Hinduism is one of the world's oldest religions, with over 1 billion followers worldwide. It believes in an eternal spiritual principle called Sanatana Dharma. The core scriptures are the Vedas, which form the basis of Hindu beliefs and philosophy. Hinduism sees divinity in all of creation and believes in an impersonal and personal conception of God. It teaches that all individuals have an eternal soul (Atman) that is ultimately one with the divine (Brahman).
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Introduction To Hindu Dharma
1. Introduction to
Hindu / Sanatan Dharma
The search for Truth is called the Sanatana Dharma, or the Eternal Path.
Practiced by people on the otherside of Sindhu river, so Hindu Dharma.
Hinduism has been enriched by the contributions by many sages.
Hinduism is as old as the world itself. Vedas form the basis.
A Way of life that TRANSCENDS Religion
Believes in ‘Truth is one. Paths are many’.
World’s 3rd largest with 1 billion+ followers.
Let Noble Thoughts Come From ALL Directions
Focuses on personally experiencing the Truth within.
Dharma: Dharma is the natural and rightful order and foundation of everyone
and everything. It is both why things are as they are and the path to the
realization of why things are as they are. It is a way-of-life.
Religion: is a way to understand or practice on how to realize God. Religion is
concerned with all of the relations existing between God and human beings,
and between humans themselves because of the central significance of God.
Hindu Swayamsevak Sangh 1
2. Contents of the presentation
What are the Hindu scriptures?
What is the concept of God?
Hindu concept of Individual and Universe
What are the basic principles of Hindu Dharma?
Three Debts of Human Life
Four Stages of Hindu Religious Life
Four Ends of Human Life
Who is a Hindu?.
Code of Conduct
Additional Topics
References and links
The Rig Veda has declared the Ultimate Reality (God) as:
“Ekam sat, vipraha bahudha vadanti.” (Rig Veda 1.164.46)
"Truth (God) is one, the wise call it by various names"
http://www.dlshq.org/download/hinduismbk.pdf for more info.
Hindu Swayamsevak Sangh 2
3. Hindu Scriptures
Sruti Smriti
(Revealed) (Remembered)
Vedas are the eternal truths revealed Scriptures that change with time and space and summery
by God to the great ancient Rishis. of Smriti in understandable format for common mind
These eternal truths never change.
♦ Vedas (Four) ♦ Dharma Shastras (Law Codes)
− Rig (21 shakas) Ex: Manu Smriti
− Sama (109 shakas) ♦ Epics (Ramayana and Mahabharata)
− Yajur (1000 shakas) ♦ Puranas (Mythology) – There are many;
− Atharva (50 shakas) each tradition has its own. Ex: Shiva Purana
♦ Hymns, Brahmanas, and Bhagavat Purana
Aranyakas and Upanishads ♦ Agamas and Tantras: (sectarian
scriptures)
♦ Darshanas (Manuals of Philosophy) –
Prajnanam Brahma:—‘Consciousness is Brahman’
Aham Brahma Asmi:—‘I Am Brahman’ Each school has its own literature. Ex:
Tat Tram Asi:—‘That Thou Art’ Yoga Sutras of Sage Patanjali.
Ayam Atma Brahma:—‘This Self is Brahman’ http://www.dlshq.org/download/vedbegin.pdf for more info.
Hindu Swayamsevak Sangh 3
4. Concept of God (Brahman)
In Hindu scriptures, the Cosmic Absolute/Absolute Reality is defined as
Transcendent (impersonal) and Immanent (personal).
In the transcendent aspect, the Supreme Reality is called Nirguna Brahman, that is
Brahman, without attributes. " Brahman is He whom speech cannot express, and
from whom the mind is unable to reach Him, comes away baffled" states the Taittiriya
Upanishad.
Nirguna Brahman is not an object of prayer, but of meditation and
knowledge. It cannot be described, and It is absolute existence, absolute
knowledge, and absolute bliss (sat-chit-ananda). It is unborn, self-existent, all-
pervading, and the essence of all things and beings in the universe. It is
immeasurable, unapproachable, beyond conception, beyond birth, beyond
reasoning, and beyond thought". God cannot be defined in terms of any specific
manifestation, nor indeed in terms of their sum total. He is beyond all possibility of
definition. The Bhagavad Gita, the best-known scripture of India, states this point
clearly:
Hindu Swayamsevak Sangh 4
5. Concept of God, cont’d
Brahman , the Cosmic Absolute
(beyond description)
Immanent Transcendent
(personal aspect, (impersonal aspect,
can be prayed, and can be realized, but
worshipped, but not not worshipped
realized)
We will focus on Immanent aspect of Brahman for now
Male Aspect Female Aspect
Ishvara or God (note capital G) Divine Mother, worshipped
worshipped by many names by many names and forms
and forms known as deities known as deities or goddesses
or gods (note small g) (note small g)
Hindu Swayamsevak Sangh 5
6. Concept of God (Bramhan)
In its Immanent (personal) aspect, the Supreme
Reality, is called Saguna Bramhan. He is the personal
God, the creator, the preserver, and the controller of
the universe. In Hinduism, the immanent (personal)
aspect of Bramhan is worshipped in both male and
female forms. In the male form, He is worshipped as
Brahma, Vishnu and Shiva. Brahma is the creative
aspect, Vishnu is the protecting, sustaining aspect; and
Siva is the transforming, dissolving aspect. In the
female form, as Saraswathi, Lakshmi and Parvathi.
ALL POWERFUL MOTHER GAYATRI
BRAHMA -CREATOR VISHNU - PROTECTOR
Hindu Swayamsevak Sangh SHIVA - DISSOLVER 6
7. Concept of God (Bramhan)
However, on the personal level, its up to individuals to
create a form/view of the same Supreme Bharman to pray.
Hindu accepts only one God, the Supreme. Because of this
flexibility in giving a shape or form, it appears as if there
are many Hindu Gods/Goddesses to a non-Hindu. Hindus
see divinity in all living creatures. Animal deities therefore,
occupy an important place in Hindu dharma. Animals, for
example, are very common as form of transport for various
Gods and Goddesses. This is dues to the concept of Atman
and Brahman being the same. We will discuss that in later
slides…..
Hindu Swayamsevak Sangh 7
8. Hindu Concept of the Individual
Just as a man living in a house is called a householder,
Atman (meaning “God within”) living in a human body is
called an individual. When this “human house” becomes old
and irreparable, Atman leaves the house and we say that the
individual has died. But Atman is immortal and is part of
Brahman, Supreme God. Atman is divine so all the beings are
divine. Hindu Swayamsevak Sangh 8
9. Hindu Concept of the Individual,
cont’d.
Atman is uncreated, immortal and divine.
Although Atman is generally translated as soul or spirit,
Atman and soul do not mean the same.
Atman and Brahman is same. So individual can reach
the state of divinity. “Aham Brahmasmi” – I am God.
In the human body, Atman is deluded by cosmic
ignorance, called Maya in Sanskrit.
In Hindu view, WE ARE CHILDREN OF IMMORTALITY
and may commit sin under the influence of Maya.
Thus, the purpose of Hindu religious life is to transcend
Maya.
Hindu Swayamsevak Sangh 9
10. Hindu Concept of the Individual, cont’d
Why are individuals different form each other?
Personality
Atman +
Physical
Human Body = Individuality
Spirituality
Divinity
just as
Electricity + Type of Appliance = Type of Application
Electricity + Refrigerator = Cold Opposing
Electricity + Oven = Heat Functions
Electricity + Television = Audio & Video
Hindu Swayamsevak Sangh 10
11. Hindu Concept of the Universe
Brahman (Infinite, Undivided and Changeless)
Cosmic Cosmic Energy
Cosmic Ignorance
Consciousness Divine Mother
(Maya)
(Heavenly Father) (Shakti)
Time
Space Sattva Rajas Tamas
Duality
Appearance of Brahman as things and beings of the world
The Infinite, Undivided and Changeless
appears as finite, divided, and changing
Hindu Swayamsevak Sangh 11
12. Hindu Concept of the Universe
Hindus believe that the universe is without a beginning (anadi= beginning-less) or
an end (ananta = end-less). Rather the universe is projected in cycles. Each cycle
is divided into four yugas (ages of the world).
Satya yuga (golden age) 4,000,000 years
Treta yuga (silver age) 3,600,000 years
Dvapara yuga (copper age) 2,400,000 years
Kali yuga (iron age) 1,200,000 years
Pralaya (cosmic deluge ) 4000,000 years
New Creation 400,000 years
Duration of One Cycle 12,000,000 years
Total duration of the four yugas is called a kalpa. At the end of kalyuga the
universe is dissolved by pralaya (cosmic deluge ) and another cycle begins.
Each cycle of creation lasts one kalpa, that is 12,000,000 human years ( or
12,000 Brahma years).
Hindus believe that there is almost a universe hidden in each Atman and
that can be explored looking inward with the help of Yoga and Meditation.
Hindu Swayamsevak Sangh 12
13. 10 AVATARS (INCARNATIONS)
Lord Vishnu's preserving, protecting powers have been manifested to the
world in a variety of forms, called Avatars, in which one or more of his divine
attributes were embodied in the shape of a human being or an animal or a
human-animal combined form, possessing great and sometimes
supernatural powers.that are innumerable.
Hindu Swayamsevak Sangh 13
14. Basic principles of Hindu Dharma
Divinity of the Atman
Unity of Existence
Ahimsa
Harmony of Religions
Law of Karma
Doctrine of Incarnation
Freedom of Thought
Law of Dharma
Hindu Swayamsevak Sangh 14
15. Divinity of the Atman
Each human being, regardless of religion, geographic
region, gender, color or creed is in reality Atman
clothed in a physical body. Since Atman is inherently
pure and divine, every human being is potentially
divine. In Hindu view, a man is not born a sinner,
but becomes a victim of ignorance under the
influence of cosmic ignorance, called Maya. Just as
darkness quickly disappears upon the appearance of
light, an individual’s delusion vanishes when he gains
self-knowledge.
Practical Significance: Eliminates fear of God,
encourages freedom of thought, and removes
psychological barrier to human growth. No fear of
eternal hell. Hindu Swayamsevak Sangh 15
16. Unity of Existence
Science has revealed that what we call matter is
essentially energy. Hindu sages tell us that the
cosmic energy is manifestation of the Universal Spirit
(Brahman). Brahman has become all things and
beings in the world. Thus, we are all interconnected
in subtle ways. “All is One and One is in all,” declare
the sages.
Practical Significance:
Encourages universal brotherhood, reverence for all
forms of life, and respect for our environment. Hindu
scriptures address earth as Mother Earth.
Hindu Swayamsevak Sangh 16
17. Ahimsa
Ahimsa means non-violence, non-injury, or non-
killing. Hinduism teaches that al forms of life are
manifestations of Brahman. We must, therefore, not
be indifferent to the sufferings of others.
Practical Significance: Creates mutual love between
humans and other forms of life, and protects our
environment. Ahimsa provides basis for Hindu notion
of morality. “That mode of living which is based upon
a total harmlessness towards all creatures or (in the
case of necessity) upon minimum of such harm, is
the highest morality.” (Mahabharata Shantiparva
262.5-6).
Hindu Swayamsevak Sangh 17
18. Harmony of Religions
Hinduism believes that there is no one religion that
teaches an exclusive way to salvation. All genuine
spiritual paths are valid and all great religions are
equally true. “In whatever way humans love Me (God),
in the same way they find My love. Various are the
ways for humans, but in the end they all come to Me.”
(Bhagavad Gita 4.11)
Practical Significance: This doctrine lays foundation for
universal harmony. The attitude of religious tolerance is
one of Hinduism’s greatest gifts to mankind.
Hindu Swayamsevak Sangh 18
19. The Law of Karma
Hindus believe that God, who is all-loving and
merciful, does not punish or reward anyone. He
molds our destinies based upon our own thoughts
and deeds. Every action of a person, in though,
word, or deed, brings results, either good or bad,
depending upon the moral quality of the action, in
accordance with the adage, “As you sow, so shall you
reap.” Moral consequences of all actions are
conserved by the Nature.
Practical Significance: Eliminates fear of God and
hell; enhances self-confidence and strengthens the
concepts of righteousness and fairness.
Hindu Swayamsevak Sangh 19
20. Doctrine of Incarnation
Hindus believe that God incarnates
Himself on earth to uphold righteousness,
whenever there is a decline in virtue.
Lord Krishna says in the Bhagavad Gita,
“Whenever there is a decline in
righteousness and predominance of
unrighteousness, I (God) embody Myself.
For the protection of
the good and for the
destruction of the evil-
doers and for the re-
establishment of
righteousness, I am
born form age to age.”
(BG 4.6-4.7)
Hindu Swayamsevak Sangh 20
21. Freedom of Thought
Hindus believe that wisdom is not an exclusive
possession of any particular race or religion.
Hinduism, therefore, provides everyone with absolute
freedom of thought in religious matters. One is free
to approach God in his or her own way, without
conforming to any dogma or blind faith. An open
mind is all that is needed to study Hinduism. Hindus
place the greatest value on experiencing truth
personally.
Practical Significance: Eliminates blind faith and
dogma. Encourages reason and logic for mutual
understanding. Hinduism is a God-loving religion and
not God-fearing one.
Hindu Swayamsevak Sangh 21
22. The Law of Dharma
The thought of dharma generates deep confidence in
the Hindu mind in cosmic justice. This is reflected in
the often-quoted maxims: “The righteous side will
have the victory.” “Truth only prevails, not
falsehood.” “Dharma kills if it is killed; dharma
protects if it is protected.” “The entire world rests on
dharma.”
Dharma is the law that maintains the cosmic order as
well as the individual and social order. Dharma
sustains human life in harmony with nature. When
we follow dharma, we are in conformity with the law
that sustains the universe.
Hindu Swayamsevak Sangh 22
23. The Law of Dharma
“Don’t do to others what you don’t want done to you.”
Morality
Ethics
Individual Resp.
Dharma Social Resp.
Laws of the Land
Profession
Ahimsa (non-violence)
Hindu Swayamsevak Sangh 23
24. 3 Debts, 4 Stages, and 4 Ends of Human
Life
Three Debts:
– Debt to God
– Debt to Sages and Saints
– Debt to one’s parents and ancestors
Four Stages:
– Brahmacharya (Studentship)
– Grhastha (Householder)
– Vanaprastha (Retirement)
– Sannyasa (Renunciation)
Four Ends:
– Dharma, Artha, Kama, Moksha
Hindu Swayamsevak Sangh 24
25. Progress of Human thought Towards Dharma
Humanity
Universe
Nation
Dependent
(Independent)
Truth Individual
Community
Family
Hindu Swayamsevak Sangh 25
26. Who Is Hindu? – 9 Point Test
Hindus believe many diverse things, but there are a few bedrock
concepts on which most Hindus concur. The following nine beliefs,
though not exhaustive, offer a simple summary of Hindu spirituality.
1) I believe in the divinity of the Vedas, the world’s most ancient
scripture, and venerate the Agamas as equally revealed. These
primordial hymns are God’s word and the bedrock of Sanatana
Dharma, the eternal religion which has neither beginning nor end.
2) I believe in a one, all-pervasive Supreme Being who is both
immanent and transcendent, both Creator and Unmanifest Reality.
3) I believe that the universe undergoes endless cycles of creation,
preservation and dissolution.
4) I believe in karma, the law of cause and effect by which each
individual creates his own destiny by his thoughts, words and deeds.
Hindu Swayamsevak Sangh 26
27. Who Is Hindu? – 9 Point Test
5) I believe that the soul reincarnates, evolving through many births
until all karmas have been resolved, and moksha, spiritual
knowledge and liberation from the cycle of rebirth, is attained. Not a
single soul will be eternally deprived of this destiny.
6) I believe that divine beings exist in unseen worlds and that
temple worship, rituals, sacraments as well as personal devotionals
create a communion with these devas and Gods.
7) I believe that a spiritually awakened master, or satguru, is
essential to know the Transcendent Absolute, as are personal
discipline, good conduct, purification, pilgrimage, self-inquiry and
meditation.
8) I believe that all life is sacred, to be loved and revered, and
therefore practice ahimsa, “noninjury.”
9) I believe that no particular religion teaches the only way to
salvation above all others, but that all genuine religious paths are
facets of God’s Pure Love and Light, deserving tolerance and
understanding. Hindu Swayamsevak Sangh 27
34. Hindu Temple Jain Temple
Sikh Gurudwara Buddhist Pagoda
Four major religions of the world have originated from
India: Hinduism,Jainism, Sikhism and Buddhism.
Hindu Swayamsevak Sangh 34
35. Some Facts
Probably the first written language with
complete grammer is Sanskrit. 5000 years+.
Oldest civilization to exist on the earth today.
The science of Yoga and Meditation was
developed in the Himalayas
Birthplace of 4 major religions Hinduism,
Buddhism, Sikhism and Jainism
World’s first University in Takshila in 700 BC
Vedas are the oldest texts available to humans
Sanskrit: Source of
numerous languages
No Human Founder.
No known beginning
No One Scripture of authority
One Supreme God/ Ultimate Reality
Emphasis on personal experience
All Paths deserve equal respect
Whole world is one family
Let every one be happy, healthy and peaceful
Hindu Swayamsevak Sangh 35
36. Sacred Cow – Why?
Everything is sacred for Hindus. Cows, Like in
all societies of all times, have been
considered to be “wealth”.
Cows provide milk which helps sustain life,
life of adults and children alike. The by-
products of the milk, yoghurt, buttermilk,
butter etc were an integral part of their daily
diet. Their dung was a useful, year around
fuel supply. By pulling carts and ploughs,
they were partners in technology that helped
develop new frontiers in the Indian sub-
continent.
Their usefulness meant they were valued as
highly as any gold, gem or sometimes even
kin. By giving it a very special place in our
society, that of a pseudo mother, we made
sure it was respected at all times. By giving it
the same divine status as parents, the
ancients made sure the humble cow had the
same legal and social protection as humans !
All this to protect our wealth !!
Hindu Swayamsevak Sangh 36
37. Caste System
Vedas speak of nobility of entire humanity (krinvanto vishvam aryam), and do not
sanction any caste system or birth-based caste system. Mantra, numbered
10-13-1 in Rig Veda, addresses the entire humanity as divine children (shrunvantu
vishve amrutsya putraha). Innumerable mantras in Vedas emphasise oneness,
universal brotherhood, harmony, happiness, affection, unity and commonality of
entire humanity.
Veda Mantra numbered 5-60-5 in Rig Veda declares, “All men are brothers; no
one is big, no one is small. All are equal.” Mantra numbered 16.15 in Yajur Veda
reiterates that all men are brothers; no one is superior or inferior.
Hindu scriptures speak only about ‘varna’ which means to ‘select’ (one’s
profession, etc.) and which is not caste or birth-based.
As per shloka numbered IV (13) of the Bhagavad Gita, depending upon a person’s
guna (aptitude) and karma (actions), there are four varnas. As per this shloka, a
person’s varna is determined by his guna and karma, and not by his birth. Chapter
XIV of the Bhagavad Gita specifies three gunas viz. satva (purity), rajas (passion
and attachment) and tamas (ignorance). These three gunas are present in every
human in different proportions, and determine the varna of every person.
Hindu Swayamsevak Sangh 37
38. Additional Resources
Idiots Guide To Hinduism
By Linda Johnsen
On The Internet:
http://www.himalayanacademy.com/basics
http://www.atributetohinduism.com/
http://www.dlshq.org/download/vedbegin.pdf
http://www.dlshq.org/download/download.htm
http://www.swami-krishnananda.org/ans_00.html
http://www.hindubooks.org/bansi_pandit/hindu_dharma/
This is a presentation by Hindu Swayamsevak Sangh(HSS). For more
information, email at hindudharma@gmail.com
Hindu Swayamsevak Sangh 38
Editor's Notes
Sage/Seer/Rishi is a person who foresees events. They are inspired personages to Vedic hymns were revealed. Dharma is essential character of nature of all that is, of the universe and each of us and realizing it. Religion is concerned with all of the relations existing between God and human beings, and between humans themselves because of the central significance of God. Religion is a way to understand or practice on how to realize God. A person's relationship to God or salvation. So Hindus treat religion to be personal choice. As per Hindu, Religion is only a subset of Dharma. One does not need to believe in God to be a Hindu. However, we will use Dharma and Religion interchangeably for this presentation.
The Hindu system can be divided into two major systems. The Orthodox system (called astika in Sanskrit) accepts the authority of the Vedas. 1. Sankhya - founder Sage Kapila 2. Yoga - Sage Patanjali 3. Mimamsa - Sage Vyasa / Sage Jaimini 4. Vedanta - Shankaracharya, Ramanuja/Chaitanya/ Madhava/Vallabha 5. Nyaya - Sage Gautama (not Buddha) 6. Vaisheshika - Sage Kanda The Heterdox (Nastika) system rejects the authority of the Vedas. This system includes Carvaka (materialism), Jainism, and Buddhism. The Carvaka system denies existence of the individual self(atman) apart from the body and rejects the notion of moksha (salvation) for the atman. This system never gained popularity among the Hindus. For this presentation, we will focus on Astika (Orthodox) system. Sarvesham Svasti Bhavatu Sarvesham Santir Bhavatu Sarvesham Purnam Bhavatu Sarvesham Mangalam Bhavatu May auspiciousness be unto all; May peace be unto all; May fullness be unto all; May prosperity be unto all. Sarve Bhavantu Sukhinah Sarve Santu Niramayah Sarve Bhadrani Pasyantu Ma Kaschid-Duhkha-Bhag-Bhavet May all be happy; May all be free from disabilities; May all behold what is auspicious; May none suffer from sorrow. Asato Ma Sadgamaya Tamaso Ma Jyotir-Gamaya Mrityor-Ma Amritam Gamaya Om Santi Santi Santih! Lead me from the unreal to the Real; Lead me from darkness to the Light; Lead me from mortality to Immortality. Om Peace! Peace! Peace!
The Vedas Meaning “knowledge” in Sanskrit, the Vedas are the world’s oldest surviving and most authoritative texts of Hindu Dharma. Rishis, heard these verses directly from the God. Supposed to have been composed anywhere between 6500 - 1500 B.C.E. The Vedas consist of four parts. Addresses one of the Vedic Gods or Goddesses or spirits, each of whom represents natural forces such as the sun, the moon, and the wind. The Rig Veda contains verses of praise to the gods; the Yajur Veda discusses the requirements of ritual offerings; the Sama Veda, verses and chants for ritual offerings, and Atharva Veda, magical verses. . Each of these texts is comprised of hymns or mantras (Samhitas), rituals and devotional practices (Brahmanas), and additional corrections and explanations (Aranyakas). Only 13 are traceable today and 7 are being taught. Number of pandits who can recite available shakas are countable in single hand. The Upanishads Among the principal texts of the Hindu tradition, the Upanishads are metaphysical treatises that are concerned with the origin and destiny of humanity and the universe. These texts (the oldest of which date to the sixth century B.C.E or before.) teach that the gods of the Hindu pantheon are but manifestations of the unitive power of the cosmos and of an all-comprehensive Reality, Brahman. They also introduce the concepts of karma and reincarnation and of the Atman or transcendent Self. There are four Maha-Vakyas, each of the four Vedas containing one of them. The four Maha-Vakyas are: Prajnanam Brahma :—‘Consciousness is Brahman.’ This is called the Svarupabodha-Vakya or the sentence that explains the nature of Brahman or the Self. This is contained in the Aitareya-Upanishad of the Rigveda. Aham Brahma Asmi :—‘I Am Brahman.’ This is the Anusandhana-Vakya, the idea on which the aspirant tries to fix his mind. This is contained in the Brihadaranyaka Upanishad of the Yajurveda. Tat Tram Asi: —‘That Thou Art.’ This is the Upanishadic Vakya contained in the Chhandogya Upanishad of the Sama Veda. The teacher instructs through this sentence. Ayam Atma Brahma :—‘This Self is Brahman.’ This is the Anubhavabodha Vakya or the sentence that gives expression to the inner intuitive experience of the aspirant. This is contained in the Mandukya Upanishad of the Atharva Veda. Smriti The rules of conduct are a part of the religious way of life. The Smritis are the codes which lay down the laws of human behaviour in one's personal capacity as well as in society. These are secondary revelations interpreted by various sages based on the times. Dharma Shastras The Smritis of Manu, Yajnavalkya and Parasara are some examples. These Dharma Shastras change according to the times and needs of the society. The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga. Epics The Ramayana is a story of Prince Rama, the incarnation of Lord Vishnu and focuses on individual role in practicing Dharma w.r.t parents and family. It is one of the world's great epic in which a beautiful wife, Sita, is kidnapped by a demon known as Ravana and is rescued by her husband, Prince Rama, with the help of the monkey god, Lord Hanuman and monkey soldiers. The Ramayana poem runs to about 2000 verses ("slokas"). The Mahabharata traces the fortunes of five brothers, all warrior princes who had to face the injustice from their cousins and had to fight to regain the kingdom. It is a tale of one’s societal Dharma. The Bhagavad-Gita A section of the immense epic known as the Mahabharata, the Bhagavad-Gita (“The Song of the Lord”) is perhaps the best-known of Hindu texts. Believed to be about 4000 years old, it is set on the field of the climactic battle of the Mahabharata. It consists of a dialogue between the hero Arjuna and his charioteer, the divine Krishna. Krishna reveals the nature and purpose of human existence to Arjuna, and urges him on to fulfill his dharma, or divine destiny. The human mind is composed not only of the rational powers but also the emotional and the instinctive elements which feel the presence and working of certain truths that rationality cannot explain adequately. The Epics and Puranas answer to that aspect of human nature which is other than the ratiocinating or the investigative. The Puranas The name purana means “ancient,” and these eighteen texts are a compendium of legends and histories dating from the fourth century B.C.E. to 1000 C.E. They address the creation of the universe, its destruction and renovation, the genealogy of gods and patriarchs, and the reigns of ancient rulers. The tales and stories of the Puranas form an integral part of the fabric of Hindu culture. Agamas, Tantras and Darshanas are special texts individual to each School of thought.
Brahman and English word ‘God’ are not the same. Brahman is Sat-Chit-Ananda Svarupa. It is self-luminous (Svayam-Jyoti). It is eternal (Nityam), beginningless (Anadi), endless (Ananta), changeless (Nirvikara), deathless (Amritam), fearless (Abhayam) and spotless (Niranjana). Brahman is attributeless (Nirguna), formless, (Nirakara), without special characteristics (Nirvisesha), without parts (Akhanda), without any limiting adjunct (Nirupadhika), one without a second (Ekam eva Advitiyam), independent (Svatantra), ever free (Nitya-mukta) and all-full (Paripurna).
Brahman is Sat-Chit-Ananda Svarupa. It is self-luminous (Svayam-Jyoti). It is eternal (Nityam), beginningless (Anadi), endless (Ananta), changeless (Nirvikara), deathless (Amritam), fearless (Abhayam) and spotless (Niranjana). Brahman is attributeless (Nirguna), formless, (Nirakara), without special characteristics (Nirvisesha), without parts (Akhanda), without any limiting adjunct (Nirupadhika), one without a second (Ekam eva Advitiyam), independent (Svatantra), ever free (Nitya-mukta) and all-full (Paripurna).
The Hindu trinity is of Brahma, Vishnu and Shiva. Brahma is the creative aspect, Vishnu is the protecting, sustaining aspect; and Siva is the transforming, dissolving aspect. Brahma creates, Vishnu sustains, and Siva dissolves. These are the three aspects of the Supreme Being. They are also aligned as the transcendent Godhead, Shiva, the cosmic lord, Vishnu and the cosmic mind, Brahma. In this regard they are called Sat-Tat-Aum, the Being, the Thatness or immanence and the Word or holy spirit. This is much like the Christian trinity of God as the Father, Son and Holy Ghost. The trinity represents the Divine in its threefold nature and function. Each aspect of the trinity contains and includes the others. Each God in the trinity has his consort. To Brahma is Saraswati, the Goddess of knowledge. For Vishnu is Lakshmi, the Goddess of love, beauty and delight. For Shiva is Kali (Parvati) , the Goddess of power, destruction and transformation. These are the three main forms of the Goddess, as Brahma, Vishnu and Shiva are the three main forms of the God. The three Goddesses are often worshipped in their own right as well as along with their spouses. These forces of Brahma, Vishnu, and Siva are called shaktis , which means power. The shakti of Brahma is called Sarasvati, the goddess of learning; the shakti of Vishnu is Lakshmi, the goddess of prosperity. The shakti of Siva is Durga (and various other names also she has.) Durga is sometimes identified with the Power of the One Absolute.
These forces of Brahma, Vishnu, and Siva are called shaktis , which means power. The shakti of Brahma is called Sarasvati, the goddess of learning; the shakti of Vishnu is Lakshmi, the goddess of prosperity. The shakti of Siva is Durga (and various other names also she has.) Durga is sometimes identified with the Power of the One Absolute.
Lord Vishnu's preserving, protecting powers have been manifested to the world in a variety of forms, called Avatars, in which one or more of his divine attributes were embodied in the shape of a human being or an animal or a human-animal combined form, possessing great and sometimes supernatural powers.that are innumerable. Of the ten universally recognized avatars, nine have already manifested whereas the tenth is yet to appear. It is important to note that the all the Avatars are earthly form of Lord Vishnu , who himself is eternal, unchangeable and immutable.
There is a misconception in some minds that Hindu scriptures sanction the caste system. Vedas, the proud possession of mankind, are the foundation of Hinduism. Vedas are all-embracing, and treat the entire humanity with the same respect and dignity. Vedas speak of nobility of entire humanity (krinvanto vishvam aryam), and do not sanction any caste system or birth-based caste system. Mantra, numbered 10-13-1 in Rig Veda, addresses the entire humanity as divine children (shrunvantu vishve amrutsya putraha). Innumerable mantras in Vedas emphasise oneness, universal brotherhood, harmony, happiness, affection, unity and commonality of entire humanity. A few illustrations are given here. Vide Mantra numbered 5-60-5 in Rig Veda, the divine poet declares, “All men are brothers; no one is big, no one is small. All are equal.” Mantra numbered 16.15 in Yajur Veda reiterates that all men are brothers; no one is superior or inferior. Mantra numbered 10-191-2 in Rig Veda calls upon humanity to be united to have a common speech and a common mind. Mantra numbered 3-30-1 in Atharva Veda enjoins upon all humans to be affectionate and to love one another as the cow loves her newly-born calf. Underlining unity and harmony still further, Mantra numbered 3-30-6 in Atharva Veda commands humankind to dine together, and be as firmly united as the spokes attached to the hub of a chariot wheel. The Bhagavad Gita, which contains the essence of Vedas and Upanishads, has many shlokas that echo the Vedic doctrine of oneness of humanity. In shloka numbered V (29), Lord Krishna declares that He is the friend of all creatures (suhridam sarva bhutanam) whereas shloka numbered IX (29) reiterates that the Lord has the same affection for all creatures, and whosoever remembers the Lord, resides in the Lord, and the Lord resides in him. Shloka numbered XVIII (61) declares that God resides in every heart (ishwar sarva bhutanam hrudyeshe Arjun tishthti). Guna (Aptitude) and Karma (Actions) Hindu scriptures speak only about ‘varna’ which means to ‘select’ (one’s profession, etc.) and which is not caste or birth-based. As per shloka numbered IV (13) of the Bhagavad Gita, depending upon a person’s guna (aptitude) and karma (actions), there are four varnas. As per this shloka, a person’s varna is determined by his guna and karma, and not by his birth. Chapter XIV of the Bhagavad Gita specifies three gunas viz. satva (purity), rajas (passion and attachment) and tamas (ignorance). These three gunas are present in every human in different proportions, and determine the varna of every person. Accordingly, depending on one’s guna and karma, every individual is free to select his own varna. Consequently, if their gunas and karmas are different, even members of the same family can belong to different varnas. Notwithstanding the differences in guna and karma of different individuals, Vedas treat the entire humanity with the same respect and do not sanction any caste system or birth-based caste system. Veda is the Foundation Hinduism is all-embracing and grants the same respect to all humans, and anything to the contrary anywhere is not sanctioned by the Vedas. Being divine revelation, the shrutis (Vedas) are the ultimate authority on Dharma, and represent its eternal principles whereas being human recapitulations, smritis (recollections) can play only a subordinate role. As per shloka numbered (6) of Chapter 2 in Manu Smriti, “Veda is the foundation of entire Dharma.” Shloka numbered 2(13) of Manu Smriti specifies that whenever shruti (vedas) and smritis differ, stipulation of Vedas will prevail over smritis. In view of this position, anything discriminatory in Manu Smriti or anywhere else is anti-Veda, and therefore, is not sanctioned by Hinduism and has subsequently been inserted with unholy intentions, and deserves to be weeded out. Besides, precise codification of Hinduism in one book is indispensable to make Hinduism easier to be understood by a layman. For this codification, appropriate mantras of Vedas and Upanishads, and selected shlokas in the Ramayana and the Mahabharata (which also includes the Bhagavad Gita), etc. will provide the basic material. Role of Media In order to usher in a casteless and harmonious society, the all-embracing and universal message of Vedas has to be followed and spread. Both the print and electronic media play an important role in a country’s life. They should contribute their mite to unite various sections of the society. But in India, most of the media are unwittingly strengthening caste and communal divisions. By publishing divisive articles and describing political leaders and electorates, achievers and sports persons, and even wrong-doers and their victims as members of a particular caste or community, the media is strengthening the divisions instead of unifying the society. The media should play a positive role so that there is amity all around.
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