Post by radha on Aug 31, 2012 7:44:34 GMT 5.5
OM SRI GURUPYO NAMAHA:,RESPECTFUL PRANAMS TO SRI KANCHI MAHA SWAMIGAL.
Some of the principal doctrines of Hinduism
(i) The law of "Karma" (causation) and theory of rebirth
Creation is governed by an unalterable law - the 'Rita' of the Rig Veda. Nothing is arbitrary. God is not a capricious tyrant. The law of Karma, which is fundamental to Hinduism lays down that we reap the harvest, we have previously sown. The action is the seed, its consequences are the harvest we have to reap. As we sow, so we reap.
A corollary of the above is the law of rebirth. We go through many births before we are able to reach back to our source, i.e, God, and get released from the vicious circle of birth and death. That stage is called "Moksha", the final redemption.
Hinduism lays down how this state is to be reached. The word 'Moksha' itself gives the clue 'Moha -Kshaya' i.e, desirelessness. To be desireless is to be free from the fruits of our actions. The Gita calls it "Nishkama Karma". Action or Karma is essential for the world's progress and human welfare; it forms a major factor for human sustenance. But action with an eye on its reward or fruit binds us more strongly to the wheel of birth and death. Action carried out as duty, in a spirit of submission to God, indeed liberates. The Gita calls it 'Karma phala tyaga'. Such a doer is a free man; he carries out God's will and is not enslaved by any motive or selfish desires.
(ii) Varnasrama Dharmas
Hinduism takes cognisance of the overall welfare of society and all aspects and needs of life. It sets down four purposes for man's life. These are called the four Purusharthas - "Dharma, Artha, Kama and Moksha". Artha and Kama should subserve Dharma and all should be oriented towards attainment of Moksha. It also sets down the codes of duties pertaining to each stage of life viz. "Brahmacharya, Grihastha, Vanaprastha and Sanyasa" (Asramadharmas) and so also to one's station and vocation in life (Varna-dharmas or caste duties). Here caste (Varna) is not to be determined by birth. It is determined by one's guna and karma (quality/qualifications and profession). Gita clearly says Guna Karma Vibhagasah. Guna is one's nature,aptitude and capacity. Karma is the profession which one has chosen 'commensurate with his qualifications and capacities'. All this duties are to be performed, as said above, as Nishkama Karma. 'Na idam mama', and 'Iswararpanam' are to be the attitude in all activities. Then Karma gets transformed into Yoga which redeems and liberates.
(iii) The concept of "Avatar"
One of the wonderful and unique doctrines of Hinduism is the concept of 'Avatar'. This word is derived from the word 'avatarana' which means 'descent'. It is descent of God to earth in human or any other form. Its purpose is to preserve Dharma, the Supreme Law of righteousness in the world. God incarnates again and again, from age to age, whenever Dharma is on the decline.
Man, though divine in origin, is still apt to do evil and contribute to filling the world with misery. 'To err is human' it is said. When men are almost on the threshold of disaster, God incarnates Himself and continues his mission of redemption and revitalisation of righteousness, Dharma. Hinduism usually refers to 10 Avatars. But indians have never been so rigid to believe that these will incarnate in India alone.
The Hindu regards every great prophet, no matter where he may manifest himself, as a God's Messenger, or as God incarnated Himself as man. This shows the great spirit of tolerance which has been the country's tradition, its unique catholicity in matters of religion and its veneration to other faiths. India has always extended generous hospitality to followers of other religion who have sought shelter in the country from time to time. In fact, 'secularism', i.e, respect and positive goodwill for different faiths, is the very basis of Hinduism.
"The paths may be different but the goal is same";
"cows may be of different colours, but they all yield the same milk"
-- such is the attitude of the Hindu to the other faiths.
Social equality
Hindu social conventions unfortunately ha ve changed with passage of time. In the Vedic period, women were respected and enjoyed equality with men, and religious and spiritual activities were open to all men and women alike. Satyakama, Gargi and Maitreyi are examples of this equality. Some of the social denials and stigmas seen today are all subsequent accreations.
These evils are social ethos and degeneration which crept in later,in the course of history, due to various conditions and reasons, but they never had any religious origin.
Ritualism
Ritualism is an essential feature of any religion. They are, of course, disciplines primarily intended to cleanse the heart adn spiritualise the whole attitude, vision and life of man. The daily life and conduct of people of India even today are to a large extent guided by injuctions of the Vedas. This is particularly true of the ceremonies connected with birth, marriage and death. These are called "Samskaras" or purifactory and solemnising rites. Rituals, a large number of them, are thus meaningful, though sometimes the spirit underlying the ritual is forgotten or missed, there-by making the ritual appear as blind superstition. Hinduism is no exception to this general trend; but it must be kept in mind that rituals and extranuous ceremonials are not essentially the same as religion. All the same, the deeper significance of ritualism should not be lost sight of.
A Hindu is expected to worship even animals, plants, rivers and stones - the real objective being to spiritualise the whole vision and attitude of man. He has to see the all pervading God behind superficial forms. Further he has to step out of limitations of ego and esteblish kinship with all creation; to be able to apprehend the all pervasive spirit of God inhering in himself (man), bird, beast and stone alike. By worshiping a cow, he esteblishes kinship with all animal life; by worshipping a cobra, he esteblishes kinship with all creatures including reptiles; by worshipping an Aswatha tree or a Tulsi plant, he esteblishes kinship with all plant life; by worshipping rivers,mountains and stones, he esteblishes kinship with all the inanimate world. These rituals represent a discipline to cultivate an eye and heart to glimpse the divine behind every part and particle in the creation. Then alone can true love prevail between man and peace can reign on earth. That is the Rama Rajya or the "Kingdom of Heaven on earth" envisaged in the scriptures.
Altruistic and catholic spirit of Hinduism
Brotherhood of man and Fatherhood of God is what Sanatana Dharma emphasises. It envisages, therefore, that each individual should help his less fortunate 'brother'. This ideology is represented in the saying "I can never attain perfection in a imperfect society. I must, therefore
work for the welfare of the community too".
Sarvevai sukhinah santu, sarve santu niraamayaah
Sarve bhadrani pasyantu, maakaschit dukhamapnuyat...
Lokassamastha sukhinobhavantu
"May people of all the lands, everywhere, be happy"
-- Such are the religious prayers of the Hindus.
'Atmano mokshaya, Jagat hitayacha' is the integral ideal of Hinduism.
That is why Hinduism respected and continues to respect all men, whatever their race or community and as such there have never been any conversions to Hinduism which is actually a faith, a way of life. It provides within this framework infinite shades of beliefs, all of which are said to belong to Hinduism. It is synthetic religion that tolerates and respects others and their views. Conversions must come, if at all, by conviction and not by coersion or extra-religious considerations.
Conclusions
Hinduism is a religion that should satisfy every rational individual. To recapitulate, its fundamental principles are:
(i) it believes in an all-powerful, all-wise and omnipresent superhuman and spiritual power.
(ii) it lays down one of the most exhaustive moral, ethical and spiritual codes or laws for the guidance of the conduct of man on this earth.
(iii) it continuously affirms the divine origin of creation.
(iv) it recognises a way of life based on Satya (Truth), Dharma (Right conduct), Shanti (peace), Prema (love) and Ahimsa (non-voilence).
(v) its tolerance is a unique factor. It refuses to inflict any harm on one simply because the latter belongs to a different faith.
(vi) it brings the entire life of a man, his professional, social and religious duties under the guidance of Dharma, which is one of its most important concepts.
(vii) it has never relegated man or creation to a low level. One of the most profound statements in the Upanishads is "everything in creation is sacred, because it is breathed upon by the breath of "brahman".
All are an embodiment of the divine spirit.
- Divyatma Swarupas / Amritasya Putraha.
Om bhur bhuvah swah, tat savitur varenyam
Bhargo devasya dhimahe, dhiyo yonah prachodayat.
"May the Supreme Light illumine our intellect and direct the rays of our intelligence to the path of virtue."
Sarve Janah Sukhinobhavantu-- " May all beings be happy "
Asatoma Sadgamaya, Tamasoma Jyotirgamaya, Mrityoma Amrutamgamaya
Om Santi, Santi, Santhihi!
Oh Lord lead us from untruth to Truth, from darkness into Light and from mortality to immortality.
Peace, peace, peace.
Note: This article has been compiled from notes of the Lectures given by Shri S. G. Mudgal, Principal, Ruparel College, at Sri Satya Sai Pre Sevadal Classes, Bombay
Kanchi Maha Periva Thiruvadigal Saranam
Some of the principal doctrines of Hinduism
(i) The law of "Karma" (causation) and theory of rebirth
Creation is governed by an unalterable law - the 'Rita' of the Rig Veda. Nothing is arbitrary. God is not a capricious tyrant. The law of Karma, which is fundamental to Hinduism lays down that we reap the harvest, we have previously sown. The action is the seed, its consequences are the harvest we have to reap. As we sow, so we reap.
A corollary of the above is the law of rebirth. We go through many births before we are able to reach back to our source, i.e, God, and get released from the vicious circle of birth and death. That stage is called "Moksha", the final redemption.
Hinduism lays down how this state is to be reached. The word 'Moksha' itself gives the clue 'Moha -Kshaya' i.e, desirelessness. To be desireless is to be free from the fruits of our actions. The Gita calls it "Nishkama Karma". Action or Karma is essential for the world's progress and human welfare; it forms a major factor for human sustenance. But action with an eye on its reward or fruit binds us more strongly to the wheel of birth and death. Action carried out as duty, in a spirit of submission to God, indeed liberates. The Gita calls it 'Karma phala tyaga'. Such a doer is a free man; he carries out God's will and is not enslaved by any motive or selfish desires.
(ii) Varnasrama Dharmas
Hinduism takes cognisance of the overall welfare of society and all aspects and needs of life. It sets down four purposes for man's life. These are called the four Purusharthas - "Dharma, Artha, Kama and Moksha". Artha and Kama should subserve Dharma and all should be oriented towards attainment of Moksha. It also sets down the codes of duties pertaining to each stage of life viz. "Brahmacharya, Grihastha, Vanaprastha and Sanyasa" (Asramadharmas) and so also to one's station and vocation in life (Varna-dharmas or caste duties). Here caste (Varna) is not to be determined by birth. It is determined by one's guna and karma (quality/qualifications and profession). Gita clearly says Guna Karma Vibhagasah. Guna is one's nature,aptitude and capacity. Karma is the profession which one has chosen 'commensurate with his qualifications and capacities'. All this duties are to be performed, as said above, as Nishkama Karma. 'Na idam mama', and 'Iswararpanam' are to be the attitude in all activities. Then Karma gets transformed into Yoga which redeems and liberates.
(iii) The concept of "Avatar"
One of the wonderful and unique doctrines of Hinduism is the concept of 'Avatar'. This word is derived from the word 'avatarana' which means 'descent'. It is descent of God to earth in human or any other form. Its purpose is to preserve Dharma, the Supreme Law of righteousness in the world. God incarnates again and again, from age to age, whenever Dharma is on the decline.
Man, though divine in origin, is still apt to do evil and contribute to filling the world with misery. 'To err is human' it is said. When men are almost on the threshold of disaster, God incarnates Himself and continues his mission of redemption and revitalisation of righteousness, Dharma. Hinduism usually refers to 10 Avatars. But indians have never been so rigid to believe that these will incarnate in India alone.
The Hindu regards every great prophet, no matter where he may manifest himself, as a God's Messenger, or as God incarnated Himself as man. This shows the great spirit of tolerance which has been the country's tradition, its unique catholicity in matters of religion and its veneration to other faiths. India has always extended generous hospitality to followers of other religion who have sought shelter in the country from time to time. In fact, 'secularism', i.e, respect and positive goodwill for different faiths, is the very basis of Hinduism.
"The paths may be different but the goal is same";
"cows may be of different colours, but they all yield the same milk"
-- such is the attitude of the Hindu to the other faiths.
Social equality
Hindu social conventions unfortunately ha ve changed with passage of time. In the Vedic period, women were respected and enjoyed equality with men, and religious and spiritual activities were open to all men and women alike. Satyakama, Gargi and Maitreyi are examples of this equality. Some of the social denials and stigmas seen today are all subsequent accreations.
These evils are social ethos and degeneration which crept in later,in the course of history, due to various conditions and reasons, but they never had any religious origin.
Ritualism
Ritualism is an essential feature of any religion. They are, of course, disciplines primarily intended to cleanse the heart adn spiritualise the whole attitude, vision and life of man. The daily life and conduct of people of India even today are to a large extent guided by injuctions of the Vedas. This is particularly true of the ceremonies connected with birth, marriage and death. These are called "Samskaras" or purifactory and solemnising rites. Rituals, a large number of them, are thus meaningful, though sometimes the spirit underlying the ritual is forgotten or missed, there-by making the ritual appear as blind superstition. Hinduism is no exception to this general trend; but it must be kept in mind that rituals and extranuous ceremonials are not essentially the same as religion. All the same, the deeper significance of ritualism should not be lost sight of.
A Hindu is expected to worship even animals, plants, rivers and stones - the real objective being to spiritualise the whole vision and attitude of man. He has to see the all pervading God behind superficial forms. Further he has to step out of limitations of ego and esteblish kinship with all creation; to be able to apprehend the all pervasive spirit of God inhering in himself (man), bird, beast and stone alike. By worshiping a cow, he esteblishes kinship with all animal life; by worshipping a cobra, he esteblishes kinship with all creatures including reptiles; by worshipping an Aswatha tree or a Tulsi plant, he esteblishes kinship with all plant life; by worshipping rivers,mountains and stones, he esteblishes kinship with all the inanimate world. These rituals represent a discipline to cultivate an eye and heart to glimpse the divine behind every part and particle in the creation. Then alone can true love prevail between man and peace can reign on earth. That is the Rama Rajya or the "Kingdom of Heaven on earth" envisaged in the scriptures.
Altruistic and catholic spirit of Hinduism
Brotherhood of man and Fatherhood of God is what Sanatana Dharma emphasises. It envisages, therefore, that each individual should help his less fortunate 'brother'. This ideology is represented in the saying "I can never attain perfection in a imperfect society. I must, therefore
work for the welfare of the community too".
Sarvevai sukhinah santu, sarve santu niraamayaah
Sarve bhadrani pasyantu, maakaschit dukhamapnuyat...
Lokassamastha sukhinobhavantu
"May people of all the lands, everywhere, be happy"
-- Such are the religious prayers of the Hindus.
'Atmano mokshaya, Jagat hitayacha' is the integral ideal of Hinduism.
That is why Hinduism respected and continues to respect all men, whatever their race or community and as such there have never been any conversions to Hinduism which is actually a faith, a way of life. It provides within this framework infinite shades of beliefs, all of which are said to belong to Hinduism. It is synthetic religion that tolerates and respects others and their views. Conversions must come, if at all, by conviction and not by coersion or extra-religious considerations.
Conclusions
Hinduism is a religion that should satisfy every rational individual. To recapitulate, its fundamental principles are:
(i) it believes in an all-powerful, all-wise and omnipresent superhuman and spiritual power.
(ii) it lays down one of the most exhaustive moral, ethical and spiritual codes or laws for the guidance of the conduct of man on this earth.
(iii) it continuously affirms the divine origin of creation.
(iv) it recognises a way of life based on Satya (Truth), Dharma (Right conduct), Shanti (peace), Prema (love) and Ahimsa (non-voilence).
(v) its tolerance is a unique factor. It refuses to inflict any harm on one simply because the latter belongs to a different faith.
(vi) it brings the entire life of a man, his professional, social and religious duties under the guidance of Dharma, which is one of its most important concepts.
(vii) it has never relegated man or creation to a low level. One of the most profound statements in the Upanishads is "everything in creation is sacred, because it is breathed upon by the breath of "brahman".
All are an embodiment of the divine spirit.
- Divyatma Swarupas / Amritasya Putraha.
Om bhur bhuvah swah, tat savitur varenyam
Bhargo devasya dhimahe, dhiyo yonah prachodayat.
"May the Supreme Light illumine our intellect and direct the rays of our intelligence to the path of virtue."
Sarve Janah Sukhinobhavantu-- " May all beings be happy "
Asatoma Sadgamaya, Tamasoma Jyotirgamaya, Mrityoma Amrutamgamaya
Om Santi, Santi, Santhihi!
Oh Lord lead us from untruth to Truth, from darkness into Light and from mortality to immortality.
Peace, peace, peace.
Note: This article has been compiled from notes of the Lectures given by Shri S. G. Mudgal, Principal, Ruparel College, at Sri Satya Sai Pre Sevadal Classes, Bombay
Kanchi Maha Periva Thiruvadigal Saranam