Hindu Writings That You Are The Education of Svetaketu1 In this reading, we find the basic Hindu teaching

g of absolute monism: there is only one category and only one thing in it. The student should note the repetition of the following passage, and realize that there are no significant divisions between any one entity and any other entity: That which is the subtle essencein it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu. - Ullman Chapter I The NonDuality of the Self 1. Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth." 23. Svetaketu went to his teachers house when he was twelve years old and studied the Vedas till he was twentyfour. Then he returned to his father, serious, considering himself well read and arrogant. His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?" Svetaketu asked: "What is that instruction, venerable Sir?" 46. "Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is ironeven so, my dear, is that instruction." 7. "Surely those venerable men did not know that. For if they had known it, why should they not have told it to me? Therefore do you, venerable Sir, tell me about it." "So be it, my dear," said the father. Chapter II Brahman: the Cause of the Universe 1. "In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was nonbeing (asat)
1

Chandogya Upanishad 6.1-2, 9-12. Link to http://www.swamij.com/upanishad-chandogya.htm

alone, one only without a second; and from that nonbeing, being was born." 2. Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from nonbeing? No, my dear, it was Being alone that existed in the beginning, one only without a second. 3. "It (Being, or Brahman) thought: May I be many; may I grow forth. It created fire. That fire thought: May I be many; may I grow forth. It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone. 4. "That water thought: May I be many; may I grow forth. It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced. Chapter IX The Absence of Individuality in Deep Sleep 12. "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: I am the juice of this tree, or I am the juice of that treeeven so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being. 3. "Whatever these creatures are, here in this worlda tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquitothat they become again. 4. "Now, that which is the subtle essencein it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter X The Absence of Particularized Consciousness in Deep Sleep 12. "These rivers, my dear, flowthe eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: I am this river or I am that river, "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this worlda tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again.

3. "Now, that which is the subtle essencein it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XI The Indestructibility of the Jiva 1. "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. 2. "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. 3. "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. "Now, that which is the subtle essencein it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XII The Birth of the Gross from the Subtle 1. "Bring me a fruit of that nyagrodha (banyan) tree." "Here it is venerable Sir." "Break it." "It is broken, venerable Sir." "What do you see there?" "These seeds, exceedingly small, "Break one of these, my son." "It is broken, venerable Sir." "What do you see there?" "Nothing at all, venerable Sir." 2. The father said: "That subtle essence, my dear, which you do not perceive therefrom that very essence this great nyagrodha arises. Believe me, my dear. 3. "Now, that which is the subtle essencein it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIII The Invisibility of an Existent Object 1. "Place this salt in water and then come to me in the morning." The son did as he was told. The father said to him: "My son, bring me the salt which

you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved. 2. The father said: "My son, take a sip of water from the surface. How is it?" "It is salt." "Take a sip from the middle. How is it?" "It is salt." "Take a sip from the bottom. How is it?" "It is salt." "Throw it away and come to me." The son did as he was told, saying: "The salt was there all the time." Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there." 3. "Now, that which is the subtle essencein it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. The Four Castes2 This passage describes the four forms of Hindus. One must be born at least once before becoming one of the first three castes; hence, the term twice-born describes the earned second life (at least the second life, but in all probability innumerable lives have transpired prior to being twice-born). Ones inherited caste determines occupation, obligations, and options for marriage. The caste system was outlawed in India in 1950, but discrimination still continues, and to a great extent in the 70,000 villages in which 71% of the population still lives. - Ullman BRAHMANAS, Kshatriyas, Vaisyas, and Sudras are the four castes. The first three of these are (called) twice-born. For them the whole number of ceremonies, which begin with the impregnation and end with the ceremony of burning the dead body, have to be performed with (the recitation of) Mantras. Their duties are: For a Brahmana, to teach (the Veda); For a Kshatriya, constant practice in arms; For a Vaisya, the tending of cattle; For a Sudra, to serve the twice-born; For all the twice-born, to sacrifice and to study (the Veda). Again, their modes of livelihood are:

The Institutes of Vishnu 2:1-17. Link to http://oaks.nvg.org/pv6bk3.html#2

For a Brahmana, to sacrifice for others and to receive alms; For a Kshatriya, to protect the world (and receive due reward, in form of taxes); For a Vaisya, tillage, keeping cows (and other cattle), traffic, lending money on interest, and growing seeds; For a Sudra, all branches of art (such as painting and the other fine arts); In times of distress, each caste may follow the occupation of that next (below) to it in rank. Forbearance, veracity, restraint, purity, liberality, self-control, not to kill (any living obedience towards one's Gurus, visiting places of pilgrimage, sympathy (with the afflicted), Straightforwardness, freedom from covetousness, reverence towards gods and Brahmanas, and freedom from anger are duties common (to all castes). The Outcastes3 This passage details the prescribed treatment to be given to the outcaste groups, also known as untouchables, or Dalits. Their total number currently exceeds 250 million (nearly 1 in 4 of all persons in India). The bracketed translations are mine. - Ullman But the dwellings of Kandalas and Svapakas [outcastes] shall be outside the village, they must be made Apapatras [people of low caste], and their wealth (shall be) dogs and donkeys. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place. A man who fulfills a religious duty, shall not seek intercourse with them; their transactions (shall be) among themselves, and their marriages with their equals. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not walk about in villages and in towns. By day they may go about for the purpose of their work, distinguished by marks at the king's command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule. By the king's order they shall always execute the criminals, in accordance with the law, and they shall take for themselves the clothes, the beds, and the ornaments of (such) criminals.

The Laws of Manu 10:51-56. Link to http://www.sacred-texts.com/hin/manu/manu10.htm

To Kill or Not to Kill4 This reading is from the most famous and influential text of Hinduism, Bhagavad Gita (Song of the Lord). This was Mohandas Gandhis favorite book. The setting is a civil war between two related clans in India. A member of the warrior caste, a young man named Arjuna, is deeply conflicted between his duty as a soldier and his loyalty to his relatives. His charioteer, a godmanifestation named Krishna who has secretly taken human form, teaches Arjuna the doctrines he will need to overcome his doubt and reluctance to fight. In this passage the student will note the beliefs in reincarnation, past and future immortality of the soul, absolute monism, karma, and the value of living detached from physical consequences. - Ullman Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. The Supreme Lord said: How has the dejection come to you at this juncture? This is not fit for an Aryan (or the people of noble mind and deeds). It is disgraceful, and it does not lead one to heaven, O Arjuna. Do not become a coward, O Arjuna, because it does not befit you. Shake off this weakness of your heart and get up (for the battle), O Arjuna. Arjuna said: How shall I strike Bheeshma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? It would be better, indeed, to live on alms in this world than to slay these noble gurus, because, by killing them I would enjoy wealth and pleasures stained with (theirs) blood. Neither do we know which alternative (to beg or to kill) is better for us, nor do we know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritaraashtra who are standing in front of us. My heart is overcome by the weakness of pity, and my mind is confused about Dharma. I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (Dharma may be defined as the eternal law governing, upholding, and supporting the creation and the world order. It also means duty, righteousness, ideal conduct, moral principles, and truth. Adharma is an antonym to Dharma. Expert guidance should be sought during the moment of crisis.) I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the gods will remove the sorrow that is drying up my senses. After speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. Lord Krishna, as if smiling, spoke these words to the despondent Arjuna in the midst of the two armies. You grieve for those who are not worthy of grief, and yet speak the words of wisdom. The wise grieve neither for the living nor for the dead. There was never a time when I, you, or these kings did not exist; nor shall we ever cease to exist in the future. Just as the Atma
4

Bhagavad Gita 2:1-40. Link to http://eawc.evansville.edu/anthology/gita.htm

acquires a childhood body, a youth body, and an old age body during this life, similarly Atma acquires another body after death. The wise are not deluded by this. (Atma or Atman means consciousness, spirit, soul, self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by the senses, because, the senses abide in Atma.) The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, (learn to) endure them, O Arjuna. Because the calm person, who is not afflicted by these feelings and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. There is no nonexistence of the Sat (or Atma) and no existence of the Asat. The reality of these two is indeed certainly seen by the seers of truth. (Sat exists at all times -- past, present, and future. Atma is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because, it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe or Jagat, is called Mithya.) Know That, by which all this (universe) is pervaded, to be indestructible. No one can destroy the indestructible (Atma) . Bodies of the eternal, imperishable, and incomprehensible soul are said to be perishable. Therefore, fight, O Arjuna. The one who thinks that Atma is a slayer, and the one who thinks that Atma is slain, both are ignorant, because Atma neither slays nor is slain. The Atma is neither born nor does it die at any time, nor having been it will cease to exist again. It is unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. O Arjuna, how can a person who knows that the Atma is indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to be killed? Just as a person puts on new garments after discarding the old ones, similarly Atma acquires new bodies after casting away the old bodies. Weapons do not cut this Atma, fire does not burn it, water does not make it wet, and the wind does not make it dry. This Atma cannot be cut, burned, wetted, or dried up. It is eternal, all pervading, unchanging, immovable, and primeval. The Atma is said to be unmanifest, unthinkable, and unchanging. Knowing this Atma as such you should not grieve. If you think that this (body) takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because, death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable.

All beings, O Arjuna, are unmanifest before birth and after death. They are manifest between the birth and the death only. What is there to grieve about? Some look upon this Atma as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it no one actually knows it. O Arjuna, the Atma that dwells in the body of all (beings) is eternally indestructible. Therefore, you should not mourn for any body. Considering also your duty as a warrior you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. People will talk about your disgrace forever. To the honored, dishonor is worse than death. The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. Your enemies will speak many unmentionable words and scorn your ability. What could be more painful than this? You will go to heaven if killed, or you will enjoy the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. Treating pleasure and pain, gain and loss, victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. The wisdom of Saamkhya (or the knowledge of the Self) has been imparted to you, O Arjuna. Now listen to the wisdom of Karma-yoga endowed with which you will free yourself from the bondage of Karma. In Karma-yoga no effort is ever lost, and there is no harm. Even a little practice of this discipline protects one from great fear (of birth and death).