Heya-hetu (cause of suffering) The cause of that (suffering) which is to be avoided is the union of the Seer (Purusha) and the Seen (Prakriti) (PY sutra 2.17); This union is caused by ignorance (avidya) (PY sutra 2.24)
Haana (removal of dukkha) The dissociation of Purusa and Prakrti brought about by the dispersion of ignorance (Avidya) is the real remedy (for eliminating suffering) and it leads to Liberation of the Seer (Purusha). (PY Sutra 2.25)
Haanopaya (technique of removal)
Uninterrupted discriminative discernment is the means for the removal of the apparent union between Purusha and Prakriti (PY Sutra 2.26)
By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment (PY sutra 2.28).
As you can see, on the topic of dukkha (suffering), there is a marked similarity between the concepts presented by Patanjali in the Yoga Sutras and the four noble truths presented in Buddhism. Samkhya Karika, the most authentic and widely followed text on the philosophy of Samkhya, also states a similar concept in its very first shloka:
दुखत्रयाभिघिज ज्ञानसा तदप1 घटटेक हेतौ।
दो सपर्था सेन नाइकांताट्यंततो'भावत ॥ 1॥
Because we are confronted with the three kinds of suffering, there is a desire to know the means of its removal. And if it is argued that the enquiry is superfluous because some obvious means are available (medical science, for example), we must realize that these other means are neither absolute nor permanent (Samkhya Karika 1)
The three categories of suffering mentioned in this verse are: adhyatmika (caused by the body or mind of oneself), adhibhautika (caused by other living beings) and adhidaivika (caused by divine intervention); Ashrams of Hinduism, Brahmacharya, Grihastha, Vanaprastha, and Sannyas?
Adi Shankara amalgamated the ideologies of ancient ‘Advaita Vedanta’ and also explained the basic ideas of Upanishads. He advocated the oldest concept of Hinduism which explains the unification of the soul (atman) with the Supreme Soul (Nirguna Brahman). Shankaracharya explained the existence of one Supreme Being (Brahman) and that the five supreme deities are part of one divine power. During Adi Sankaracharya time, Ancient hindu India was a maze of various sects ( each one claiming supremacy over the others ) and added to that was the chaos of buddhist sectarianism.
"सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम्"
Adi Shankar consolidated and structured sanatan dharma into the 'panchayatan' form of worship (5 dieties as five basic elements of nature); Shri Ganesha, Lord Shiva, Devi (in all forms including Tantra), Lord Vishnu and Lord Surya.
"न चासंगते नैव मुक्तिर्न बन्धश्चिदानन्दरूपः शिवोऽहं शिवोऽहम्"
So all are revered and worshipped with the ultimate aim of reaching the parabrahman as is the highest principle of advaita vedanta. No sect is given more importance than the whole. Most modern day hindus till date, regardless of their traditional lineage follow the panchayatan system regardless if they are aware of it.
The entire Sastras are divided into two parts namely Nigama and Agama, while the Vedas are the parts of the Nigama, the Tantras are the parts of the Agama, the former is the mouth piece of Lord Brahma where as the later is the mouth piece of Lord Siva. Further Agama is subdivided into Tantra, Yamala and Damara. Tantra is of Satwika nature. The word Tantra is derived from the root Taan; means to spread, in the other sense “spreading of the cosmic energy for the cleaving asunder of miseries along with the attainment of supreme bliss". It is the science which saves the life by purifying the body as to prepare the body for the attunement with the Divinity.
Adi-Sankaracharya in the Saundaryalahari text (sloka 31) has mentioned, ‘’ Lord Siva remained satisfied after deluding the world, by giving out the sixty-four Tantras which expound practices conferring one or another of the various psychic powers connected with the Chakras of the human body and worldly fulfillments for the achievement of Dharma, Artha, Kama and Moksha like Purusharthas. Hence, Tantra should not be misunderstood as it signifies the means for attaining the highest end, the ultimatum, the goal of human life as a whole.
He also founded ‘Dashanami Sampradaya,’ which talks about leading a monastic life. While Shankaracharya was a firm believer in ancient Hinduism, he condemned the ‘Mimamsa school of Hinduism’ which was purely based on ritual practices. Adi Shankaracharya set up 10 monastic orders in India to save Hindusium and to define Artha, kaam, Dharma and Mokhya and connection with char Vedas according to Skanda Purana, tirtha system is one of them. Throughout the course of his journey, Shankaracharya discussed his ideas with various other philosophers and fine-tuned his own teachings from time to time. Shankaracharya founded four monasteries (mathas) that continue to spread his teachings.
Ten classes of Sanyasis/Yatees or monks who formed the order of disciples under Shankaracharya School are (1) Teerth (2) Ashram (3) Van (4) Aranya (5) Giri (6) Parvat (7) Sagar (8) Saraswati (9) Bharti and (10) Puri. The aforesaid Dasnami Order is prevailing in present time also. In india 108 hindu Sthawar tirthas available including 4 dhams, 12 jyotirlingas, 52 Shaktipeeth, 7 khetras /Saptapuri and other tirthas. Tirtha are of three kinds,
(a) Jangam Tirtha is to a place movable, of a sadhu, a rishi, a guru,
(b) Sthawar Tirtha is to a place immovable, like Benaras, Hardwar, Mount Kailash, holy rivers,
(c) Manas Tirtha is to a place of mind, of truth, charity, patience, compassion, soft speech, soul.
The Dasanami sannyasins practice the Vedic and yogic Yama principles of ahimsa (non-violence), satya (truth), asteya (non-stealing), aparigraha (non-covetousness) and brahmacarya (celibacy / moderation). Who enter sannyasa in the ekadaṇḍi tradition take up one of the ten names associated with this Sampradaya: Giri, Puri, Bharati, Vana/Ban, Araṇya, Sagara, Asrama, Sarasvati, Tīrtha, and Parvata. Sanyasis of Advaita Vedanta and Dvaita Vedanta belong to ekadaṇḍi tradition.
(i) Ashram: One who is free from bonds and is confined to Ashram and has embraced sanyas.
(ii) Bharati: One who is fully laden with learning?
(iii) Giri: One who lives in forest and is steady.
(iv) Parvat: One who lives in forest and has steadfast knowledge about the transient nature of the mundane world.
(v) Puri: One who is full of real knowledge and has mastered the knowledge of Brahman and is as such in union with the Parabrahman.
(vi) Saraswati: One who is devoted to knowledge of tunes and is also called Lord of poets.
(vii) Sagar: One who knows not only the full depths of oceans of truth, but has also lived to the bottom and collected jewels of knowledge.
(viii) Teerth: One who takes bath at the confluence of three rivers in the form of knowledge and the realisation of truth?
(ix) Aranya: He always lives in the realisation of identity of his self with the universal self.
(x) Vana: One who has transcended the snares of desires and resides in a forest.
Importance of Sanyasis has been of so much significance that an entire Upnishad has been devoted to it i.e. commonly known as 'Sanyasopnishad'. He briefly submitted that kinds of Sanyas, the life which a particular kind of Sanyasi is supposed to observe, and other commands which a Sanyasi has to follow are contained in 'Sanyasopnishad. Certain verses thereof have been relied to support the point that a person claiming to become 'Shankaracharya' must be a 'Sanyasi', observing all kinds of commands mentioned in the aforesaid verses of 'Sanyasopnishad'.
This Upnishad is related to the tradition of Samaveda. There are two chapters in it. The contents of first chapter are an introduction of reclusion procedure for obtaining a behaviour as also pragmatic activities required for it. The second chapter is with prolix opening has been made with four means i.e. discretion, reluctance, six properties and desire for emancipation. A detailed description on the criterion for reclusion has been given. While describing kinds of recluse, classification in (i) reluctant recluse (ii) knowledge recluse (iii) the recluse enriched with the knowledge and dettachment and the recluse who observes it in his activities, have been explained.
Later on six types of reclusion i.e. Kutika, Bahudaka, Hamsa, Paramahamsa, Turiyatita and Avadhuta have been described in an orderly manner. The position of knowledge on soul or self realization as also its nature has been described. The holiness in behaviour and a provision to satiate with lesser food obtained on alms has been described. It is suggested that one should engross himself on the soul daily and by putting a strict control on activities as also on diet.
Brahmacharya is the way to reach Brahma (not connected to the four headed one that general public thinks as Brahma), that is thinking about the ultimate power always and in all activities one does as if they were offering to that power (that was done until they reached the youth); However, each one of it is treated as segment in itself now. Brahmacharya need not have renunciation, you can still believe and realize that everything is the act of God even when you are Grihastha.
Grihastha : The one who gets married is Grihastha (who is attached to the house) and this was done probably once they reached the youth stage
Vanaprastha : Is the time when people went to forest (when they turned old or when they felt that they have enjoyed all the pleasure of life and whatever they have should be left to their people to enjoy)
Sannyas: Was the time when whoever followed them to the forest were also no more and they had to leave everything completely to think, believe and realize that everything is the act of God (maybe mid-old age) until they die eventually
There is a rigorous discipline in the Sadhu Samaj, which may not be apparent to the casual observer. Born in the 8th Century AD, Adi Shankaracharya propagated the Advaita Vedanta philosophy. During the course of his life, he established the Dashnami Sannyasa tradition in order to unify the various diverse groups of sannyasins, bringing them under the banner of Sanatana dharma.
Adi Shankaracharya classified the Adwaitvadi Sannyasins into ten groups : Giri, Puri, Bharti, Tirtha, Wan, Aranya, Parwat, Ashram, Sagar and Saraswati. This organisation is known as Dashnami Sangh. Dashnami Sannyasins still continue to convey his eternal message of the synthesis of all beliefs culminating in Advaita, the monistic vision of reality in which all things are understood, ultimately, to be one.
The four ashrama or stages in life are defined as Brahmachari ashrama, the life of a student, the grihastha ashrama as a householder, intended to fulfil aspirations and desires, vanaprastha ashrama or social retirement and sannyasa, to discover the nature of the self, experience wholeness and strive for enlightenment. This was in order to achieve the four goals of artha, kaam, dharma and moksha. Everyone went through this transition.
Later, because many people got involved in artha and kaam and lost the clarity to transit to later phases within the life cycle, some people renounced the world in order to focus on dharma and moksha and be able to develop techniques for balanced living for society.
Such thinkers were known as vidwans and they devised the social code of conduct and devised the Sankhya philosophy. Adi Shankaracharya brought together all such groups and gave them an identity, creating the Dashnami sannyasa in which ten different groups with varied ideologies and following particular philosophical paths came together. These ten different groups excelled in their own philosophies, beliefs and practices.
So for instance, the order of Saraswati excelled in Advaita, Vedanta and Yoga. The Giri tradition mastered Hatha Yoga, Tapasya and Tantra. The Puri tradition focused on the Sankhya system of thought. Each of the ten different sampradayas followed a belief system, and propagated particular techniques to act as catalysts on the path of enlightenment.
Sannyas is the hardest of all because except of some who live in Himalayas (in and around that area), you hardly find any so-called sanyasi, who has renounced everything in life and is solely thinking about the ultimate power. For the real Sannyasis, people, life, things and preaching doesn’t matter at all. All the so-called Sannyasis who live amongst the society are all money minded and want donations, properties for their Ashram to flourish. Here the whole purpose of preaching for and about the ultimate power is defeated.
Sadhu Sampraday (सम्प्रदाय ) can be translated as tradition, spiritual lineage relates to a succession of masters and disciples, which serves as a spiritual channel, and provides a delicate network of relationships that lends stability to a religious identity. Sampradaya is a body of practice, views and attitudes, which are transmitted, redefined and reviewed by each successive generation of followers. Participation in sampradaya forces continuity with the past, or tradition, but at the same time provides a platform for change from within the community of practitioners of this particular traditional group.
Initiation: A particular guru lineage in Guru-Sishya tradition is called parampara, and may have its own Akhara and Gurukulas. By receiving diksha (initiation) into the parampara of a living Guru, one belongs to its proper sampradaya. One cannot become a member by birth, as is the case with gotra, a seminal, or hereditary, dynasty.
Authority: Student from Gurukul / Membership in a sampradaya not only lends a level of authority to one’s claims on truth in Hindu traditional context, but also allows one to make those claims in the first place.
An often quoted verse from the Padma Purana states; Mantras which are not received in sampradaya are considered fruitless. And another verse states that "Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effects."
Classified by primary deity or deities, four major Hinduism modern currents are Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti) and Smartism (five deities treated as same). For example; Sree Madhyacharya belonged to Brahma Sampradaya, Sree Ramanuja to the Sree Sampradaya, Sree Vishnuswami to the Rudra Sampradaya and Sree Nimbarka belonged to Kumar Sampradaya.
Shakta Sampradaya: There are 2 Shakta Sampradayas, which are (a) Kalikula; Prevalent in Bengal, Assam, Nepal and Odisha. Primary deity is Kali And (b) Srikula; Prevalent in Tamil Nadu, Andhra, Telengana, Karnataka, Kerala and Sri Lanka. Primary deity is Lalita. Sri Sampradaya; Ramanujacharya Melukote, Srirangam, Vanamamalai, Tirukkurungudi, Kanchipuram, Ahobila, Parakala, Ramanandi Sampradaya, Brahma
Madhva Sampradaya, Madhvacharya, Sri Krishna Matha, Madhva Mathas, Gaudiya Math, ISKCON and Gaudiya Vaishnavism etc.
Shaivite / Rudra Sampradayas: There are three main saivite sampradayas known as Adinath Sampradaya, Kailasa Parampara Nandinatha Sampradaya Meykanda Sampradaya. (a) Adinath Sampradaya; Matsyendranath, Gorakshanath, Navnath and 84 Siddhas Siddhanta (known as Nath Sampradaya https://www.facebook.com/537744282971209/posts/4948536821891911/ ) Nisargadatta.
(b) The Nandinatha Sampradaya traces its beginning to at least 200 BCE. Its founder and first known spiritual preceptor was the Maha Rishi Nandinatha. Nandinatha is said to have initiated eight disciples (Sanatkumar, Sanakar, Sanadanar, Sananthanar, Shivayogamuni, Patanjali, Vyaghrapada, and Tirumular) and sent them to various places to spread the teachings of non-dualistic Shaivism all over the world. Nandinatha and Meykandar Sampradayas are associated with the Shaiva Siddhanta while Adinath Sampradaya is associated with Nath Shaivism. Other popular Saivite sampradayas are Veerashaiva Samprdaya, Lingayat Sampradaya and Srouta Sampradaya. Nandinatha Sampradaya, Tirumular, Tamil Shaiva Siddhanta, Meykandar Sampradaya, Saiva adheenams in South India, trace its origin at Sanatkumara Connected with Inchegiri branch, Trika Sampradaya, Durvasa, Vasugupta. Tamil Shaiva Siddhanta philosophy is known as the descedent from the teaching of Sanatkumara, one of the Kumaras (Sanatkumara→Satyanjana Darshini→Paranjyoti rishi→Meykandar) Also known as Ragasya Sampradaya and Trayambaka Sampradaya. Starts its gurus at Srikantha, Vasugupta, and Somananda. Sometimes Durvasa also included.
Vaishnava Sampradaya : According to the Padma Puranas, one of the eighteen main Puranas, there are four Vaishnava sampradayas, which preserve the fruitful mantras; All mantras which have been given (to disciples) not in an authorised Sampradaya are fruitless. Therefore, in Kali Yuga, there will be four bona-fide Sampradayas. Each of them were inaugurated by a deity, who appointed heads to these lineages ( in the order) Main Guru, Parampara lineage, Acharya, Literatures, Primary Mathas and Linked sampradaya. Visnusvami/Vallabhacharya, Pushtimargsect, Four Kumaras, Kumara sampradaya, NimbarkaKathia, Nimbarkacharya Peeth, Ukhra Mahanta Asthal, Nimbarka Ashram. During the Kali yuga these Sampradayas appear in the holy place of Jaganath Puri, and purify the entire earth. Various sampradayas emerged from these four, which are quite different from them.
Dashanami Sampradaya, Tradition of Ten Names, is a Hindu monastic tradition of ekadandi sannyasins (wandering renunciates carrying a single staff) generally associated with the Advaita Vedanta tradition. They are distinct in their practices from the SaivaTridandi Sannyasi or tridentrenunciates, who continue to wear the sacred thread after renunciation, while ekadandi sannyasins. The Ekadandi Vedantins aim for mokshaas the existence of the self in its natural condition indicated by the destruction of all its specific qualities. Any Hindu, irrespective of class, caste, age or gender can seek sannyasa as an Ekadandi monk under the Dasanami tradition. The Ekadandis or Dasanāmis had established monasteries in India and Nepal in ancient times. After the decline of Buddhism, a section of the Ekadandis were organized by Adi Shankara in the 8th century in India to be associated with four maṭhas to provide a base for the growth of Hinduism. However, the association of the Dasanamis with the Sankara maṭhas remained nominal.
Advaita Vedanta sampraday, Advaita Mathas; Adi Sankara founded four Mathas (मठ monasteries) to preserve and develop his philosophies. One each in the north, south, east and west of the Indian subcontinent, each headed by one of his direct disciples. According to Nakamura, these mathas contributed to the influence of Shankara, which was due to institutional factors. The mathas which he built exist until today, and preserve the teachings and influence of Shankara, while the writings of other scholars before him came to be forgotten with the passage of time. Here details in this order as
Shishya (lineage) > Direction > Maṭha > Mahavakya > Veda > Sampradaya
Padmapada > East > Govardhana Piṭhaṃ (Jagannath Puri) > Prajnanam brahma (Consciousness is Brahman) > Rig Veda > Bhogavala.
Suresvara > South > Sringeri Sarada Piṭhaṃ (Rameshwaram) > Aham brahmasmi (I am Brahman) > Yajur Veda> Bhurivala.
Hastamalakacarya > West > Dvaraka Piṭhaṃ > Tattvamasi (That thou art) > Sama Veda > Kitavala.
Totakacarya> North > Jyotirmatha Pitham > Ayamatma brahma ( Atman is Brahman) > Atharva Veda > Nandavala.
The current heads of the mathas trace their authority back to these figures, and each of the heads of these four mathas takes the title of Shankaracharya (the learned Shankara) after Adi Sankara. According to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan Temple, his disciples founded four mathas in Thrissur, namely Naduvil Madhom, Thekke Madhom, Idayil Madhom and Vadakke Madhom.
Apart from the categorisation of the Dashnami Sangha, Ramanujacharya later established seven Maths. Madhavacharya, Shri Ramanandji Nimbark, Vallabhachrya Chaitanya Mahaprabhu also established their own Maths. These Akharas were formed to safeguard the Hindu religion at a time of invasions. Other than these, there are also separate distinct groups who follow their own traditions, like the Nath Sampradaya. To cater to the sentiments of each of the major sects, arrangements for stay are made separately for the different Akharas. They are allocated different camp sites according to
Shaiva Sampraday; Panchadashanam Juna Akhara, Panchayati Mahanirwani Akhara, Taponidhi Niranjani Akhara, Panchayati Atal Akhara, Taponidhi Anand Akhara, Panchadashnam Awahan Akhara, Pancha Agni Akhara etc.
Vaishnava Sampraday; Nirmohi Ani, Digambar Ani, Nirawani Ani etc.
Udasin Panth; Bada Udasin Akhara, Naya Udasin Akhara, Nirmal Panchyati Akhara etc.
There are also other sampradayas, such as Swaminarayan Sampradaya, which are not linked to these four sampradayas. The lineage of Sri Bramha Madhava Gaudiya Sampradaya founded by Sri Chaitanya Mahaprabhu falls under the lineage of Bramha sampradaya.
Less known facts about Kumbh Mela
Authored by Dr Anadi Sahoo
