Notes on
Swami Krishnananda. (1994). A short history of religious and philosophic thought in India. Shivanandanagar, India: The Divine Life Society. ISBN 81-7052-108-4.

(full text of the book is available at http://www.swami-krishnananda.org)

CONTENTS

1. The Vedas
2. The Upanishads
3. The Itihasas and Puranas
4. The Bhagavadgita
5. The general teachings of the Epic and Purana texts
6. The Yoga-Vasishtha
7. Theology
8. The Smritis or codes of ethics

CH. 2. THE UPANISHADS.

2.3. THE PHILOSOPHY OF THE UPANISHADS

2.3.1. THE DOCTRINE OF CREATION

The condition when Brahman (or Purusha) is potent with the possibility of a future creation is called the avyakrita (unmanifest, Ishvara, or the prakriti of all things in Sankhya terminology). When the cosmic will is fully projected, it is Hiranyagarbha (or Mahat in Sankhya). Hiranyagarbha, when fully manifest as the cosmos, becomes Virat. The subsequent process of creation is the beginning of samsara or individualization by separation.

The universal Virat is conceived as Adhyatma, Adhibhuta, and Adhidaiva, when the diversified forms appear as divisions therein.

This scheme of creation is developed further in the Puranas. Creator Brahma or Hiranyagarbha projects out of his mind the original individuals (Sanaka, Sanandana, Sanatana, Sanatkumara, and Sanatsujata). There is then the manifestation from the cosmic body of Brahma, of the first progenitors of beings (Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha, and Narada). Then, out of the body of Brahma we hear of the creation of Manu and Satarupa, the first king and queen, who formed two halves of an aspect of the body of Brahma. Manu and Satarupa had Priyavrata and Uttanapada as their sons, and Akuti, Devahuti and Prasuti as daughters. The relationships of these offsprings of Manu and Satarupa with the earlier progeny of Brahma, such as Marichi, Atri, etc., became the sources of the entire creation in all its Lokas or planes of manifestation.

One important feature in creation is that in the case of Ishvara, Hiranyagarbha and Virat, the appearance or existence of objects is posterior to perception by the ramified Cosmic Will (Drishti-Srishti), while individual psychological perceptions are posterior to the existence of the objects so manifested cosmically (Srishti-Drishti).

The Puranic classification of the seven regions or planes viz., (1) Bhuloka, (2) Bhuvarloka, (3) Svarloka, (4) Maharloka, (5) Janaloka, (6) Tapoloka and (7) Satyaloka may be regarded as pertinent to the worlds respectively of (1) inanimate matter, plants, animals and humans; (2) Pitris, and beings of their category; (3) Devas, Gandharvas and Apsarases with Indra as their ruler and Brihaspati as their preceptor; (4) the Siddhas and Rishis engaged in meditation (who may be considered as occupants of Maharloka, Janaloka and Tapoloka); the higher order of creation above the manifestation of Rudra being hailed as the presiding divinities in the region of Satyaloka. There is also to be mentioned a superior order of spiritual beings like Narayana and Nara, Vasishtha, Vyasa, Suka and such other Rishis, who may be residing in any region at their will.

CH. 3. THE ITIHASAS AND PURANAS.

3.1. THE RISE OF THE EPICS AND PURANAS

Only the cream of mankind can pursue the path of the Upanisads. Epics and Puranas cater to the needs of all others. Without the latter, Hinduism would not have survived.

The Ramayana and the Mahabharata are the towering epics of India... Valmiki and Vyasa are the real builders of Indian culture.

It is this prolific literature that has made India spiritual in character... It is therefore surprising that these have been given a step-motherly treatment by historians of philosophy.

3.2. HISTORY AND SYMBOLOGY AS MODES OF TEACHING

Human feelings are addressed only by the epics and Puranas, and not by Samhitas and Upanisads.

Personalities of the epics are eternal inspirations for the drooping spirits of mankind.

The epics also provide a symbolic representation of the activity of the cosmic forces.

3.3. THE METAPHYSICS OF HISTORY

Non-historicity does not mean non-existence.

3.4. THE PURANAS

Eighteen in number, six each devoted to Brahma, Visnu and Siva.

CH. 4. THE BHAGAVADGITA.

4.1. THE CONTEXT OF THE GOSPEL. Arjuna's condition raised a universal question--that of duty in the human world.

4.2. THE IMMORTALITY OF THE SOUL.

4.3. GOD, THE ALMIGHTY. The 11^th chapter describes the universal form... There is no object in which he is not present; His glory is seen in high relief in everything that exhibits an intensified type of power.

4.4. THE INCARNATIONS OF GOD. Avatara is the reminder that it is impossible for the undivine to triumph over the essential goodness immanent in creation.

4.5. THE SECRET OF RIGHT ACTION.

4.6. UNIVERSAL RELIGION. While the universal religion promises fulfillment of the aspirations of the followers of all paths, it recommends worship of the universal God... God is satisfied even with a leaf or flower offered as token of true devotion.

4.7. YOGA. Two verses at the end of chapter 5, on which chapter 6 is like a commentary.

4.8. THE LIBERATED SAGE. Sthitaprajna, Gunatita, yogi.

4.9. DEATH AND AFTER. One's future is governed by one's last thought, which however is the cumulative result of what one has been thinking throughout one's life... Two paths of departed souls are the northern (salvation) and the southern routes... Fate of the soul depends on the predominance of Sattva, Rajas or Tamas while meeting death... One who beholds no agent other than the properties of Prakriti, and knows that which is above the gunas of prakriti, attains the Lord.

4.10. THE SPIRIT OF THE BHAGAVADGITA. Cessation from physical action is not non-action; vital, emotional, and intellectual action is real action... The duty of everyone is to be conscious of the organic structure of the cosmos and attune oneself to its way of working.

CH. 5. THE GENERAL TEACHINGS OF THE EPIC AND PURANA TEXTS.

5.1. THE ANU-GITA

One should overcome the world by self-mastery.

The spiritual fire burns as a conflagration by self-restraint. All objects are offerings in this sacrifice of sensation, cognition, and perception.

When the mind is prompted to speak out its thoughts, the Samana fire within gets lighted up, making the Prana unite with the Apana. Then, by means of Udana, it rises upwards towards the head. And due to the work of Vyana it passes through the throat, the palate, etc., and produces audible speech. When the action of the Prana subsides, it again descends into the Samana.

One who moves with the consciousness of Brahman is a Brahmachari.

5.2. METHOD OF SELF-CONTROL

Krishna told Yudhishthira: You have done no actions; you have conquered no enemies. Story of Indra and Vritra. Indra finally destroyed the enemy inside with the power of the mind.

Disease is of two kinds: physical and mental... That war which you fought with Bhishma and Drona has now broken out again, wherein you will have to fight with your mind alone... Control of mind is the real perfection... Vairagya and abhyasa.

5.3. BASIC ETHICS

Life is a journey and its meaning is in the practice of dharma.

5.4. THE MAIN CONTENTS OF THE PURANAS

360 human years=1celestial year. Krita yuga=4800 celestial years, treta=3600, dvapara=2400, kali=1200 (commenced in 3101 BC).

5.5. PHILOSOPHICAL TRENDS

Bhagavata: As one does not observe a difference among the limbs of one's own body, the wise sage does not see difference among the things in the world... Uddhava Gita.

CH. 6. THE YOGA-VASISHTHA.

6.1. PRELIMINARY

Importance of self-effort.

6.2. THE IDEAL CHARACTER OF THE WORLD

Perception of objects presupposes the existence of a conscious unity between the object and the subject.

6.3. LIFE AFTER DEATH

The death of the body is the change brought about in the form of individuality.

6.4. THE ABSOLUTE

It is impossible to correctly describe the nature of Reality.

6.5. MEANS TO LIBERATION

--Way of jnana: The way to freedom is to maintain a perpetual consciousness of the absolute. No false sense of renunciation or austerity is of any use in this endeavor.

--Yoga: Chitta vritti nirodha.

--Pranayama.

6.6. THE STAGES OF KNOWLEDGE AND LIBERATION

There are seven stages by which the spiritual seeker rises progressively.

1. The first stage is Subhechha or the good intention to pursue the right path of knowledge.

2. The second is Vicharana or a rational investigation into the ways of acquiring knowledge.

3. The third is Tanumanasi or the attenuation of the mind due to the subtlety attained by the practice of meditation. These three stages constitute the condition of Sadhana or spiritual seeking.

4. The fourth stage is Sattvapatti or the realisation of spiritual equilibrium on account of the attainment of the highest mental purity.

5. The fifth is Asamsakti or non-attachment to and non-contact with externality or objectivity of any kind due to the vision of universality.

6. The sixth is Padartha-Abhavana or the non-perception of materiality or individuality due to the realisation of the Divine Existence.

7. The seventh is Turiya or the ultimate state of the experience of the Absolute. The last four stages constitute the condition of realisation or perfection. Turiya is also called Jivanmukti, wherein established, one has the experience of Supreme Perfection.

CH. 7. THEOLOGY.

7.1. THE NEED FOR A PERSONAL GOD

7.2. NARAYANA OR VISHNU

According to the Pancharatra doctrine, God is manifest in five forms: Para (supreme, transcendent), vyuha (cosmic mind, etc.), vibhava (incarnations), archa (idols), and antaryamin (immanent in universe).

7.3. SIVA

Linga, often erroneously identified with the emblem of the phallus.

7.4. GANESA

7.5. DEVI

Durga, Lakshmi and Saraswati: Tamas, rajas and sattva.

7.6. BRAHMA

7.7. SKANDA

7.8. SURYA

7.9. HANUMAN

7.10. MINOR GODS

Sasta, Loka-palas, Kama

7.11. OTHER DEITIES, DEMI-GODS AND OBJECTS OF WORSHIP, REVERENCE AND AWE

Rishis, Siddhas, Pitris (spirits of ancestors).

Nagas, Yakshas, Gandharvas, Kinnaras, Apsarases, Vidyadharas, Asuras, Rakshasas, Pisachas, Pretas, Bhutas, Vetalas.

CH. 8. THE SMRITIS OR CODES OF ETHICS.

8.1. GENERAL CHARACTERTISTICS

Smritis are also called dharmashastras. They lay down individual obligations in general (samanya) and in particular (visesha).

8.2. THE MEANING OF RITUAL

--Its purpose and method.

--Puja or worship. 16 stages. Special gestures of hands called mudras. Japa and the importance of Om.

--Prayer.

--Ceremonies. Set of five-fold duties (pancha mahayajnas) of a householder.

8.3. THE LAWS OF THE STAGES OF LIFE

--The Purusharthas.

--The Asramas.

8.4. KARMA, BONDAGE AND LIBERATION

Sanchita karma, prarabdha karma, and agami karma.

When a soul is born in samsara, it becomes invested with certain sheaths or kosas (the five sheaths).

Jivanmukti versus videhamukti.

Last Revised: 6 May 2002

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