Hinduism is a Way of Life

Hinduism is a Way of Life

All true religions have good in them. I would to share with you the little knowledge I have about Hinduism. ~ Vasundhara

Not a religion

First of all, Hinduism is not a religion. It is a fusion of traditions and cultures of India. It is “Sanatana Dharma”, Eternal Righteous Way of Living, passed on from generation to generation through the Guru-Disciple Teachings and Guidance. There are countless Sages, Saints and Scriptures of India, existing in the past, present and will be in the future. Hinduism gave the spiritual power to Great Ones like Mahatma Gandhi to drive an Empire out of India, by non-violence and sacrifice. He is a Hindu who struggled hard to bring the people of India together as Indians first, then everything else. He agonized and made strenuous efforts to eradicate ignorance due to religious misunderstanding. He set an example to the whole world.

Languages, food, rituals, forms of worship etc., these may be different from province to province, but there is an underlying substratum, a foundation of Hinduism, like a necklace that holds gems and pearls together, that cannot be destroyed. People may come and go, some will revere, some may mock, but these Values will go on.

Oldest and Ancient

A human being’s existence is about 100 years. However, Hinduism has existed for many, many thousands of years, long, long before other major religions. It has survived major invasions, disasters and crisis situations in India. Many cultures, like the Greek and Roman, were destroyed. But the Hindu culture has withstood the tests of time. For someone to worry and try to save Hinduism is like a Drop of water in the Ocean saying that it is concerned to save the Ocean. Religion is about God, and the Almighty God knows how to take care of everything and everyone.

Hinduism is universal

Whereas other religions offer salvation to members of their religion alone, Hinduism offers methods and techniques leading to salvation to all human beings, beyond religion. There are the ritualistic, religious parts for those who are interested according to local customs, but there are also the Vedanta parts which apply to the whole universe, irrespective of religions, offering techniques for Peace of Mind and Self-Realization. It has to do with inner improvement, therefore, there are no restrictions. One is not a Hindu because of external appearance, like clothing and other outfits. One is a Hindu because of the good values of life cherished and practiced, while externally going with the flow where they live. Outfits and rituals provide zest and incentive to think of God and to come together as a community especially for children, but they are not the Goal.

No conversion needed

Some followers of other religions offer and even put pressure on others to be converted to their religion. They feel zealous due to newly-founded enthusiasm, and get carried away. It is a trick of the ego to try to reform others so that it can avoid being subdued.  Or, those who have an inferiority complex about their religion will mock, insult, slander and abuse other religions, or try to convert others to their religion.

Those who feel sure and confident about their religion will not do any of these. Hindus are strong, and they are secure and confident about their religion. There is no need for them to convince or convert anyone, nor exists a procedure for conversion. Besides, any one in this world who is interested can follow the tenets of Hinduism without having to convert to it, because it is a way of life. So, let’s not worry about what some ignorant followers of other religions say or do. There are some religions that teach good things, and there are always good people in any religion. Let’s take the good and ignore the rest.

Hinduism did not create castes

One takes about 20 years of their life to get a college degree, but they come to wrong conclusions about a religion in a few hours.

Hinduism did not create caste divisions. The original Varnashrama is the division of society into four varnas (types) and four ashramas (stages of life) that cooperate to satisfy the Supreme Being. One’s Varna is determined by one’s character, qualities, training, and work – not by birth or color of skin. The focus is spiritual advancement and spiritual satisfaction for each member of society.

According to Swami Chinmayananda – The Bhagavad Gita defined the four major groups of people falling into four general categories based on their mental inclinations and professional capabilities. It has been misunderstood. The categories/castes exist in every country and culture in one way or the other. They are the Spiritual, Political Heads/Kings, Business and all the Professionals who don’t fall in the above three categories. So doctors, engineers, lawyers, other professionals and those who perform other services, they all fall in the last category. When it is said that castes should not mix, it only means, for example, that a lawyer should not do a doctor’s work. One should act according to one’s own nature (dharma), not someone else’s.

Some people with authority perhaps misinterpreted this and caused confusion due to ignorance, or perhaps foreign invasions and forces created splits and divisions among people, using the “divide and conquer” method. But one should not hate Hinduism for these reasons, nor give up their heritage and the wonderful teachings we can follow for the Happiness and Welfare of ourselves, our children, our family and friends. If they do, they are the losers. There is a saying, “Don’t throw the baby out with the dirty bath water!”, meaning “don’t throw out the good too along with the bad.”

Popularize Hinduism the right way

Building temples and places of worship in every street corner to spread Hinduism does not constitute being a true Hindu. It may even dilute the magnificence of Hinduism. There are already Great Hindu Temples in every city and town in India, that are ancient, artistic and beautifully built by ancient Kings, and blessed by Sages and Saints. Elsewhere in the world, just a few major places of worship will suffice. Visiting them often, supporting them monetarily or by service, according to each one’s ability, is the greatest help one can offer to maintain Hinduism the right way. Besides, God is everywhere, and we can contemplate on God anywhere any time, and offer worship right at home.

But most of all, living the Great Values of Hinduism – righteousness, honesty, compassion, love and friendship to one another of any gender, religion, race, caste, creed or color, being kind to animals, performing one’s duty or work effectively – this is the best way to popularize and spread Hinduism. Also presenting a revered God or Goddess, Sages and Saints in a respectful manner on the internet, videos and movies will produce respect for Hinduism. The respect we have for ourselves is the respect we will get from others.

So let’s be proud and confident of ourselves as people and as Hindus, wherever we live. Let’s not give in to inferiority complex as a person, as a community and as Hindus, no matter what. When there is a doubt, let’s clarify by enquiry and reasoning, instead of making hasty conclusions. Let’s make most of what we like in Hinduism, and ignore what we cannot accept. Let’s popularize Hinduism by “Living Its Values” and by following our traditions and customs intelligently, according to the times we live in.

The real meaning of the word religion (matham) means “personal opinion”. Let’s live our religion, and let others live their religion. Let’s not be fanatics.

Let’s be Happy as Hindus with unshakeable confidence, Or as those who appreciate Hindu Values, Friends!

God Has Many Names – Gandhi

God Has Many Names – Gandhi

Om
The Supreme Ideal
Man’s Ultimate Aim is Realization of God.

God
is Sat-Chit-Ananda Existence, Knowledge, Power and Bliss.
He is an Omnipresent, Omniscient, Omnipotent, Omniblissful Mysterious Power.

There is only one omnipotent and omnipresent God. He is named variously and we remember Him by the name which is most familiar to us. Each person can choose the name that appeals most to him. Ishwara, Allah, Khuda, God mean the same.

God has a thousand names, or rather, He is nameless. We may worship or pray to Him by whichever name that pleases us. All worship the same Spirit, but as all foods do not agree with all, all names do not appeal to all. Each chooses the name according to His associations and He being the Indweller, All-Powerful and Omniscient, knows our inmost feelings and responds to us according to our desires.

In my opinion, Rama, Rahaman, Ahurmazda, God or Krishna, are all attempts on the part of man to name that invisible Force. . . . Man can only conceive God within the limitations of his own mind. What matters, then, whether one man worships God as a person and another as Force? Both do right according to their lights. One need only remember that God is the Force among all the forces. All other forces are material. But God is the Vital Force or Spirit which is all- pervading, all-embracing and therefore beyond human ken.

Daridranarayan is one of millions of names by which humanity knows God who is unnameable and unfathomable by human understanding. And it means “God of the poor”, God appearing in the hearts of the poor.

God is Infinite Mercy – Gandhi

God is Infinite Mercy – Gandhi

Om
The Supreme Ideal
Man’s Ultimate Aim is Realization of God.

God
is Sat-Chit-Ananda Existence, Knowledge, Power and Bliss.
He is an Omnipresent, Omniscient, Omnipotent, Omniblissful Mysterious Power.

God is, even though the whole world may deny Him. God embraces not only this tiny globe of ours, but millions and billions of such globes. How can we, little crawling creatures so utterly helpless as He has made us, how could we possibly measure His greatness, His boundless love, His infinite compassion? So great is His infinite love and pity that He allows man insolently to deny Him, wrangle about Him, and cut the throats of his fellowmen. How can we measure the greatness of God, who is so forgiving, so divine ?

He allows us freedom and yet His compassion commands obedience to His Will. But if anyone of us disdains to bow to His Will, He says: “So be it.” “My sun will shine no less for thee, My clouds will rain no less for thee. I need not force thee to accept My sway.” Of such a God let the ignorant dispute the existence. I am one of the millions of wise men who believe in Him and am never tired of bowing to Him and singing His glory.

God is the hardest task-master, I have known on earth. He tries you through and through. And when you find your faith is failing, or your body is failing you, and you are sinking, He comes to your assistance somehow or other and proves to you that you must not lose your faith and that He is always at your beck and call, but on His terms. So I have found. I cannot recall a single instance when at the eleventh hour, He has forsaken me.

Systematic development of the mind : Breathing

Systematic development of the mind : Breathing

 

In training the mind the first step is to begin with the breathing. Regular breathing puts the body in a harmonious condition; and it is then easier to reach the mind. In practicing breathing, the first thing to consider is Âsana or posture. Any posture in which a person can sit easily is his proper position. The spine should be kept free, and the weight of the body should be supported by the ribs. Do not try by contrivances to control the mind; simple breathing is all that is necessary in that line. All austerities to gain concentration of the mind are a mistake. Do not practice them.

The mind acts on the body, and the body in its turn acts upon the mind. They act and react upon each other. Every mental state creates a corresponding state in the body, and every action in the body has its corresponding effect on the mind. It makes no difference whether you think the body and mind are two different entities, or whether you think they are both but one body — the physical body being the gross part and the mind the fine part. They act and react upon each other. The mind is constantly becoming the body. In the training of the mind, it is easier to reach it through the body. The body is easier to grapple with than the mind.

The finer the instrument, the greater the power. The mind is much finer and more powerful than the body. For this reason it is easier to begin with the body.

The science of breathing is working through the body to reach the mind. In this way we get control of the body, and then we begin to feel the finer working of the body, the finer and more interior, and so on till we reach the mind. As we feel the finer workings of the body, they come under our control. After a while you will be able to feel the operation of the mind on the body. You will also feel the working of one half of the mind upon the other half, and also feel the mind recruiting the nerve centres; for the mind controls and governs the nervous system. You will feel the mind operating along the different nerve currents.

Thus the mind is brought under control — by regular systematic breathing, by governing the gross body first and then the fine body.

The first breathing exercise is perfectly safe and very healthful. It will give you good health, and better your condition generally at least. The other practices should be taken up slowly and carefully.

Complete Works of Swami Vivekananda
Volume 6
Concentration and Breathing

Systematic development of mind : Concentration

Systematic development of mind : Concentration

 

The main difference between men and the animals is the difference in their power of concentration. All success in any line of work is the result of this. Everybody knows something about concentration. We see its results every day. High achievements in art, music, etc., are the results of concentration. An animal has very little power of concentration. Those who have trained animals find much difficulty in the fact that the animal is constantly forgetting what is told him. He cannot concentrate his mind long upon anything at a time. Herein is the difference between man and the animals — man has the greater power of concentration. The difference in their power of concentration also constitutes the difference between man and man. Compare the lowest with the highest man. The difference is in the degree of concentration. This is the only difference.

Everybody’s mind becomes concentrated at times. We all concentrate upon those things we love, and we love those things upon which we concentrate our minds. What mother is there that does not love the face of her homeliest child? That face is to her the most beautiful in the world. She loves it because she concentrates her mind on it; and if every one could concentrate his mind on that same face, every one would love it. It would be to all the most beautiful face. We all concentrate our minds upon those things we love. When we hear beautiful music, our minds become fastened upon it, and we cannot take them away. Those who concentrate their minds upon what you call classical music do not like common music, and vice versa. Music in which the notes follow each other in rapid succession holds the mind readily. A child loves lively music, because the rapidity of the notes gives the mind no chance to wander. A man who likes common music dislikes classical music, because it is more complicated and requires a greater degree of concentration to follow it.

The great trouble with such concentrations is that we do not control the mind; it controls us. Something outside of ourselves, as it were, draws the mind into it and holds it as long as it chooses. We hear melodious tones or see a beautiful painting, and the mind is held fast! We cannot take it away.

If I speak to you well upon a subject you like, your mind becomes concentrated upon what I am saying. I draw your mind away from yourself and hold it upon the subject in spite of yourself. Thus our attention is held, our minds are concentrated upon various things, in spite of ourselves. We cannot help it.

Now the question is: Can this concentration be developed, and can we become masters of it? The Yogis say, yes. The Yogis say that we can get perfect control of the mind. On the ethical side there is danger in the development of the power of concentration — the danger of concentrating the mind upon an object and then being unable to detach it at will. This state causes great suffering. Almost all our suffering is caused by our not having the power of detachment. So along with the development of concentration we must develop the power of detachment. We must learn not only to attach the mind to one thing exclusively, but also to detach it at a moment’s notice and place it upon something else. These two should be developed together to make it safe.

This is the systematic development of the mind. To me the very essence of education is concentration of mind, not the collecting of facts. If I had to do my education over again, and had any voice in the matter, I would not study facts at all. I would develop the power of concentration and detachment, and then with a perfect instrument I could collect facts at will. Side by side, in the child, should be developed the power of concentration and detachment.

My development has been one-sided all along I developed concentration without the power of detaching my mind at will; and the most intense suffering of my life has been due to this. Now I have the power of detachment, but I had to learn it in later life.

We should put our minds on things; they should not draw our minds to them. We are usually forced to concentrate. Our minds are forced to become fixed upon different things by an attraction in them which we cannot resist. To control the mind, to place it just where we want it, requires special training. It cannot be done in any other way. In the study of religion the control of the mind is absolutely necessary. We have to turn the mind back upon itself in this study.

Complete Works of Swami Vivekananda
Volume 6
Concentration and Breathing

Keep away from the evil-minded – Ramakrishna

Keep away from the evil-minded – Ramakrishna

 

Sri Ramakrishna Paramahamsa addressed his words particularly to a young man of nineteen, named Narendranath, who was a college student and frequented the Sadharan Brahmo Samaj. His eyes were bright, his words were full of spirit, and he had the look of a lover of God.

How the spiritually minded should look upon the worldly

M. (Mahendranath Gupta) guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things. The Master was talking about the great number of such people in the world, and about how to deal with them.

MASTER (to Narendra): “How do you feel about it? Worldly people say all kinds of things about the spiritually minded. But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn’t even look back at them. If people speak ill of you, what will you think of them?”

NARENDRA: “I shall think that dogs are barking at me.”

God in every being

MASTER (Smiling): “Oh, no! You mustn’t go that far, my child! (Laughter). God dwells in all beings. But you may be intimate only with good people; you must keep away from the evil-minded. God is even in the tiger; but you cannot embrace the tiger on that account. (Laughter).

You may say, ‘Why run away from a tiger, which is also a manifestation of God?’ The answer to that is: ‘Those who tell you to run away are also manifestations of God – and why shouldn’t you listen to them?’

Parable of the “elephant God”

Let me tell you a story. In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: ‘Get out of the way! A mad elephant is coming!’ All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The “mahut”, keeper of the elephant was shouting: ‘Run away! Run away!’ But the disciple didn’t move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground.

Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, ‘You knew the elephant was coming – why didn’t you leave the place?’ ‘But’, he said, ‘our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn’t run away.’ At this the teacher said: ‘Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn’t you trust the mahut’s words? You should have heeded the words of the mahut God.’ (Laughter)

It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water for washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose. In like manner, God undoubtedly dwells in the hearts of all – holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn’t go even that far. He should keep aloof from such people.

Gospel of Sri Ramakrishna
By Mahendranath Gupta (“M”), His Disciple
Translated from the Bengali by Swami Nikhilananda

Symbols and Rituals are universal – Vivekananda

Symbols and Rituals are universal – Vivekananda

Before considering further how devotion to duty helps us in our spiritual progress, let me place before you in a brief compass another aspect of what we in India mean by Karma. In every religion there are three parts: philosophy, mythology, and ritual. Philosophy, of course, is the essence of every religion; mythology explains and illustrates it by means of the more or less legendary lives of great men, stories and fables of wonderful things, and so on; ritual gives to that philosophy a still more concrete form, so that every one may grasp it — ritual is in fact concretised philosophy. This ritual is Karma; it is necessary in every religion, because most of us cannot understand abstract spiritual things until we grow much spiritually.

It is easy for men to think that they can understand anything; but when it comes to practical experience, they find that abstract ideas are often very hard to comprehend. Therefore symbols are of great help, and we cannot dispense with the symbolical method of putting things before us. From time immemorial symbols have been used by all kinds of religions. In one sense we cannot think but in symbols; words themselves are symbols of thought. In another sense everything in the universe may be looked upon as a symbol. The whole universe is a symbol, and God is the essence behind.

This kind of symbology is not simply the creation of man; it is not that certain people belonging to a religion sit down together and think out certain symbols, and bring them into existence out of their own minds. The symbols of religion have a natural growth. Otherwise, why is it that certain symbols are associated with certain ideas in the mind of almost every one? Certain symbols are universally prevalent.

Many of you may think that the cross first came into existence as a symbol in connection with the Christian religion, but as a matter of fact it existed before Christianity was, before Moses was born, before the Vedas were given out, before there was any human record of human things. The cross may be found to have been in existence among the Aztecs and the Phoenicians; every race seems to have had the cross.

Again, the symbol of the crucified Saviour, of a man crucified upon a cross, appears to have been known to almost every nation. The circle has been a great symbol throughout the world. Then there is the most universal of all symbols, the Swastika (Symbol used in India meaning Auspiciousness, Wellbeing). At one time it was thought that the Buddhists carried it all over the world with them, but it has been found out that ages before Buddhism it was used among nations. In Old Babylon and in Egypt it was to be found.

What does this show? All these symbols could not have been purely conventional. There must be some reason for them; some natural association between them and the human mind. Language is not the result of convention; it is not that people ever agreed to represent certain ideas by certain words; there never was an idea without a corresponding word or a word without a corresponding idea; ideas and words are in their nature inseparable. The symbols to represent ideas may be sound symbols or colour symbols. Deaf and dumb people have to think with other than sound symbols. Every thought in the mind has a form as its counterpart. This is called in Sanskrit philosophy Nâma-Rupa — name and form.

It is as impossible to create by convention a system of symbols as it is to create a language. In the world’s ritualistic symbols we have an expression of the religious thought of humanity. It is easy to say that there is no use of rituals and temples and all such paraphernalia; every baby says that in modern times. But it must be easy for all to see that those who worship inside a temple are in many respects different from those who will not worship there. Therefore the association of particular temples, rituals, and other concrete forms with particular religions has a tendency to bring into the minds of the followers of those religions the thoughts for which those concrete things stand as symbols; and it is not wise to ignore rituals and symbology altogether. The study and practice of these things form naturally a part of Karma-Yoga.

Swami Vivekananda Complete-Works / Volume 1 / Karma-Yoga/Chapter V

Bhagavad Gita Quote 10

Bhagavad Gita Quote 10

Bhagavad Gita – Chapter 2
Lord Krishna’s Guidance to Arjuna

Verses 60 and 61

The turbulent senses, Oh Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)!

Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.