
recommendations a Hindu butcher may follow. In such situation, that kill is actually
sacrifice in the name of god and so not sinful. Best method is to first desensitize animal
and then kill it, that way we avoid pain to it while it dies.

There are some other arguments also and we shall view them here to clear subject about
killing for food. As we have already noted that, we are made up of four components, body,
Jiva, Lingdeha and Atman. Here some seers ask who does the killing. Obviously, body
does it, but under whose instruction body does it? This question is important because sin
or virtue is effect, influencing Atman and not Jiva. If Jiva is doing killing while Atman is
aloof that killing does not cause sinful effect. Only if Atman takes interest in that act then
only that killing is possibly a sinful act. Here a Hindu must know that, when in any act of
thoughts or body Atman is involved. We have six passions and if any act of body is
accomplished under influence of any of these six passions then only that act may be
attached to Atman. If any of these six passions are not involved, then that act is of Jiva and
so Atman not involved. As for Jiva, the involvement of these six passions is always within
safe limits as friends and not enemies. When an animal kills prey it is an act of its Jiva for
body upkeep (in defense or for food) and so that is not sin, similarly we take it with humans
also under similar conditions. Killing for pleasure is not allowed under any circumstances.

We shall now see in more details more about meat food preparation. There are two stages
of meat and fish food preparations. First part is killing that animal and second part is to
prepare that meat so that it is suitable for eating (dressing meat) as wholesome food. We
have discussed the first part extensively so far. In second part, because there is no life to
feel pain there is no violence and so no sin possible.

However, when we eat vegetarian food it is divided in two types. One called green food
that is made up of leaves, roots, fruits, bulbs and flowers. Second type comprises of
grains, pulses, and seeds. Out of these two types first type, green food is always alive
when we prepare to eat it and so violence is involved and so it may be sinful. This is
contrary to what Jains recommend. In second type, there are chances that they are alive
when we prepare food out of them. Particularly grains, pulses, and seeds if fresh then they
are alive until the first one year. After that period, gradually some grains are likely dead
due to lack of respiratory facility or of any other reason while stored. Scientific investigation
suggests that almost all seeds are dead by two years of storage. After that period, they are
not alive and so any process done on those, to prepare food out of them does not cause
any pain to them, as they are already dead. In case of some flowers and fruits, they could
be dead if stale or over ripe and so eating them may be not sinful. This explanation shows
that if a Hindu insists that he/she does not want to do violence in vegan food then he has
to choose that vegan food according to the instructions given here. He shall not make any
food preparation out of fresh grains, pulses and seeds and he/she shall avoid all green
foods as far as possible. If grains are stored in airtight silos where dryness maintained the
stored grains die early due to suffocation. Here we should note that death due to
suffocation is painless death. Green vegetables also if stored in vacuum at low
temperature that green vegetable dies due to suffocation and yet it retains its taste. Under
vacuum condition, green vegetables die in 24 hours. Therefore, there are ways to prepare
vegan food without kill. Dead green vegetables lose their stiffness however they are good
to eat.

Some are Lacto-vegetarians. That means they consume milk as supplementary diet. Milk
is given by cow or any other female animal is supposed to be given to its calf. By taking
that away from those innocent calves, sinful act is committed and so under any
circumstance this diet is sinful. In short, we notice that in general vegan food is more sinful
than meat food. Nevertheless, we know that if sinful act is not committed intentionally but
by natural compulsion; then according to Hindu belief that is not to be taken as sinful act.
Therefore, a Hindu person may eat any type of food that suits him/her provided he/she
asks for pardons from the providence for that act and continue to live all life righteously.
Showing sympathy for all living things is part of that righteousness. In Jain religion
however, painful kill in any case, is sinful and so eating lacto-vegan diet is sinful for them
nevertheless, they continue with that and so Jains are living a sinful life all the time by their
concept. Jains do fasting as repentance to offset that sinful effect. Such fasting without
righteousness cannot ward off sin.

There is a story in Upanishad. In that story a sage asks a rishi why he is doing the job of a
butcher when he knows that killing is a sinful act. That rishi tells the sage, "If I do not do it
some other lesser prepared person will do it as that is food for people. By that, killing may
be done more painfully to animals. I do killing in the least possible manner to cause pain to
the animals to avoid sinful act that may trouble the society on whom that sin shall fall".
This story explains the subject in short. Here we also notice that sinful act done in the
cause of society can cause misfortune to that society as a whole. That means sinful act is
not limited to just a person but also involves society in which that person lives.

To keep this nature functioning some things are essential. Creatures are born and they die.
They eat each other and contribute to further development of this cosmos. No creature can
live without eating other creature or plant full of life. This was proved by an event given in
the gospel in which St. Peter saw a vision. The story of that is given in gospel of St. Peter.

It goes like this, St. Peter was traveling from places to places and in that at one village, he
saw people killing animals to prepare food for him. He did not like that these innocent
helpless animals are being killed to provide food to other people. He forthwith, ordered that
henceforth, no animal shall be killed to provide food to people and that all will be
vegetarians. At that, his followers began to eat only vegan food and stopped killing
animals. After some days, Peter saw a vision. In that vision, he saw a big canvas was
slowly descending from heavens. He was astonished to see that. Slowly as that canvas
lowered, further he could see many animals loitering on it. He could not understand the
meaning of that vision and so he called, "Oh my Lord please tell me the meaning of this
vision". On that, he hears a voice probably of God or Father in the heavens, as Christians
believe. In that, the voice told him that, "killing to eat animals is service to God and Man is
created by God as the most voracious predator of all. His one of the many jobs is to keep
the number of fast growing vegan animals in limit and so let people kill them for food but
not otherwise. Let man kill an animal with least pain to that and by that man serves God's
purpose". After listening to that heavenly voice St. Peter told about it to his followers and
commanded that let, they kill only for food but not otherwise and they shall kill with no pain
to those animals. Killing with pain to that animal for food knowingly is sin. Killing for food
without pain to that animal is virtue. This story if we want to accept as a part of Hindu
teaching then it also says that man is allowed to kill for food only vegan animals those
grow in number very fast and not any other. Killing for pleasure with pain or even without
pain and without any substantial cause is sin. As we know evolving Hindu religion, takes
wisdom given by Almighty anywhere is part of Hindu teaching and so this we may accept
as our guidance from God even if it has come from other tradition.

In Manusmruti similar order is given. In that, it commands that life can sustain by other life
and so for food killing animal. Bird or Fish is not sin. Since ancient times, our Hindu
religion has grown by absorbing wisdom from other visionaries. That is why; it is a
conglomeration of many ancient religions, those have perished in the course of time. This
makes Hindu religion different from Brahman religion in this respect. Brahman religion is
not as flexible and so it sticks to its age old and outdated narrow views. I will not be
surprised if in future we see Christianity, Islam and Judaism merge in the Hindu religion
that is like a vast ocean of religions amicably.

Mother Nature has created Man as a creature whose food is both vegan as well as meat.
This is proved from the scientific study of our mouth design and arrangement of digestive
fluids in our stomach. Since it is most natural, we must respect that, as anything that is
natural is always correct and virtuous. Anything that is not natural is always wrong, leading
to sinful effects. By this consideration both Jains and Brahmans are wrong in condemning
meat food.
Now after having discussed on vegan as well as meat food we shall see other basic five
limits about food that Hindu religion recommends as given in many books (Ayurveda) and
in Bhagwatgita. They are -

1. That food you like you should eat.

2. That food you can digest you will eat.
3. You shall not eat more than what your body needs.
4. You shall not eat that food which is bad for your constitution.
5. You shall not force other people to eat what they do not want to eat.

In these limits, there is no mention of vegetarian or meat food. That means, these things
really do not matter whether a Hindu eat vegan or meat food to sustain himself. First limit
is superseded by second, third supersedes second, and fourth supersedes third limit. This
arrangement gives a Hindu in planning his/her food habits well. Last limit tells a Hindu that
he/she shall not interfere with food habits of other people.

Many Hindus observe fast during some days and during some other days they prefer to
eat only vegan food. These practices have nothing to do with true Hindu religion. These
practices are introduced in Hindu society by Brahman priests. Therefore, these practices
really have no true value in Hindu religion. It is a matter of choice and not binding on any
Hindu that he/she must accept these borrowed practices. All such practices have come
from Brahman priests who are under influence of Jain religion. Some suggest that these
practices have been in vogue because such fasting is good for health. However, this
explanation need not be given any credence. Finally we may accept that every Hindu
individual is free to choose his/her food habit in accordance to the above given five limits.
There are many such practices we have amongst Hindus as part of our culture and not
religion.
We also note that many so-called upper class Hindus under influence of Brahman priests
give only strictly lacto-vegan offering when they perform Puja of their gods. Nevertheless,
we should note that such lacto-vegan offerings are not binding on Hindus. They, if find
better can give meat offering to their gods because all Hindu gods are accepting meat
offering. During Vedas, all offerings to Gods were always made up of meat preparations.
The change to this lacto-vegan was introduced during Brahman era under Jain influence.
This discussion in this chapter is important because it is believed that a Hindu shall eat
only that food which he/she has first offered to his/her god. That means, every time one
eats he/she has to first offer that food to his/her chosen god and then eat it as if it is gift
from that god. This offering is not very obvious but he/she offers it in mind that the food he/
she is going to eat is offered to god. It is a mental prayer. We eat to keep our body and
soul together and so what you eat is not important what is important is that it is wholesome
to your needs. Brahman priests always interfere in many Hindu practices whenever they
are consulted by ignorant Hindus. Moreover, it creates many wrong notions in Hindu
minds. To avoid that mischievous behavior of your Brahman priest never consult him on
food. On most occasions, Brahman priest will advice host to offer lacto-vegan food to god
being worshipped this they do because they are lacto-vegan. Actually all Brahman were
meat eaters but during the time of one Brahman high priest by name Shankaracharya also
called Adi Sankar they came under influence of Jains and under duress they were forced
to discard their Vedic practices and accept pseudo Jain practices with only a facade of
Vedic religion. This is how present day Brahman religion came into existence. I feel that
we should know exactly what happened in the ninth century so that this measure change
in Brahman took place. Please note here, I have used term soul, soul refers to the
combined existence of Atman and Lingdeha. In Hindu terms that is called Lingatma.
Lingatma means Atman with sexual orientations. Pure Atman does not have any sexual
orientation. In life of an ordinary person, his/her Atman is always combined with its
Lingdeha. In the endeavor for spiritual development, Hindu individual is supposed to nullify
Lingdeha and set Atman free of it.

In ninth century one Brahman priest by name, Adi Sankar was traveling across Hindustan
to prove dominance of Vedic religion above all other sects those were in practice in this
land of Hindus. He had defeated almost all opponents in that endeavor. Finally, he was
going to defeat the last Jain scholar from Gujarat by name Mandan Misra. The meeting
was arranged at Misra's home. The dialogue continued for seven days and finally Jain
scholar Mandan Misra accepted that he is defeated. That was the last challenge Adi
Sankar had and after that he was going to declare that Brahmanism is the superior most
religion of all. According to the wily practices of this Brahman high priest, Mandan Misra
had to die by cremation alive. Adi Sankar had until then killed all those who were defeated
by him by cremating them alive. Brahmans in the company of adi Sankar began to prepare
for that last cremation alive of Jain scholar. At that time, a voice resounded from the inner
chamber of Mandan Misra's home. It was voice of wife of Mandan Misra.

Mandan Misra's wife warned Adi Sankar about the cremation that he was planning of her
husband and accosted him that he has defeated only half of Mandan Misra and he has yet
to defeat the other better half of Mandan Misra; only after defeating that, he may plan for
that inhuman punishment on her husband and herself. According to Hindu concept of
marriage, husband and wife are treated as one person and therefore each one is only half
of that union. Adi Sankar accepted that challenge heartily. He was rejoicing over that, that
after defeat of his wife, he would be cremating both of them on the same pyre.
Mandan Misra's wife was very shrewd. She put some conditions before the debate began
as conditions of that part of the debate. First condition was that if Adi Sankar she defeats
him and his followers shall stop eating meat preparations and accept many Jain customs
as part of Brahman religion. On that, Adi Sankar added that in that situation Brahman
would be priests of Jains in their shrines. Jains did not have their own priest community
and so it was accepted. Jains also demanded that in such a situation Brahman would
endeavor to convert Hindus to their vegan sect by persuasion and compulsion. Second
condition was that, the topic for debate she will decide because she told that she is not a
scholar like him and so he has to give that concession to her and as Adi Sankar was very
confident of his scholarship accepted that condition with gusto. Third condition was, when
the debate begins no body will help or prompt Adi Sankar in that debate and all answers
he will have to give on his own ability. Fourth condition was, she will begin the question
first, Adi will answer, and during debate, the one who won in the previous session will have
prerogative in deciding the topic of new discussion and will ask question. Adi Sankar
accepted all these conditions for the debate, as he was sure that he would definitely defeat
that woman, an ordinary housewife.

On that note, debate began. She asked questions on sexual relations and experiences. On
that, Adi Sankar was not able to answer because he did not know anything about those
experiences being an ascetic. Many of his followers were well versed in the matter but
because of conditions accepted by him, he could not avail of that help. He lost first session
miserably. The debate continued and soon Adi Sankar realized his mistake of accepting
those conditions and finally accepted the defeat. After that shameful defeat, he ran away to
Himalayas never to return.

This story explains why present day Brahmans are toeing line of Jains and why they do
what they do with Hindus. However, as we know not all Brahman were his followers of Adi
Sankar and so, those who were followers accepted those insulting conditions put up by
wife of Mandan Misra. Those who are not followers of Adi Sankar do not accept those
conditions and so, most Brahmans who are not followers are continuing practice of Veda
while followers of Adi Sankar practice that hybrid religion what we call today as Brahman
religion. This explains why Brahman is lacto-vegan.

Brahman began to copy many rituals and other practices of Jains to keep pace with them.
Secretly Brahmans follow commands of Jains and force gullible Hindus to follow them.
Paryushan period Jains honor to that Brahman have parallel occasion during rainy season
and they insist that during that period very strict observation of vegetarian food is
maintained. Brahmans are performing many pujas for Jains in their shrines. Brahmans
have lost all Vedic practices due to this. Vedic practices essentially involve meat food as
offering that they do not do. In other words we should understand that present day
Brahman are not true Vedic or Sanatan in their practice and what claim they make of being
Vedic or Sanatan is a false claim and so must be challenged. As a matter of facts, Hindus
should not allow this perverted Brahmans to perform their pujas. However, most Hindus
are not aware of these facts and so Brahmans continue to fool Hindus.

Guidance to Hindus on physical activities -

Physical activities involve most body activities we perform during our life. Our body
performs two types of activities. One is that type required keeping the body alive. Other
activity involves activities of body required to satisfy our passions of different levels. To
understand them, we shall see what Hindu Yoga Shastra (Hindu science of Yoga)
suggests. We have already seen that our self is made of four basic components they are
body, Jiva, Lingdeha and Atman. Our body has five sense organs and five working organs
by what we do all our activities. Jiva is the life force of body to put in modern scientific
language we may say, if body is hardware Jiva is its operating system (OS). Jiva comes
along with body and goes when body dies. We also know that in our cells, we have many
components and they are controlled by one chemical popularly called DNA. Our body has
four elementary needs and they are, keeping body alive by feeding it, to protect body from
internal as well as external exigency such as disease, accidents etc. to procreate similar
species through sexual intercourse. To get rest and relaxing activity so that body and mind
can get relief. All these involve much activity.

Lingdeha carries in it all record of deeds of our previous life. This element creates
complications in our life as it often interferes with simple natural functions of Jiva. Life
becomes complicated due to that. Our birth chart we believe shows the map of our birth
activities as recorded in our Lingdeha. Some scientists believe that the DNA I mentioned in
the earlier discussion also holds records of this Lingdeha. All our passions are recorded in
that and we live our life by those records. This Lingdeha decides what sex we have. Hindu
Yoga science says that after the conception takes place in due course our heart begins to
beat. Yoga science accepts that exactly at that time the Lingdeha along with Atman enters
that fetus. Then the sex of that embryo becomes fixed. Atman does not have any sex
orientations but they are with Lingdeha and so it is named Lingdeha. Deha means body
and so Linga of that body as it shown. We shall not go any deeper in this topic as it is not
in the purview of this book.

Atman is like a passenger traveling in that body, Jiva is the driver of that body, and
Lingdeha is the company of Atman as it comes with it and stays with it all the time. This
metaphor helps in understanding the various functions of these four components of what
we are made. Here we shall see an example using this metaphor. Lets us consider that
our body is motorcar or taxi, so Jiva is the driver, and Atman is the passenger in it and with
him is his companion Lingdeha. The travel is the life we live. We shall take four different
models to understand interrelations in these four components.

First model -
In this model, Jiva is driving the body as per the inborn instincts it has and the travel is
normally progressing. During travel is on, occasionally passenger Atman begins to give
instructions to Jiva; about how to drive and here its companion Lingdeha keeps on adding
its suggestions to add to further complications. This confuses Jiva. According to the
established manner passenger is not to cause any interference in work of Jiva, here driver
but often that rule Atman violates under influence of its Lingdeha and life becomes
complicated. If Jiva allowed doing its work and Atman (that is our self) concentrates in its
penance (meditation) the travel of life would be very pleasant, without any hurdles but
often that does not happen, and we complicate our life. To keep aloof from activities of Jiva
is the first principle of Yoga Shastra. Generally, most ordinary persons consider that his
body is himself. However, it is not true. This he realizes only when he grows old and his
body along with its Jiva refuses to co-operate. This experience of body's non-co-operation
at old age gives him the realization that he and his body are two altogether different things.
A Yogi keeps this in mind and he need not become old to realize this awful experience.
There are four models given in Yoga Shasta. Here we consider only first to explain this
subject. For more models, you can study the Shastra.

In Upanishad by name, Kathopnishad a story is given that matches with example of this
model.

In Bhagwat Gita activities of body to do these four basic needs is called Yogkshem. It is
believed that our Lingdeha keeps on upgrading as we live our life. It is similar to what
computer memory does while keeping track of the activities of the microprocessor. At the
end of life, our Lingdeha has different records as per the activities of this life. Moreover,
when we die, we carry with us that renewed Lingdeha and when we are reborn, that
renewed Lingdeha continues to guide our Atman in that new birth. This topic is beyond the
scope of this book and so we shall not go further in that.

Sustenance of body is the first need and many of our activities are associated with this
activity. We study to be able to become competent to earn so that we can keep our body.
We work to earn. Many activities are interconnected in this and to elaborate on them may
need volume to write. Yoga science recommends that all our activities be in safe
limits so that nothing goes out of control and by that, we may have to suffer.
This is the principle of Limits. This principle applies to all our activities. Therefore,
Hindu religion recommends that we keep all our activities in that limit. To understand what
is that limit in all these various activities we study Yoga science. Here we shall see some of
the main limits as we progress in this topic further. One of the principle attributes of
God is Limits. This shows how important this attribute is.

Protection second need

Every individual needs protection from possible advancing of adversaries. Jiva with its own
instinct along with cues coming from Lingdeha manages all protection activities. This
comprises of protection from diseases, accidents, enemy activities etc.

Jiva has basic intellect (mind) that gives it common sense and smartness (survival
intelligence) to do that work of protection.

Third need is procreation this is a very complicated type of need. It also contain in it
fourth need in many ways. Sex activity becomes part of this need. A person desires to
reproduce similar species by sex activity. A desire to produce next generation is the part of
this need. A Yogi will not involve in this beyond the safe limit that his/her body sets. Any
additional involvement is considered as sin by Yogi but for ordinary persons that extra
sexual activity becomes fourth need called relaxing or recreation and resting.

Fourth need is relaxing, recreation or simply resting. Body needs rest after doing work that
comes in it. This also includes recreation and relaxing activities. Playing games, enjoying
music, dance, sex, eating and many more such activities come under this need. Within
safe limits, all these recreating activities are helpful to Jiva. Atman really does not need
any relaxing. However, often we notice that Atman crosses its limit and begins to take
active interest in such matters; and there the problem begins!

Even though we have considered them as separate, actually in our life they are completely
interwoven and may not be separable. This mix of these four needs makes our life. While
Jiva is managing them by its own instinct with help of its mind, often Lingdeha may also
contribute from its memory. We as Atman are expected to keep careful distance from them
and allow Jiva to manage them successfully. Principle of limits in all these activities when
practiced properly we avoid doing sinful act during our life. This is general guidance to a
Hindu so that he/she can live his/her life properly.

Guidance on how to think -

This is the third activity of our person and that is about our thinking pattern. Thinking is a
continuous process going on in our brain incessantly. Our brain continues to keep thinking
on topics of concern or otherwise. This habit of brain to keep thinking is at times a problem
to us. As we already know that, our first instance of sin or virtue takes place in brain in the
form of a thought. These thoughts of sin or virtue lead us in our life. If a Hindu decides
that, he/she shall not indulge in wrong types of thoughts that shall decide his/her life's
happiness or contentment. Hindu religion deals extensively in this very important tropic to
understand how to achieve permanent contentment through proper thinking.

Our thinking process is divided in two types. One type refers to thinking, that is logically
correct and other refers to emotional thinking that is not logically correct often. Logically
correct thinking is mentioned as thoughts of intelligence and emotional thoughts are
mentioned as thoughts of mind. Intelligence and mind are two ways by which our brain
works. That means mind is a type of thought and intelligence is a type of thought.
Emotional thoughts are primarily due to influence of the six passions we have considered
earlier. Because they are guided by emotions, they are not necessarily logically correct but
only emotionally correct. Our passions often drive us away from proper thinking. If man
knows how to bring balance in these two types of thoughts, he/she can be happy. When
that balance lost, man becomes unhappy. Thoughts causing sinful thinking and virtuous
thinking our brain develop. Our life is extensively influenced by our thoughts.

Mind or passionate thoughts often override intellectual thinking particularly during young
age. As we grow old our body demands for passionate things reduces and when we are
old, most passions are lost and at that, intellectual thoughts can work more easily.
Therefore, during young age it is very difficult to control those thoughts driving body to
indulge in matters those may lead the person to commit sin. That means our mind if not
controlled effectively we are likely to be sinners. Hindu religious teaching tells that during
young age a Hindu person should be aware of this fact and be warned of its ill effects. In
this book, I have written a separate article on how our mind works. Some seers suggest
that we have two minds one of our own Jiva and other is of Lingdeha. These two minds
continuously work together or work in conflict; this depends upon that individual. In Hindu
religion, every follower of this religion is expected to understand complex functions of
these two minds and control them. This process is called penance.

Mind when indulges in passionate thoughts it also develops thoughts full of imaginary
things. Poets, writers, thinkers, scientists, artists are all guided by this ability to conceive
imaginary thoughts and we develop things out of these thoughts. Many arts, sciences are
developed by using this mind. These are good effects but there are bad effects also due to
mind. Most sinful thoughts are due to this mind. A person can be an evil doer only because
of wile thoughts his mind develops. In this process, intelligence plays a very important part.
Intelligence can interfere in that thought process and guide thoughts in the appropriate
direction. In every person's, brain this debate continues restlessly. To be or not to be is the
type of agitation we experience in our mind and depending upon the feedback from
Lingdeha of that person final decision brain takes. A true Hindu should be watchful of this
conflict between mind and intelligence. Proper up bringing or consultation from mentor and
effects of past deeds help that person in taking correct decision so that his/her life is not
sinful but virtuous. Intelligence is function of our Atman.

Our brains as we all know, continuously gives out various thoughts. These complex
thoughts make our life confusing if we are not in position to understand those thoughts.
Intelligence we use to create a type of thought that does the work of judging these different
complex thoughts we often have in our mind. Our intelligence can develop many types of
intelligent thought processes and we when become Yogi these types of thought process
help us in controlling our wrong thoughts. These thoughts actually keep watch on wrong
thoughts and so they are called police intelligence. A Yogi becomes successful if he has
developed police intelligence that keeps constant watch on all thoughts produced by mind.
This police intelligence helps us in keeping sinful thoughts away.

The best way to control thoughts is to have no thoughts at all. To be in thoughtless

state is the very first step to Yoga practice.

Controlling thoughts is a technique a Yogi should study to be a successful Yogi and by that
a true Hindu. Our brain works in a particular manner. We shall first see those
characteristics of brain.

When we concentrate on any of our sense organs out of five (ears, nose, skin, eyes, and
tongue), we cannot at the same time, attend on any other organ and so we cannot do
thinking also because mind is also an organ.

First characteristic is that when you concentrate your attention on something; for example,
if you are seeing something very intently then you cannot at the same time use any of your
other sense organs. We also note that when we concentrate on something our mind is
totally engaged in that act and so our mind cannot do any thinking simultaneously. This
natural arrangement a Yogi uses to stop thinking. By concentrating on some thing we
stop thinking. This process is the basic of Tratak practice.

Second characteristic of brain functions is that at a time we can think of only one thing. For
example, if you are concentrating on a chanting of a mantra you cannot think of anything
else but that mantra.

Third characteristic is our thinking process is habit forming. That means if you develop
habit of thinking of something repeatedly you continue to think on that thing automatically.
For example, if you have developed habit of thinking of sex you shall continue to have
thoughts of sex only. All our vices are due to this characteristic and this characteristic is
used to develop habit to think of good things and avoid bad thoughts naturally. Human
being can mold his behavior by using this characteristic properly. A Tamas Hindu can
become Satwik by using this effectively.

Now we shall see how this understanding of these three characteristics you can use and
become a good person or a true Hindu. Popular method to stop thinking is to concentrate
on a chanting of Mantra that the person likes most. As he continues to keep chanting that
mantra, his all attention is on that mantra. He should listen to that mantra only as he
chants it aloud or in his mind. It is preferred that the chanting is done in mind, as nobody
shall know that you are chanting. This is because chanting of a mantra is essentially a very
private matter for that person. When he develops habit of that gradually, that person enters
in that mood of chanting the mantra automatically. He stops thinking as he just cannot
think and chant simultaneously. After a long practice of this yogic discipline, he could really
enter the state of thoughtless mind. Longer you remain in that state more virtuousness you
earn. This is also called Japa Sadhana in meditation. Thoughtlessness is meditation.
When a Hindu can attain this level, he/she can accomplish higher levels of virtuousness
and great merits. That means the best way to earn virtuousness is to practice
thoughtlessness. You can progress in your spirituality only through this meditation. Except
for those essential thoughts (neutral thoughts) needed for upkeep of our body, all other
thoughts he/she has to discourage.
Gautam Buddha a great seer of ancient times in whose name a separate religion is
attributed did not believe in this method of chanting a mantra in the name of any god. He
did not think it necessary. He invented new method to attain thoughtlessness. That
practice is known as Vipassyana. In Hindu Yoga science, this is called So-Hum practice.
Every Hindu should know of this, as many Hindus may not like to pray for any god. Many
Hindus are not theists. For them as well as for those who want to meditate without praying
for any god this method is important. So-Hum is two sounds coupled, emitted by our nose
when we breathe. 'So', is that sound which comes when we breathe in and 'Hum', is that
sound that comes as we breathe out. These sounds are not coming from our vocal cord.
They are called Anahat sounds, meaning, sounds created without any vibration of any
cord. Concentrating on these sounds as they are emitted is meditation. All living beings
make these sounds in their own style. While we live, we make these sounds. These
sounds are the indication that we are living. There is no language in it and so it is not
bound by any language limitation. We are chanting this cosmic mantra ( ) as it is
rightly called, and so Guatam Buddha suggested concentrating on this cosmic mantra for
meditation. That is the kernel of Vipasshyana. Hindus have named it by the sound
sequence as it comes from our nose when we breathe and so it is called So-Hum
Sadhana. Some Yogic schools prefer reverse order Hum-So, makes no difference.

In our daily routine life, we have to think of many things, some are essential, and some are
not. We have a habit to waste our time in many useless thought. Here we understand
thoughts developed by Jiva to do its body upkeep job as Yogkshem. Atman is not
supposed to interfere in it. These thoughts indulge in six passions in limited capacity and
so it is not sinful. Unfortunately, if Atman under influence of Lingdeha begins to interfere in
them trouble begins and we begin to commit sinful acts due to that. A true Hindu should be
watchful on that and if he/she has developed police intelligence that will help in stopping
that interference. Apart from Yogkshem thoughts if your mind is having thoughts of no
particular utility, they must be stopped. When there is no particular work for your brain, it
should be forced to do meditation. Meditation gives relaxation to our brain. Those Hindus
who have acquired this understanding do minimum sin and progress in his/her spiritual
career that is the very intention of our birth. Meditation also helps in keeping good health.
That becomes possible because when we stop thinking, a lot of blood that is wastefully
consumed in brain we save and that becomes available for other parts of body. This helps
improve our body condition. Many body disorders are deviated and that improves our
health. There are several advantages due to meditation. Important parts such as heart,
lungs, kidney, pancreas, digestive system, are often deprived of blood that they need due
to wasteful thinking; particularly thoughts of anger, hatred, jealousy, fear consume very
large quantity of blood. When we stop wasteful thinking, brain relaxes and needs lesser
quantity of blood. This blood is taken to these vital parts and by that, they improve their
functions. Practitioner of such meditation develops better health, youthfulness, vigor, gets
peaceful sleep. Other way of meditating, we call tratak. In this, practitioner looks intently to
some object, usually they recommend a flame but that is not important, since we are
concentrating on that, we stop thinking and that serves as meditation. Simple meditation
by concentrating on our breathing I recommend to my Hindu brothers and sisters. This is
very simple and does not need any particular arrangement. Best time to do is when we
retire after the day is over and go to bed. On bed while relaxing concentrate on your
breathing, that is So-Hum Sadhana. If you do it properly and honestly, you generally go to
sleep in that mood. The type of rest you get by this meditation is excellent for our body and
mind. It has been seen that by this So-Hum Sadhana on bed people have cured of their
many body complains such as heart problem, blood pressure, complains of digestive
organ and many more. Therefore, we can say safely that true meditation helps a Hindu
spiritually as well as physically.
We have seen in earlier part of this section that imaginary thoughts some people develop
such as poets, scientists, inventors, artists. They often concentrate on those imaginations
and out of that, they attain a level of meditation. If this happens, those visionaries create
many great things and contribute to human society and along with that, they attain spiritual
level also. For such visionaries So-Hum meditation may not be necessary. Other people
such as students who study with concentration benefit similarly to meditation. Hindu Yoga
Shastra (Hindu Yoga Science) explains how by controlled thoughts a practitioner can
develop will power and use it to move spirits from invisible world. Capacity to curse and
bless effectively you can achieve by this technique. We should note here that such
meditation by a Satwik is much more powerful than that by a Rajas or Tamas person and
so science of Yoga recommends that the practitioner of this meditation should first reach
the level of Satwik for best results. However, that is not our concern in this treatise and so I
prefer to conclude here on this topic.

About auspicious and inauspicious occasions

Hindus often worry about right time to do things of importance. For that, they search for
auspicious time. Hindus want to decide appropriate time to begin a business, to enter new
home, to marry, to give name to newborn child, to begin any new work, so on and so forth.
Almost every important event Hindus insist must begin on an auspicious occasion.
Therefore, they want to find that auspicious time. For that, Hindus generally depend on a
learned astrologer who may be able to calculate the planet positions and from that decide
the most appropriate time to do that specific work, whatever it may be. This notion came in
practice because Hindus generally believe that stars and planet in the sky influence all
activities taking place on earth. By selecting the most appropriate time or moment to do
that work makes that work successful. Particular positions of these many terrestrial bodies
in sky they believe can influence things happening on earth. This belief has been brought
into effect due to astrology. Many complicated calculations are done to get to the correct
auspicious time. Even after all the efforts when the work done go wrong, they blame their
fate.

On this subject, we should take a note of what great seer, Sai Baba of Shirdi, gave to his
followers. The story says, on one day the chief of the village Shirdi approached Sai Baba
and requested to him that he has planned to fix marriage for his son and asked for his
blessings. Sai Baba gave his blessings and while doing that told him that, he should get
his son married immediately. On that, the chief told him that he has asked the village
astrologer to find appropriate time for marriage so that marriage shall be happy. Sai Baba
did not say anything on that and the chief goes to the village astrologer to get the
appropriate time or auspicious time for the occasion. Marriage is solemnized on that day.
Within a year his son dies. The chief grief stricken goes to Sai Baba and mourns for the
death of his son. Sai Baba asked him what happened of that auspicious time that the
village astrologer found out for the occasion. Then Sai Baba told him that had he
solemnized that marriage immediately as he had told his son would not have died. It was
the most correct time for that boy to marry. He warned him and all Hindus that we should
not waste our time and money in deciding an auspicious time for any occasion. Let god
plan it for his believer. This is because a human may be able to get the right time or may
not get it as all depends upon many things while deciding an auspicious time. Knowledge
of the astrologer, mistake in calculation, possibly wrong calendar, and such many factors
may influence that calculation and so it may go wrong. Therefore, a true Hindu should trust
his chosen deity and continue his work as per his schedule. He need not bother for the
auspicious time for commencing any work. He should leave the job of getting the most
correct time for the work in his hand and continue doing it in the most trustful manner. The
true Hindu (one who lives his life by righteousness) will be protected by his chosen god
and divine spirits around him so he need not bother for that auspicious moment. Deities'
around us help in making the job successful if the person is true. Hindu teachings say
divine and evil spirits in invisible nature are constantly watching every person in visible
nature. They may or may not interfere in our life depending upon our spiritual status. In
addition to this, effects of our past deeds of last births continue to hold on us in this birth.
Nobody can stop them from influencing our life in this birth.

This message suggests that Hindu should concentrate on living a righteous life and all
deities surrounding him will make him successful. To that, of course, his past birth deeds
continue to influence and that cannot be changed. This argument tells us that a Hindu
should not bother for auspicious time to do his work whatever it may be. He should
concentrate on being a righteous person. In Bhagwatgita Lord Krishna tells Arjuna if you
do your work with great sense of responsibility and righteousness God will help you and
make you successful in whatever work you do. Here he does not say that you must
choose time to commence your work. Here sense of responsibility means, you should
know the correct method of whatever work you do.

About many different spiritual practices amongst Hindus

Broadly, these practices are divided in two types, practice recommended for a family
person and other that is recommended for an ascetic person, a truth seeker or Moksharthi.
In practice for family person, main intention is to keep his attention on one thing and that is
to keep self (Atman) aloof from the activities of body needs. Jiva is competent in looking
after that. That means Atman should carefully keep away from activities of Jiva
purposefully. Jiva has a natural capacity to keep all the six passions in safe limits
therefore; Jiva indulging in them does not create any problem to Atman. If Atman
inadvertently happens to take interest in them, Atman probably exceeds that safe limit due
to influence of Lingdeha. On exceeding that safe limit Atman forces Jive and through that
body to forcibly indulge in any one or all these six passions, which may lead to sinful acts.
All the spiritual practices recommended for family persons are aimed at this.

We should understand what safe limit is and how that is decided. The six passions namely,
desire, anger, greed, attachments, jealousy and pride are required by Jiva to attain certain
demands of body so that it keeps in proper condition. Small children have no effect of
interference from Atman and Lingdeha in working of its Jiva. Therefore, they behave
exactly as Jiva needs, for example, they never over eat, they never over sleep, they play
just enough and take rest exactly as body needs. All animals also show this as they are
under control of their respective Jiva and as they do not have Atman in them; their six
passions never exceed the safe limits. When the child grows to a bigger boy all these
things appear to be different. Generally, up to the age of four, children are not influenced
by Lingdeha. Often we see they may over eat, over sleep and play more than what its
body needs. This happens as Lingdeha of the Atman begins to interfere in matters of Jiva
and body. Police intelligence if been developed, it controls this interference of Lingdeha
and that is the crux of spiritual practice of a family person. In the example previously seen
of Jiva as driver and Atman as passenger with Lingdeha as his companion we have noted
this. While Jiva works, as driver of body Atman as passenger should not interfere in its
work. We have seen in food habits; those five rules are to be observed. These five rules
apply to all types of desires. Here in these rules we have eating as desire to be noted. Put
the other desire and rules for that we make.
1. That food you like you should eat.
2. That food you can digest you will eat.
 3. You shall not eat more than what your body needs.
4. You shall not eat that food which is bad for your constitution.
5. You shall not force other people to eat what they do not want to eat.

This is achieved when family person has developed police intelligence to keep watch on its
all activities. Similar conditions we observe in other needs. Protection need should be kept
within limits so that you do not become aggressive and by that begin to indulge in violence.
In reproduction need, sex should be kept in proper limit. You shall not sex beyond safe
limit. Often sex is used for pleasure. Here also that limit applies. When you know these
limits, you become a successful family Yogi. These limits are very easy to observe and
therefore, doing spiritual practice for a family person is not very difficult. For example,
suppose you desire to eat a cake, you eat one. If again you feel like having one more you
may have that too but if you continue to feel that you should have one more and one more
then that is sign that your Lingdeha has begun to interfere in that. As you get that feel, your
police intelligence will order your mind to stop eating any more cakes. This applies to all
your desires. By practice, this becomes easy.

According to Hindu traditional custom a person after finishing his/her, usual family life can
enter in the spiritual practice of an ascetic as a truth seeker or Moksharthi.

During spiritual practice of an ascetic, these six passions are treated as enemies of Atman
because during this practice, normally Jiva has become dormant and body needs are
reduced to minimum level, as you have become an old man by that age. If a person has
done spiritual practice as family person successfully, he finds ascetic practice easy.
However, if the Hindu person has indulged in six passions in uncontrolled manner during
his/her family life, ascetic practice becomes difficult. The wrong habits he has developed
during those years are not easy to get rid of. Hence, it is advised that a Hindu person
should be careful during his/her family life and should develop the police intelligence so
that in later period of life if he/she wants to enter in ascetic spiritual practice to become a
Yogi, things will be easy. We often notice in western society, old people continue to crave
for sexual activity against the needs of that old body. This happens because they do not
know this Hindu science of spiritual practices. Amongst Hindus of various places, they
have developed many cultural activities such as festivals, rituals, customs; they help
him/her in controlling passions and give vent to them making them harmless. Hindu
society has a very useful place in these matters. Hindu society of Satwik people leads
pious lifestyle while that of Tamas may be suffering from many wrong activities. Societies
of Rajas people often we see keep swaying between Satwik and Tamas levels.

Worshipping gods or God is generally taken as an important part in spiritual practice for
Brahman religion. In Hindu religion that is of lesser importance, even so many Hindus
believer in those rituals as part of their spiritual practice. Here we should note that a
spiritual practice is essentially related to Yogic discipline. Worshipping deities is not
essential because by that you never gain any spiritual benefit (no virtue gained). However,
those who like to spend time in praying to his/her chosen god that may be added as an
additional practice. It is preferred that you spend time in meditation and in that if you want
to concentrate your attention on your chosen god that may help. That will help but if you do
not have any particular interest in any god, that will not matter much, for the spiritual
practice. We have already discussed about So-Hum Sadhana and Vipassyana methods of
meditation and so I do not want to write on it again here. A non-believer Hindu will do So-
Hum Sadhana and a believer will choose to meditate on his/her god. Both are equally
good when done with care. Many Hindus prefer devotional practice to spend their time in
company of his chosen God. This is called Bhakti.
About spiritual address
Spiritual address of a person is his/her position in the chart of Satwa, Rajas and Tamas
levels. In earlier chapter on "Concepts of Sin (Paapa) and Virtue (Punya) in Hindu
religion", we have seen one chart showing spiritual address of a person. When you want to
commence your spiritual practice, first you must ascertain your spiritual address. That is
very important. A practice recommended by Swami Ramdas three hundred years ago.
That practice helps in ascertaining your spiritual address. Some habits of mind and
mannerism are enlisted in that and the practitioner will note carefully which of them he/she
is having. Habits of primarily Satwik are given, habits of Rajas and those of Tamas follow.
If you sincerely note and find out of them which habits you have, then that tells you your
spiritual address. That means, spiritual address is actually your position in these three
levels. If you find that you belong to Tamas habits then, you have to improve upon them
and develop Rajas habits and by that, your address becomes improved. After that, you will
further improve upon that to become Satwik person. This practice may need some time
because it is not easy to change your old habits. This practice is called symptoms test.
This shows your symptoms whether you are originally Tamas, Rajas or Satwik. The reason
for this test is obvious. By Hindu traditional science, a person must first become Satwik
before he/she could indulge in any spiritual practice. Spiritual practice done by a Rajas or
Tamas will not benefit him. It is as if you have to first qualify to be a spiritual practitioner.
Only when you are truly Satwik by all your habits and thoughts you are qualified to become
a spiritual practitioner not otherwise. If you do not qualify for this and continue to indulge in
spiritual practice you may become a pervert, ruin yourself.

Next step in this regard wants you to understand thoroughly the six passions and their
activities in our life. This study helps you in controlling them, manipulating with them and
finally extinguish them. This is a long process and as many seers have noted it may take
for a normal person minimum twelve years called Tapa. This may be influenced by your
past birth merits in this regards and may be you benefit early.

Next step as you control the six passions, powers from the invisible world begin to contact
you and they begin to communicate with you and guide you in further progress. Often the
deity that the practitioner worships comes in and helps. For those who do not believe at
the beginning in such deity, realizes about their actual presence and after that realization
he/she becomes a believer and progresses. Hindus have a tradition of approaching a
spiritual GURU. This is a tricky business because we do not have any standard method to
test the genuineness of the Guru. If you are lucky and really get a true Guru, you may go
with him. However, if you are not lucky you may fall in the hands of a pervert and ruin
yourself. Tradition recommends that just the way a deity may approach optionally a person
of high caliber in this field of the level of Guru may approach you. That mean, you shall not
approach Guru, Guru Approaches. That is important. I sight an example of Swami
Vivekanand and Ramkrushna Paramhauns. Vivekanand (the disciple) did not approach
Ramkrushna, it was Ramkrushna the guru who approached him, That is the correct
method.

How a Hindu shall manage his/her Mind -

Spiritual practice and all other thought processes we do with mind. Mind is that type of
thought process where we think emotionally. Jiva has that type of thinking habit
intrinsically. Hindu seers have found that we have two minds one mind of Jiva and other
mind of Lingdeha. Our intelligence is considered as part of Atman. These two minds
continuously conflict with each other before we take any decision. This is everyday
experience of all persons. Mind of Jiva strives to help Jiva in keeping body and soul
together as per body needs. While it is, doing this with utmost efficiency mind of Lingdeha
continuously tries to put its thoughts in between. These are thoughts due to previous life
experiences. Different choices we entertain are actually the effects of this phenomenon.
This effect we take as intuition. Different persons have different perceptions and choices
because of this. This we observe as the child becomes bigger. Choices of taste, color,
clothes, and many other subjects we experience due to this. A very small infant does not
have any particular choice and accepts whatever it is given. However, as it grows, we
observe that his Lingdeha begins to take active part in life of that body and there we see
this phenomenon. At what age this we observe depends upon that persons Lingdeha
development. The conflict in these two minds is measure issue for a person to tackle. This
conflict continues for all life. Atman has intelligence, this intelligence often helps in sorting
out things before any decision that person takes. Conflict we experience particularly when
Jiva mind has decided work for its body Lingdeha mind rejects and demands more work
and work of different type that body must do. This demand could be a cause of that
conflict. Jiva always wants to keep body demands to minimum while Lingdeha mind wants
to exceed that as per inputs due to previous life records what we call Praktan in Hindu
term. Proper mind control helps in sorting out this issue. Every Hindu is supposed to
achieve it. A Hindu person shall bring balance in these two minds and that is possible if he/
she is practicing spiritual discipline such as meditation and such other Yogic practices. Not
all suggestion from Lingdeha mind could be wrong. Many a time, those suggestions are
helpful for that person to make living successful. Here also police intelligence comes to
help. Hindu Yoga shastra (science) helps in this conflict. We often have things like
ambition. This ambition is effect of previous birth deeds. A Jiva does not have things
like ambition.

Thoughts of mind are mostly emotional and so bent on some imaginary ideas while
thoughts of intelligence are logically correct. Balance between these two types of thoughts
we need, to make our life successful.

Our thoughts of whatever type (emotional or logical) are first expressed in speeches we
have in our brain. According to Hindu Yoga science, we have four different types of
speeches. They are Para, Pashchanti, Madhyama and Vaikhari. Para is the most subtle
speech. Hindu science says that its origin in at center of our body near monkey bone at
(Manipur Chakra). Pashchanti speech originates at heart (Anahat Chakra). Madhyama
originates at throat (Vishuddha Chakra) and Vaikhari comes from our vocal cords. The
language we speak comes from Vaikhari. When we pray in mind but our ears can hear
that, comes from Madhyama. A silent meditation on something comes from Pashchanti.
The language of Para speech is universal. All living beings speak in this speech. Language
of Para speech is common for all living beings. Therefore, when a Yogi reaches to this
speech, he/she can understand all languages without learning them. Messages from
higher spirits come to us by this speech, Para. After Para, speeches become more and
more coarse. Finally, we have our usual language that is the coarsest. As a Yogi
progresses in his/her spiritual practice, he/she begins to understand these more subtle
speeches (languages). Very first thought that our mind develops is in Para. From there it
transcends to lower level speeches until it becomes Vaikhari and we speak that thought.
Infants talk with its mother in Para and mother understands it. Mind and intelligence work
in Para most of the time however; they also work in other speeches as per demands.

We often have inner voice that gives advice. This is voice of our Lingdeha and it is in Para
speech. Through inner voice, it tells us about our previous birth experience to warn us
about something. Dreams and other vision we get and by that, we often get advice from
Lingdeha. Decisions taken by emotional thoughts often lead to failures and
decisions taken by intelligent thoughts leads to success. Therefore, we
should be careful about what thoughts are used to take a decision. A mixed
decision may give partial success and failures depending upon the level of mix of these
two types of thoughts.

Satwas, Rajas and Tamas qualities of our behavior

When a Hindu person decided to work on his/her spiritual development, he has to know
some things first. He/she should try to know his/her spiritual address. Therefore, for all
persons not the same spiritual practice is recommended. Aghor science of yoga shows a
graphical representation. I am giving it here so
that my readers can understand what spiritual
address is. Please see other graphics given
elsewhere. Note that different seers have placed
these three at different levels.
This graph will show how person rises from
animal level to divine level. Below Animal-level is
non-spiritual state, which finally reaches Satan
Level which some expert rate as negative
spiritual level. Similarly, as a person rises in the
level from Tamas to Satwik level finally meet
Divine level. Person at Satwik level is considered
as Satwik person or righteous person. Person at
Tamas level is at near Animal level. At this level, the spiritual power is at its initial level. As
we go up in the levels, we improve our spiritual level finally, to be righteous person or
Satwik person. An average person is generally at level close to animal level. At animal
level, he/she is having all characters of Jiva and Atman is dormant. As we progress in our
spiritual level we rise from Tamas to Rajas and then to Satwik. Simple ways to rise in
spiritual levels is to indulge in righteous habits and thinking. In addition to that, meditation,
So-Hum Sadhana and Vipassyana are other ways by what he/she can quicken his
progress in spiritual level. Other ways are to keep Atman from interfering in activities of
Jiva in managing the affairs of life. More information on this topic is given elsewhere in this
treatise.

These levels have nothing to do with how much person is educated or not educated. A
seemingly very high standard person by social status may be Tamas possibly similarly;
very simple uneducated person could be of very high spiritual level. To avoid all sinful acts
and thoughts is the way to improve your spiritual levels. We have already discussed about
many sinful acts and many virtuous (Punya) acts in our previous discussion.

Generally, those persons who are not careful about the six passions and their interference
in life are most of the time either Rajas or Tamas in their life style. Satwik are those who
are very particular about these passions. Keeping these passions to Jiva for its work and
Atman keeping away from them should be the policy of life. When Atman begins to take
interest in these passions that person's spiritual level begins to slide down. Such attitudes
are inculcated in person during the upbringing of the child. Therefore, family culture is
important for Hindu person. Some families encourage wrong attitudes in their children.
Those children in their life remain either Rajas or Tamas. Their spiritual level is low and so
they do not make a spiritually happy life. Moral values those inculcate in person self-
respect and respect for values such as honesty, truthfulness, mutual respect, should be
developed in the minds of child right at the very childhood level. This is the responsibility of
parents of Hindu children. Corrupt life style or shameless life style is the effect of absence
of these attitudes.
As sense of responsibility towards these values grows, that person begins to raise in
his/her spiritual level. However, he/she has yet not reached any level that is generally
attributed to a Yogi. That means, Yogic level is higher than the Satwik level. A true Hindu is
expected to be careful about his/her spiritual level and all attempts to attain higher level
are expected of all Hindus.

Rajas level is in between Satwik and Tamas. Therefore, Rajas people are those who keep
swinging between these two-end levels. Therefore, we see Rajas sometimes behave like a
Satwik and some other times as a Tamas. If they take proper care, they can reach Satwik
level and maintain it. A person's spiritual development is always through these levels and
no jump is possible therefore, those who know that they are at Tamas level should first try
to reach Rajas and then to Satwik. Rajas level is like a ladder joining Satwik and Tamas
levels. This we say because Rajas has many sub-levels through them it transforms into
Satwik or Tamas. Please see graphics given elsewhere to understand this.

A Satwik person if continues with practices such as meditation, So-Hum Sadhana or

Vipassyana can become a Yogi. However, one should note that merely by righteousness a
person could not reach a level where he/she may try to become a Yogi. Righteousness
can make you Satwik, but not beyond that.

In many other schools of philosophy,

they use other terms to express these
three terms, Satwik, Rajas and Tamas.
Satwik is called divine level. Rajas is
called Pashwi meaning animal level
and Tamas as Rakshasi or devilish.
They consider a different graph that is
given here. Aghor science suggests
that there are two more levels one
above Satwik that is named, Saintly
level and other slightly before Satan
level that is named wicked level. Most
perverted sinners come in that.

Life After death according to Hindu belief -

Here we shall first see what precautions Hindu person should take as he approaches old
age that is the nearing of death. Since death is inevitable, Hindu people take it with a ride
as approaching the best friend ever. Because Hindu belief says that, a death is our last
best friend. As a rule, we all know, old age is precursor to death in most cases except
accidental and unusual deaths. Precautions recommended here are good if practiced
throughout life. Nevertheless, at least, they are considered when old age advances. These
precautions help person surmount bad experiences after death that the dying person has
to encounter. These precautions make life easy and make death comfortable and
pleasant. Actual death is not painful and so one need not worry for that. However, some
things precursor to death may be painful due to disease like cancer or death due to
accidents. Many Yogis who have passed through that experience and returned to life admit
that death is a wonderful experience and after death, experience is pleasant provided you
have no bad habits or vices at that moment. Most people feel fright for death but that fear
is ill founded.
The precautions are, if you have developed any vices during life, vices such as smoking,
drinking, drugging, sex, you should stop indulging in them. Your old age life must be free
from such vices. For women they have their vices. Quarreling, worrying, sadness,
doubting, jealousy are vices of women. They should stop them altogether as they grow
old. These precautions are important because these vices continue to pester that person
even after the body is lost. Since you cannot indulge in them without body these habits,
make that soul, without body, a very miserable existence. All vices attach them to the
suffering Atman and Lingdeha of that Atman continue to encourage them even without
body. For person who, has not got rid of these habits, life after death is very miserable.
After death the suffering spirit of that person, virtually falls in the prison of his/her own bad
habits like a prisoner not able to move about in the invisible Nature where they stay as
spirits. Here soul means a combined existence of Lingdeha and Atman, in Hindu term it is
called Lingatma. Ghost or apparition is Lingatma.

There is no certainty that after how many years that person's Atman will get another
chance to be born again. Many Atmans continue to suffer from that for several years. This
is the reason why, in Hindu teachings, we say that after the youthful life is over the person
should think of getting rid of all passions and commence a life of a recluse. That is called
Sanyasashram, meaning, life of recluse. This sufferance is termed, hell, in some
philosophies. That sufferance is actually to the Lingdeha but as the Atman has wrongly
attached itself to that Lingdeha that Atman or Lingatma also feels the sufferance. To avoid
this catastrophe, Hindu religious teaching insists that a true Hindu shall sacrifice all
attachments to all bad habits and thoughts as old age approaches. Those Hindus who
accept this condition and live accordingly have a satisfied after death life as spirits. That
satisfied state of life is called Heaven. That means, according to Hindu science hell and
heaven is experienced by the person immediately after his/her death. If that he/she does
not attain during life after death that person's soul (Lingatma) becomes ghost. A suffering
spirit is called ghost. Lingdeha is an astral body with passions those that person
encouraged during its previous births. This astral body has definite sex orientation;
therefore, it is male or female. This astral body continues to keep its link with the body it
occupies even after death of that body.

We considered about bad habits and vices now we shall consider what happen if the
person is having good habits and good thoughts. True Hindu person who spends his/her
life in good thoughts and habits such as those lead him/her to virtuous life, after death
enjoys that as there is no sufferance from them. His/her life after death is pleasant. We say
he/she has entered heaven. Through out life if a person maintain discipline in thoughts and
habits so that no wrong thing will ever enter in his/her life, after death life is wonderful.
Spirits of such persons can move about freely in the invisible Nature and may be able to
help people in the visible world. A Hindu is supposed to be in virtuous habits such as
reading, writing, playing, traveling, where he/she does not indulge in any sinful act. If these
seemingly good habits become addictions to him/her, that could be harmful to him/her in
after death life. Everything must be in limits whatever that habit or thought is. Addiction of
good or bad both are troublesome.

According to Hindu custom after death, that body is cremated within 24 hours. This is a
very good practice because every person has developed some attachment to his/her body
in which he/she had spent his/her life. This attachment goes automatically as that body is
destroyed by cremation. In most other religions, that body is retained because those
religions are based on the belief that Jiva continues after death, they do not have
understanding about Atman and Lingdeha. If instead of cremation body parts are used to
transplant them in other living bodies this attachment may be confused and probably
destroyed. However, if the body kept rotting in ground as it is done in many other religions
the attachment between the body and Lingdeha of that body continues to pester the Atman
of that body. That Atman through its mental eyes watches the slow destruction of the body
for what it had developed attachment. This very painful experience is avoided when that
body cremated after death. When we see some techniques extensively used in Aghor
science, we find that some bones of dead person can be used to imprison that soul. The
wizard can use that ghost (soul of the dead person) to do many vicious acts against other
persons. This is possible if the body of the dead person is buried in ground. These wizards
exhume that body stealthily and use those bones. When body cremated, that becomes
impossible therefore, we may say that knowing these techniques well, ancestors of Hindu
community recommended cremation after death. Today we find that, most of the ghosts
wizards use to continue their malicious activities are from Muslim or Christian or Jew dead
peoples. Hindu ghosts are not easily trapped by their techniques. Wizards often visit
cemetery of these religions. Amongst all bones, chest-bone is most important to catch the
spirit and enslave it. Therefore, if a Muslim or Christian dead is to be saved from becoming
slave of a wizard its chest-bone should be removed before bury and cremate it.

Hindu science of religion says, after death that soul goes in a state of confusion. Adjusting
with this new situation takes ten days. After those ten days, that soul begins to understand
the new situation and begins to adjust properly with that. This period of ten days is termed
as period of Pretyoni, meaning corpse state. Hindus perform many rites to help the soul of
the dead person. They are termed Shraddha rites. As the person dies, he/she gets an
unusual experience. In that, he/she sees other previously dead person's souls. These
spirits initially refuse to accept the new soul unless it proves that he/she has backing of the
persons back in the society where he/she lived. That means, how many his /her relations,
friends value him/her and respect. This is achieved by the rites of Shraddha. If this rite not
performed by the relations and friends, that newly dead person may suffer due to that
harassment we may call it ragging by those older ghosts. As that happens, the ghost of
dead person rebounds back by way of revenge and begins to pester his/her relations in
their life. This is more experienced in cases of Rajas and Tamas person's death. Even if
the dead person was a very ordinary person after death, his spirit is not that ordinary. The
soul equipped with the power of Atman can be dangerous to those who might have
troubled him/her during its life. Therefore, it is recommended that Hindu individual shall
never misbehave, unnecessarily with any body however; negligible that person may be in
living world because, that person becomes impossible to surmount after death. This
becomes more important if that negligible person was highly placed spiritually, during its
life.

Performing a Shraddha rite is therefore, recommended in Hindu religion so that our dead
will live a better after death life. Brahmans do it with many elaborate rituals but that is not
necessary. A simple rite of giving food to needy people in the name of the dead person is
good enough only thing is that that should be done with reverence for the dead and not as
compulsion. Customarily Hindus prefer to give morsel (Pinda) of food to crows or cow and
that in the name of the dead person. If this simple ritual performed the dead persons, soul
becomes safe in the new community of dead ghosts in that invisible Nature's world. This
ritual is essential in case of death of a Rajas and Tamas person. Remembering him/her by
putting its photo frame in your house also gives you help from that dead ancestor.
For Satwik or a Yogi such Shraddha rite may not be necessary. Such virtuous souls are
seldom bothered by the community of dead souls in the invisible Nature. In fact, they are
welcome with admiration and awe. Very often, such pious souls serve the society of living
people as wholesome spirits as minor gods. If the Satwik person is of a very high order it
may get the position as divine spirit and when people worship it they may benefit. Many
such highly placed spirits of pious souls are prayed for by Hindus for help.

As the time passes and the dead person becomes an old ghost, regular Shraddha may not
be necessary. Simple offering of a morsel of food to crow or cow is enough to show your
respects to that bygone soul. That soul may gradually lose interest in his/her relations such
as sons, daughters and friends as time passes and generally it is believed that after many
years have passed no Shraddha or offering of morsel needed to show your respects to it.
This is the end of contact between the living and dead. After that, there is no obligation for
living towards the dead. Nevertheless, regular Shraddha rite for offering morsel is highly
recommended to pacify any stray spirit who was neglected by its own relations and
friends. This Shraddha is called Pitru Shraddha. This is performed on a particular day of
Hindu calendar or thirteenth day of every month. Simple mix of sugar, boiled rice and
curds is good enough. Usually it is given in the morning to crows in the vicinity. No
elaborate ritual is necessary.

Here I want to give my own experience about my relations. How they show that they are
still present around me.

My mother died in 1990 due to old age. After many months had passed on one night, I got
dream and in that my mother came and told me that, she is comfortable wherever she is
placed but she told me that she does not get common salt in her food. She asked me to
give her common salt. After that dream, I could not sleep and remained awake until
morning. As it was morning, I got out of bed, went to a window in my kitchen, and opened
it. To my surprise, I saw a very large size crow sitting in front of a heap of earth outside
that window as if it was waiting for me. My study of this subject is good and so I knew how
to give salt to her. Ghosts are given whatever they want by putting it on the windowsill. A
took a spoonful common salt and put it there. That large size crow came jumping from that
heap of earth, picked that salt in its bike in one swoop, and vanished quickly. I continued to
put salt on windowsill everyday after that, but no crow or any thing came after that to get
that salt. That means one time giving was good enough. A few days after that event my
one cousin happened to visit our place. He told me after listening to my narration that
crows never eat salt. He also told me that when we offer morsel to dead person by way of
Shraddha salt is not added in that food. If there is salt, crows do not come to eat it. This
event asks some questions. How my mother was getting food? Where was that
happening? Without body, how she was having that food? One time salt was good enough
for her! These questions remain to be answered.

One other experience with my mother I wish to share with my readers here. After many
years had passed and I was staying alone in my house, it happened. There was problem
with my entrance door. I could not open it. For conveniences sake I began to use one back
door of that house. I thought it is not necessary to lock that door, as it was not easily visible
from out side. Thinking this, I would keep that door only closed but not locked whenever I
would leave my house. This I continued for some days and one night, I saw my mother in
my dream and she cautioned me on that. She told me that I had better repaired entrance
and use that, and not the back door. I was shocked at that dream. My mother was keeping
a watch on my activities and she appeared to be concerned about my security. This was
an experience difficult to explain by our usual belief.
One example on Shraddha rite I wish to give here for my readers. A young boy would visit
my house. He was very fond of my brother and his wife. My brother and his wife loved him
like their own son; they did not have any issue. One day that boy, Prabhakar, left for his
native place. There he drowned in the river while playing with other boys. His body came
out next day floating and the relatives performed the last rites. We came to know of this
unfortunate death after some time. Days passed and on one night my brother's wife had a
dream and in that she saw Prabhakar standing in front of her. He looked very sad and
almost crying. He was in the knickers drenched in water. The appearance was very
pathetic. He did not say anything but from the appearance, she could sense that
Prabhakar is not happy after death. Next day she told about this dream we all began to
wonder what must have been troubling him. We enquired about it to the family and they
told that they have performed all religious rites for the spirit of Prabhaker so that his life
after death will be comfortable. I told my sister-in-law that she better give morsel to
Prabhakar's Lingatma (soul). She prepared a meal of dishes that boy liked and that meal
was given to crows as the custom goes. Crows came from everywhere and that meal was
finished in no time. Some days passed and on one night, she saw him in her dream. He
was looking very pleased and smiling with happiness that was the characteristic of that
boy. He was in his usual dress and not in knickers. After that, Prabhakar never appeared
to her. He had what he wanted. This experience indicates that a Shraddha rite must be
performed by all concerned peoples and not only by relatives.

One more example I give here about how odd these dead people's soul may react. This is
an example of an old woman who was staying with some distant relative. She was very old
and not in a position to do her daily routine. The woman of that relative often insulted her
and mistreated her. Old woman was not in any way able to react on all those insults. She
had no choice but to keep going on weeping. One day she died. Last rites performed and
on tenth day, Shraddha rite was performed. The morsel of some delicious dishes was kept
out for the crows to accept. We were staying in the same house on upper floor and so I
could see that morsel kept on one wall topping so that crows can easily reach it and eat it.
To everybody's surprise, not a single crow came to eat it. That morsel remained there and
no other animal such as rats and cats who were going on over that wall ever touched it.
Not even flies hovered around it. That morsel collected dust and in due course, it was
completely covered by the dust. Finally, monsoon rain-washed it away. The dead woman's
soul had totally rejected that offering!

I gave these few examples to show how dead people's souls react under different
conditions. One observation shows that these souls of dead persons take time to contact
us. The communication process is not quick but very slow. That means we should give
them time to come and give their reactions. We really do not know how this happens.
Hindu belief accepts that a soul of dead person can enter body of some animals such as
crows, cows and humans but cannot enter body of a dog. Ghosts of Tamas and Rajas
persons do it often to show their needs. Hindu astrology says only certain type of humans
these ghosts can haunt not any human. Recent research shows that Astral body or
Lingdeha that persists in invisible world emits certain frequency waves and if any
instrument can detect that, we can prove presence of that astral body in that place. Some
cameras are found to be able to catch snaps of such astral bodies but not all or any
camera. More research needed in this topic.

We shall now see how to deal with these ghosts. According to Hindu belief, ghosts do not
appear unless it is essential to them. Ghosts who want to communicate are in desperate
need for help from humans. Dogs can see them and so they begin to bark at them. If dog
sees that in a sorry state, dog weeps producing a peculiar sound as if that dog is crying.
On any such encounter, the Aghor science recommends that we should not get panicky.
Show sympathy to them. First, offer morsel of simple food to them to show that you want
to help them. Do not get panicky and show disrespect to them. These ghosts are in no way
capable to cause us any harm. Whatever harm we experience is not because of them but
because of our own wrong reactions and fright. As we get panicky, we commit wrong move
towards them. The trouble begins there.

Hindu practice suggests; to give morsel to ghosts in the surrounding area where we stay,
even if we do not know them is a good habit. This should be done on black night or bright
night or on thirteenth day of the Hindu month or first day of the Hindu month. Preferably,
offer that after late evening (9 PM). After offering, you should assure them that you mean
no trouble to them in a short prayer.

"Oh, Lingatma, whoever you are please, calm down and let us be here as we do not mean
to cause you any harm and you also do not trouble us".

In most cases, this simple ritual settles the matter between you and the stray ghosts in that
vicinity.

Hindu science has a separate branch of study on this subject of ghost science called
Pishatcha Sadhana. Those who want to study them can study that. The subject is beyond
the scope of this book.

Hindu thoughts on Marriage

Concept of marriage in Hindu society is much different from that in other religions. In other
religions, marriage is a type of contract between to individuals. In Hindu society, marriage
is a bond in two families based on cultural and social bonds. It is a marriage of twp families
as it were. Therefore, making it success is responsibility of both families.

Today we copy western concept of marriage and our laws are also designed on those lines
but by true Hindu concept of marriage divorce is not permitted. Such love marriages do not
last long because they do not get proper support from their families. There is study about
these love marriages and it shows that about 70% love marriages break on the rock of
divorce. Other marriages continue under some or the other type of duress. In case of
some love marriages, they get support from their families and then those can survive.
Research in these love marriages shows that, these so-called love marriages are actually
not love marriages but they are infatuation marriages. This obsession or infatuation is out
of youthfulness that overcomes them. After marriage, they realize that they are actually not
made for each other and then fights commence in them on regular basis finally ending in
divorce. Looking into this, we should avoid love marriages those are not supported by
respective families. To make a love marriage successful without support from near and
dear ones is very difficult.

To make a marriage successful it must be backed by following compatibilities. Sexual

necessities, mental compatibility, and intelligence in mutual co-operation in managing
many matters they have to face as a married couple, emotional compatibility, financial
support, and mutual respect. Out of these, only sexual necessity is paramount while love
marriage happens. After that marriage, other compatibilities become necessities of life to
make that marriage successful. When in any one or more compatibilities fall short that
marriage comes in trouble. In traditional Hindu marriage custom, birth charts of both are
matched and if they match then only that marriage, families allow. There it is believed that
matching of birth charts helps in surmounting other obstacles. Modern people who are
largely influenced by western thinking generally neglect that and make marriages of two
whose compatibilities are not matched. Under such situation much pressure we see that
the families have to exert to keep that marriage from breaking. Third party support often
makes a big help in making many marriages work, where this matching of compatibilities is
not accomplished properly. We also note that marriage between Satwik couples is
generally successful because they do not have any excessive demands from their life
partners. Mutual respect and desire to help mutually on all matters keeps them together.
However, in case of Rajas making marriage successful could be comparatively difficult
unless there are pressures from families to keep that marriage working. Among Tamas,
marriages could be a serious task to accomplish. Most divorces are due to these
imbalances.

Marriage between Satwik and Rajas could go well as Rajas partner prefers to be Satwik in
due course under influence of the Satwik partner. Marriage between Rajas and Rajas
could be fifty-fifty in making it successful. Marriage between Rajas and Tamas pass
through troubled waters because of their incompatibilities. Marriage between Tamas and
Tamas could become difficult for the same reason. Therefore, Hindu religion recommends
that Hindu person inculcate Satwik mentality to make life in general happy and successful.

Modern, westernized thinkers always want to justify love marriages on the argument that,
that couple knows each other before marriage, they know each other well, and so love
marriage should be preferred to arrange marriage. However, we have already discussed
how futile that claim is. Many young Hindus who are under so-called modern thinking may
not like this frank appraisal of the marriage issue.

While making arrange marriage we have to see following things when birth charts
matching is not possible. See that the other partner is not having any vises. For male
those vices and for female their vices should be checked. Amongst women,
quarrelsomeness could be big defect. On health point, we should see that both are in good
condition. Financial stability, other points to be considered, friend circle, sense of mutual
understanding, sense of adjustment with new family members, mutual ambitions if any
whether they match with each other. Maturity, understanding of Hindu expectations from
individuals becomes very important. If all these topics managed properly, that marriage will
be successful without difficulty. When inter-caste marriage, more care taken so that
adjustments will not be difficult. A desire to make that marriage successful is of paramount
importance. From both sides if they show this desire marriage can become successful in
spite of many obstacles. Very often making prestige issues of trivial matters can explode
that marriage, therefore, it is advised that if you want to make your marriage worthwhile do
not make prestige issues of any topic, if both partners accept this policy that marriage can
survive all tests.

Many marriages break because of vices of the male partner. Psychological study shows
that person who is emotional type is more prone to indulge in vices. Lack of confidence is
one other cause for vices. If there is proper family culture, both these defects could be
resolved while that man grows. Wrong family culture is primarily responsible for these
defects. A Hindu family should take care that they keep proper family culture, preferable
Satwik. Avoid Tamas culture and most marriages will be workable and there would be no
divorces. Since a marriage is a social affair, person who wants to marry and make that life
work should keep good relations in the society and win confidence of people from that
society.

In modern society as we have more women self-supporting, we have cases of unwed

mothers. The topic never discussed in earlier period. Manusmruti does not have any
guidance on this issue. We have to accept them as on line of widow mothers or divorced
mothers. Help make the life for them workable for the sake of their children. Now as we
have accepted that, man and woman are more than equal. The offspring can use the
name of mother in place of father and surname. Children must not suffer for what they are
not responsible.

About Immortality

Immortality means life without death. Death is a phenomenon concerning body and not
Atman. Atman is always immortal. Only body dies. Therefore, by belief in Hindu religion,
we are Atman and so we are already immortal. We need not try to attain it. Our body must
end as it has some limitations due to its being made of matter. As body dies so dies the
Jiva, which is its driving force. Therefore, those who aspire for immortality should try for
Salvation and should not indulge in temporal life.

Hindu belief says that a person having gained Salvation may again come in the visible
world to help other aspiring individuals. That is called incarnation (Avatar) of the Atman
who had attained Moksha. We have examples of many sublime Atmans such as Saibaba,
Gajanan Maharaj, and many more. These mystics are born repeatedly to help other
persons make their life worthwhile.

That means, Hindu concept of immortality differs from the one harbored by western
visualizer. Hindu religion does not accept that concept of immortality. We believe in rebirth
in stead. Only when person attains Moksha he/she becomes metaphysically immortal.

As humans, we are born to attain salvation and as a person attains Moksha, he/she may
again come in this world to help others in attaining Moksha. That means we have to be
born repeatedly irrespective of whether having attained Moksha or not. First, we come in
this world as learners and after attaining Moksha, we have to come in this world as
teacher. That means rebirth is inevitable whatever the spiritual status.

Hindu thought about Cow

Under influence of Brahman-Jain nexus, most Hindus give undue importance to this
animal. Cow and its variety are useful animals to humans. Many produce out of this animal
are of much use to farmers. However, to give undue importance to this animal as a
goddess is preposterous. Not acceptable to evolving Hindu religion that does not allow any
unscientific proposal.

Why Brahman community gave this importance to this animal we should find out to
understand this. Cow was considered in ancient Hindustan as wealth. Brahman
community of priests had possessed this bovine as their wealth. It is not possible to keep
this type of wealth in lock and key; therefore, Brahman to protect their wealth from being
stolen by others gave this status to this animal. Calling it goddess made it safe and thefts
of this bovine could be controlled. Other Hindus would take away these animals and eat
them or sell them to others, as there were no ways to show that a particular animal
belongs to somebody.
It was not enough to stop these thefts of their precious cow wealth they had to introduce
many fancy stories about this animal. They told ignorant and uneducated Hindus that all
gods stay in her abdomen and stupid Hindus believed it! This did not stop at that. Brahman
introduced many senseless rituals involving this animal of sacrifice during Vedic period as
fit for worshipping by Hindus. This was totally contrary to Vedic religion of which, Brahman
claim to be practitioners. Having done all these absurd tricks to protect their wealth, they
were successful in protecting this animal from stealing Hindus. Vedic period was over and
Jain period became more powerful and as this happened due to philosophy of non-
violence killing cow became all the more difficult.

Today, things have much changed and this senseless concept that cow is goddess and all
gods stay in its abdomen Hindus should learn to rule out as all nonsense. According to
Hindu medical science what we call, Ayurved, beef is very energy giving meat and good
for human consumption. It makes men virile. This animal is of much use in agricultural
activities. Both milk and dung are useful to humans and by that; this animal became
important to Hindu society in that period. Times have changed and now this animal has
become important as meat giver to society. Hindus must again accept that old Vedic
concept of eating beef as that is most non-violent food as per Vedic as well as modern
scientific teachings. In Krishopnishad, Samik Rishi explains how eating cow helps improve
will power so that one can curse or bless effectively. This explains why during Vedic period
Brahman scholars were insisting to eat beef. Cow meat contains in it some special
proteins and amino acids very useful for proper functioning of brain neurons. Modern
science suggests that capacity to invent we develop due to these neurons. Therefore, we
see that those entire societies world over who eat beef and such other big animals have
done much scientific innovative activities. Without that development, our brain can at best
function as repetitive activities only and no real innovation possible. This explains why our
beefeater Vedic ancestors were able to invent Hindu science. At present, we discourage
beef on some flimsy excuse and as a result we notice that our scientists are not capable of
doing any real innovative activity.

Summary of this book -

Finally, we shall again review all the topics we considered in this book.

To define a true Hindu person we may say that individual who wants to forsake all sinful
thoughts and acts and who wants to indulge in all virtuous thoughts and acts is true Hindu.
Therefore, any one who wants to be a true Hindu shall do following things meticulously.

He/she shall read guideline given in Bhagwat Gita in sixteenth chapter. He/she shall
carefully understand the signs of good mentality and bad or evil mentality and keep his/her
manners scrupulously in line with good mentality. Brief description of these two mentalities
is given in this text earlier.

1. A truer Hindu shall keep in control his/her six passions (Desire, Anger, Greed,
Attachment or Addiction, Pride or Boastfulness, and Jealousy) so that they do not
exceed safe limit while living in this mundane world. When these six passions
exceed their safe limits, they become sinful. Particularly Anger, pride and jealousy
can cause a person to indulge in many sinful acts.
2. Other forms of Anger are sorrowfulness, sadness they are also very dangerous to
cause sinful acts. Possessiveness due to excess pride and Jealousy can be very
bad for spiritual progress.
3. To keep self (Atman) away from all activities of Jiva and body is prime responsibility
of true Hindu. In other words, we may say every true Hindu is a Sadhaka.
4. Other important cause for sinful act is about giving pain to self and to others. Pain to
body, mind and trust by any means is considered as sinful act. A Hindu should
endeavor to avoid such acts in his/her life. Pain to mind is caused by such acts as,
taunting, insulting, neglecting, and misbehaving. Pain to trust is caused by cheating.
Pain to body may be caused by harming body physically, killing. Here we should
note killing for food without pain is not sinful act because it is an act as per Nature's
will.
 5. In situation where you have to do sinful act prefer to do lesser sinful act.
Unintentional act that could be sinful does not cause spiritual loss. Pain to body is
considered as most sinful, pain to mind is lesser sinful and pain to trust is least
sinful.
6. A life lives on other life is the universal principle and by that killing painless for food
is not sinful. Since vegetables are killed always with pain while animal can be killed
painlessly, eating meat is preferred to eating vegan food. Similarly, to kill germs that
cause diseases in self-defense is not sinful.
7. To kill for fun, pleasure, to show dominance, is sinful act.
8. To desire to cause pain but actually not given pain is sinful because we commit sin
or virtue by mind first.
9. To act contrary to Nature's rules is sinful act. For example, homosexual relations
between two or more men are very sinful because such acts can deteriorate
spiritual status of all concerned. Homosexual relations in two women where both
are equal may not cause deterioration in spiritual status.
10. To forgive wrongdoer is sinful act. To help wrongdoer is sin. To show sympathy to
wrongdoer is sin.
11. All physical and mental vices are sinful therefore; a true Hindu shall keep away from
them.
12. To indulge in superiority or inferiority complexes is sinful.
13. For what food to be taken and other rules given in Ayurveda a Hindu shall follow to
keep body and soul together.
14. According to Mother Nature a human is both vegan and meat eater. A true Hindu
shall abide by this and take both types of food without bias. For example, in cold
climatic countries man shall eat 70% meat and rest vegan; whereas in warm
climatic countries he will eat 50 to 60% vegan and rest meat.
15. Hindus do not consider all killings sinful. If killing is for uplifting of virtues or for
protecting of virtues that killing is not sin.
16. Killing without desire for killing is not sin. Accidental killing is not sin. If spiritual loss
does not take place by that killing then that killing is not sin.
17. Who does killing, Atman or Jiva? This is important while considering the sinfulness
of an act. Jiva cannot commit sin since it has no spiritual status; it is a chemical
intelligence of that body. Only when Atman takes interest in committing sinful acts
that sin becomes a consideration not otherwise. If killing is, effect of any of the
excessive six passions that kill could be sin.
18. Body is the responsibility of Atman that holds on it. Therefore, torturing it for any
fictitious excuse is sin. For example, in the name of penance torturing body is sin.
19. For food, Hindus are given five rules as per Ayurveda. Those rules are applicable in
other desires also. The five rues are 1) desire for those things suitable for you. 2)
keep your desires such that you may fulfill them. 3) Keep your desires within limits.
4) Do not desire for something that could harm you. 5) Do not make others work for
your desire or do not push your desires on others.
20. When nothing else to be done in such a period Hindu shall spend his/her time in
meditation, So-Hum Sadhana. This will improve his/her spiritual status considerably.

Those who will live life with these principles will be living a righteous life and so shall attain
high spiritual status in his/her life. Hindu should always remember that his/her life is for not
enjoyment only but for attaining Spiritual status that will ultimately give him/her salvation,
Moksha.

While living a family life all these rules he/she can follow without any hassles if he/she has
developed discipline of mind.
To live without committing sins and to live with virtuousness is the ultimate aim of a Hindu
life. Virtuousness of life is in both doing good to others and not allowing anybody to do
badly to others.

Hindu thought divides human mentalities in three levels. First level is divine level, second
level is animal level and third level is devilish or Rakshas level. Human being indulges in
many passions due to primarily needs of body. Indulging is these passions within limits is
animal level because all animals do it and most ordinary people also keep in them and so
that is level where passions are in safe limits. However, when a person crosses these safe
limits and begins to over indulge in them his spiritual level deteriorates and if that
continues that person may be at the lowest level where he/she becomes close to Satan or
Rakshas. However, if he/she reduces his/her indulgence in some passions spiritual level
improves and finally may reach level of God. Hindu person is expected to try to reach level
of God and avoid reaching the level of Satan.

Some preferences are recommended in Hindu moral science. By those, a Hindu shall
prefer to indulge in lesser sin (evil) and avoid higher sin (evil) when situation compels him
to do sin. Sin is a value and it definitely forces the person to suffer from that in next birth.
Similarly, Virtue is a value that forces the person to enjoy its good effects. Generally, it is
believed by most that Virtue can cancel sin of equal value and set account to nil. However,
that is not the truth. Both Sin and Virtue continue to exert their effects on life of that person
in next birth life. There is no such thing as cancellation; therefore, we should understand
that when we have done sinful act we have to pay for it anyway. Similarly, if you have done
well you are going to benefit by that in next birth anyway. Only Yogic practices such as
meditation can cancel sinful effects, merely being righteous is not enough. Hence, in Hindu
religion every person should indulge in meditation whenever time permits. Many consider
that praying to God and plead for pardon can cancel effects of sinful acts. This belief has
no support in Hindu teaching. Praying for pardon does not work unless you are honestly
indulging in meditation whenever time permits. There are many ways of meditation; we
have discussed them in the text.

Those Hindus who accept God can concentrate on its image and that is called Bhakti
method. Those who do not accept that can concentrate on other methods to add spiritual
power. We have discussed about spiritual loans from saints who are able to do that.
Nevertheless, we must remember that we have to pay that loan by collecting spiritual
power through proper meditation practice. Many think by giving some promised gift that
loan is paid are wrong at that and they may suffer in next birth on those mistakes. Many
people suffer on this mistake but they never realize the true reason for such sufferance in
life since the matter belongs to past birth of what we do not remember anything.

Gautam Buddha was the first among the Hindu Yogis to suggest that all miseries of human
life are due to sin that he/she does under compulsion of his desires of passionate things in
this world. Therefore, Hindu teachings suggest that to keep our life from any miseries we
should keep away from passionate desires. Here we should note that passionate desires
are due to Atman taking undue interest in mundane issues. Desires of Jiva are essential
for the up keep of body so, that is not objectionable as they are never very passionate.
This is achieved by keeping in mind five principles according to Hindu teaching. They are,

First principle is rebirth. We are being born and eventually die and again be born.
Whatever we do in this birth we pay for in the next birth and during the period of after
death life as ghosts. Therefore, whatever we experience in this present life is the effect of
our own deeds in the past births and if anything is bad in that, only we are to blamer for it.
Second principle is that the cosmos is originated from one principle and therefore all things
in this cosmos are interrelated and that they cannot be treated separately. This is the
principle called monism as against dualism (duality). By this presumption, we accept that
anything in this universe is my part and I am its part. What makes us feel that we are not
one but many; is due to ignorance. This ignorance keeps us be born repeatedly until we
finally realize this truth of monism. Monism says that one can have many aspects but even
so, it is one and not many. Hindu philosophy promotes monism what in Hindu term is
called Advaita. Applied part of this principle is very important. Since we are not many but
one when I say others must suffer, it also means I must also suffer. Think badly of others
and that thought can do badly to you also. Think good of others and good happens to you.
That bad or good can come to you, probably next birth because the process of calculation
of your deeds needs time. This calculator is called god Yama in Hindu puranas. His chief
assistant is known to be Chitragupta.

Third principle is that whatever deed we commit in this life returns to us after death, in
appropriate form, not more or less in our next life in either Ghost form or birth. This
principle is called Karmavipak (evolution of deeds) meaning, our deed is recorded in our
Lingdeha. If deed is good, good returns and if bad, bad returns we have to experience.
Whatever we do in mind or body is recorded, we have to pay for it. We are being watched
by spirits in the invisible world. We are never alone.

Fourth principle is that there is conservation of all energy forms. Third presumption is due
to this principle. What we call luck is due to this principle.

Fifth principle is that, whatever we wish in this birth intensely is fulfilled dually either in this
or next birth depending upon the strength of that Will. Wish to be rich and you will be born
in rich family in your next life. In this life you are ugly then wish to be beautiful, in next birth
you will be beautiful! Problem with this arrangement is that, we never know what we had
wished in the previous life and so cannot understand the relationship in these happenings.
This effect is deeply influenced by our virtuousness. More virtuous we live better returns in
next birth.

We often forget that the real wealth is our virtuousness and not money. Many
people indulge in wrong things to make money and become rich at the cost of
virtuousness. Virtuousness we carry with us in next life and it continues to
help our spiritual progress. Money remains here after our death; it is of no use
to you after you are dead; this every Hindu must remember throughout
his/her life. Therefore, try to be virtuous at all occasions in life. Those who
commit sin to make money are fools.

Today situation is such that true Brahman priest of quality are not available
therefore, a Hindu should prefer to perform his puja by himself.

Here this book on Science of Hindu religion concludes.

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