The Message of the Gita with Excerpts from the Mahabharatha, Part 1

Why Should You Read The Gita & The Maha Bharatha?

Among the many charges leveled against the Gita, the most prominent is that since Krishna advocated to Arjuna that he should be prepared to fight to defend his life and the life of his brothers, family, relatives and supporters from those who had already committed violence and repeatedly attempted murder against them, that therefore somehow, Krishna advocated violence. Ergo, such critics say, the Gita is a violent book, inferior somehow to other books.

A full reading of even just the Gita will amply reveal just how extraordinary Krishna's character is. Krishna is revered in the Gita, indeed in the entire Maha Bharatha and the Bhagavatha as the most complete incarnation of the 'male' half of God (for indeed, while God is declared in the Vedas -and repeatedly in every important holy book of 'Hinduism' - as being beyond gender, by the subtle logic of the Vedas, the One can therefore be equally seen as ungendered or as male/female, depending on whether we are trying to see the manifestation of the One as the One or in the many.) upon Earth since the beginning of this, current Yuga Cycle. 

(The Yuga Cycle begins with the Satya Yuga - the Age of Truth and ends with the Kali Yuga - The Age of Untruth, ultimately transforming into a new Satya Yuga - hence the use of the word 'cycle'. This idea that the Earth is very, very ancient and that time moves in cycles is one of the central ideas of the Ancient Way the original name of the 'religion' that is today called 'Hinduism'. Indeed Hinduism is much more than a religion - more complete than any other modern way of assessing our state of existence that is available to us, even in this day of scientific enlightenment and for this reason alone it is indeed worthy of your time.)

A little knowledge is, however, worse than none- a dilemma our current environmental crisis sadly illustrates. That is not to say science is to be given up - in fact, exactly the opposite is true. We need to delve farther and drink deeper of the nectar of Truth to overcome the foibles of the present. Therefore, I urge all who read these lines to make the effort to read the entire Mahabharatha, indeed and the entire Gita in its original Sanskrit (with suitable word by word translations and good interpretations from authoritative sources such as Hindu pandits and monks) at the very, very least before you make up your mind about what Krishna, and the Ancient Way advocate or do not advocate. Do not leave it to the detractors to make up YOUR mind for you. 

The Gita is a sublime work of the highest order that teaches us to view the Universe and our place in it as a whole. The Gita tells us that God and you and Universe and others - and that includes all other creatures and inanimate objects in it- are not separate entities, but rather that you should view everything as One in order to really make sense of it all.

The Truth is subtle. You will need to work for it. And you get it, it will slip through your grasp like air. For none can know the true nature of the One, since perfection is not in the many, but only in the One and we are often lost in the Maya of the many. The Gita will teach you how to negotiate the intensely interesting questions of how the One manifests as the many and how to go from 'trying to become more knowledgeable' about it to 'being as you are'.  (The manifestation of the One as many happens with a male-female duality. The One has appeared as female as often as male. Indeed, women have written parts of the Vedas, fought equally with the men in the ancient wars, ruled kingdoms and homes since the ancient times.) 

Simply 'Being' is the key, but the Gita shows you that that is not necessarily an inert state as the simplest reading implies. Rather it is a state of intense activity and impels one upon an arc of duty and peace with an empathetic impersonal zeal that frees you and empowers you. Personally, I have found that an understanding of the concept of zero in Mathematics is an important aid to understanding the concept of how One, many and nothing can all be one and the same thing. Indeed, the conceptualization and use of 'zero' is another great gift of the Ancient Way i.e. 'Hinduism' to the modern world - and indeed in my opinion only Hinduism could have come up with the concept of zero, so vital to all Science for without Math, science cannot translate to predictable use. For within Hinduism this idea is so central to raising the consciousness to a higher plane, that it occurs from the very oldest works to the best new works. So I urge all who seek to understand the 'religion' of 'Hinduism' to also brush up on the zero and how and why is becomes necessary in Mathematics. Those looking for a scientific connection to the Gita should also read the thoughts and works of Erwin Schroedinger, the Austrian Quantum Physicist who declared that the Gita inspired him in many of his revolutionary insights into the true behavior of material nature at the most fundamental level.

In the following, I present to you, excerpts of my humble understanding of this great work of Sage Vyasa, the great teacher who put down the Maha Bharatha (inclusive of the Gita) many thousands of years ago, for the benefit of all humanity. I bow to him, as my Guru, as indeed I bow to all who have taught me yet and all who will in the future, as the many forms of Vyasa, the teaching form of Krishna. My sincere thanks also to the Hare Krishna society for the original Sanskrit verses they made available on the internet for all to see and read.

For those of you seeking an American connection to the Gita and the Maha Bharatha, I urge you to read more of and about Henry David Thoreau, the father of the modern environmental movement, Ralph Waldo Emerson, the sage of Boston and the Transcendental movement. Thoreau died expressing how he still believed, even after years, that upon identifying with the Indian--as the ideal, anti-cultural, childlike, naïve, yet self-reliant human, he was accepting the universal progress of humankind. (The reference to Thoreau was taken from a source whose web address I have neglected to preserve. My sincere apologies and thanks)

Thoreau calls the time period of the Gita “another state of being”. As indeed it was. First of all, people lived a lot longer. Yudhisthira lived for more than 140 years. This allowed them to 'process' life in a way few of us are able. Arjuna & Karna were  14 foot high, the Gandiva, the bow wielded by Arjuna was 12 foot long. Indeed the Puranas and the Upanishads and the Ramayana insist that people lived much longer and were much more capable in the very old times. These old books insist that we have powers of the mind in the old days that are scarcely believable today - the able to order matter through the mind. We are now, in a sense, somewhat 'fallen', in physical stature, general health and lifespans. That is not to say we didn't evolve in other ways. Or that we cannot recover the old strengths. Nor does it mean that Evolution is wrong. Indeed, the Ramayana, set in prehistoric India, unknown millenia ago, recounts the earliest 'complete Manushya', the stage of that evolution when humanity began to identify as something distinct from the primates. The story of Hanuman and the alliances Rama makes with the kingdom of Kishkinda are the echoes from those early eras.

Humanity has forgotten more than it remembers. We are indeed fallen, in a sense, rising higher at the same time. Evolution raises our best attributes and sometimes that means the less desirable attributes decay, rot and fall away. That can be a messy process, where sometimes progression appears as regression and vice versa. A wonder, is what we are. And we are destined for many more wonders yet! Of that, I have no doubts.

Dating the Maha Bharata Time Period 

An authoritative article is published in Telugu by the Tirumala Tirupati Devastaanam, authored by Shri Janamaddi Hanumanta Rao, based on the research effort by a team led by Pandit Radhashyaam Shaastri of Sourashtra University. Pandit Shaastri used the astrological information provided by Veda Vyaasa (Position of the stars etc) within the text of the original Sanskrit verses of the Maha Bharatha itself. Often in the text, star positions in various constellations are cited, for various major events narrated. 

According to the Pandit-ji, the Maha Bharata war was estimated to have started on 3067B.C. on the 22nd November. In the Sanskrit original texts, Sage Vyasa describes the astrological positions of the Sun, Moon, Rahu, Saturn, Guru, Mangala and Sukra planets on the first day of the war. By looking at the position based on the Panchangam, (Indian Calendar), and matching it with the position of the stars described by Vyasa and comparing it with the Julian Calendar, one can arrive at the precise dates for the war.

 The fifth century mathematician, Arya Bhatta, calculated the date of the Mahabharata War to be approximately 3100 B.C. from the planetary positions recorded in the Mahabharata. Aryabhatta incidentally was an accomplished Mathematician and Astronomer who also gave a value for Pi as 3.14, the oldest known formulation of this important geometric constants.

Srishti

Transmigration in the Mahabharatha and Siva Purana, Part 5

Siva Purana, Chapter 7: The Journey to the Next World

Sanath Kumara said, “ O Great Sage Vyasa! Human beings come to Yama Loka for having committed four different kinds of crimes. Yama Loka is a frightening world, it is of a very terrible place. All mortals will be brought there, even against their will. There is none who has not been to Yama Loka.

The Do-er will definitely suffer the consequences of what they have Done. That is certain. Among the living, those who do good, practice kindness, and remain of gentle disposition will enter Yama Puri, the capital of Yama Loka, through the auspicious eastern entrances to the city. Those who have committed grave crimes or have raised up and praised/supported those who committed the crimes will enter through the very terrible and difficult way through the city from the south side.

Yama Loka appears near to those who are good and far away to reach for those who commit grave crimes in their lifetime. The road to Yama Loka is paved in stretches with extremely sharp thorns. In places, it will have long stretches of rough broken up granite stones. Along some stretches, the rocks are extremely sharp and cover the entire road, at other times, the road is filled with excessive mud. Along yet other stretches, the road is filled with sharp metallic needle-like formations. Depending on the extent of crimes committed in the past life, the difficulties faced are overcome easily or with excessive, painful and terrible effort.

Then, Sanath Kumara began to describe the many difficulties on the way to Yama Loka: “O Great Sage Vyasa! Those who have never given Dana in their lives will be left to fend for themselves in great difficulties in this terrible journey. Those who have given sumptuous Dana in this life (to the best of their ability) will travel in peace and comfort.”

Struggling in this way, the Jeevi reaches Preta-Puri or Yama-Puri, the capital of Yama-Loka. Upon their arrival, Yama will be informed and he will dispatch Messengers to bring the Jeevi into the presence of Yama. Those who have been and done good will encounter Yama in the form of Dharma Raja (King of Justice). Yama will receive them with warmth. They guest will be pampered with a royal seat in the court, food and pure water. Yama will be affectionate and appreciate them with gifts and sweet words. He will say, “You learn the Vedas and order your activities by their injunctions! You are a great soul (Mahatma)! You performed good deeds and behaved with Sattva – here, enjoy yourself from now on! You will go to Svarga where you can experience all the pleasures of the beautiful/handsome mates as your heart desires. Any material thing you wish will appear to you with just the exercise of your will! Please proceed to the Amala (Not-unclean), pristine Svarga. When towards the end, your Punya (the essence of the Dana) is almost gone, and there is a little in-auspiciousness left, come back here, to experience it and then pass from here, back to the earth for your next incarnation."

While those who perform Dana freely and have much Punya, will perceive Yama as a true-friend, those who have been engaged in cruel Karma will perceive Yama as having a fearsome form, a strange menacing face, all his hair standing on end, copious facial hair, his lips curling and uncurling, eyes fixed upon the Jeevi, eyebrows raised in anger. Yama’s body radiates heat like a heap of hot coals. He has 18 shoulders, with his thirty-six arms holding all manner of weapons and devices. Each pair of arms transfixing the Jeevi, demonstrate the way the weapon or device it to be used in his punishment. To such a Jeevi, Yama appears to move about on a very large male buffalo, dressed in red clothes and red bead necklaces. He appears large, like a mountain, towering above the Jeevi, seated on his Buffalo. His eyes seem to glow with a fire behind them, his voice seems like the thunder of clouds gathered to usher in the rain that comes at the end of days. Yama seems to drink entire oceans, consume entire mountains and fire appears when he opens his mouth.

Seated near Yama will be the Messenger of Death, the Messenger of Time, and the Messenger of the End of the World, observing the proceedings along with other prominent members of Yama’s assembly – the various diseases, taking personal forms there, as well as the Night of Time, all taking appropriately hideous and menacing forms. They have in their hands, strange weapons of strange form and action. Shiva’s Ganas are there too, with their diamond-faces, assembled, fully accoutered for battle with their weapons of choice. Beyond them, gathered in the court of Yama are innumerable Messengers.

Yama speaks loudly and contemptuously of the Jeevi (with a large amount of bad karma) to the court advocating harsh punishment, while Chitragupta who is Vishnu’s representative will speak in favor of the Jeevi and attempt to mitigate the sentence about to be handed over by Yama.

Sanath Kumara continued, “ Rishi Vyasa, thereupon, the gravely criminal will be seized by their legs by the Messengers and upon the order of Yama they will be beaten violently against extremely hot rocks. Each blow feels and sounds like lightning striking down a large tree. The completely broken body of the Jeevi bleeds from all the orifices, and will be stunned into unconsciousness. Using smell-assistance, the Messengers revive the Jeevi and then, to cleanse the Jeevi, throw it past the very bottom of the seven levels of Naraka, into the Ocean of Naraka which is always covered completely in darkness and is a most terrible place.

Naraka is below the seven beautiful lower worlds. Below the seven beautiful worlds, there are the seven ranks of Naraka and below even them is the Ocean of Naraka. Each of the seven ranks of Naraka has 28 Srenis (Levels). The levels are called Terrible, More Terrible, Most Terrible, Imagined-Unimaginable, Fear-Causing, Night-of-Time, Fear & Anxiety, Physical Chastisement, Even More Physical Chastisement, Chastisement by Many, Chastisement by The Leader, Fearsome & Awful, Trikona, Panchakona, Very Long, All Disease, Thousand jewels, Seeking Assistance, Patience & Forbearance, etc.  Each division has 5 leaders.  All these Narakas present the arriving Jeevis with their punishments.

Each Sreni has 28 Vargas (Divisions). Some of the divisions are:

The first is the Raurava Naraka -Even those who were great and good in the world, cry here, in this Naraka for this is the Naraka of crying. Then comes the Cold/Hot Naraka. Then come the Great Intensity, Reviver, Great Tamas, Exhalation, Great Anxiety, greatly twisted, needle face, revenge-meat, inhalation, very long, cloud, jackal, serpent, turtle, lion-headed, elephant-headed, dog-headed, owl-headed, eagle-headed, unscrupulous, Eating from the Inside, Omnivore, Hot Metal Reclining, Very Large, Ground to Dust, etc. Palm Leaf Forest, Statue, Chariot, Infatuation, Bone-Breaking, Thirst, Evanescent, Metal Head, Many Sorrows, Great Difficulties, Poison, Strange Forms, Self-Form, Following Yama, Single-Footed, Three-footed, Severe, Tamas etc.

Beyond these 28 divisions, there are another 112 divisions in each level, and the entirety form the Great Naraka Mandala (complex). Each division has 5 leaders and many Messengers.

Sanath Kumara continued, “ O Rishi Vyasa! In these terrible Naraka worlds, the Jeevi who enters them must suffer immensely. Those who have led others astray (by obscurantism or through the preaching of illusory philosophies that either obscure, deny or denigrate the great machinery of the Parabrahmam) and become experts at that, will go to the Second Tongue Naraka, where they will be subject to many great tribulations with sharp instruments.

Those who failed their duties to their personal Devas (Father, Mother and Guru) will have their mouths filled with alternately worm-filled garbage and many large nails for the duration of their stay in Naraka. Those who destroy or occupy the lands set aside for temples, gardens, wells, tanks, ponds or the land of the Sattvic will be burned in many different kinds of fire and then fried, suffering in this manner almost till Pralaya.

Those who have obtained another’s mate by devious methods will here be forced to take a form similar to that person and be forced to prostitute themselves and suffer chastisement, by embracing a very hot metal replica of the person they lured into the betrayal. Not only that, they will have molten glass and aluminum and hot oil and boiling milk poured into their ears and suffer unimaginable pain.

In this way, in all directions, the Jeevis in Naraka are subjected to horrific suffering until the sum of their crimes on earth is paid. 

Those, however, who have built temples, orphanages and sought to do good to the Sattvic people (or tirelessly encourage Sattvic behavior in the people they met in the course of their life) and supported them with their sacrifice will travel comfortably to the underworld and even stop along the way to Yama Loka in palaces in the sky, to rest, relax and do sport. Those have done their duty to the Devas, their parents, to Agni, the Sattvic, especially the Sattvic who have read of the Vedas (and the Prasthana Thriya), will themselves be taken care of with affection and make this journey in ease and comfort. Those who have given the gift of light (lamps and lanterns) will shine and glow beautifully as they comfortably journey to the Underworld. Those who have given houses to the poor and needy Sattvic, will suffer neither disease nor sorrow. Those who have served their Gurus will receive rest along the way to the Underworld. Those who have given the offering of music at the temples and the social gatherings will travel as happily as if they were travelling to their own home. Those who protect and give cows as gifts to the Sattvic will be provided a path that grants its traveler all that they wish and will, and travel along a path of plenty to the Underworld. That person will receive the plentiful good food and drink that they have given in their previous life to the Sattvics.

One who have plenty of wealth and yet does not give Dana out of greed; One who sends a guest away hungry, even though he/she arrived around lunch time, without sharing the food; One who eats without sharing with the dogs and cows/cattle around them; Such people become denizens of Naraka. Crows are also to be offered their share. When offering food in this manner of the animals, one must consider it a sacrifice to the two dogs said to follow Yama around, named Syama & Sabal. One must offer food to the living creatures every day if possible. Those who perform this daily  in conjunction with the mantras will be able to minimize their time with Yama.

Upasana Kanda: 4-cornered pedestal; gandha(perfume, sandalwood);Dhanvantari(E), Indra (N), Yama (S), Sudakshoma (W).  Pithara (S) , Arya(E); At the door/gate Dhata/Vidhata; Then food is placed outside in the open for animals, such as birds, dogs microbes, hole-dwellers etc.; Then one must wait for a minute for a guest or anyone in the village who might come by in hunger. If someone comes by in hunger they must be given good food to the best of the ability of the householder.

Food is the best sacrifice/offering. It temporarily satisfies a person, attracts the mind, and gives one strength and a strong mind. Nothing rivals the giving of food. Life begins in food. Without it life perishes. Everything is established only in its own food. Nothing in the past or future rivals food. This entire universe (is materialized) exists only within food. One must not ill-treat one’s food. Food given to dogs and those who are starving and begging for it is never wasted. The tired stranger who asks for food must be given food without the attitude that it is extra work. Such a person is truly rich.

Oh Great Sage! The sacrifice of food to the Devas, the Pitharas, the hungry, and the guests who come to one’s home bring great Punya. The gift of food and water to anyone who is hungry and thirsts, even the Unsattvic will receive as much Punya as to the Sattvic. Food is Brahma. Food is Vishnu. Food is Shiva. Food, water, horses, cows, clothes, reclining furniture, umbrellas and sitting furniture are the eight important gifts that make the journey to Yama Loka comfortable.”

Sanath Kumara then continued, “Water is the other best sacrifice/offering. The gift of water provides the giver with all they need. Those who construct water-holding lakes and tanks, those who have wells dug for the public use will receive great Punya that can nullify  many of their injurious actions. Those who make possible the digging of  wells that sustain the Sattvic use will lift their entire families out of many of the miseries of Naraka. One must therefore be constantly engaged in Sat Karma (good activity). Those who dig water-holding tanks and lakes that have water only in the rainy season will receive the same Punya as the ceremonial lighting of Agni every evening. (Agnihotra). Those who build lakes that have water in the rainy and the winter season will receive the same Punya as one giving a Dana of 1000 cows, in this there is no doubt. Those who build lakes that have water them even in the Spring and  early Summer seasons will receive the same Punya as one who performs a great Yagna (Yaga).  Those who build lakes that have water in them even in the height of Summer receive the same Punya as performing Ashwamedha Yagna.”

Sanath Kumara then said, “Oh Vyasa! I have so far described the Punya of building water reservoirs that satisfy other living creatures. Now listen to the Punya that comes from the planting of trees. One who plants trees and nurtures them in deserted open places or in very difficult to reach places will raise his/her entire future family tree. Therefore it is very important to plant new trees. Those who plant trees prolifically will surely receive good children. Even in the other worlds they will receive those worlds with the most bountiful gifts. Those who have water wells and tanks dug, those who plant many trees, those who perform the Yagnas and all who stick to truthfulness will never fall from Svarga.

Truth is Parabrahmam! Truth is the great Tapas. Truth is the ultimate knowledge of the Shastras (the holy works). The truth alone can awaken the sleeping man. The Earth is supported on truth. All is supported only in the truth. Tapas, Yagna, Punya, the Devas, the Rishis, the Pitharas, Jala (water) are all supported by the truth alone. The truth is the goal of all. The truth alone is the Yagna, the Tapas, the Dana, the Mantra, Sarasvati and Brahma. The Om is also a form of the truth. It is only with the support of the truth that the wind blows, the Sun shine and Agni burns. Svarga stands on foundations and walls of truth alone. The Vedas are made accessible to us through truth alone, the Vedas are sustained by the truth alone, and the many that go on pilgrimage to bathe in the sacred rivers are supported by the truth alone. All can be had through the truth. Of this, there can be no doubt. The truth outweighs a thousand Yagnas on a weigh scale any day. The Devas, the Pitharas, human beings, the Nagas, the Rakshasas, all the living creatures of all the worlds are satisfied only in truth. Truth is nothing other than the Parabrahmam. Therefore one must always strive to speak and be true. The seeker who speaks only truth will perform a very difficult and arduous Tapas that will lead the way to Svarga. Satya (truth) is the highest Dharma (the right way).

Without Tapas, there is nothing in this world that is easy and comfortable. All comforts in this world are made possible only through Tapas. It is through the Tapas that Brahma creates the entire Universe without seeming to make any effort at all. It is through Tapas alone that Vishnu preserves that which Brahma creates. It is through Tapas alone that Rudra (Shiva in his destructive form) is able to destroy it. It is through Tapas alone that Adi Shesha is able to support the earth’s weight. 

Transmigration in the Mahabharatha and Siva Purana, Part 4

Krishna said, “Oh Son of Pandu! One who lives according the Dharma (Dharma-Artha-Kama-Moksha), stays away from Jeeva – Himsa (i.e. practices Ahimsa), remains always in the service of gurus, parents, family, friends and those who depend on him/her, one who shows respect and affection to the Sattvically behaved, one who gives to the Sattvic, one who especially patronizes those among the Sattvic, who know the Vedas; one who  has hosted sumptuous meals of the highest quality to the Sattvic (vegetarian) will travel in comfort on the road to Yama Loka. One who ensures that the Sattvic are well-stocked in life; umbrellas, footwear, beds, furniture, clothes and jewelry for the Sattvic womenfolk will all travel under cool, golden umbrellas, on gloriously adorned horse-drawn carriages over the sun-scorched road to Yama-Loka.  Those who give cows or pure milk from well-tended cows, yoghurt, ghee, cane sugar and honey to the families of the Sattvic will travel on golden flying machines over this difficult road. Those who give the gift of water to the Sattvic (open wells,  deep-pit wells, storage tanks, ponds, canals and irrigation channels) will fly in chariots drawn by swans over this road. Those who give sesame to the Sattvic will travel in flying vehicles with a great shining light emanating from them.

For those interested in reading further on, into this discussion between Krishna and Dharma Raja, if you look up the appropriate chapter, the following topics are discussed: Jala, Anna, Athidhi Satkara Mahima: The Great Gifts of Water,  Food and Guest Service. Subsidiary Topics: Lobham,  Ajnanam, Narakam

ACCOUNTS OF THE TRANSMIGRATION JOURNEY OF THE SOUL IN THE SIVA PURANA

(We pick up the reading of the Siva Purana midway, to a discussion of this specific topic…)

Sanath Kumara said to Sage Vyasa, "Oh Vyasa, the Great Rishi! Here! I shall give you a short summary of the different kinds of activities that make one a future denizen of Hell. Listen while seated comfortably! To deliberately set out to attract another's mate; To seek to cheat another out of (his/her) wealth; to habitually wish ill of others; to unreasonably cling to a determination to succeed at tasks in ways that are either plainly impossible or harmful to others; These are the four kinds of Culpable activities and can be called the lower or injurious modes of the mind.

Habitual bragging & bombast; Habitual lying; Habitually speaking in way that is hurtful to others; Spreading false rumors about others on the sly; These are the four kinds of the Culpable activities that maybe labelled the lower or injurious vocal modes. Desire to consume that which must not be; Engaging in the physical abuse of pranis (living beings); To be habitually engaged in acts of no consequence; Acts of theft of another's wealth; These are the four kinds of Culpable activities that maybe labelled the lower or injurious physical modes.

Therefore twelves modes of injuries in the mental, vocal and bodily realms have been given here. As we make our way across the Samsara Sagara (the journey of life across the ocean we call the world) we must guard our ego from becoming bigger than the manifestation of the Yagna (sacrifice) of the world. Surely the mortal ocean segues into the Ocean of Hell itself if the size of one's ego exceeds the Sacrifice in the world. It is the sacrifice of the Universe that enables us to be here. For our ego to exceed it, is for us count ourselves bigger than the sum total of the Sacrifice of the Parabrahmam itself. This is a demonstration of one's ignorance only and of an extreme kind, that will result in the person becoming a denizen of Hell.

Those who commit the murder of the Sattvic; those who give themselves away to drink; those engaged in the theft of gold; those who consummate a relationship with their teacher's partner; Those who associate with the above four categories of people, will acquire Culpability through association, enough to enter the 5th row of Hell purely from the knowing association alone.

In anger or greed; In fear or hatred; To assist or suggest a plan  to kill a Sattvic person under the influence of the above four passions (four of the eight Arishadvargas) is equivalent to the Sattva Hatya.

One who offers a Sattvic person a life- or dignity- saving favor, and then betrays the person or asks for it back; one who offers false evidence to help convict an innocent person knowingly in a  court of law resulting in the loss of wealth, freedom or life of that person; such a person is equivalent to the one who would commit murder of a Sattvic person.

Many Severe Transgressions fall into the category of Sattva Hatya: 1) One who practices slandering of a Sattvic person, accusing them or spreading rumors about them, resulting in character assassination and loss of wealth of the targeted Sattvic person and falsely praising themselves, attributing great qualities to one-self that one does not possess; 2) One who insults a scholar in full court, in the presence of the King and makes the scholar feel humiliated; 3) One who creates difficulties that do not exist and prevents the mating of bulls and cows; 4) One who encroaches or steals the land set aside for the grazing of the cattle; 5) One who steals the wealth of the temple; 6) One who has become wealthy through anything other than the legitimate way of fair trading; 7) One who constantly takes up and gives up vows; 8)  One who does not perform any of the Pancha(five) Maha Yagna; 9) One who gives up his/her life for drink; 10) One who casts away his/her dutiful mother and father; 11) One who gives false evidence; 12) One who enters the forest and kills all manner of innocent creatures; 13) One who sets fire along the path of cows (with the intent to harm them), in the forest or the village; 14) One who steals the wealth of the Sattvics,; 15) One who manipulates the Will of a dead person; 16) One who sells away garden, forests, lakes, women or men; 17) Men who serve one woman while dishonestly telling another that they serve them; 18) One who fails to aid a woman in extreme (injurious or life-threatening) distress; 19) One who constantly ‘tries’ other’s duties without meditating upon one’s own; 20) One who performs his daily ablutions in or next to temples, cow-halls, in a live fire,  in water, on the public street or the public gardens; 21) One who moves the stones marking the borders of one’s own or another’s land. 22) One who lets one’s men/women, children, friends, old or eager or relatives starve while he/she eats to their fill; 23) One who says he is a sanyasi and then lives with a house and possessions;

The Pancha(5)  Maha Yagna are: Deva Yagna (worship of Devas); Pitr Yagna (worship of ones forefathers);Manushya Yagna (worship of fellow humans); Bhuta Yagna (worship of other beings); Bramha Yagna (worship of knowledge) 

Transmigration in the Mahabharatha and Siva Purana, Part 3

The journey to Yama Loka takes a year or more and it is frightening in its form. There is only suffering till the very end of this trail. The trail’s difficulty changes according to the nature of the essence of the person’s past life. To those who have committed grave injuries and injustices to others , the path is very difficult, painful and long. It is almost impossible to obtain any help on the way. Yet, when the time comes, all, even the Devas, the Asuras and all human beings, male female, ungendered, young, old etc. must walk this path leaving their friends and relatives and all of their conveniences. All transient entities (i.e. all living creatures) must someday, be wayfarers on the road to Yama Loka.

Whether, at the moment of one’s passing away, it is day or night, or one is in an alien land or a forest; atop a mountain or on wate; on land or in the sky; at home or away; eating or drinking; awake or asleep; standing or sitting, the Maha Marga (the Great Road) is always open.

On the road to Yama Loka, those who have caused grave injuries to other creatures in their life-time, will be seen, at times in the grip of a great fear along certain stretches of the road, while they are seen stark raving mad along others. They are seen being physically restrained and punished at yet other stretches of the road, crying piteously for help.

The frightening size and form of Yama’s messengers and their fearful language and weaponry; their skill and cruelty cause great fear and consternation in the Jeevi who has caused great suffering in its life to other beings. The fear and the realization that these consequences are the result of their own actions, turns them into completely listless sufferers as they progress slowly forward even as they suffer the abuse of the messengers of Yama.

To the extent that one has failed to perform Dana (Giving or Self-Sacrifice), the road they walk on will appear in stretches to be made of sharp thorns, yet other stretches being filled with extremely hot sand, or dust blown air. Those who failed to strive to uphold Dharma in their lives will receive physical punishments that the Preta Sarira or Yatana Sarira is suited for, with sticks, stones, whips and Ankusa (The small very sharp tool used by the Mahut (rider) to control an elephant).

Those who’ve committed homicide will have extreme physical pain and suffering inflicted on them causing them to convulse, scream and moan continuously. Some of them will have various body parts broken or smashed. Others will have their necks put into a knot. Yet others will have missing ears, noses or lips.  In some stretches of the journey, they will be pursued and hunted by fearsome messengers armed with a variety of weapons such as sakti, sankha, arrow, spears etc. Along some stretches of the path, they will be attacked by packs of dogs, wolves, tigers and aggressive crows. Along other stretches of the road, they will be attacked by the messengers of Yama, who capture and slice the meat off the Jeevis to cook and eat.

Those who steal other’s clothing or beds,causing them humiliation will be made to run naked by pursuing pisacha Messengers. At other stretches, meat eaters will be attacked by bulls, wild animals (including wild boar) and scorpions and will be repeatedly injured or partly eaten by them. (Both the Mahabharatha and the Siva Purana mention the extensive suffering of the meat eaters at the hands of the animals who were their former meals- much of which I have redacted. The premise is that while most animals are tamasic and will accept their fate at the abbatoir, some of them are rajasic and will choose revenge – you killed me, so I will kill you , they say. So these rajasic animals will perform their own yoga and yagna as best they can and receive the opportunity in turn to claim their revenge in this manner. On the other hand, we must also remember that in the Santi Parva, of the Mahabharatha, it is stated that those who give up eating meat and become vegetarian/vegan in this lifetime, even if it be at the very end, will receive justice as if they have been vegetarian all their life, so it is a forgivable offense.)

Those who steal or cheat others out of their cattle, grain, gold, fields, land, house etc will be attacked with stones, sticks and thorny weapons as they stagger on their way to Yama Loka. The attacking messengers will moreover aim for and attack all the different body parts of the Jeevis.

Those who showed no concern for the possibility of a journey to Yama-Loka in the hereafter and therefore freely stole from the Sattvic and silenced them by force from protesting or protecting themselves will make the journey with their hands and feet tightly tied together with jackals frequently attacking them and partly eating them many times along the way. Their throats will be dry, with no water available to them the entire way. Some will lose eyes, or ears or noses. They will be pursued by Messengers intent on inflicting pain.  They will be tossed into the Amedhyakupa, where they will suffer continuously for 10 million years and then spend a further billion years taking birth as worms that nest in excretions.

Those who, out of ego, greed or adherence to untruth refuse to encourage Sattvic behavior and refuse assist the Sattvic in their need, will be repeatedly hanged by the neck and whipped along the way. Their repeatedly pleas for food and water will be ignored the entire way to Yama Loka.

Hearing this detailed picture of the path to Yama Loka, Dharma Raja turned pale and fell into a deep faint. Krishna revived him. Dharma Raja wiped his eyes with the wet cloth offered by Krishna and said, “O God of Gods! Your description of Yama Loka causes great fear in me. Please tell me how one might traverse this road in comfort.

Transmigration in the Mahabharatha and the Siva Purana, Part 2

The Mahabharatha – Aswamedha Parva (Samkshipta M. Dvitiya 761)

Dharma Raja: Kesava (Krishna), You are omniscient. So can you tell me how far is Yama Loka (Naraka) from us? (Hindu theology designates Naraka as the place where the Jeevi, i.e. a dead person's soul + the essences of the good and bad things done by that living being when previously alive. (While the English word 'hell' has many Judeo-Christian implications that do not apply here, it is a rough approximation of Naraka, when one uses Hindu canon to define what such a 'hell' is like.) How vast is it? How does it look like? Where is it? How may human beings escape the miseries of Naraka? When the Jeevi is cast out of this body made of skin, bones and flesh, what will the experience of happiness or sadness feel like? How will the good  who serve the Sattvic reach Svarga? How will those who have caused injury to others travel to Naraka? How will they look like when they travelling to Naraka?

Krishna: O King! Since you are a devotee of mine, I will reveal these facts to you. Between Earth and Naraka ( Yama Loka) is a distance of 86,000 Yojanas (1 Yojana  ~ 8 miles) . On the way there, there will be neither the shade of trees, nor rivers nor lakes nor wells. There are neither buildings nor squares. There are neither houses nor mountains, nor caves, nor villages, nor monasteries, nor gardens nor pleasant paths through a park. There is nowhere to pause and rest.

Upon orders from Yama, at the appointed time of death, Yama’s messengers will appear to the Jeevi and draw the life-force out of the Jeevi against their will. When the time arrives for one to die, one’s life force ascends to the throat. It will become separated from the action-oriented material and become susceptible to the movement of wind. It will then, with the exhalation be expelled against its will from the body. Thus leaving this six-layered body, this wind-like Jeevi will then enter an invisible body.

This Invisible Body (called the Preta Sarira) looks like, is colored like and is sized like the old body, except that no one can see the Jeevi in this body. Not only that, the Invisible Body will not be destroyed even if it is hacked, cut to pieces or burnt. It will cause tremendous pain but it will all slowly heal together again. No matter how badly injured. Thus equipped to suffer, the Jeevi is ready to begin the extremely painful journey to Yama Loka.

At the time, the Jeevi becomes overcome by attachment to the friends and the family members of the just concluded life and falls to the depths of sorrow and humiliation. The Jeevi watches as the near and dear gather and mourn in sorrow.

[Karma Kanda: The Preta Sarira is under Shiva's control.  The body is cremated in a timely manner also called  Agni Samskara - Cleans and purifying by way of Agni i.e. Fire. Shiva is also called Jwala Swarupa – Shaped like Fire. On the 2nd or 3rd day the pyre is cleaned. The few remaining bones and ashes are kept for release in a river of choice of the person who has passed away.

A stone is used by the priest (experienced in the Karma Kanda), to offer through the mantras, a home to the preta sarira for the 10 days of the funeral period.  The stone is kept clean, and dried herbs will be tied to it and water is offered to it daily until the 9^th day. Pindam (balls of rice with white lentils) is offered on the the 9^th, 10^th and 11^th days. This food is accepted by the Jeevi in the Sukshma Rupa – the microscopic or unreachably deep/subtle form or process. This food offered during the 9^th, 10^th and 11^th days, and the Dana (Giving or Sacrifice) practiced by the person are the only aids for the year long journey ahead. (Pindam may also be offered every month for the first year.) ]

By the end of the 10^th day, whether gently through the mantras of a good, well-qualified priest or through the more direct means of Yama’s messengers, the bonds to the people and things of the life just gone by are finally broken. Those who have committed grave injuries to others will perceive the arriving messengers as beings made of strange and terrible looking bodies, with a nasty and terrible temper and with the ability to give the Jeevi a clear picture of the suffering ahead. They will use their many perplexing and powerful weapons to roughly overcome the panic-stricken and futile resistance of the Jeevi and forcibly capture it and take it on its way. Those who have done good throughout their life will perceive the arriving messengers are beautiful and gentle hosts who lead them to the beginning of a year long journey in comfort.

The Jeevi then recognizes that wherever it goes, following behind it, like a shadow, are the essences of the good and bad of its past life. The Jeevi then loses all interest in the mourning family and friends. In a state of complete indifference, the Jeevi leaves it all behind and starts moving away. The family and friends are still in mourning and yet the Jeevi feels no more attachment to anything.  Their faces are streaked with the tears of sorrow as they cry. Yet neither can they see the Invisible Body nor does the Jeevi care. The Jeevi then turns and moves away, in the form of wind, away into the surrounding, all-enveloping darkness, which has no end in sight. 

Transmigration in the Mahabharatha and the Siva Purana, Part 1

In the Sanskrit literary universe, the Puranas occupy a very important place. The intent and interpretations of the Vedas are clarified here in great detail. All three of the Kandas, the Karma Kanda, Upasana Kanda and the Jnana Kanda have all been extensively discussed in the various Puranas. Furthermore, the discussions in the Puranas are accessible even to those without knowledge of the Vedas.

In this age i.e., the Kali Yuga, several parts of the Vedas are obscured, like the sun behind the clouds. The true illumination of our age comes from the Puranas which have been preserved successfully. The Mahabharatha, (Adi Parva 1:267) emphatically states (Itihaasa puranaabhyam Vedam Samupabruohayeth) that the Vedas can only be fully understood with the help of the Itihasas and the Puranas.

The Matsya Purana (53:3) also states that of all the various source texts of the Sanathana Dharma, the Puranas are the most important. Of the 18 Puranas, the Siva Purana is the 4th and sometimes also called the Vayu Purana. The current version of the Siva Purana, has 24000 Slokas (couplets) organized into 7 Samhitas and is said to be condensed by Sage Vyasa, from the original 100,000 Slokas/12 Samhitas. That original version is believed to have been composed by Siva himself. Today, the Siva Purana's 24,000 slokas are divided into 457 chapters.

Dana/ (Danam Karoti) – The Duty of Giving

That which we give as a gift to others in this life is what determines the credit available to us for use on  the transmigratory journey of our ‘Jeevi’, (our soul + essences of good and bad in this life). Gift giving is classified as Sattvic, Rajasic or Tamasic depending upon the giver, the gift and why it was given.

A gift is not simply money but wealth or service of any kind that has positive consequences for the recipient. From the smallest to the biggest, a Sattvic gift is one given to assist a person exhibiting Sattvic behavior either in their time of need OR as a sign of genuine appreciation even though they haven’t done anything for you. The same gift is classified as Rajasic, if the recipient has at some point in the past OR might in the future expect a profit because of it. A gift is Tamasic if it is given if given with anger OR given to one who lives habitually by thievery, OR given with great reluctance in a humiliating manner to the recipient feels humiliated by the gift (i.e. it is not a gift but an act of evil) OR if it is conditional on the recipient being a family member or relative or otherwise affiliated to the giver.

Sattvic gifts are ultimately accepted by the Devas, the Pithara (forefathers who have ascended to Deva status), great sages and the fire (Agni). They are the purest gifts. The Rajasic gifts are accepted by the Danavas, Daityas(denizens of the lower realms) , Grahas (planets),  or Yakshas and Rakshasas. Tamasic gifts are accepted by the Pisachas and Pretas who are the wardens of Patala – a place where all Jeevi must go to suffer for the wicked deeds done in the life before.

Sattvic gifts reap the greatest benefit, Rajasic reap middling and the Tamasic gifts reap the least benefit in one’s Transmigratory journey. One must see giving as a duty and seek out ways to give at the highest level possible. Dana is the Yagna (sacrifice) of the Householder - that person who chooses to live life in society as a family member, contributing to the society at their level. The greater the Sattvic nature of the recipient and the need, the greater is the benefit that accrues to the giver. 

One must constantly seek opportunities to give Dana. Those who are affluent should establish large foundations that will give Dana to the scholars who pursue Sattvic knowledge or knowledge through Sattvic means to benefit the Sattvic. Thus, those who are Sattvic scholars AND poor are the greatest among the recipients and must be sought out with zeal by the affluent. Last, but not least, one must remember not to let this existence become a glorified book-keeping of Goodness (to paraphrase Swami Vivekananda) but rather one must attempt to transcend material existence by reaching to merge with the Universal Consciousness before or concurrent with the end of this particular material incarnation itself.