When I say “this is my book”, I mean the book belongs to me. The book is obviously something different from myself.

Similarly, I say “this is my body”. So, the body is different from myself. Here, the word “myself refers to the soul. Thus, we can see that the body is different from the soul. Otherwise, we will not say that “this is my body.”

Here again, the soul is different from all these. We say “I see through my eyes”. Hence I or the soul is different from the eyes. We say “I hear through my ears.” So I or soul is different from the ears. We say that “my leg is paining or my hand is paining.” So, it is clear that the leg is different from the ‘I’ or soul. Thus, the five senses of action or karma (Karma Indriyas) and the five senses of knowledge (Jnana Indriyas) are all different from the soul. Similarly, we say that “my mind is clear.” From this also, it can be seen that T or the soul is different from the mind.

The child which comes out of the mother’s womb is very small in size. Then it becomes a boy or a girl and then a young man or woman and then finally he or she becomes old and then passes away.Thus, the body varies in size. It starts at the time of birth as a very small baby and then grows up. The body becomes ill, the body becomes well and is thus subject to so many changes, whereas the soul is not affected. Thus the body changes in size. The body becomes old, weak. The body shrinks in old age.The body is that of a male or female or animal. Thus the bodies are different for different persons. But the souls are all similar and are not subject to any change.

No. The soul or Jivatma is eternal and Permanent. The soul has no beginning or end. or when the body dies, the soul does not die

The souls are infinite in number. I will give you a very simple example. We stay in one house for some time. After some time we shift to another house. Again, we go to another town or place and shift to another house.Thus, we are going from one house to another or from one place to another. Just like this, the soul also stays in one body for some time. At the death of the person, the soul leaves the body; then it either attains salvation and reaches Paramapada; or, it goes to Svarga -(heaven); or directly takes on a new body. Where the soul goes to Svarga, after experiencing pleasures the soul returns to earth and takes on another body, as a man, or an animal, or a bird or anything. Thus, the soul also goes from one body to another, just as we shift from one house to another.

For the same person, in the body, first there is childhood; from childhood, youth comes over and then old age comes over. Similarly, for the soul also, from one body it changes over to another body. We do not feel sorry when a child becomes a young man or when a young man becomes old,because the body remains the same. But when the soul goes from one body to another, we call it death and grieve for the dead person.

The soul is atomic in size.

The soul enters a new body, based on the previous karma. Thus, the soul can take on thebody of an ant or it can take on the body of an elephant or a man. So the soul has to be smaller than the ant for it to enter the body of the ant.Thus by logic,the soul has to be smaller than the smallest of the bodies like ant or mosquito. Thus, the soul is atomic in size.

This is actually the philosophy of Jainism that the soul is as big or as small as the body of the person. However, we do not accept this theory and we have the proof of the Vedas. In several places, the Vedas declare that the soul is atomic in size. In fact, the Vedas say that the soul is of the size of 1/100th of 1/100th of the tip of a grain. This is only to explain that the soul is atomic in size. Further, I can give one more reason why the soul is atomic. At the death of a person, the soul leaves the body and goes out, according to sastras. We accept the authority of the sastras. We are not able to see the soul actually leaving the body. Thus, the soul is smaller than the smallest object that our eyes can see, and is atomic.

The soul is eternal and permanent, i.e., always existing. Since it is atomic in size, it cannot be cut by a sword, it cannot be burnt by fire, and it cannot be thrown about by air. It is so minutely small

When the soul has taken on a new body, we say the child is born. Similarly, when the soul leaves the body, we say the person is dead.

A really intelligent man, who knows philosophy, does not grieve. However, it is because of his attachment that a person really feels for his near and dear ones when they die.Let me give you another example. When the clothes we are wearing are torn, we naturally throw them away and we put on new clothes. Similarly, the soul also throws off the old body and takes on a new one, just as we take on new clothes.

There is no variation. They are all atomic in size. However, the souls are divided into three categories.

1. The souls or Jivatmas, which are still bound by samsara-pass through the cycle of births and deaths. They leave one body after death, but are again bom in this world in some other body and go on rotating in the cycle of samsara. Thus, these souls are called Baddha, i.e., Bound (by samsara).

They start right from the four-faced Brahma and include the various devas, gandharvas and so on, viz. people in the other worlds. They include human beings, animals, trees, insects, birds and those in water like fish, ants and everything.

Yes. The trees also have souls. It has been proved by modern biologists that the trees and plants have life in them.

We can broadly say that there are four subdivisions.

These are:

1. The Devas. Under this group we include the pitrus, siddhas, gandharvas, kinnaras, vasus and yakshas.

2. Human beings.

3. The animal category. Under this are included all animals, birds, those which crawl like serpents and worms.

4. Trees and plants, whose knowledge is much less.

The second category is Mukta. That is, the souls or Jivatmas, which have been released from the samsara, from the cycle of births and deaths. The jivatma, after adopting the means prescribed in the sastras for attaining salvation, thus attains salvation or moksha and then becomes mukta or liberated. He is in Paramapada, permanently enjoying and serving the Lord Narayana and His Consort Lakshmi

The third category consists of Nityas, namely, those souls who are eternally free, who are never born in this world. We also call them as Nitya Suris. These are Adisesha, Garuda, Vishvaksena and such others.

Yes, the souls of all these categories are also atomic in size.

Only those of Narayana and Lakshmi are infinite (vibhu).

The souls are of the nature of knowledge, happiness and purity and the like. Their knowledge is infinite, i.e., they can perceive and understand everything.

The essential nature of the knowledge of the soul is infinite. But, having come into the world, the knowledge is temporarily contracted or becomes restricted. On release from samsara, the knowledge is restored to infiniteness.

This is because of the past karma of the Jivatma and his association with the material world around. The knowledge of one is much different from the knowledge of another. The knowledge of a tree or animal is much lower and that of man is much higher. Again, among different men and women, the knowledge of one is much higher or lower than that of another. All these variations are due to the differences in the past karma of the individuals.

The activities can be classified into three kinds.

1) Those activities which bring punya to the soul, like going to the temple, worshipping the Lord and doing service to the Lord.

2) Those activities which bring papa or sin to the Jivatma like uttering lies, committing murder and drinking liquor.

3) The third kind of activities are those which are neutral in character. That is, which brings neither punya nor papa to the soul,like remaining quiet or lying in deep sleep.

As I explained earlier, the soul itself is of the nature of knowledge, but it has also knowledge as an attribute or quality

Let me explain by a simple example. We have a lamp. When the lamp is lighted, the lamp lights up the surrounding areas. At the same time, the lamp itself glows with light. In other words, by the lighting of a lamp, the surrounding areas are seen by us and the lamp itself is also seen by us.Somewhat similarly, by the attributive knowledge of the soul, we are able to understand the surrounding things. It is this attributive knowledge, which is contracted or restricted, when the Jivatma is in samsara.

Again, the example of the light that I gave you will apply. You keep the lamp at one place but you are able to see things which are quite far off by the light of the lamp. Similarly, by the attributive knowledge of the soul, you are able to see things which are far off.

The essential nature of the soul is indeed happiness. But because of his contact with the body and as a result of his previous karma (papa or sin), the degree of happiness is reduced. Once he attains moksha, the permanent happiness is fully restored.

The Vedas are the basic, fundamental authority.

Veda, in Sanskrit means that which gives knowledge.

Veda is also called Sruti.

Sruti means that which is heard (through you ears). The Vedas were originally taught by Lord Narayana to Brahma orally. From thereon the Vedas came down from the Guru to the students orally only.The Guru teaches the Vedas to the students. Thus the student hears the Veda from the teacher.

They are also called Nigama and Amnaya.

Nigama means a settled text or work, which is handed down from the Guru to the student from time immemorial. Amnaya means what is learnt by the student, by frequent repetition of the text; and also by frequently thinking over the same.

The Vedas have not been composed by anybody, not even by God Himself. The Vedas are eternally existent. Even God did not create or make the Vedas. Narayana has only taught the Vedas to Brahma and then down the line. Hence Vedas are called Apaurusheya – not authored or made by anyone, including God.

There are four Vedas. They are called: Rig Veda, Yajur Veda, Sama Veda and Atharva Veda.

They are actually the breath of God. That is, after each deluge (pralaya), when the world is created, God Narayana remembers the Vedas and teaches then to Brahma and then it comes down the line. That is why, we say they are not made by anybody including God, but are self-existent.

Vyasa edited the Vedas and divided them.

The Vedas were divided into four, to suit the Vedic rituals or karmas. There are four persons (Ritviks) who are prominent in the performance of rituals.

1.The person, whose function is to recite praises of God and prayer to Him, sitting in one place, is called Hota. The Hota’s function and Mantras are given in Rig Veda.

2.The person, who is engaged in the actual performance of the ritual, from the beginning to the end, is called Adhvaryu. The necessary mantras and the functions of the Adhvaryu are given in Yajur Veda.

3.The person who sings Samans (musical notes), sitting in another place, is called Udgata. The Udgata’s functions and the Sama Ganas are given in Sama Veda.

4.The general supervisor of the rituals is called Brahman. The Bhrama’s functions and the Mantras are given in Atharva Veda. The vedas are also broadly divided as Mantras and Brahmanas.

The Mantras are in praise of God and prayers to God. The Yajur Mantras give detailed formulas for the rituals. The sama Mantras are only Rik Mantras, set to music.

The Rik Mantras are in poetry form. Yajur Mantras are in prose form. Sama Mantras are Riks, set to musical tones. The Atharva Veda contains both verses (poetry) and prose. This much idea is enough for the present regarding Mantras.

The Brahmanas are in prose form. Their main aim is to prescribe the rituals in details and also praise the glory of the Devas

Brahmanas are again divided into two parts: Vidhi and Arthavada.

Vidhi portions give command to do a thing, to perform rituals. Arthavada generally praises the rituals, the glory of Devas and also points out their weaknesses. They also contain stories to illustrate the points.

Portions connected with rituals are called Karmakanda. Generally, they teach how rituals like various yagas are to be done. They are also called Purvakanda. Portions dealing with philosophy and knowledge of Brahman are called Jnanakandra or Brahma kanda. So, Mantras and Brahmanas come under Karmakanda. Upanishads are called Jnanakanda. But, knowledge of Brahman and Philosophy are also discussed in Mantras and Brahmanas.

Sastra in Sanskrit means that which gives teaching, instruction or command.

The Vedas are the most important sastras. There is no sastra higher than the Veda. Then we have Smiriti, Itihasa, Purana and Agama, about which we will discuss later.

Modern thinkers divide Vedas into four portions, as follows: Samhita Brahmana Aranyaka, and Upanishads. Samhita denotes collection of Mantras. Brahmanas have already been described earllier. Aranyakas are texts, which were recited in hermitages in forests. Upanishads contain philosophical thoughts, in the form of discussions and explanations.

They talk about realisation of God, how to attain salvation. Since they speak about realising Brahman or the ultimate reality the Upanishads are called Brahma Kanda. Since they give us Knowledge about attaining salvation, they are also called Jnana Kanda. The Upanishads are also called Veda Siras, i.e., the head of the Veda. When we say the head, we mean the most important part of the Veda.

No. Brahma is the four-faced one, who came from the lotus, out of the navel of Lord Narayana. Brahman means one who is great and hence denotes the Supreme Being or the Ultimate Reality.

People say that there are more than a hundred Upanishads, but only some of the Upanishads are accepted authoritatively by all sections of the Hindus. The important ones are called Dasopanishad, i.e., the ten Upanishads. These ten Upanishads are accepted as authority and quoted by ancient philosophers like Sankara, Ramanuja, and Madhva.

The ten Upanishads are: Isavaya Upanishad, Kena Upanishad, Kata Upanishad, Prasna Upanishad, Mundaka Upanishad, Mandukya Upanishad, Taittiriya Upanishad, Aitareya Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad.

We have Svetasvatara Upanishad, Kaushitaki Upanishad, Subala Upanishad, and Maha Narayana Upanishad forms part of Taittiriya Upanishad, Aitareya Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad.

Aitareya Upanishad is in Rig Veda Isavasya Upanishads, Kata Upanishads, Taittiriya Upanishad Bridhadaranyaka Upanishad are in Yajur Veda. Kena Upanishad and Chandogya Upanishad are from Sama Veda. Prasna Upanishad, Mundaka Upanishad and Mandukya Upanishad are all in Atharva Veda.

There are six such Angas (part or limbs) of Vedas. These are 1)Siksha 2) Vyakarana 3) Chandas 4) Jyotisha 5) Nirukta and 6) Kalpa.

1)Siksha explains the proper pronunciations of the Vedas.

2)Vyakarana explains the grammar of the Vedic words.

3)Chandas explains the metres of the various Riks.

4)Jyotisha helps in deciding the proper time for the performance of the various rituals.

5)Nirukta gives the meanings of difficult words in the Vedas.

6)Kalpa describes the proper method of performing the various ritual mentioned in the Vedas. These six angas of the Vedas help in a proper understanding of the Vedas. They also help in the performance of the various rituals or the yagas (yagnas), prescribed by the Vedas.

They can be divided into two groups: 1) Those which are connected with the text of the Vedas: Siksha, Vyakarana, Chandas. 2)Those which are connected with the meaning of Vedas: Jyotisha, Nirukta, Kalpa.

Next comes Smriti. Smriti helps us in understanding the various injunctions and truths propounded in the Vedas.

The Smritis are many in number and even an exact definition of Smriti is perhaps not available. Many of the Smritis are also not available now and are lost to humanity. The more important Smritis are : Manu Smriti, Parasarra Smriti, Yagnavalkya Smriti, Harita Smriti ans Sandilya Smriti. Some say there are 20 Smritis and some others say that there are 57 Smritis.

The Smritis describe the codes of conduct for mankind in day-to-day life; how they should conduct themselves; and for any wrong doings, what are the punishments or atonements (prayaschitta) to be undergone. The Smritis can be considered as elaborating or explaining the Karma Kanda of the Vedas.

Ramayana and Mahabharata are called Itihasas.

They are considered as sacred as the Vedas themselves. The Mahabharata is called the Fifth Veda.

There are 18 Puranas. These are sub-divided into three sets or groups. The first set of six Puranas are authoritative, sacred. These are called Sattvika Puranas. The second set of six Puranas are of medium quality, i.e. the whole thing cannot be accepted as true. These are called Rajasa Puranas. The third set of six puranas cannot be taken as perfectly valid. Only some portions of them, which are not opposed to Vedas, can be taken as authoritative. These are called Tamasa Puranas.

1.The first set of six Puranas which are most sacred (Sattvika Puranas) are as follows: Vishnu Purana Bhagavatam Narada Purana Padma Purana Varaha Purana Garuda Purana

2.The second set of six Puranas, which are not wholly authoritative, (Rajasa Puranas) are: Vamana Purana Brahma Purana Markandeya Purana Bhaavishya Purana Brahmanda Purana Brahma Vaivarta Purana

3.The last set of six Puranas, which are not very authoritative (Tamasa Puranas) are: Matsya Purana Kurma Purana Agni Purana Linga Purana Siva Purana Skanda Purana.

The basic rule is that the Vedas are the Ultimate authority or Pramana. So, in the Puranas, whichever does not conflict or contradict the Veda, can be taken as authority,

The Agamas accept the authority of Vedas. The Agamas prescribe idol worship in the place of rituals like Yagas, mentioned in the Vedas. They prescribed the methods of idol worship.

The Agamas are predominantly divided into Saiva, Sakta and Vaishnava Agamas. Agamas mainly talk about construction of temples; the rules for installation and consecration of the deities in the temples; and the methods of performing pujas in the temples. The Vaishnava Agamas identify Brahman as Vasudeva. We will discuss this further later.

The Vaishnava Agamas are : Pancharatra Agama and Vaikhanasa Agama

Some temples follow Pancharatra Agama and some temples follow Vaikhanasa Agama. This is only by tradition and custom.

It is so called, because it was first taught by Vikhanas rishi to a group of disciples. Sage Vikhanas is stated to have been created by Lord Narayana Himself. It is also stated that he was created by Brahma.

Lord Narayana taught this Agama for five nights to five rishis. Hence, it is called Pancharatra Agama (Pancharatra means five nights)

These are divided into Samhitas.

There are more than 100 Samhitas. Sattvata Samhita, Paushkara Samhita, Jayakhya Samhita. These three are considered more important and are called three gems (Ratna traya). We have also Ahirbudhnya Samhita, Padma Samhita, Parameswara Samhita and Lakshmitantra.

The Mimamsa consists of two parts. The first part is called Purva Mimamsa or Karma Mimamsa. The second part is called Uttara Mimamsa or Brahma Mimamsa.

Karma Mimamsa is dealt with by Jaimini in 16 chapters or Adhyayas. They contain short statements or aphorisms. They clarify doubts regarding rituals mentioned in the Vedas and also clarify doubts about the general conduct. They interpret the Vedic texts in Karma Kanda.

Brahma Mimamsa is dealt with in Brahma Sutras. This is propounded by Sage Badarayana or Vyasa. This contains short statements or aphorisms, clarifying doubts in the Vedic text. Brahma Mimamsa interperts the Vedic text of Jnana Kanda or Brahma Kanda.

Brahma Sutra is considered very sacred and important. It helps in clarifying and explaining difficult passages in the Upanishads.

This being one of the most important texts, many philosophers have written detailed commentaries. We have the commentaries by Sankara, Ramanuja, Madhva, besides many others like Nimbarka and Vallabha.

We have four chapters or Adhyayas in the Brahma Sutra. Each of the four chapters consists of four parts or padas. There are 545 Sutras or aphorisms.

The first chapter shows that Brahman is the sole cause of

1) creation of this world.

2) sustenance of this world and also

3) destruction of this world. The second chapter discusses some of the objections in this regard put forth by other schools and proves that Brahman is both the material cause and the instrumental cause of this world. (We will discuss this in detail later) The third chapter talks of salvation: what is meant by salvation and the glory of salvation.

There are three texts or books which explain the Vedanta philosophy and so they are called Prasthana Traya. They are:

1.Upanishads. 2.Brahma Sutra 3.Bhagavad Gita

These are the most sacred texts. All philosophers have written commentaries on these, trying to prove that these three books support their therory.

The Purusha Sukta is the most important.

Manu Smriti is considered the most important.

The Vishnu Purana is considered most sacred and important of the Puranas. It is called Puranaratna

Bhagavad Gita is the most important.

The systems of philosophy in India can be broadly divided into Nastika Schools and Astika Schools.

The Nastika School does not accept the authority of Vedas. They only adopt logic and reasoning.

The Astika school accepts the authority of Vedas primarily and also uses reasoning and logic.

These are Charvaka system, Buddhism and Jainism.

We have Sankhya, Yoga, Nyaya, Vaiseshika, Mimamsa, besides the Vedanta system.

There is no specific single system of philosophy called the Vedantic system. Advaita, Vishshtadvaitha, and Dvaita are the most well- known of the Vedantic systems.

These are: 1. Charvaka system 2. Jainism 3. Buddhism 4. Sankhya system 5. Yoga system 6. Nyaya system 7. Vaiseshika system 8. Mimamsa system

Buddhism was propounded by Gautama Buddha and Jainism by Mahavir Jain. The Vaiseshika system was propounded by Kanada and the Yoga system by Brahma. However, modern belief is that the yoga system was founded by Patanjali. The Sankhya System was propounded by Kapila: the Nyaya system by Gautama or Akshapada. The Mimamsa system was advocated by Jaimini.