Aryans and We. Archi Devi Dasi (Ekmekchjan Adelaida)

depending on the Supreme Personality of Godhead and realizes His power and capabilities. The next stage is to overcome the feelings of worshiping and respect and restore close relationships with Him which can be only by means of the devotional service to the Lord. At this stage, a living being perfectly restores the entire nature (eternity, knowledge and most importantly fullness with bliss). This is the way to the infinite bliss the nature of which cannot be understood by our poor material intellect. A living being through the Lord’s mercy restores the relationships with Him; and His beauty, perfection, pleasure of communication with Him again and again grant us with happiness with no limits.

      We have outlined the philosophic concept of the Aryans. It should be noted that each feature of this concept can become a topic of a comprehensive book. Not aiming to reveal the Aryans’ philosophy in depth and to give arguments which could support this concept, we have limited ourselves just to the sufficient description of their world view. Though, it should be mentioned that for a thoughtful reader the given information contains rather deep secrets of psychology. One who possesses this secret can become an Aryan him/herself and make the same anyone with who he/she gets in contact.

      In order to return from the material world to the spiritual world, the Aryan literature provides four ways which are called karma-yoga, gyana-yoga, dhyana-yoga and bhakti. The word “yoga” means the union with the Lord. The processes uniting with the Lord are, respectively, actions, mind, intelligence and emotionality (soul). Karma means actions. This is the process when one tries not to control senses but to satisfy them with religious methods, in other words, this way is to unite with the through actions. Alternatively, karma-yoga is called varnashrama-dharma which is the social system regulating behavior of an Aryan. Living in the system of varnashrama-dharma, one finally comes to renouncement. At this level one is based on the knowledge and tries to control desires refusing to communicate with objects of sensual pleasures. This process is called gyana-yoga. When a yogi has attained perfection in renouncement and sitting in one pose he focuses the mind on the Lord it is called the process of dhyana-yoga. But all these processes ultimately do not solve the main problem. Soul gas got an active nature. In the material world this activity is misdirected. By subordinating activities arising from the active nature of the soul to the laws of varnashrama-dharma, one regulates activities but misdirected desires still remain. With the help of gyana-yoga one restrains material desires but then the active nature of soul remains unsatisfied. The active nature of soul is satisfied only with bhakti-yoga. This is the perfect system where both activities and desires attain the right direction through the devotional service to the Lord.

      CHAPTER 2. VARNASHRAMA-DHARMA

      SOCIAL ORGANIZATION AND SOCIAL STRUCTURE OF THE ARYAN SOCIETY

      The peculiarity of the Aryan society was that it was God-centered on the basis not only of faith in God but the real communication with Him. This statement sounds for modern people as if mocking their life experience. But until this difference is understood we won’t be able to comprehend why the Aryan system of values and their social structure are more preferable. The unique trait of this society is in this very fact that it is in the position to assert the real connection with God and His servants (demigods) and solve arising problems with their help; this indeed makes the Aryans unique (not the type of the head, skin tone or heroism).

The Author

      2.1 Social Classes and their Interaction

      The toughest problem of a human life is the desire to avoid reactions in response to free activities. One wants to behave freely and to be happy. But the material world has got the cause-and-effect structure and there works the law of respective reaction to certain activities. We do not always see how it works because it functions from life to life and appears in the form of destiny. Due to ignorance, one has got the impression that the law in force is: the one who is stronger wins, the one who wins enjoys. The Aryans prove the unfairness of this view by pointing at initially unequal conditions of existence which indicate the cause of their appearance in the past life. We make sinful and saintly deeds which make up the basis of our destiny in the future life. In general, this is the idea of destiny which can be explained only if the reincarnation concept is accepted. Otherwise, we have to accept that either conditions of our life are given to us incidentally (by the blind nature) or God, if He exists, is cruel and inexplicably gives such different starting conditions which doom one to a certain life. Some concepts suggest the idea of reactions for sins of the forefathers which cannot be accepted because it violates the principle of justice: the one who committed sins should suffer.

      There is the contradiction between the blissful nature of an eternal soul and endeavors to satisfy it by violence (major or subtle). Ones who behave freely suffer next life from bad living conditions. Those willing to get rid of chains of miseries shall learn to consider other living beings. As mentioned above, for the Aryans the material world is the place of residence for those envious souls who cultivated the desire to enjoy and to rule without God. For these persons, the desire to act independently is practically insuperable. In the spiritual world, living beings naturally subordinate their desires to God’s wishes. Being the perfect Personality, He is capable of giving anyone everything that brings happiness. When actuated by endeavors to act independently, a living being starts the material existence,  initially it seems that one will be able to compel to his/her will the Lord’s energy called maya-shakti (as was already mentioned, this energy hides the existence of God). This energy, with any activity which is not connected with God’s will, acts in such a way that we would understand how much we are not able to control God’s energy  so that it would give us pleasure. Simultaneously, we get entangled in reactions of our activities which so far do not let us exit the material world.

      The soul is blissful and finds no suffering acceptable. In the spiritual world, all desires of the soul are fulfilled but they are not fulfilled in the material world. In the material world, everything deviates from the truth and lacks harmony, is full of anxiety because of the contradiction between the nature of the soul and materia (a temporary body and the subsequent fear, power-hungry living beings and suffering resulting from competitiveness, ignorance and subsequent violence).

      The soul is active and therefore it wants to communicate. Various desires are soul’s inherent nature. The spiritual body is eternal and that is why when interacting no living being can harm it. Spiritual communication is harmless for existence and therefore it is blissful. In the material world, the soul gets in a very difficult situation: to reach happiness, it seeks communication but a vulnerable body itself contains the danger of death (or suffering). This contradiction causes the need to divide all living beings into friends and enemies. Everyone who contributes to pleasures of a material body is a friend and those who may be dangerous for its existence are enemies.

      Communication takes place on the basis of knowledge. Any communication includes knowledge, communication on the basis of this knowledge and the level of doer. Depending on which laws of nature these three components are, various types of communication appear:

      1) communication full of goodness, bringing peace;

      2) mixed communication, causing either joy or disappointment;

      3) destroying communication, causing suffering.

      Respectively, if one cultivates knowledge in goodness, then applying it during communication, such person certainly gets results of goodness. This is the endeavor of any individual, any society. However, the reality is much more difficult. It is the greatest problem to instate one on the platform of goodness (acquiescence). Material consciousness is egocentric and a temporary body is the guarantor of development of greed. Therefore, mostly doers are influenced by the laws of passion or ignorance. Such doer even if given the perfect knowledge or a correct activity will treat all these in accordance with the own performance level, i.e. in accordance with his/her desires. The material communication lacks harmony and this causes the need for patience which is absolutely alien to the soul. Spiritual communication is spontaneous, free and blissful as all spiritual beings are perfect and free from the desire of mutual exploitation. In the material world, these very jivas strive for superiority, hence exploitation. On the other hand, conditioned souls are of the imperfect nature and therefore any communication at first gives them some hope and then brings disappointment. One is given the possibility to rise to goodness just when such person appears to be