Om nityanustandadayakaya namaha, Salutations to the One who is the donor, the giver of religious practices and sacrifices that uphold the eternal order on Earth.
nitya: daily Adi 10.67, Adi 10.68, Adi 10.99, M
nitya: eternal SB 3.33.27, Adi 3.5, Adi 7.18-19,
nitya: always Bg 4.20, Bg 5.3, Bg 12.2, SB 8.2.9-13,
nitya: eternally SB 4.9.15, SB 4.22.38, SB 5.4.14, SB 5.9.9-10,
nitya: regularly Bg 8.14, Antya 5.132
nitya: always Bg 9.22
nitya: regular SB-4.21.40
nitya: who are always SB 5.24.8
nitya: daily Madhya 4.100
nitya: regularly, without fail Madhya 19.155
Anu-ṣṭhāna, am, n. commencing, undertaking; doing or engaging in any work, performance, religious practice; acting in conformity to; (ī), f. performance, action.
Anuṣṭhāna-krama, as, m. the order of performing religious ceremonies.
Anuṣṭhāna-śa- rīra, am, n. (in Sāṅkhya phil.) a body presumed to be intermediate between the liṅga-śarīra or sūkṣma-śarīra and the sthūla-śarīra.
—Anu- ṣṭhāna-smāraka, as, ikā, am, reminding of religious ceremonies.
dāyaka, giving, bestowing, presenting, granting; effecting; a giver, donor;
The achievement of proper order on Earth begins within the human, not outside. Order, right-order, must be first experienced within before it can be seen outside of the human, for the vedantic teaching is iti dristhi iti, the seen reflects the seer. Ekam sat, vipraah bahuda vadanti, the truth is one, but the wise know that it is called by many names.
Maintenance of the proper order on Earth is known through the actions of those who respect the rights and dignity of other persons. Such an individual knows that respect includes the right of conscience to disagree respectfully with others’ beliefs or behaviours. These persons possess a strong sense of personal efficacy and responsibility to do what’s right. They take responsibility for their mistakes. They accept responsibility for being a good example and being a positive influence. This is behaviour that creates a personal dharma that sweeps others in their ambit into upholding dharma by their good influence.
Else, all is buried under the curtain of maya, illusion. Seeking right order outside the human person is fruitless exercise.
The recognition of this curtain of illusion, of maya, is a big stage in spiritual progress. This is the maya principle of Vedanta. From immemorial times, though the Truth was self-evident, this curtain has hidden it from man. This has been discovered as the prime obstacle by seekers of yesteryear in India, since ages. How to remove the curtain and cognise the Truth? The spiritual seekers of India knew that the solution does not lie in the objective, external world, and so, it would be futile to seek it there. The search in the external world even for ages cannot ensure success. For, experience alone can guarantee conviction.
To gain experience, Indians entered into austerities and disciplined inquiry, until they ‘identified’ the Truth, and announced it to the world. They discarded the urges of the senses and the manifold attractions of active involvement in the objective world. They taught the world this lesson. The mind of man was the instrument for the Indian seekers to discover this secret, which is the basic principle of wisdom as treasured by them. It became imperative for them to use the mind itself and study its nature and characteristics. They realised soon enough that the study of the external world led them nowhere. They diverted their attention to the internal ‘regions’ of their consciousness.
There is no need to seek Truth anywhere else. Seek it in man himself: he is the miracle of miracles. Whatever is not in man cannot be anywhere outside him. What is visible outside him is but a rough reflection of what really is in him! The ancient belief was that Ishwara (God) ruled over the World, with Himself being outside it; this, the Indian seekers put to test through sadhana and revealed that God was and is in the world and of it. This is the first contribution of Indians to the spiritual world – that God is not external to man, but his very inner core. They declared that it is impossible to remove him from the heart where He has installed Himself. He is the very Atma of our atma, the soul of our soul; He is the Inner Reality of each.
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