SANATANA DHARMA. PART II.
CHAPTER I. The Samskaras.
EVERY religion prescribes a number of ceremonies, or rites, to be performed by its followers. The use of the ceremonies, speaking generally, is: (1) to help the Jiva to conquer and purify his sheaths; (2) to bring to his aid superior Intelligences, such as the Jevas and the Rishis; (3) to improve the atmosphere around him and so make it easier for him to steady and concentrate his mind.
To this end are used material objects, gestures, postures and sounds, all carefully arranged to bring about the results aimed at.
The objects used are chosen for their good magnetism, and in many cases— such as particular flowers offered to a particular Deva— because they share the magnetism of the Object of meditation or of worship, and thus make a link between that Object and the worshipper. Thus a mala, a rosary, of Tulasi beads is used in the worship of Shri Krishna ; one of Rudraksha in the worship of Mahadeva.
Gestures and postures, for the most part, affect the Pranas— the sub-divisions of the life-breath that circulate in the body ; some prevent the magnet[1]ism of the body from escaping into the surround[1]ing atmosphere, and force its currents to move in a wav suitable for calm and quiet thought.
Sounds are used for all the three purposes mentioned above. They give rise to vibrations, and as these vibrations are regular and even, they make the vibrations of the Sukshmasharira— which is very sensitive and easily affected— regular and even also. When these vibrations of the Sukshmasharira are made regular, the Jiva is much helped in steadiness of thought and devotion. Sounds of a suitable kind attract the attention of the Rishis and Devas to the person uttering the sounds, and they help him. Further, suit[1]able sounds drive away hostile Intelligences and bad magnetic influences, and so improve the surroundings of the speaker.
Sounds thus used are called Mantras. A mantra is a succession of sounds, a definite sequence, the sounds being arranged in a certain order ; if the sounds are changed the vibrations are changed, and the results will be changed. That is why a mantra cannot be translated. A translated mantra is like a sentence in which the letters of the words are jumbled up, and so convey no meaning.
There is another thing to remember about mantra ; if the man who utters a mantra is not trying to lead a good life, the vibrations of the mantra will do him harm, not good. For, as they work on his Sukshmasharira, they bring to bear on it a force antagonistic to evil desires and evil thoughts, and shake it very violently and may even wound and tear it, as his evil resolves make it vibrate in one way and the vibrations of the mantra force it into another. If his resolves are good then they work with the mantra and cause no conflict : however weak they may be, they aid and do not hinder.
Mantras need not be spoken aloud, and their silent repetition is, indeed, more powerful than audible recitation. They affect the subtler kinds of matter more than the denser. Among the ceremonies in the life of a Hindu are some important ones that mark the chief stages of his life : in old days these were numerous, ten standing out as the chief, but of these ten, only some are now practised. Seven of the Samskaras relate to infantile life and early childhood. Of these seven, the sixth, Annaprasanam, the first feeding with solid food, is universally observed ; and the seventh, Chudakaranam—-the tonsure, and with it the piercing of the ears— is performed almost universally. Then comes the important eighth Samskara, the Upanayana, the leading of the boy to the Guru who gives him the sacred thread, and teaches him the Gayatri, this initiation making him a Dvija, twice-born.
The Upanayana is the beginning of the student stage of life, during which Brahmacharya, entire celibacy, is enjoined, and the duty of the lad is to studv diligently. This stage is closed by the formal return home, the Samavartanam, after which he is ready to enter the second stage of life, thai of the householder, the Grihastha ; the tenth Samskara, Vivfiha, marriage, marking his entry into manhood and its responsibilities. In modern India these wholesome rules have fallen into disuse, though the Upanayana and Vivaha Samskiiras are maintained as ceremonies. Marriage is incongruously thrust into the midst of the student life, and the duties of manhood and boyhood are mixed up to the injury of both. May the ancient rule be speedily revived.
“One sound, well-uttered, becometh as the cow of plenty in the Svarga-world.
“The mantra defective in Svara (inflection) or Varna (letter or colour) is uttered falsely and declareth not the true meaning. That lightning-word slayeth the performer himself as (the word) ‘Indra[1]Shatru’ for fault of Svara (slew Vrittra, the performer of the sacrifice, and the enemy of Indra, instead of slaying Indra, the enemy of Vrittra, as intended).
“With sacred Vaidika rites should be performed the Samskaras of the body, namely, Nisheka and the rest, of the twice-born, which purify here and hereafter.”
“As the outline o£ a picture is lighted up slowly with (the filling in of) many colours, even so is Brahmanya with scriptural Samskaras.”
