Introduction
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Home
 

In the Samveda the element of devotion predominates over all others. Devotion transforms an action or karma into a nishkama karmayoga (motiveless action) through love and worship of God. Worship, ritual acts of devotion, piety, etc., represent the practical aspect of religion. All these acts directed towards a personal God, are sweetened by love for the diety. Love and devotion for a personal diety is more often a love for a higher ideal or an impersonal or impersonal aspects, takes hold of the whole aspirant and deepens his emotions, strengthens his will, and expands his intellect leading to identification with cosmic consciousness. It helps in meditation by freeing the mind from impurities and attachments.

The path of worship, prayer and faith is far easier than that of knowledge. Faith is the jewel and crown of all desires, and is easy to attain. The path of knowledge also leads to final release and salvation, but it is difficult and beset with many obstacles. It has been likened to the edge of a sword, and there are many dangers of the aspirant falling on it. Through devotion salvation comes freely, and of its own accord. The Samveda shows this path; which is neither difficult nor has many obstacles to block your progress.

From known to unknown and concrete to abstract has been the path of the Vedas and Indian sadhana. They take the aspirant step by step to the higher and still higher spiritual attainments. This is the process of self and God-realization based on the ascending order of things. The rituals, devotion and sacrifices begun at a gross level gradually become subtle, mental and symbolical until there is no duality, and the aspirant becomes one with Him and his creation. There are different levels of Upasana and meditation, meant for the aspirants according to their mental progress, degree of achievement and maturity of mind on the path of spiritual search. Those on higher rungs of the ladder of spiritual achievements cannot and should not look down upon those who are still in the process of growth, or say, spiritually unborn.

Ceremonies and celebrations are in man’s blood. A celebration sacrifice, worship or a ritual when turned inward, means cosmic identification and awareness. These are always a recurring phenomenon. A Vedic aspirant celebrates regularly with the gods and the world. The true celebration and sacrifice spring from the identification of the self with the ultimate. Prayers, austerities, rites, religious sacrifices, etc., reflect our passionate soul-urge to seek and merge into that cosmic Reality. All our religious observances and ,meditations have no significance apart from that Reality. The Chandogya Upnishad in one of its (3:16-17) highest conceptions declares that “Man himself is a sacrifice”. The three stages of life are the three periods of sacrifice, presided by the Vasus, the Rudras and the Adityas respectively; the sufferings and distress are diksha (initiation); charity, non-killing, truth etc., the dakshina; the marriage laughter, etc., hymns to gods, and the death the bath after the sacrifice is complete.

 
  <<Back