hindu questions

8/14/2019 Hindu Questions

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Lord Vishnu stands with the vastocean of truth behind Him. In the

sky above, ten birdssymbolizingpersistent misconceptions about

Hinduismtake flight as we tackle tencommon questions about our faith.

PLUSHinduisms CodeOf Conduct: the

Yamas & Niyamas

Ten Questionspeople ask

About Hinduismand ten terrific answers!

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2004 by Himalayan Academy, 107 Kaholalele Road, Kapaa, Hawaii 96746To order additional copies of this Educational Insight, e-mail: [email protected] resources on the web include Four Facts of Hinduism, Nine Beliefs of Hinduism and How to

Win an Argument with a Meat-Eater. You can access these at www.himalayanacademy.com/basics.

all

art

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a.manivel


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ave you ever been put on the spot with a provocativequestion about Hinduism, even one that really shouldntbe so hard to answer? If so, you are not alone. It takessome good preparation and a little attitude adjustmentto confidently field queries on your faithbe they from

friendly co-workers, students, passersby or especially from Chris-tian evangelists. Back in the spring of1990, a group of teensfrom the Hindu Temple of Greater Chicago, Lemont, sent a re-quest to HINDUISM TODAYfor official answers to nine questionsthey were commonly asked by their peers. These questions hadperplexed the Hindu youth themselves; and their parents hadno convincing answers. Satguru Sivaya Sub-

ramuniyaswami took up the challenge andprovided the following answers to the ninequestions. Perusing the list for this edition ofthe magazine, we thought it crucial to add atenth dialog on caste, since that is the mostrelentless criticism Hinduism faces today.

Lets begin with advice on the attitudesto hold when responding. First, ask yourself,

Who is asking the question? Millions of peo-ple are sincerely interested in Hinduism andthe many Asian religions. So, when askedabout Hinduism, dont be defensive, even ifthe questioner seems confrontational. Instead,

assume that the person really wants to learn.Of course, some only want to harass, badgerand turn you to their view. If you sense thisis the case, feel free to smile and courteous-ly dismiss yourself without any attempt toanswer, lest you simply add fuel to his fires.

With all this in mind, it is still best neverto answer a question about religion too boldlyor too immediately. That might lead to con-frontation. Offer a prologue first, then cometo the question, guiding the inquirer toward understanding. Yourpoise and deliberateness gives assurance that you know what

you are talking about. It also gives you a moment to think anddraw on your intuitive knowing. Before going deeply into an an-

swer, always ask the questioner what his religion is. Knowing that, you can address his particular frame of mind and make youranswer most relevant. Another key: have confidence in yourselfand your ability to give a meaningful and polite response. Evento say I am sorry. I still have much to learn about my religionand I dont yet know the answer to that is a meaningful answer.Honesty is always appreciated. Never be afraid to admit whatyou dont know, for this lends credibility to what you do know.

Here are four prologues that can be used, according to thesituation, before you begin to actually answer a question. 1) Iam really pleased that you are interested in my religion. You

may not know that one out of every six people in the worlda Hindu. 2) Many people have asked me about my traditiondont know everything, but I will try to answer your questio3) First, you should know that in Hinduism, it is not only lief and intellectual understanding that is important. Hindplace the greatest value on experiencing each of these trutpersonally. 4) The fourth type of prologue is to repeat the qution to see if the person has actually stated what he wants know. Repeat the question in your own words and ask if yhave understood his query correctly. If its a complicated questi

you might begin by saying, Philosophers have spent lifetimdiscussing and pondering questions su

as this, but I will do my best to explaHave courage. Speak from your inn

mind. Sanatana Dharma is an experientpath, not a dogma, so your experience answering questions will help your owspiritual unfoldment. You will learn fro

your answers if you listen to your inmind speak. This can actually be a lot fun. The attentive teacher always learmore than the student.

After the prologue, address the questiwithout hesitation. If the person is sinceyou can ask, Do you have any other qu

tions? If he wants to know more, thelaborate as best you can. Use easy, eryday examples. Share what enlightensouls and scriptures of Hinduism have saon the subject. Remember, we must not sume that everyone who asks about Hinism is insincere or is challenging our faiMany are just being friendly or making cversation to get to know you. So dont on the defensive or take it all too serious

Smile when you give your response. Be open. If the second third question is on something you know nothing about, you csay, I dont know. But if you are really interested, I will find omail you some literature or lend you one of my books. Smile a

have confidence as you give these answers. Dont be shy. Theis no question that can be put to you in your birth karmas th

you cannot rise up to with a fine answer to fully satisfy the seekYou may make lifelong friends in this way.

Each of the ten answers is organized with a short response thcan be committed to memory, a longer answer, and a detailedplanation. Many questioners will be content with the short, simpanswer, so start with that first. Use the explanation as backgrouinformation for yourself, or as a contingency response in case yend up in a deeper philosophical discussion. Additional resourccan be found at: www.himalayanacademy.com/basics/.

II hinduism today april/m ay/ june, 2004

A visitor to India questions an elderabout temple ceremonies and customs

Humanitys most profound faith is now a global phenomenon. Students, teachers,neighbors and friends are full of questions. Misconceptions run rampant.Here are ten thoughtful answers you can use to set the record straight.

PART 1: TEN QUESTIONS

dinodia


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ontrary to prevailing

misconceptions, Hindus allworship a one Supreme Being,though by different names.

This is because the peoples of In-dia with different languages andcultures have understood the oneGod in their own distinct way.

Through history there arose fourprincipal Hindu denominationsSaivism, Shaktism, Vaishnavismand Smartism. For Saivites, Godis Siva. For Shaktas, GoddessShakti is supreme. For Vaish-navites, Lord Vishnu is God. ForSmartaswho see all Deities asreflections of the One Godthechoice of Deity is left to the devo-tee. This liberal Smarta perspec-tive is well known, but it is notthe prevailing Hindu view. Due

to this diversity, Hindus are pro-foundly tolerant of other religions,respecting the fact that each hasits own pathway to the one God.

One of the unique understand-ings in Hinduism is that God isnot far away, living in a remoteheaven, but is inside each andevery soul, in the heart and con-sciousness, waiting to be discov-ered. This knowing that God isalways with us gives us hope andcourage. Knowing the One GreatGod in this intimate and experi-ential way is the goal of Hinduspirituality.

Elaboration: Hinduism is bothmonotheistic and henotheistic. Hindus were never polytheistic, inthe sense that there are many equal Gods. Henotheism (literally

one God) better defines the Hindu view. It means the worship ofone God without denying the existence of other Gods. We Hin-dus believe in the one all-pervasive God who energizes the entireuniverse. We can see Him in the life shining out of the eyes ofhumans and all creatures. This view of God as existing in andgiving life to all things is called panentheism. It is different from

pantheism, which is the beliethat God is the natural universand nothing more. It is also diferent from strict theism whicsays God is only above the worlapart and transcendent. Panetheism is an all-encompassinconcept. It says that God is bot

in the world and beyond it, botimmanent and transcendenThat is the highest Hindu view

Hindus also believe in manGods who perform various funtions, like executives in a largcorporation. These should not bconfused with the Supreme GoThese Divinities are highly advanced beings who have specifiduties and powersnot unlikthe heavenly spirits, overlordor archangels revered in othe

faiths. Each denomination woships the Supreme God and itown pantheon of divine being

What is sometimes confusinto non-Hindus is that Hindus ovarious sects may call the onGod by many different nameaccording to their denomintion or regional tradition. Trutfor the Hindu has many namebut that does not make for mantruths. Hinduism gives us thfreedom to approach God in ouown way, encouraging a mutiplicity of paths, not asking foconformity to just one.

There is much confusion abouthis subject, even among Hindus. Learn the right terms and thsubtle differences in them, and you can explain the profounways Hindus look at Divinity. Others will be delighted with thrichness of the Indian concepts of God. You may wish to mentiothat some Hindus believe only in the formless Absolute Realitas God; others believe in God as personal Lord and Creator. Thifreedom makes the understanding of God in Hinduism, the olest living religion, the richest in all of Earths existing faiths.

Why does Hinduism have so many Gods?

Hindus all believe in one Supreme God who created the

universe. He is all-pervasive. He created many Gods,

highly advanced spiritual beings, to be His helpers.

april/may/ june, 2004 h i n d u i s m t o d a y III

Hindus all worship the One Supreme God, called by variousnames, depending on their denomination, and they revere amultitude of angelic beings, which they call Gods. Above, thecentral figure is Lord Siva, worshiped as the Supreme Being

by Saivites and many other Hindus. Cradled in His hands areother great beings, known as Gods, including Lord Ganesha.


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arnatemeans of flesh,and reincarnate means to

reenter the flesh. Yes, Hin-dus believe in reincarnation.

To us, it explains the natural waythe soul evolves from immaturityto spiritual illumination. Life anddeath are realities for all of us.

Hinduism believes that the soul isimmortal, that it never dies, butinhabits one body after anotheron the Earth during its evolution-ary journey. Like the caterpillarstransformation into a butterfly,physical death is a most naturaltransition for the soul, which sur-vives and, guided by karma, con-tinues its long pilgrimage until itis one with God.

I myself have had many livesbefore this one and expect to

have more. Finally, when I haveit all worked out and all the les-sons have been learned, I will at-tain enlightenment and moksha,liberation. This means I will stillexist, but will no longer be pulledback to be born in a physical body.

Even modern science is discov-ering reincarnation. There havebeen many cases of individualsremembering their past lives.These have been researched byscientists, psychiatrists and para-psychologists during the past de-cades and documented in goodbooks and videos. Young childrenspeak of vivid past-life memories,which fade as they grow older, as the veils of individuality shroudthe souls intuitive understanding. Great mystics speak of theirpast lives as well. So do our ancient scriptures, theVedas, revealthe reality of reincarnation.

Reincarnation is believed in by the Jains and the Sikhs, by theIndians of the Americas, and by the Buddhists, certain Jewishsects, the Pagans and the many indigenous faiths. Even Chris-tianity originally taught reincarnation, but formally renounced

it in the twelfth century. It is, fact, one of the widest held ticles of faith on planet Earth.

Elaboration: At death the soleaves the physical body. But thsoul does not die. It lives on a subtle body called the astrbody. The astral body exis

in the nonphysical dimensiocalled the astral plane, which also the world we are in durinour dreams at night when wsleep. Here we continue to haexperiences until we are reboagain in another physical bodas a baby. Each reincarnatinsoul chooses a home and a famwhich can best fulfill its next steof learning and maturation.

After many lifetimes of flowing dharma, the soul is ful

matured in love, wisdom anknowledge of God. There is nlonger a need for physical birfor all lessons have been learneall karmas fulfilled. That soul then liberated, freed from thcycle of birth, death and rebirEvolution then continues in thmore refined spiritual worlSimilarly, after we graduafrom elementary school we nevhave to go back to the fifth gradWe have gone beyond that levin understanding. Thus, lifeultimate goal is not money, nclothes, not sex, not power, nfood or any other of the instin

tive needs. These are natural pursuits, but our real purpose othis Earth is to know, to love and to serve God and the GodThat leads to the rare and priceless objects of life: enlightenmeand liberation. This Hindu view of the souls evolution answemany otherwise bewildering questions, removing the fear death while giving assurance that each soul is evolving towarthe same spiritual destiny, for the Hindu believes that karma anreincarnation are leading every single soul to God Realization

Do Hindus believe in reincarnation?

Yes, we believe the soul is immortal and takes birth

time and time again. Through this process, we have

experiences, learn lessons and evolve spiritually.Finally we graduate from physical birth.

IV hinduism today april/ may/ june, 2004

Each soul evolves by experiencing many varied lives throughreincarnation, called punarjanma in Sanskrit, the processwherein the soul repeatedly takes on a physical body throughbeing born on Earth. Here, a soul, represented by the ray of

light, is shown in seven successive lives. Reincarnation is apurposeful maturing process governed by the law of karma.


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arma is one of the nat-

ural laws of the mind, just as gravity is a law ofmatter. Just as God cre-

ated gravity to bring order to thephysical world, He created karmaas a divine system of justice thatis self-governing and infinitely

fair. It automatically creates theappropriate future experience inresponse to the current action.Karma simply means action or

cause and effect. When some-thing happens to us that is appar-ently unfortunate or unjust, it isnot God punishing us. It is the re-sult of our own past actions. The

Vedas, Hinduisms revealed scrip-ture, tell us if we sow goodness,we will reap goodness; if we sowevil, we will reap evil. Thus we

create our own destiny throughthought and action. And the di-vine law is: whatever karma weare experiencing in our life is justwhat we need at the moment, andnothing can happen but that wehave the strength to meet it. Evenharsh karma, when faced in wis-dom, can be the greatest catalystfor spiritual growth. Understand-ing the way karma works, weseek to live a good and virtuouslife through right thought, rightspeech and right action. This iscalled dharma.

Elaboration: Karma is basi-cally energy. I throw energy outthrough thoughts, words and deeds, and it comes back to me, intime, through other people. Karma is our best teacher, for wemust always face the consequences of our actions and thus im-prove and refine our behavior, or suffer if we do not. We Hinduslook at time as a circle, as things cycle around again. ProfessorEinstein came to the same conclusion. He saw time as a curve,and space as well. This would eventually make a circle. Karmais a very just law which, like gravity, treats everyone the same.

Because we Hindus understankarma, we do not hate or resenpeople who do us harm. We understand they are giving bacthe effects of the causes we sein motion at an earlier time. Thlaw of karma puts man at thcenter of responsibility for e

erything he does and everythinthat is done to him.Karma is a word we hear quit

often on television. This is mkarma, or It must have beesomething I did in a past life tbring such good karma to meWe hear karma simply defineas What goes around, comearound. In some schools of Hiduism, karma is looked upoas something badperhaps bcause we are most aware of thi

law when we are facing difficukarma, and not so aware of iwhen life is going smoothly. Evesome Hindus equate karma witsin, and this is what evangelicaChristians preach that it meanMany people believe that karmmeans fate, a preordained detiny over which one has no control, which is also untrue.

The process of action and reation on all levelsphysical, mental and spiritualis karma. Heris an example. I say kind wordto you, and you feel peaceful anhappy. I say harsh words to youand you become ruffled and up

set. The kindness and the harshness will return to me, througothers, at a later time. This is karma. An architect thinks creativproductive thoughts while drawing plans for a new building. Buwere he to think destructive, unproductive thoughts, he wouldsoon not be able to accomplish any kind of positive task even ihe desired to do so. This is karma, a natural law of the mind. Wmust also be very careful about our thoughts, because thoughcreates, and thoughts make karmasgood, bad and mixed.

What is karma?

Karma is the universal principle of cause and effect. Our

actions, both good and bad, come back to us in the future, help-

ing us to learn from lifes lessons and become better people.

april/may/ june, 2004 h i n d u i s m t o d a y V

One of the best examples of karma is that you cant give any-thing away but that generosity will return to you, with interest.Here, in the upper scene, a lady happily gives clothing to ayouth. Below, she receives an unexpected gift from a neighbor

as the karma of her good deed brings its natural reward. Bywisely heeding karmas ways, we tread the path of dharma.


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indus regard all living-

creatures as sacredmam-mals, fishes, birds andmore. We acknowledge

this reverence for life in our spe-cial affection for the cow. At fes-tivals we decorate and honor her,but we do not worship her in the

sense that we worship the Deity.To the Hindu, the cow sym-

bolizes all other creatures. Thecow is a symbol of the Earth, thenourisher, the ever-giving, unde-manding provider. The cow rep-resents life and the sustenanceof life. The cow is so generous,taking nothing but water, grassand grain. It gives and gives andgives of its milk, as does the lib-erated soul give of his spiritualknowledge. The cow is so vital to

life, the virtual sustainer of life,for many humans. The cow is asymbol of grace and abundance.Veneration of the cow instills inHindus the virtues of gentleness,receptivity and connectednesswith nature.

Elaboration: Who is the great-est giver on planet Earth today?Who do we see on every tablein every country of the worldbreakfast, lunch and dinner? It isthe cow. McDonalds cow-vend-ing golden arches and their ri-

vals have made fortunes on thehumble cow. The generous cowgives milk and cream, yogurt andcheese, butter and ice cream, ghee and buttermilk. It gives en-tirely of itself through sirloin, ribs, rump, porterhouse and beefstew. Its bones are the base for soup broths and glues. It givesthe world leather belts, leather seats, leather coats and shoes,beef jerky, cowboy hatsyou name it. The only cow-questionfor Hindus is, Why dont more people respect and protect thisremarkable creature? Mahatma Gandhi once said, One canmeasure the greatness of a nation and its moral progress by the

way it treats its animals. Coprotection to me is not meprotection of the cow. It meaprotection of all that lives andhelpless and weak in the worThe cow means the entire subhman world.

In the Hindu tradition, the co

is honored, garlanded and givespecial feedings at festivals over India, most importantthe annual Gopashtama festivDemonstrating how dearly Hdus love their cows, colorful co

jewelry and clothing is sold fairs all over the Indian countside. From a young age, Hindchildren are taught to decorathe cow with garlands, paint anornaments. Her nature is epimized in Kamadhenu, the divi

wish-fulfilling cow. The cow anher sacred giftsmilk and ghin particularare essential ements in Hindu worship, penanand rites of passage. In Indmore than 3,000 institutiocalled Gaushalas, maintained bcharitable trusts, care for old aninfirm cows. And while manHindus are not vegetarians, morespect the stil l widely held coof abstaining from eating be

By her docile, tolerant nture, the cow exemplifies th

cardinal virtue of Hinduisnoninjury, known as ahisa. The cow also symboliz

dignity, strength, endurance, maternity and selfless serviIn the Vedas, cows represent wealth and joyous Earthly li

From the Rig Veda (4.28.1;6) we read. The cows have come anhave brought us good fortune. In our stalls, contented, may thstay! May they bring forth calves for us, many-colored, givinmilk for Indra each day. You make, O cows, the thin man sleeto the unlovely you bring beauty. Rejoice our homestead wipleasant lowing. In our assemblies we laud your vigor.

Why Do Hindus worship the cow?

Hindus dont worship cows. We respect, honor and

adore the cow. By honoring this gentle animal, who

gives more than she takes, we honor all creatures.

VI hinduism today april/m ay/ june, 2004

Hindus never worship cows, but they do revere them as theperfect example of Divinity in all forms of life. Here a girl gar-lands a cow whose horns are painted and adorned with brasstips and tassels. Her sister offers fresh grass. In India, the

cow is honored, adored and protected as a symbol of wealth,strength, abundance, selfless giving and a full Earthly life.


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he stone or metal deity

images in Hindu templesand shrines are not meresymbols of the Gods. They

are the form through which theirlove, power and blessings floodforth into this world. We mayliken this mystery to our abil-

ity to communicate with othersthrough the telephone. We do nottalk to the telephone; rather weuse it as a means of communica-tion with another person. With-out the telephone, we could notconverse across long distances;and without the sanctified iconin the temple, we cannot easilycommune with the Deity. Divin-ity can also be invoked and felt ina sacred fire, or in a tree, or in theenlightened person of a satguru.

In our temples, God is invokedin the sanctum by highly trainedpriests. Through the practice of

yoga, or meditation, we invokeGod inside ourself.Yogameans to

yoke oneself to God within. Theimage or icon of worship is a fo-cus for our prayers and devotions.

Another way to explain iconworship is to acknowledge thatHindus believe God is every-where, in all things, whether stone,wood, creatures or people. So, it isnot surprising that they feel com-fortable worshiping the Divine inHis material manifestation. TheHindu can see God in stone andwater, fire, air and ether, and inside his own soul. Indeed, thereare Hindu temples which have in the sanctum sanctorum no im-age at all but ayantra, a symbolic or mystic diagram. However,the sight of the image enhances the devotees worship.

Elaboration: In Hinduism one of the ultimate attainments iswhen the seeker transcends the need of all form and symbol.This is the yogis goal. In this way Hinduism is the least idol-ori-ented of all the religions of the world. There is no religion that is

more aware of the transcendentimeless, formless, causelesTruth. Nor is there any religiowhich uses more symbols to represent Truth in preparation fothat realization.

Humorously speaking, Hinduare not idle worshipers. I hav

never seen a Hindu worship ia lazy or idle way. They woship with great vigor and devtion, with unstinting regularitand constancy. Theres nothinidle about our ways of worship(A little humor never hurtsBut, of course, the question iabout graven images. All rligions have their symbols oholiness through which the scred flows into the mundane. Tname a few: the Christian cros

or statues of Mother Mary anSaint Theresa, the holy Kaabin Mecca, the Sikh Adi Grantenshrined in the Golden Templin Amritsar, the Arc and Toraof the Jews, the image of a medtating Buddha, the totems of indigenous and Pagan faiths, anthe artifacts of the holy meand women of all religions. Sucicons, or graven images, are helin awe by the followers of the rspective faiths. The question idoes this make all such religioists idol worshipers? The answeis, yes and no. From our perspetive, idol worship is an intelligen

mystical practice shared by all of the worlds great faiths.The human mind releases itself from suffering through the us

of forms and symbols that awaken reverence, evoke sanctity anspiritual wisdom. Even a fundamentalist Christian who rejectall forms of idol worship, including those of the Catholic andEpiscopal churches, would resent someone who showed disrspect for his Bible. This is because he considers it sacred. Hibook and the Hindus icon are much alike in this way.

Are Hindus idol worshipers?

Hindus do not worship a stone or metal idol as God. We

worship God through the image. We invoke the presence of

God from the higher, unseen worlds, into the image so that

we can commune with Him and receive His blessings.

april/may/ june, 2004 h i n d u i s m t o d a y VII

A devotee looks within and beyond the bronze dancing Sivato behold God in His spiritual body of light. Dressed in tradi-tional Hindu garb, the man is performing his daily puja in hishome shrinechanting Sanskrit mantras, offering fruit, water,

flowers, incense and lightworshiping devoutly, beseechingGod to send blessings through the enshrined image.


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ur religion does not

lay down rigid dos anddonts. There are no com-mandments. Hinduism

gives us the wisdom to make upour own mind on what we put inour body, for it is the only one wehavein this life, at least. Vege-

tarians are more numerous in theSouth of India than in the North.This is because of the Northscooler climactic conditions andpast Islamic influence. Priestsand religious leaders are definite-ly vegetarian, so as to maintaina high level of purity and spiri-tual consciousness to fulfill theirresponsibilities, and to awakenthe refined areas of their nature.Soldiers and law-enforcement of-ficers are generally not vegetar-

ians, because they have to keepalive their aggressive forces inorder to perform their work. Topractice yoga and be successfulin meditation, it is mandatoryto be vegetarian. It is a matterof wisdomthe application ofknowledge at any given moment.Today, about twenty percent ofall Hindus are vegetarians.

Elaboration: This can be atouchy subject. There are severalways to respond, depending onwho is asking and the background

in which he was raised. But theoverlying principle that definesthe Hindu answer to this queryisahimsarefraining from injuring, physically, mentally or emo-tionally, anyone or any living creature. The Hindu who wishes tostrictly follow the path of noninjury naturally adopts a vegetar-ian diet. Its a matter of conscience more than anything else.

When we eat meat, fish, fowl and eggs, we absorb the vibrationof the instinctive creatures into our nerve system. This chemical-ly alters our consciousness and amplifies our lower nature, whichis prone to fear, anger, jealousy, confusion, resentment and the

like. Many Hindu swamis advifollowers to be well-establishvegetarians prior to initiatiinto mantra, and to remain vetarian thereafter. But most dnot insist upon vegetarianism fthose not seeking initiation. Swmis have learned that famili

who are vegetarian have fewproblems than those who are n

Poignant scriptural citatiocounsel against eating meat. T

Yajur Veda (36.18) calls for kinliness toward all creatures livinon the Earth, in the air and the water. The Tirukural, a 2,20

year-old masterpiece of ethstates, When a man realizes thmeat is the butchered flesh another creature, he will abstafrom eating it (257). The Man

Dharma Shastras state, Hing well considered the origin flesh and the cruelty of fetterinand slaying corporeal beings, lone entirely abstain from eatinflesh,and When the diet is puthe mind and heart are pure. Fguidance in this and all matteHindus also rely on their owguru, community elders, theown conscience and their knowedge of the benefits of abstaininfrom meat and enjoying a whosome vegetarian diet. Of cour

there are good Hindus who emeat, and there are not-so-goHindus who are vegetaria

Today in America and Europe millions of people are vegetians because they want to live a long time and be healthy. Mafeel a moral obligation to shun the mentality of violence to whicmeat-eating gives rise. There are good books on vegetarianissuch as Diet for a New America. There is also a fine magazicalledVegetarian Times. The booklet How to Win an Argumewith a Meat-Eater is online at: www.himalayanacademy.cobooks/pamphlets/WinMeatEaterArgument.html.

Are Hindus forbidden to eat meat?

Hindus teach vegetarianism as a way to live

with a minimum of hurt to other beings. But in

todays world not all Hindus are vegetarians.

VIII hinduism today april/ may/ june, 2 004

Vendors at a market are selling fruits, vegetables, grains, spicesand sweetsa potpourri of foods that great cooks creativelycombine in one of the worlds most sumptuous cuisines. Hin-dus understand the sound reasons against eating meat, and

many abstain entirely. With such a savory and healthy diet,there is no need to consume flesh.


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ike the taoist tao te ching,

the Buddhist Dhammapada,the Sikh Adi Granth, theJewish Torah, the Christian

Bible and the Muslim KorantheVeda is the Hindu holy book. Thefour books of the VedasRig,

Yajur, Sama and Atharvain-

clude over 100,000 verses. Theknowledge imparted by the Ve-das ranges from earthy devotionto high philosophy. Their wordsand wisdom permeate Hinduthought, ritual and meditation.TheVedas are the ultimate scrip-tural authority for Hindus. Theiroldest portions are said by someto date back as far as 6,000bce,orally transmitted for most ofhistory and written down in San-skrit in the last few millennia,

making them the worlds longestand most ancient scripture. TheVedas open a rare window intoancient Indian society, proclaim-ing lifes sacredness and the wayto oneness with God.

Elaboration: For untold centu-ries unto today, the Vedas haveremained the sustaining forceand authoritative doctrine, guid-ing followers in ways of worship,duty and enlightenment. The

Vedas are the meditative andphilosophical focus for millions ofmonks and a billion seekers. Theirstanzas are chanted from memoryby priests and laymen daily as lit-urgy in temple worship and domestic ritual. All Hindus whole-heartedly accept theVedas, yet each draws selectively, interpretsfreely and amplifies abundantly. Over time, this tolerant alle-giance has woven the varied tapestry of Indian Hindu Dharma.

Each of the fourVedas has four sections: Samhitas (hymn col-lections), Brahmanas (priestly manuals),Aranyakas (forest treatis-es) and Upanishads (enlightened discourses). The Samhitas andBrahmanas affirm that God is immanent and transcendent and

prescribe ritual worship, mantrand devotional hymns to establish communication with thspiritual worlds. The hymns arinvocations to the One Divinand to the Divinities of natursuch as the Sun, the Rain, thWind, the Fire and the Dawn

as well as prayers for matrimonyprogeny, prosperity, concord, prtection, domestic rites and mor

TheAranyakasand Upanishadoutline the souls evolutionar journey, provide yogic phsophical training and propounrealization of mans oneness witGod as the destiny of all soulToday, the Vedas are publishein Sanskrit, English, FrenchGerman and other languageBut it is the popular, metaphys

cal Upanishads that have beemost amply and ably translateThe Vedas advise: Let ther

be no neglect of Truth. Let therbe no neglect of dharma. Lethere be no neglect of welfarLet there be no neglect of properity. Let there be no neglecof study and teaching. Let therbe no neglect of the duties to thGods and the ancestors (Taitiriya Upanishad 1.11.1). Uniteyour resolve, united your heartmay your spirits be one, tha

you may long together dwell iunity and concord! (Rig Ved10.191.4). There, where there i

no darkness, nor night, nor day, nor being, nor nonbeing, there ithe Auspicious One, alone, absolute and eternal. There is the glrious splendor of that Light from whom in the beginning spranancient wisdom (Shvetashvatara Upanishad4.18). Taking as bow the great weapon of the Upanishad, one should put upon an arrow sharpened by meditation. Stretching it with a thoughdirected to the essence of That, penetrate that Imperishable athe mark, my friend (Mundaka Upanishad2.2.3).

Do Hindus have a Bible?

Our Bible is called the Veda. The Veda,which meanswisdom, is comprised of four ancient and holy scriptures

which all Hindus revere as the revealed word of God.

april/may/ june, 2004 h i n d u i s m t o d a y IX

The Vedasare revealed scripture, meaning they were issuedforth by God through enlightened sages, or rishis. This divinetransmission is depicted here as Lord Siva bestows the fourbooks of the Vedato four rishis. The sacred knowledge, passed

orally for most of history, was finally scribed in Sanskrit onpalm leaves to share and preserve it.


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he dot worn between

the eyes or in the middleof the forehead is a sign thatone is a Hindu. It is called

the bindi in the Hindi language,bindu in Sanskrit and pottu inTamil. In olden days, all Hindumen and women wore these

marks, and they both also woreearrings. Today it is the womenwho are most faithful in wearingthebindi.

The dot has a mystical meaning.It represents the third eye of spir-itual sight, which sees things thephysical eyes cannot see. Hindusseek to awaken their inner sightthrough yoga. The forehead dotis a reminder to use and cultivatethis spiritual vision to perceiveand better understand lifes inner

workingsto see things not justphysically, but with the mindseye as well. The bindi is madeof red powder (calledsindur, tra-ditionally made from powderedturmeric and fresh lime juice),sandalpaste or cosmetics.

In addition to the simple dot,there are many types of fore-head marks, known as tilaka inSanskrit. Each mark represents aparticular sect or denominationof our vast religion. We have fourmajor sects: Saivism, Vaishnavism,

Shaktism and Smartism. Vaishna-va Hindus, for example, wear a v-shapedtilaka made of white clay.Elaboratetilakas are worn by Hindus mainly at religious events,though many wear the simplebindi, indicating they are Hindu,even in the general public. By these marks we know what aperson believes, and therefore know how to begin conversations.

For Hindu women, the forehead dot is also a beauty mark, notunlike the black mark European and American women oncewore on the cheek. The red bindi is generally a sign of mar-riage. A black bindi is often worn before marriage to ward off

the evil eye. As an exotic fashiostatement, the dots color compments the color of a ladys saOrnate bindis are even worn actresses in popular AmericaTV shows.

Elaboration: Men and womof a particular religion wishin

to identify themselves to one aother often do so by wearing dtinctive religious symbols. Oftethese are blessed in their templchurches or synagogues. Chrtians wear a cross on a neckla

Jewish boys wear small leathcases that hold scriptural psages, and the round cap calleyarmulka. Sikh men wear thehair in a turban. In many coutries, Muslim women cover thehead with a scarf, called haj

Do not be ashamed to wethebindi on your forehead in thUnited States, Canada, Europe any country of the world. Weit proudly. The forehead dot wdistinguish you from all othpeople as a very special personHindu, a knower of eternal trutYou will never be mistaken as blonging to another nationality religion. The sacred forehead dis an easy way of distinguishinHindus from Muslims. And donbe intimidated when people a

you what the dot means. Now yohave lots of information to givegood answer, which will probab

lead to more questions about your venerable religion.For both boys and girls, men and women, the dot can be sma

or large depending on the circumstance, but should always bthere when appropriate. Naturally, we dont want to flaunt oreligion in the face of others. We observe that many Christiamen and women take off or conceal their crosses in the corprate business world. Some communities and institutions disallowearing religious symbols entirely.

X hinduism today april/ may/ june, 2004

Why do many Hindus wear a dot

near the middle of their forehead?

The dot worn on the forehead is a religious symbol.

It represents divine sight and shows that one isa Hindu. For women, it is also a beauty mark.

Decorating the face and body with colorful paints is a univer-sal human practice, often a cultural rite expressing ones tribe,beliefs and identity. The forehead dot shows that one is proudto be a Hindu and bespeaks mystical seeing beyond the five

senses. Here, in a simple, daily act, a woman obligingly appliesa red bindito her sisters forehead.


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n popular, village hindu-

ism God is represented asmale, and Gods energy, orShakti, is personified as His

spousefor example, Vishnu andLakshmi. In Hindu temples, artand mythology, God is every-where seen as the beloved, divine

couple. Philosophically, however,the caution is always made thatGod and Gods energy are One,and the metaphor of the insepa-rable divine couple serves only toillustrate this Oneness.

Hinduism is taught on manylevels to many different people,and to uneducated people whoare not able to understand highphilosophy, Hinduism is taught instory form. Because the temple isthe center of every Hindu com-

munity, and everyone is focusedon the temple and the Godswithin it, the Gods are the majorplayers in these stories. Hinduswho understand the higher phi-losophy seek to find God on theinside while also worshiping Godin the temples. Simple folk striveto be like a God, or like a God-dess. These tales, called Puranas,have long been the basis of dance,plays and storytelling around thefire in the homes to children asthey are growing up. The storiesillustrate how a family shouldlive, how they should raise theirchildren, and much more. Beforethe printing press, there were few books, and Hinduism wasconveyed orally through stories and parables. While these oftenviolent childrens tales should not be perpetuated, there remainsmuch of value in the extensive writings of the Puranas.

Elaboration: Those who learn the higher Hindu philosophiesknow that Gods are neither male nor female. In fact, attainingto that Godly level of being is one of the mystical goals of yoga.This is accomplished by blending the feminine and masculine

currents, ida and pingala, intthe spiritual current, sushumnin the center of the spine withieach individual.

Hindus know that the Goddo not marry, that they are complete within themselves. Thiunity is depicted in the trad

tional icon of ArdhanarishvarSiva as half man and half woman, and in the teaching that Sivand Shakti are one, that Shaktis Sivas energy. Siva is dearlloved as our Father-Mother GoYet, sexual gender and matrimnial relations are of the physicaand emotional realms, whereathe Gods exist in a stratum thafar supersedes these levels of lifFor that matter, the soul itself ineither male nor female.

Some modern swamis nowurge devotees not to pay any atention to Puranic stories abouthe Gods, saying that they havno relationship with the worltodaythat they are misleadinand confusing and should no loger be taught to the children. Instead, they encourage followerto deepen themselves with thhigher philosophies of the VediUpanishads and the realizationof Hindu seers.

Other faiths sometimes critcize the Hindu religion as a sorof comic-book religion, and wshould not be part of perpetua

ing that image by passing on such misconceptions as the mariage of the Gods. Other religions move and adjust with the timeHinduism must also do so. It must offer answers to the questionabout God, soul and worldanswers that are reasonable, thacan be understood and accepted even by a child, that are coheent, sensible and strictly in accord with scripture and traditionThis is necessary in the technological age, necessary in ordethat Hinduism will be a religion of the future, not of the past.

april/may/ june, 2004 h i n d u i s m t o d a y XI

Are the Gods of Hinduism really married?

It is true that God is often depicted with a spouse in our

traditional stories. However, on a deeper philosophical

level, the Supreme Being and the Gods are neither male

nor female and are therefore not married.

Through history Hindus have depicted God as Ardhanarish-vara, which literally means half-female LordSiva as maleon the right and female on the left. This vision of the Divine asour Mother-Father God supersedes the popular, mythological

notion of marriage of a God and Goddess, declaring that Godand His energy are one.


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aste, from the portu-

guese casta, meaning clanor lineage, refers to twosystems within Hindu soci-

ety. The first isvarna, the divisionof society into four groups: work-ers, business people, lawmakers/law enforcers and priests. The

second is jati, the thousands ofoccupational guilds whose mem-bers follow a single profession.Jatimembers usually marry withintheir own jati and follow tradi-tions associated with theirjati. Inurban areas they often enter oth-er occupations, but still usuallyarrange marriages within thejati.

Wealth, especially in urbanareas, often trumps caste. Indus-trialization and education havegreatly altered Indiasjati system

by eliminating or changing theprofessions upon which it wasoriginally based, and openingnew employment options. Thejatis are evolving to function to-day less like guilds and more likelarge clans of related families.At the bottom are the so-calleduntouchables, who perform thedirtiest jobs and have sufferedmuch like the black people ofAmerica, who were freed fromslavery just 138 years ago. Stronglaws have been passed in Indiato end caste-based discrimination.Modern Hindus rightly deplorecaste abuse and are working toset matters right. Just as in the US, it is a difficult task that willtake decades, especially in the villages.

Elaboration: Caste is, no doubt, the biggest stick that Hindus getbeaten with. It is taught as the defining attribute, or fatal flaw, ofHinduism in Western schools. Untouchability as a formal systemshocks Westerners. One response we can make is to separate so-cial stratification from the issue of racial/class discrimination.

First issue: social stratification. India is one of the worlds oldest

societies. It has sustained a cotinuity of culture and religion fthousands of years. Europe, othe other hand, has seen milleniums of upheaval. Stil l, one onhas to go back to before the 17century industrial revolution find a social system that is sim

lar to caste. European societhen comprised the landed eli(including royalty, a hereditacaste maintained to this damerchants, artisans and peants. The artisans formed guiloccupation-based organizatiothat served both as closed unioand marketing monopolies. Thguild legacy remains in Westesurnames such as Smith, a metworker. There was no public edcation system, and each gene

tion learned at home the famoccupation. There was little tecnological change, so jobs westatic. Industrialization and pulic education altered (but did ndestroy) this class system in thWest, just as they are changincaste andjati in India today.

Second issue: racial/class dcrimination. Most Indians aunfamiliar with the extent of dcrimination in the West today. America, for example, hundreof thousands live destitute anhomeless on city streets, as tru

untouchables. US cities are moracially segregated than befo

the 1950s Civil Rights Movement because of white flight to thsuburbs. Black Americans receive harsher sentences than whiAmericans for the same crime. Many Native American Indialive at the bottom of society, destitute and alcoholic, on barrIndian reservations. This kind of responsewe can call it th

Youre one, too defensedoesnt mean Hindus should not womuch harder to end caste discrimination. But it reminds othethat no country in the world is yet free from racial discriminatio

What about caste and untouchability?

Caste is the hereditary division of Indian society based on

occupation. The lowest class, deemed untouchables, suffer from

discrimination and mistreatment. It is illegal in India to dis-

criminate against, abuse or insult anyone on the basis of caste.

XII hinduism today april/ may/ june, 2 004

Representatives of the four castes, orvarnas,are shown heresurrounding Lord Ganesha. They are: worker, businessman,general and priest. These are natural divisions which appearin all nations and societies as shown by the universal existence,

in some form, of labor unions, businessmens associations,armies and police forces, and religious ministers.


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april/may/ june, 2004 h i n d u i s m t o d a y XIII

ow often do you see a professional team of people

misbehave on the job? Youre on a flight from San Fran-cisco to Singapore. Do the flight attendants bicker in theaisle? Of course not. People at this level of business havecontrol of their minds and emotions. If they

didnt, they would soon be replaced. When they areon the job, at least, they follow a code of conductspelled out in detail by the corporation. Its not un-like the moral code of any religion, outlining soundethics for respect and harmony among humans.

Those seeking to be successful in life strive to ful-fill a moral code whether on the job or off. DoesHinduism and its scriptures on yogahave such acode? Yes: twenty ethical guidelines calledyamasandniyamas, restraints and observances. These

dos and donts are found in the 6,000 to 8,000-year-oldVedas, mankinds oldest body of scripture,and in other holy texts expounding the path of yoga.

The yamas and niyamas are a common-sensecode recorded in the final section of the Vedas, called Upani-shads, namely the Shandilya and the Varuha. They are alsofound in the Hatha Yoga Pradipika by Gorakshanatha, the Tiru-mantiram of Tirumular and in theYoga Sutras of Patanjali. The

yamas andniyamas have been preserved through the centuriesas the foundation, the first and second stage, of the eight-stagedpractice of yoga. Yet, they are fundamental to all beings, expect-

ed aims of everyone in society, and assumed to be fully intact foanyone seeking lifes highest aim in the pursuit called yoga. SagPatanjali (ca200 bce),raja yogas foremost propounder, told u

Theseyamas are not limited by class, country, time (past, presenor future) or situation. Hence they are called thuniversal great vows. Yogic scholar Swami Brahmananda Saraswati revealed the inner science oyama and niyama. They are the means, he saito control thevitarkas, the cruel mental waves othoughts, that when acted upon result in injury t

others, untruthfulness, hoarding, discontent, indlence or selfishness. He stated, For eachvitark

you have, you can create its opposite throughyamandniyama, and make your life successful.

The following paragraphs, with accompanyinillustrations by A. Manivel of Chennai, elucidattheyamas andniyamas.Presented first are the teyamas, the do nots, which harness the instinctivnature, with its governing impulses of fear, ange

jealousy, selfishness, greed and lust. Second are illustrated thten niyamas, the dos, the religious observances that cultivatand bring forth the refined soul qualities, lifting awareness intthe consciousness of the higher chakras of love, compassion, se

lessness, intelligence and bliss. Together theyamas andniyamaprovide the foundation to support our yoga practice so that atainments in higher consciousness can be sustained.

PART 2

Hinduisms Code of Conduct

Yama 2

Adhere to truthfulness,refraining from lying andbetraying promises. Speakonly that which is true, kinhelpful and necessary. Kno

ing that deception createsdistance, dont keep secretsfrom family or loved ones.Be fair, accurate and frankin discussions, a stranger todeceit. Admit your failingsnot engage in slander, gossor backbiting. Do not bearfalse witness against anoth

Noninjury,Ahimsa Truthfulness, Satya

Twenty keys for spiritual living in contemporary times

Yama 1Practice noninjury, not harm-ing others by thought, wordor deed, even in your dreams.Live a kindly life, reveringall beings as expressions of

the One Divine energy. Letgo of fear and insecurity, thesources of abuse. Knowingthat harm caused to othersunfailingly returns to oneself,live peacefully with Godscreation. Never be a sourceof dread, pain or injury.Follow a vegetarian diet.

THE 10 VEDIC RESTRAINTS, YAMA


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XIV hinduism today april/ may/ june, 2004

@Yama 3Uphold the virtue of nonsteal-ing, neither thieving, covet-ing nor failing to repay debt.Control your desires andlive within your means. Donot use borrowed resourcesfor unintended purposesor keep them past due.Do not gamble or defraudothers. Do not renege onpromises. Do not use othersnames, words, resources orrights without permissionand acknowledgement.

Yama 4

Practice divine conduct,controlling lust by remain-ing celibate when single anfaithful in marriage. Beformarriage, use vital energiestudy, and after marriage icreating family success. Dowaste the sacred force bypromiscuity in thought, woor deed. Be restrained withthe opposite sex. Seek holycompany. Dress and speakmodestly. Shun pornographsexual humor and violence

Yama 5

Exercise patience, restrain-ing intolerance with peopleand impatience with cir-cumstances. Be agreeable.Let others behave accord-ing to their nature, withoutadjusting to you. Dont argue,dominate conversations orinterrupt others. Dont be ina hurry. Be patient with chil-dren and the elderly. Mini-mize stress by keeping wor-

ries at bay. Remain poisedin good times and bad.

Nonstealing,Asteya

Yama 6

Foster steadfastness, over-coming nonperseverance,fear, indecision and changeableness. Achieve your goawith a prayer, purpose, plapersistence and push. Befirm in your decisions. Avosloth and procrastination.Develop willpower, cour-age and industriousness.Overcome obstacles. Nevercarp or complain. Do not le

opposition or fear of failureresult in changing strategie

Divine Conduct, Brahmacharya

Patience,Kshama Steadfastness,Dhriti

Yama 7

Practice compassion, con-quering callous, cruel andinsensitive feelings toward allbeings. See God everywhere.Be kind to people, animals,

plants and the Earth itself.Forgive those who apolo-gize and show true remorse.Foster sympathy for othersneeds and suffering. Honorand assist those who areweak, impoverished, agedor in pain. Oppose familyabuse and other cruelties.

Yama 8

Maintain honesty, renouncing deception and wrongding. Act honorably even inhard times. Obey the lawsof your nation and locale.

Pay your taxes. Be straightforward in business. Do anhonest days work. Do notbribe or accept bribes. Donot cheat, deceive or circuvent to achieve an end. Befrank with yourself. Faceand accept your faults without blaming them on other

Compassion,Daya Honesty,Arjava


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april/may/ june, 2004 h i n d u i s m t o d a y XV

Yama 9

Be moderate in appetite,neither eating too muchnor consuming meat, fish,shellfish, fowl or eggs. Enjoyfresh, wholesome vegetarianfoods that vitalize the body.Avoid junk food. Drink inmoderation. Eat at regulartimes, only when hungry,at a moderate pace, neverbetween meals, in a dis-turbed atmosphere or whenupset. Follow a simple diet,avoiding rich or fancy fare.

Yama 10

Uphold the ethic of purity,avoiding impurity in mindbody and speech. Maintaia clean, healthy body. Keea pure, uncluttered homeand workplace. Act virtu-ously. Keep good companynever mixing with adulterers, thieves or other impurpeople. Keep away frompornography and violenceNever use harsh, angered indecent language. Worshdevoutly. Meditate daily.

Niyama 1

Allow yourself the expres-sion of remorse, being mod-est and showing shame formisdeeds. Recognize yourerrors, confess and makeamends. Sincerely apologizeto those hurt by your wordsor deeds. Resolve all conten-tion before sleep. Seek outand correct your faults andbad habits. Welcome cor-rection as a means to better-ing yourself. Do not boast.Shun pride and pretension.

Moderate Appetite, Mitahara

Niyama 2

Nurture contentment,seeking joy and serenityin life. Be happy, smileand uplift others. Livein constant gratitude for

your health, your friendsand your belongings, Doncomplain about what youdont possess. Identify withthe eternal You, rather thamind, body or emotions.Keep the mountaintop viethat life is an opportunityfor spiritual progress.

Purity, Saucha

Remorse, Hri Contentment, Santosha

Niyama 3

Be generous to a fault, givingliberally without thought ofreward. Tithe, offering one-tenth of your gross income

(dashamamsha), as Godsmoney, to temples, ashramsand spiritual organizations.Approach the temple withofferings. Visitgurus with giftsin hand. Donate religious lit-erature. Feed and give to thosein need. Bestow your timeand talents without seekingpraise. Treat guests as God.

Niyama 4

Cultivate an unshakablefaith. Believe firmly in GoGods,guru and your pathto enlightenment. Trust in

the words of the masters,the scriptures and tradi-tions. Practice devotionandsadhana to inspireexperiences that buildadvanced faith. Be loyal to

your lineage, one with yousatguru. Shun those whotry to break your faith byargument and accusation.

Giving, Dana Faith,Astikya

THE 10 VEDIC PRACTICES, NIYAMA


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Niyama 5

Cultivate devotion throughdaily worship and medita-tion. Set aside one room of

your home as Gods shrine.Offer fruit, flowers or fooddaily. Learn a simplepujaand the chants. Meditate aftereachpuja. Visit your shrinebefore and after leaving thehouse. Worship in heartfeltdevotion, clearing the innerchannels to God, Gods andguru so their grace flowstoward you and loved ones.

Niyama 6

Eagerly hear the scripturesstudy the teachings andlisten to the wise of yourlineage. Choose aguru, follow his path and dont wastime exploring other ways.Read, study and, above all,listen to readings and dis-sertations by which wisdomflows from knower to seekeAvoid secondary texts thatpreach violence. Revere anstudy the revealed scripturtheVedas andAgamas.

Niyama 7

Develop a spiritual will andintellect with yoursatgurusguidance. Strive for knowl-edge of God, to awaken thelight within. Discover thehidden lesson in each experi-ence to develop a profoundunderstanding of life and

yourself. Through medita-tion, cultivate intuition bylistening to the still, smallvoice within, by understand-ing the subtle sciences, inner

worlds and mystical texts.

Worship, Ishvara-Pujana

Niyama 8

Embrace religious vows, ruand observances and nevewaver in fulfilling them.Honor vowsas spiritual contracts with your soul, yourcommunity, with God, Godandguru. Take vows to haness the instinctive natureFast periodically. Pilgrima

yearly. Uphold your vowsstrictly, be they marriage,monasticism, nonaddictiontithing, loyalty to a lineage

vegetarianism or nonsmok

Scriptural Listening, Siddhanta Shravana

Cognition, Mati Sacred Vows, Vrata

Niyama 9

Chant your holymantra daily,reciting the sacred sound,word or phrase given byyourguru. Bathe first, quietthe mind and concentratefully to letjapa harmonize,purify and uplift you. Heed

your instructions and chantthe prescribed repetitionswithout fail. Live free ofanger so thatjapa strength-ens your higher nature. Letjapa quell emotions andquiet the rivers of thought.

Niyama 10

Practice austerity, seriousdisciplines, penance and sarifice. Be ardent in worshipmeditation and pilgrimageAtone for misdeeds throughpenance (prayashchitta),such as 108 prostrations orfasting. Perform self-deniagiving up cherished possessions, money or time. Fulfisevere austerities at speciatimes, under asatgurusguidance, to ignite the innefires of self-transformation

Recitation, Japa Austerity, Tapas

F h f ll l id i f h d i Y

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