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    (Everlasting Spiritual Law)

         Disciple: What is the necessity of having steadfastness in faith?

         Guru: It is not easy to make you realize what faith is. It is difficult for the idea to enter a heart which has no vasana towards faith. By vasana we mean an abidingpropensity, the sum total of good and evil at birth, a residue from lives already lived. Good and evil are intrinsic in the individual soul as qualities from times before this birth. It is an inclination and a habit pattern which, as a driving force, colour and motivate oneĀ“s attitudes and future actions.

        To explain this, and to elucidate faith, we have to first go into a few details about contemporary Hindu religion.

        What was the nature of the Hindu religion, its Sanatanadharma, -eternal religion or everlasting path-. This path has been corrupted and it is not followed in its pure sense by the Hindu people. It has been initiated by Gurus of different times. We have not been able to learn it. Nor have we earned the wisdom to make our contemporaries aware of that Dharma -Spiritual Law.

        The Brahmins, highest of the castes in India, came in between, they hindered and blocked this path. They did it deliberately lest others also

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    should gain access to this culture. They established the tradition of the Trimurti: the three gods of Creation, Sustenance and Destruction - Brahma, Vishnu and Shiva, also called Maheswara. For their clannish survival and dominance they perpetrated elaborate and complex vedic ritual as well. Above all in course of time they brought about the system of castes, varnasramadharma. Thus they fragmented society into a plurality of communities. But the Brahmins defeated themselves in what they did, they were to draw no benefit from their action. There is a reason for this failure. Ritualism became paramount with them. Their principal action, karma, became a mere performance of tantric rites. Through rituals, tantra, they welded Trimurti worship with social life and political governance in such a way that they, being the custodians of religion, gained full control over society. In course of time interpolations were made in the scriptures. These interpolations twisted the scriptures to present the Brahmin as God incarnate. Even the state (king) was made to accept the Brahmin as such. This is totally ridiculous.

        When this system was extolled and the Brahmin began to rule by proxy, Manu, the archetypal teacher was blotted from human memory. The Brahmin system, insular as it was, kept its knowledge from the World at large. The Brahmins became thus responsible for the creation of very low modes of worship in people of the depressed classes. These low modes of worship persisted for ages depriving us of spiritual strength, connecting us

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    spiritually to these lesser deities. Though the Brahmins were responsible for this deprivation, they themselves are undergoing considerable social hardships today.

        The next castes in the hierarchy are the Kshatriya -kings- and the Vaisya -merchants. The Vaisya being a trader would act as expedient. He would not reach out or strive for something beyond his grasp. From being noncommittal the Vaisya has degenerated into being apathic. This apathy happens in many respects to a person who is always acquiring wealth. The rich of today are in effect conforming to the Vaisya’s way, a life-view clouded by ignorance and apathy. This is reflected in their forms of worship. They see the worship of God as a means to material prosperity, and make the worship itself an exercise of wealth. We find this in merchant and artisan castes like goldsmiths, braziers and blacksmiths. If they get a little money they make their worship extravagant and ostentatious. A person who gets wealthy among them is often likely to fall into error or sin. Even so he might have devotion, bhakti, or at least the facade of it. This pretence also causes action. When fortunes decline the style of worship also reflects this indigence. The Vaisya seeks out shrines of lesser deities, and sinks down in the search for more accessible spiritual entities, in order to get from them more and more material gains. Some lower deities are very powerful and when we adore them, we can get material gains and some other gifts, that maybe we really don't deserve, and this could represent a blockage in our evolution process.

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    Also we must remember the fact that some of these deities take away punya -merit or light acquired in the past- from our soul causing us spiritual degradation. For example we have the shrine of Mutharamman in Kerala, a mother goddess crudely configured.

        The jeeva -soul-, will then be involved in the karmic influences of these lesser forms and be spiritually subservient to them. This subordination will affect the progeny of these worshippers. Later generations will then be born under evil constellations in accordance with astral laws. They take birth marked for suffering by their birth itself; through suffering they plunge (as an imagined escape) again into deviant forms of worship and earn further suffering. In this manner two to four generations go by; slowly the people in this line lose their looks and even become ugly and misshapen. Such people can be seen in any town. Likewise among Kshatriyas.

        The line slowly gets ruined. This is happening also among Brahmins. The reason is their mingling of all manner of worship. I know households making daily offerings to the Mother Goddess. From this worship they fall into traditions like that of the Mutharamman shrine. That is why they are losing their beauty and glory. But even now they could redeem themselves.

    Next Chapter: Supremacy of Rishis (Sages) over Saints and Devas

    Any Questions?