GREAT BOOKS OF INDIA

Shruti, “that which is heard,” revelation

Vedic writings
Mantras (Samhitās, “collections”): hymns, cf. psalms
Rigveda (< rik “to praise, worship”), eternal, cf. Torah, ca. 4000-3000
ВC
Yajurveda (ceremonial instructions)
Sāmaveda (“medodies”)
Atharvaveda (spells and incantations)
Brāhmanas (directions to Brahmins in performing ceremonies)
Āranyakas (forest books, mystical interpretations of hymns and rituals)
Upanishads (upa “near,” ni “down,” shad “sit”; Vedānta), 108+ treatises, ca.
1500–500 ВC
Bhagavad Gītā (part of the Mahābhārata, but treated like revelation), ca, 500–200 ВC
Smriti, “that which is remembered,” tradition
Dharma Shāstras, “rules of law,” e.g. The Laws of Manu
Epics (Itihāsas, “thus it has been said”)
Rāmāyana, ca. 1900 ВC – 500 AD
Mahābhārata, ca. 1400 ВC – 500 AD
Vedāngas, “limbs of the Vedas” (cf. 7 liberal arts)
phonetics grammar astronomy
metrics etymology ritual
Upa Vedas, “lesser Vedas”
ayurvedic medicine music and dance
military science architecture and sculpture
Purānas, “ancient (books),” ca, 200–1100 AD; 18 Mahāpurānas, б each for:
Brahmā
Vishnu, e.g. Bhāgavata Purāna
Shiva
Darshanas, “theories,” philosophical systems, with various sūtras “threads”
āstika, “it is” (based on the Vedas), orthodox
Sānkhya, “number,” cf. Scholasticism
Yoga (paths: karma, Bhakti, Jñāna;
techniques: Hatha, Rāja, e.g. Yoga Sūtras of Patanjali)
Nyāya (logic and epistomology)
Vaisheshika, “elementalism”
Pūrva Мīmānsā, “earlier inquiry,” deals with karmakānda, “action part”
Uttara Мīmānsā, “later inquiry,” Vedanta, deals with jñānakānda,
“knowledge part,” e.g. Brahma Sūtra
nāstika, “it is not” (based on the Vedas), heterodox writings
Buddhist
Jain
Materialist (Chārvāka)
Āgamas, “scriptures,” or Tantras, “books,” of the sects: Vaishnava, Shaiva, Shakti
Panchatantra, “five books” of moral tales; cf. Aesop’s Fables

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Hymn of Creation (Rigveda 10:119) from the “knowledge part” of the Vedas

Then nothing either was or was not. There was no sky or heaven beyond it. What
covered, what sheltered? Was there water, deep beyond fathoming?
There was no death, nor anything undying. Nothing divided the day and night.
The One alone breathed breathless by itself. Other than it, nothing has ever
been.
There was darkness. And at first everything was veiled in profound gloom, a
formless void. The seed still concealed in its husk burst forth, germinated by
the fervent heat (tapas).
Thus in the beginning there was desire (kama, eros)—desire, the primal germ of
mind. Wise ones who have searched with their hearts have discovered that
being springs from nonbeing.
The dividing line extended across. What was above it? What was below it? There
were begetters, builders, mighty forces, acting freely here by energy from
above.
Who really knows and who can explain how this world was born and whence it
came? The gods are later than the world’s birth. So who knows whence it
first sprang into being?
That one from whom this great creation came, whether that one formed it all or
did not, the seer and governor of this world in highest heaven—he surely
knows. Or perhaps he does not.

Gayatri (Rigveda 3:62.10) from the “action part” of the Vedas

Om bhūr. Om bhuvaha. Om suvaha. Om. Tat savitur varenyam. Bhargo devasya

dhīmahi. Dhiyo yo nah prachoda-yat. Om.

Om, on earth. Om, in the sky. Om in the high heavens. That creator most worthy.
On the divine source of knowledge, let us meditate. The one who inspires
our minds. Om.

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 The Upanishads
Vedas & Brahmans: Ritual Performance <Instruction> (karmakanda)
Aranyakas & Upanishads: Interpretation of Ritual and Meaning of Life/Death <Inspiration>
(jnanakanda) 600-400 B.C.E.: earliest first written (200 or 108 texts) darshana
Shankaгa (788-820 CE): Eleven Principal Upanishads
Isha ٠ Kena-Katha ٠ Prashna Mundaka ٠ Mandukya ٠ Taittiriya ٠ Aitareya ٠
Chandogya ٠ Brihadaranyaka ٠ Shvetashvatara
*Upanishads can be seen to reflect the transformation of a ritual/sacrificial religion into
a universal mystical religion.*

From The Isha Upanishad:

Those who see all creatures in themselves
And themselves in all creatures know no fear.
Those who see all creatures in themselves
And themselves in all creatures know no grief.
How can the multiplicity of life
Delude the one who sees its unity?
The Self is everywhere.
Bright is the Self,
Indivisible, untouched by sin, wise,
Immanent and transcendent. He it is
Who holds the cosmos together.
From The Kena Upanishad:
There is only one way to know the Self,
And that is to realize him yourself.
The ignorant think the Self can be known
By the intellect, but the illumined
Know he is beyond the duality
Of the knower and the known.
The Self is realized in a higher state
Of consciousness when you have broken through
The wrong identification that you are
The body, subject to birth and death.
To be the Self is to go beyond death.
Realize the Self, the shining goal of life!
If you do not, there is only darkness.
See the Self in all, and go beyond death.
From The Mundaka Upanishad:
Like two golden birds perched on the self-same tree,
Intimate friends, the ego and the Self
Dwell in the same body. The former eats
The sweet and sour fruits of the tree of life
While the latter looks on in detachment.

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From The Taittiriya Upanishad:
The Self in man and in the sun are one.
Those who understand this see through the world
And go beyond the various sheaths of being
To realize the unity of life.
Realizing That from which all words turn back
And thoughts can never reach, they know
The bliss of Brahman and fear no more.
From The Aitareya Upanishad:
Before the world was created, the Self
Alone existed; nothing whatever stirred.
Then the Self thought: “Let me create the world.”. . . .
Thus came those guardians into the mighty
Ocean of existence. The Self caused them
To hunger and thirst. They said to the Self;
“Give us a place where we can live and eat.”
He brought them the form of a cow. They said:
“This is not what we desire.”
He brought them the form of a horse. But they said again:
“This is not what we desire.”
He brought them a human form. They said in joy: “Just right!
The human body is just right for us.”
From The Bhihadaranyaka Upanishad:
A wife loves her husband not for his own sake, dear,
But because the Self lives in him.
A husband loves his wife not for her own sake, dear,
But because the Self lives in her.
Children are loved not for their own sake,
But because the Self lives in them.
From The Katha Upanishad:
The wise, realizing through meditation
The timeless Self, beyond all perception,
Hidden in the cave of the heart,
Leave pain and pleasure far behind.
Those who know they are neither body nor mind
But the immemorial Self, the divine
Principle of existence, find the source
Of all joy and live in joy abiding.
As the same fire assumes different shapes
When it consumes objects differing in shape,
So does the one Self take the shape
Of every creature in who he is present.

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 The Mandukya Upanishad:

1 AUM stands for the supreme Reality.

It is a symbol for what was, what is,
And what shall be. AUM represents also
What lies beyond past, present, and future.

2 Brahman is all, and the Self is Brahman.

This Self has four states of consciousness.

3 The first is called Vaishvanara, in which

One lives with all the senses turned outward,
Aware only of the external world.

4 Taijasa is the name of the second,

The dreaming state in which, with the senses
Turned inward, one enacts the impressions
Of past deeds and present desires.

5 The third state is called Prajna, of deep sleep,

In which one neither dreams nor desires.
There is no mind in Prajna, there is no
Separateness; but the sleeper is not
Conscious of this. Let him become conscious
In Prajna and it will open the door
To the state of abiding joy.

6 Prajna, all-powerful and all-knowing,

Dwells in the hearts of all as the ruler.
Prajna is the source and end of all.

7 The fourth is the superconscious state called

Turiya, neither inward nor outward,
Beyond the senses and the intellect,
In which there is none other than the Lord.
He is the supreme goal of life. He is
Infinite peace and love. Realize him!

8 Turiya is represented by AUM.

Though indivisible, it has three sounds.

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9 A stands for Vaishvanara. Those who know this,
Through mastery of the senses, obtain
The fruit of their desires and attain greatness.

10 U indicates Taijasa. Those who know this,

By mastering even their dreams, become
Established in wisdom. In their family
Everyone leads the spiritual life.

11 М corresponds to Prajna. Those who know this,

By stilling the mind, find their true stature
And inspire everyone around to grow.

12 The mantram AUM stands for the supreme state

Of Turiya, without parts, beyond birth
And death, symbol of everlasting joy.
Those who know AUM as the Self become the Self;
Truly they become the Self.

OM shanti shanti shanti

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 The Ramayana of Valmiki
(Tamil version of Kamban adapted by R. K. Narayan)

Brief List of Characters:

Dasaratha: Emperor of Kosola with Ayodhya as its capital.

has three wives

Kausalya: Mother of Rama
Kaikeyi: Mother of Bharatha
Sumithra: Mother of twins Lakshmana and Sathrugna

Sita: Wife of Rama from Janaka

Rayana: Ruler of Lanka

Hanuman: Monkey son of the God Vayu devoted to Rama

Rayana, King of the demons, protected by a boon granted by Brahma, was invulnerable against
Devas and Asuras. Vishnu agrees to be born as Dasaratha’s four sons to end the treachery of
Rayana.

Kaikeya’s two boons: (1) Bharatha becomes Ruler (2) Rama exiled to forest for 14 years.

Bharatha seeks Rama in the Dandaka forest. Rama insists on fulfilling Khshatriya Dharma
since Daivan is clearly involved. Bharatha leaves with Rama’s sandals.

Ravana’s Sister lusts for Rama. Sita is kidnaped by Rayana and taken to Lanka.

Hanuman travels to Lanka to locate Sita.

Hanuman is captured by Rayana. Sita prays to Agni to protect Hanuman.

Hanuman sets Lanka afire before returning to Rama.

The final battle between Rama and Rayana.

Sita, feeling rejected by Rama, walks into the fire.

Reunions and Rejoicing

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