Nevada (US), Jan 19 (ANI): Hindus have asked UNESCO to urgently save the ancient Hindu temples in Indonesia, which are reportedly being threatened by volcanic lava.
According to reports, volcanic debris presently flowing from slopes of Mount Merapi was threatening ninth century Hindu temple complex of Prambanan, which is a UNESCO World Heritage site, and Sengi Temple complex containing 8-10th century sites, which were located near the lava path.
Rajan Zed, who is President of Universal Society of Hinduism, pointed out that world needed to urgently pay attention to the safety of these sites, which needed to be immediately secured from the lava threats.
Prambanan, containing 224 temples, is the biggest temple complex in Java. Its temples are decorated with reliefs illustrating epic Ramayana; and dedicated to Shiva, Vishnu and Brahma, and to the animals who serve them. It has a 47 m high central Shiva temple flanked by Brahma temple to the north and Vishnu temple to the south. Shiva temple, besides Shiva statue, also contains Devi Durga Mahisasuramardhini, Ganesh and Agastya statues, reports suggest. (ANI)
Laundry day … women prepare to dry their saris on the ghats of the Ganges. Photo: AP
Although lined with funeral pyres, the Ganges is the lifeblood of Varanasi, along with its silk industry, writes Anthony Dennis.
A JEEP with a corpse conspicuously wrapped in a brocade-like orange silk shroud and strapped to the roof is negotiating its way through the hectic early-morning streets of Varanasi. The male Hindu mourners squeezed inside the car are heading towards the Ganges. There, on the river’s banks, the body of their loved one will be dipped in the sacred waters for the final purification and then publicly cremated on a pyre.
I’ve never been to a place so full of death and yet so full of life. Along the ghats – steep steps leading to the river’s edge – cackles of laughter echo from crowds on the banks; a boisterous cricket game is in progress; a father is teaching his son to swim; a beach ball is nearby.
Saris, which unfurled can extend to eight metres, dry in rows along the ghats like crazily oversized beach towels; below them, in the age-old Indian way, laundry wallahs use stones to bash shirts that have been cleansed in the Ganges. Nearby, pilgrims and locals perform their ablutions in the shallows of the river.
In Varanasi, amid the perpetual smoky mist from burning funeral pyres that cloak this section of the Ganges, life and death literally hang from a thread; not only do many people come here to die, others come to buy the exquisite dyed silks for shrouds and, more commonly, saris.
The city’s primary importance remains as a timeless pilgrimage destination for devout Hindus, who daily descend on Varanasi from all over India to variously bathe en masse in the Ganges, to cremate their dead, to marry on the banks of the river and to die in one of the city’s hospices.
The singular act of just being here is said to absolve half of a Hindu’s bad karma, while a dip in the putrid river will remove all sins.
This strange ancient city – as old as Jerusalem – with its long waterfront dotted with conical-shaped, ochre-coloured Shiva temples, simultaneously provokes a sense of unease and exhilaration.
“I always say to visitors that this is a city to be felt, not just seen,” says our erudite guide, Dr Shailesh Tripathi. “You’ll either love or hate Varanasi but you’ll never forget it.”
But many visitors, transfixed by the city’s funereal spectacles, forget Varanasi’s beauty.
The significance of textiles to the city’s heritage is ineffable: it’s even said that the body of Buddha was wrapped in a shroud made of silk from Varanasi (also known as Benares).
Varanasi silks, like the shroud atop the Jeep, are weaved in a network of dusty backstreets, where the telltale, urgent clack, clack, clack of looms reverberates. The work is performed by the city’s Muslims, as has been the case for centuries, providing an important commercial link with the Hindu community.
Not only do local Muslims weave the silks, much of which ends up as saris or items for the home, such as lavish cushion covers, they also act as courteous, skilled and persuasive salesmen at showrooms scattered around the city. Tea or Coca-Cola is served as you inspect the silks laid out before you.
It’s the sari that imbues India with so much of its extraordinary colour. As styles of traditional national dress go, perhaps only the Japanese kimono matches them for majesty. At Indian weddings, which famously last several days, different saris are worn for different ceremonies, a tradition that keeps the silk traders wealthy.
Some garments, the most prestigious emanating from Varanasi, are encrusted with gold and silver and can take between 15 days and six months to weave, depending on their intricacy. However, Indians are worried that this rich weaving tradition may die out. Today’s generation is less inclined to slave all day and night over looms. The Indian government is even providing tax benefits to keep the industry alive.
The magnificent hotel in which we’re staying – the elegant Nadesar Palace, a former 19th-century maharaja’s palace – is part of a program run by Taj Hotels to encourage silk-weaving in the surrounding villages. The silk produced by villagers finds its way to the uniforms of the staff of Taj Hotels, including those at the Nadesar Palace, a sanctuary in this most intense of places.
Wherever we go in Varanasi, we’re surrounded by sadhus, strange mystics often under the influence of hashish, who linger in the streets and on the ghats. The sadhus, who often bear extraordinary facial and body decorations, wear dyed robes nearly as vibrant as some of the saris we see. Their spartan lives are dedicated to achieving the fourth and final Hindu goal of life – moksha, or liberation – through the meditation and contemplation of Brahman, “the holy or sacred power that is the source and sustainer of the universe”.
In Varanasi, there’s always something to wrench you from your Western comfort zone, in the rather unlikely event that you find yourself straying back into it. As we drive along the roads that run through the middle of the Hindu University campus, a bicycle rickshaw blocks our path. A small body – perhaps that of an elderly woman – is strapped to a tray in a cheap white canvas shroud, the legs swaying from side to side from the movement of the rickshaw. Dr Tripathi explains that the body is being taken to the university for an autopsy.
Yet the most confronting and essential tour you can take in Varanasi is a slow row-boat ride along the Ganges, either at dawn or dusk, dropping tea light-style candles in the water as you proceed along the waterfront to the funeral pyres, where each day between 200 and 300 bodies are ritually cremated at two points along the river.
In the failing light of the day, the orange flames from the pyres, effectively representing a cremating corpse, stand out sharply through a fog of smoke. The bodies of pregnant women, children under 10 years of age and those killed by a cobra bite aren’t allowed to be cremated. No photographs are allowed.
Blackened body parts that don’t burn are flung into the river. Nearby, a man dangles a fishing line. Dogs fight near the cremation site, which is floodlit so the grim work, a 24-hour operation, can continue through the night.
As ashes are blown across the boat by a light breeze, I’m amazed, but not necessarily appalled, by what I’m seeing. This, after all, has been – and continues to be – the way of death in this fantastical place, for millennia.
On the gentle row back to the ghat from which we began our river trip, a large crowded wedding boat heads out on the river to the beat of drums and cymbals. Two young miserable-looking brides – resplendent in blood-red silk bridal saris – and their grooms are about to receive the blessing of Mother Ganga. In Varanasi, amid much death, life, in its myriad forms, rolls on relentlessly, like the sacred Ganges.
The writer was a guest of Taj Hotels and Singapore Airlines.
Three (other) things to do
1. Ganga Fire Arti One of Varanasi’s most mesmerising spectacles occurs each evening at riverside Dashashwamedh Ghat. Crowds gather to watch young Brahmin priests, facing the river, perform prayer rituals with flames, conch shells, bells and drums. It might seem like a tourist trap but the intense 45-minute ritual is a genuinely devout homage to the sacred Mother Ganges. It’s free; just find a place to sit, though expect to be pestered by children hawking tea candles to float down the river.
2. Kashi Vishwanath Temple Deep in the heart of the Old City, up a steep cow-filled laneway from the grim cremation site of Manikarnika Ghat on the Ganges is this important Shiva temple, one of India’s most famous in the holiest of Hindu cities. The temple’s landmark is its nearly 16-metre golden spire. Entry is often barred to tourists but just being near the temple and its pilgrims is a worthwhile experience.
3. Ganges spa treatment Don’t worry, it’s safe. At the Jiva Spa at the elegant Nadesar Palace, indulge in the signature “Abhisheka” treatment inspired by “time-honoured Indian purifying rituals”. Purified water from the Ganges is poured onto the body. A concoction called “panchamrutha” is then applied to the body and after its therapeutic ingredients soak into the skin, it’s rinsed with Ganges water. Soothing sandalwood paste is then applied, followed by another rinse and a massage.
Trip notes
Getting there
Indian domestic airlines, such as Jet Airways (jetairways.com) fly to Varanasi from the capital cities. There are also frequent train services from cities such as Kolkata and Agra. Check the Indian Railways timetable for schedules: indianrail.gov.in. Singapore Airlines has connections from Australia to six destinations in India, including Mumbai, Delhi and Kolkata. Regional partner SilkAir has connections to a further four destinations, including Kochi and Hyderabad. 13 10 11 or see singaporeair.com; or silkair.com.
Staying there
Nadesar Palace offers the finest accommodation in Varanasi, with spacious rooms. Although away from the bustle of the city, it isn’t too far removed, with the Ganges a short taxi or auto-rickshaw ride away. Rooms start at about 15,500 rupees ($342) (low season). In the same compound as the Nadesar is the Gateway Hotel Ganges, a comfortable business hotel also managed by Taj, with rooms starting at about 3600 rupees (low season). +91 542 2503 001; tajhotels.com.
When to go
The most pleasant time to visit is in the cooler months, between October and February, but expect the city to be more crowded and hotel rates higher. Varanasi can be witheringly hot in the height of summer, with temperatures capable of reaching 50 degrees. However, if you’re willing to confine your activities to the early morning and late afternoon, you’ll find smaller crowds.
The tradition faded in modern times, and pious Hindus fear it could die out as young Indians embrace a Western lifestyle and a culture of lavish spending.
But in this rapidly modernizing country, new money is also reviving old traditions. A group of mostly urban professionals has teamed up to help conduct the fire ritual this spring in a village that last witnessed it 35 years ago.
“We want to do our bit to ensure that Indian culture survives,” said Neelakantan Pillai, a banker and member of the newly formed Varthathe Trust, which is organizing the event. “In the new, emerging India, people are ready to open their wallets, write checks for such efforts.”
Across India, wealthy professionals are expressing a newfound pride in the past, and using their money to preserve it.
Minor Hindu festivals are now being celebrated in big cities, thanks to corporate sponsorships. The chief of India’s largest information-technology company, Infosys, donated more than $5 million to Harvard University for a project on Indian classical literature. Urban Indians are downloading Sanskrit religious verses as cellphone ring tones.
Some of the endeavors, analysts say, are building a critical bridge between globalization and God.
Only two old men in the lush-green southern state of Kerala still know how to perform athiratram, perhaps the world’s oldest and longest religious fire ritual.
Every morning, Shankaranarayanan Akkithiripadu, a frail 77-year-old, smears sandalwood paste and ash on his forehead and arms and ties his thin, gray hair into a tiny tuft above his left ear. He then begins teaching chants to young men, rushing to pass the tradition on before April, when the event will be held in the village of Paanjal.
“This is the most supreme and the most difficult of all Vedic rituals,” he said. “It cannot be learned from watching videos or hearing CDs.”
Vedas, which literally means “knowledge” in Sanskrit, are Hinduism’s oldest sacred scriptures. They comprise tens of thousands of hymns that describe the worship of nature, performance of rituals and the mysteries of existence.
Athiratram and other rituals have been transmitted orally over centuries to a chosen few – from teacher to pupil, or father to son in the elite Brahmin community, the highest group among India’s rigid, vertical social hierarchy. Today, only 10 Brahmin families in Kerala are eligible to conduct this ritual, Akkithiripadu said.
A: Caste is the hereditary division of Indian society based on occu-pation. The lowest class, deemed untouchables, suffer from discrimination and mistreatment. It is illegal in India to discriminate against, abuse or insult anyone on the basis of caste
.Longer answer: Caste, from the Portu guese casta, meaning “clan” or “lineage,” refers to two systems within Hindu society.The first is varna, the division of society into four groups: workers, business people, lawmakers/law enforcers and priests. The second is jati, the thousands of occupational guilds whose members follow a single profession. Jati members usually marry within their own jati and follow traditions associated with their jati. In urban areas they often enter other occupations, but still usually arrange marriages within the jati.Wealth, especially in urban areas, often trumps caste. Industrialization and education have greatly altered India’s jati system by eliminating or changing the professions upon which it was originally based, and opening new employment options. The jatis are evolving to function today less like guilds and more like large clans of related families. At the bottom are the so-called untouchables, who perform the dirtiest jobs and have suffered much like the black people of America, who were freed from slavery just 138 years ago. Strong laws have been passed in India to end caste-based discrimination. Modern Hindus rightly deplore caste abuse and are working to set matters right. Just as in the US, it is a difficult task that will take decades, especially in the villages./p p style=”TEXT-ALIGN: justify”Elaboration: Caste is, no doubt, the biggest stick that Hindus get beaten with. It is taught as the defining attribute, or fatal flaw, of Hinduism in Western schools. Untouchability as a formal system shocks Westerners. One response we can make is to separate social stratification from the issue of racial/class discrimination./p p style=”TEXT-ALIGN: justify”First issue: social stratification. India is one of the world’s oldest societies. It has sustained a continuity of culture and religion for thousands of years. Europe, on the other hand, has seen millenniums of upheaval. Still, one only has to go back to before the 17th-century industrial revolution to find a social system that is similar to caste. European society then comprised the landed elite (including royalty, a hereditary caste maintained to this day), merchants, artisans and peasants. The artisans formed guilds, occupation-based organizations that served both as closed unions and marketing monopolies. The guild legacy remains in Western surnames such as Smith, a metal worker. There was no public education system, and each generation learned at home the family occupation. There was little technological change, so jobs were static. Industrialization and public education altered (but did not destroy) this class system in the West, just as they are changing caste and jati in India today./p p style=”TEXT-ALIGN: justify”Second issue: racial/class discrimination. Most Indians are unfamiliar with the extent of discrimination in the West today. In America, for example, hundreds of thousands live destitute and homeless on city streets, as true “untouchables.” US cities are more racially segregated than before the 1950s Civil Rights Movement because of “white flight” to the suburbs. Black Americans receive harsher sentences than white Americans for the same crime. Many Native American Indians live at the bottom of society, destitute and alcoholic, on barren Indian reservations. This kind of response-we can call it the “You”re one, too” defense-doesn’t mean Hindus should not work much harder to end caste discrimination. But it reminds others that no country in the world is yet free from racial discrimination./p p style=”TEXT-ALIGN: justify”The the above article is taken from a href=”http://www.himalayanacademy.com/basics/tenq/tenq_10.html” onclick=”javascript:pagetracker._trackpageview (‘/outbound/www.himalayanacademy.com’);”span style=”COLOR: #5a780a”http://www.himalayanacademy.com/basics/tenq/tenq_10.html/span/a reposted here with permission from Himalayan Academy Publications/p
pA: 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./p pLonger answer: In popular, village Hindu ism God is represented as male, and God’s energy, or Shakti, is personified as His spouse-for example, Vishnu and Lakshmi. In Hindu temples,/p !–more– part and mythology, God is everywhere seen as the beloved, divine couple. Philosophically, however, the caution is always made that God and God’s energy are One, and the metaphor of the inseparable divine couple serves only to illustrate this Oneness./p pHinduism is taught on many levels to many different people, and to uneducated people who are not able to understand high philosophy, Hinduism is taught in story form. Because the temple is the center of every Hindu community, and everyone is focused on the temple and the Gods within it, the Gods are the major players in these stories. Hindus who understand the higher philosophy seek to find God on the inside while also worshiping God in the temples. Simple folk strive to be like a God, or like a Goddess. These tales, called Puranas, have long been the basis of dance, plays and storytelling around the fire in the homes to children as they are growing up. The stories illustrate how a family should live, how they should raise their children, and much more. Before the printing press, there were few books, and Hinduism was conveyed orally through stories and parables. While these often violent children’s tales should not be perpetuated, there remains much of value in the extensive writings of the Puranas./p pElaboration: Those who learn the higher Hindu philosophies know that Gods are neither male nor female. In fact, attaining to 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, into the spiritual current, sushumna, in the center of the spine within each individual./p pHindus know that the Gods do not marry, that they are complete within themselves. This unity is depicted in the traditional icon of Ardhanarishvara, Siva as half man and half woman, and in the teaching that Siva and Shakti are one, that Shakti is Siva’s energy. Siva is dearly loved as our Father-Mother God. Yet, sexual gender and matrimonial relations are of the physical and emotional realms, whereas the Gods exist in a stratum that far supersedes these levels of life. For that matter, the soul itself is neither male nor female./p pSome modern swamis now urge devotees not to pay any attention to Puranic stories about the Gods, saying that they have no relationship with the world today-that they are misleading and confusing and should no longer be taught to the children. Instead, they encourage followers to deepen themselves with the higher philosophies of the Vedic Upanishads and the realizations of Hindu seers./p pOther faiths sometimes criticize the Hindu religion as a sort of comic-book religion, and we should not be part of perpetuating that image by passing on such misconceptions as the marriage of the Gods. Other religions move and adjust with the times. Hinduism must also do so. It must offer answers to the questions about God, soul and world-answers that are reasonable, that can be understood and accepted even by a child, that are coherent, sensible and strictly in accord with scripture and tradition. This is necessary in the technological age, necessary in order that Hinduism will be a religion of the future, not of the past./p pThe the above article is taken from a href=”http://www.himalayanacademy.com/basics/tenq/tenq_9.html” onclick=”javascript:pageTracker._trackPageview (‘/outbound/www.himalayanacademy.com’);”span style=”COLOR: #5a780a”http://www.himalayanacademy.com/basics/tenq/tenq_9.html/span/a reposted here with permission from Himalayan Academy Publications/p
The dot worn on the forehead is a religious symbol. It represents divine sight and shows that one is a Hindu. For women, it is also a beauty mark./p pLonger answer: The dot worn between the eyes or in the middle of the forehead is a sign that one is a Hindu. It is/p !–more– pcalled the bindi in the Hindi language, bindu in Sanskrit and pottu in Tamil. In olden days, all Hindu men and women wore these marks, and they both also wore earrings. Today it is the women who are most faithful in wearing the bindi./p pThe dot has a mystical meaning. It represents the third eye of spiritual sight, which sees things the physical eyes cannot see. Hindus seek to awaken their inner sight through yoga. The forehead dot is a reminder to use and cultivate this spiritual vision to perceive and better understand life’s inner workings-to see things not just physically, but with the “mind’s eye” as well. The bindi is made of red powder (called sindur, traditionally made from powdered turmeric and fresh lime juice), sandalpaste or cosmetics./p pIn addition to the simple dot, there are many types of forehead marks, known as tilaka in Sanskrit. Each mark represents a particular sect or denomination of our vast religion. We have four major sects: Saivism, Vaishnavism, Shaktism and Smartism. Vaishnava Hindus, for example, wear a v-shaped tilaka made of white clay. Elaborate tilakas are worn by Hindus mainly at religious events, though many wear the simple bindi, indicating they are Hindu, even in the general public. By these marks we know what a person believes, and therefore know how to begin conversations./p pFor Hindu women, the forehead dot is also a beauty mark, not unlike the black mark European and American women once wore on the cheek. The red bindi is generally a sign of marriage. A black bindi is often worn before marriage to ward off the evil eye. As an exotic fashion statement, the dot’s color complements the color of a lady’s sari. Ornate bindis are even worn by actresses in popular American TV shows./p pElaboration: Men and women of a particular religion wishing to identify themselves to one another often do so by wearing distinctive religious symbols. Often these are blessed in their temples, churches or synagogues. Christians wear a cross on a necklace. Jewish boys wear small leather cases that hold scriptural passages, and the round cap called yarmulka. Sikh men wear their hair in a turban. In many countries, Muslim women cover their head with a scarf, called hajib./p pDo not be ashamed to wear the bindi on your forehead in the United States, Canada, Europe or any country of the world. Wear it proudly. The forehead dot will distinguish you from all other people as a very special person, a Hindu, a knower of eternal truths. You will never be mistaken as belonging to another nationality or religion. The sacred forehead dot is an easy way of distinguishing Hindus from Muslims. And don’t be intimidated when people ask you what the dot means. Now you have lots of information to give a good answer, which will probably lead to more questions about your venerable religion./p pFor both boys and girls, men and women, the dot can be small or large depending on the circumstance, but should always be there when appropriate. Naturally, we don’t want to flaunt our religion in the face of others. We observe that many Christian men and women take off or conceal their crosses in the corporate business world. Some communities and institutions disallow wearing religious symbols entirely/p pThe the above article is taken from http://www.himalayanacademy.com/basics/tenq/tenq_8.html/span/a reposted here with permission from Himalayan Academy Publications!
p style=”TEXT-ALIGN: justify”A: Our “Bible” is called the Veda. The Veda, which means “wisdom,” is comprised of four ancient and holy scriptures which all Hindus revere as the revealed word of God./p p style=”TEXT-ALIGN: justify”Longer answer: Like the Taoist Tao te Ching, the Buddhist Dhammapada, the Sikh Adi Granth, the Jewish Torah, the Christian Bible and the Muslim Koran-the Veda is the Hindu holy book./p !–more– p style=”TEXT-ALIGN: justify”The four books of the Vedas-Rig, Yajur, Sama and Atharva-include over 100,000 verses. The knowledge imparted by the Vedas ranges from earthy devotion to high philosophy. Their words and wisdom permeate Hindu thought, ritual and meditation. The Vedas are the ultimate scriptural authority for Hindus. Their oldest portions are said by some to date back as far as 6,000 bce, orally transmitted for most of history and written down in Sanskrit in the last few millennia, making them the world’s longest and most ancient scripture. The Vedas open a rare window into ancient Indian society, proclaiming life’s sacredness and the way to oneness with God./p p style=”TEXT-ALIGN: justify”Elaboration: For untold centuries unto today, the Vedas have remained the sustaining force and authoritative doctrine, guiding followers in ways of worship, duty and enlightenment. The Vedas are the meditative and philosophical focus for millions of monks and a billion seekers. Their stanzas are chanted from memory by priests and laymen daily as liturgy in temple worship and domestic ritual. All Hindus wholeheartedly accept the Vedas, yet each draws selectively, interprets freely and amplifies abundantly. Over time, this tolerant allegiance has woven the varied tapestry of Indian Hindu Dharma./p p style=”TEXT-ALIGN: justify”Each of the four Vedas has four sections: Samhitas (hymn collections), Brahmanas (priestly manuals), Aran-yakas (forest treatises) and Upanishads (enlightened discourses). The Samhitas and Brah-manas affirm that God is immanent and transcendent and prescribe ritual worship, mantra and devotional hymns to establish communication with the spiritual worlds. The hymns are invocations to the One Divine and to the Divinities of nature, such as the Sun, the Rain, the Wind, the Fire and the Dawn-as well as prayers for matrimony, progeny, prosperity, concord, protection, domestic rites and more./p p style=”TEXT-ALIGN: justify”The Aranyakas and Upanishads outline the soul’s evolutionary journey, provide yogic philosophical training and propound realization of man’s oneness with God as the destiny of all souls. Today, the Vedas are published in Sanskrit, English, French, German and other languages. But it is the popular, metaphysical Upanishads that have been most amply and ably translated. The Vedas advise: “Let there be no neglect of Truth. Let there be no neglect of dharma. Let there be no neglect of welfare. Let there be no neglect of prosperity. Let there be no ne-glect of study and teaching. Let there be no neglect of the du-ties to the Gods and the ancestors” (Taittiriya Upanishad 1.11.1). “United your resolve, un-ited your hearts, may your spirits be one, that you may long to-gether dwell in unity and concord!” (Rig Veda 10.191.4). ‘there, where there is no darkness, nor night, nor day, nor being, nor nonbeing, there is the Auspicious One, alone, absolute and eternal. There is the glorious splendor of that Light from whom in the beginning sprang ancient wisdom” (Shvetashvatara Upanishad 4.18). ‘taking as a bow the great weapon of the Upanishad, one should put upon it an arrow sharpened by meditation. Stretching it with a thought directed to the essence of That, penetrate that Imperishable as the mark, my friend” (Mundaka Upanishad 2.2.3)./p p style=”TEXT-ALIGN: justify”The the above article is taken from a href=”http://www.himalayanacademy.com/basics/tenq/tenq_7.html” onclick=”javascript:pageTracker._trackPageview (‘/outbound/www.himalayanacademy.com’);”span style=”COLOR: #5a780a”http://www.himalayanacademy.com/basics/tenq/tenq_7.html/span/a reposted here with permission from Himalayan Academy Publications!– Social Bookmarks BEGIN –/p
p style=”TEXT-ALIGN: justify”A: Hindus teach vegetarianism as a way to live with a minimum of hurt to other beings. But in today’s world not all Hindus are vegetarians./p p style=”TEXT-ALIGN: justify”Longer answer: ur religion does not lay down rigid “do’s and don’ts.” There are no commandments. Hinduism gives us the wisdom to make up our own mind on what we put in our body,/p !–more– p style=”TEXT-ALIGN: justify”for it is the only one we have-in this life, at least. Vegetarians are more numerous in the South of India than in the North. This is because of the North’s cooler climactic conditions and past Islamic influence. Priests and religious leaders are definitely vegetarian, so as to maintain a high level of purity and spiritual consciousness to fulfill their responsibilities, and to awaken the refined areas of their nature. Soldiers and law-enforcement officers are generally not vegetarians, because they have to keep alive their aggressive forces in order to perform their work. To practice yoga and be successful in meditation, it is mandatory to be vegetarian. It is a matter of wisdom-the application of knowledge at any given moment. Today, about twenty percent of all Hindus are vegetarians./p p style=”TEXT-ALIGN: justify”Elaboration: This can be a touchy subject. There are several ways to respond, depending on who is asking and the background in which he was raised. But the overlying principle that defines the Hindu answer to this query is ahimsa-refraining from injuring, physically, mentally or emotionally, anyone or any living creature. The Hindu who wishes to strictly follow the path of noninjury naturally adopts a vegetarian diet. It’s a matter of conscience more than anything else./p p style=”TEXT-ALIGN: justify”When we eat meat, fish, fowl and eggs, we absorb the vibration of the instinctive creatures into our nerve system. This chemically alters our consciousness and amplifies our lower nature, which is prone to fear, anger, jealousy, confusion, resentment and the like. Many Hindu swamis advise followers to be well-established vegetarians prior to initiation into mantra, and to remain vegetarian thereafter. But most do not insist upon vegetarianism for those not seeking initiation. Swamis have learned that families who are vegetarian have fewer problems than those who are not. Poignant scriptural citations counsel against eating meat. The Yajur Veda (36.18) calls for kindliness toward all creatures living on the Earth, in the air and in the water. The Tirukural, a 2,200-year-old masterpiece of ethics, states, “When a man realizes that meat is the butchered flesh of another creature, he will abstain from eating it” (257). The Manu Dharma Shastras state, “Having well considered the origin of flesh and the cruelty of fettering and slaying corporeal beings, let one entirely abstain from eating flesh,” and “When the diet is pure, the mind and heart are pure.” For guidance in this and all matters, Hindus also rely on their own guru, community elders, their own conscience and their knowledge of the benefits of abstaining from meat and enjoying a wholesome vegetarian diet. Of course, there are good Hindus who eat meat, and there are not-so-good Hindus who are vegetarians./p p style=”TEXT-ALIGN: justify”Today in America and Europe millions of people are vegetarians because they want to live a long time and be healthy. Many feel a moral obligation to shun the mentality of violence to which meat-eating gives rise. There are good books on vegetarianism, such as Diet for a New America./p p style=”TEXT-ALIGN: justify”The the above article is taken from a href=”http://www.himalayanacademy.com/basics/tenq/tenq_2.html” onclick=”javascript:pageTracker._trackPageview (‘/outbound/www.himalayanacademy.com’);”span style=”COLOR: #5a780a”http://www.himalayanacademy.com/basics/tenq/tenq_2.html/span/a reposted here with permission from Himalayan Academy Publications!– Social Bookmarks BEGIN –/p
p style=”TEXT-ALIGN: justify”A: 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./p p style=”TEXT-ALIGN: justify”Longer answer: he stone or metal deity images in Hindu/p !–more– p style=”TEXT-ALIGN: justify”temples and shrines are not mere symbols of the Gods. They are the form through which their love, power and blessings flood forth into this world. We may lik-en this mystery to our ability to communicate with others through the telephone. We do not talk to the telephone; rather we use it as a means of communication with another person. Without the telephone, we could not converse across long distances; and without the sanctified icon in the temple, we cannot easily commune with the Deity. Divinity can also be invoked and felt in a sacred fire, or in a tree, or in the enlightened person of a satguru. In our temples, God is invoked in the sanctum by highly trained priests. Through the practice of yoga, or meditation, we invoke God inside ourself. Yoga means to yoke oneself to God within. The image or icon of worship is a focus for our prayers and devotions./p p style=”TEXT-ALIGN: justify”Another way to explain icon worship is to acknowledge that Hindus believe God is everywhere, in all things, whether stone, wood, creatures or people. So, it is not surprising that they feel comfortable worshiping the Divine in His material manifestation. The Hindu can see God in stone and water, fire, air and ether, and inside his own soul. Indeed, there are Hindu temples which have in the sanctum sanctorum? no image at all but a yantra, a symbolic or mystic diagram. However, the sight of the image en-hances the devotee’s worship./p p style=”TEXT-ALIGN: justify”Elaboration: In Hinduism one of the ultimate attainments is when the seeker transcends the need of all form and symbol. This is the yogi’s goal. In this way Hinduism is the least idol-oriented of all the religions of the world. There is no religion that is more aware of the transcendent, timeless, formless, causeless Truth. Nor is there any religion which uses more symbols to represent Truth in preparation for that realization./p p style=”TEXT-ALIGN: justify”Humorously speaking, Hindus are not idle worshipers. I have never seen a Hindu worship in a lazy or idle way. They worship with great vigor and devotion, with unstinting regularity and constancy. There’s nothing idle about our ways of worship! (A little humor never hurts.) But, of course, the question is about “graven images.” All religions have their symbols of holiness through which the sacred flows into the mundane. To name a few: the Christian cross, or statues of Mother Mary and Saint Theresa, the holy Kaaba in Mecca, the Sikh Adi Granth enshrined in the Golden Temple in Amritsar, the Arc and Torah of the Jews, the image of a meditating Buddha, the totems of indigenous and Pagan faiths, and the artifacts of the holy men and women of all religions. Such icons, or graven images, are held in awe by the followers of the respective faiths. The question is, does this make all such religionists idol worshipers? The answer is, yes and no. From our perspective, idol worship is an intelligent, mystical practice shared by all of the world’s great faiths./p p style=”TEXT-ALIGN: justify”The human mind releases itself from suffering through the use of forms and symbols that awaken reverence, evoke sanctity and spiritual wisdom. Even a fundamentalist Christian who rejects all forms of idol worship, including those of the Catholic and Episcopal churches, would resent someone who showed disrespect for his Bible. This is because he considers it sacred. His book and the Hindu’s icon are much alike in this way./p p style=”TEXT-ALIGN: justify”The the above article is taken from a href=”http://www.himalayanacademy.com/basics/tenq/tenq_2.html”http://www.himalayanacademy.com/basics/tenq/tenq_2.html/a reposted here with permission from Himalayan Academy Publications/p
pA: 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./p p style=”TEXT-ALIGN: justify”br/Longer answer: Contrary to prevailing misconceptions,/p !–more– p style=”TEXT-ALIGN: justify”Hindus all worship a one Supreme Being, though by different names. This is because the peoples of India with different languages and cultures have understood the one God in their own distinct way. Through history there arose four principal Hindu denominations-Saivism, Shaktism, Vaishnavism and Smartism. For Sai-vites, God is Siva. For Shaktas, Goddess Shakti is supreme. For Vaishnavites, Lord Vishnu is God. For Smartas-who see all Deities as reflections of the One God-the choice of Deity is left to the devotee. This liberal Smarta perspective is well known, but it is not the prevailing Hindu view. Due to this diversity, Hindus are profoundly tolerant of other religions, respecting the fact that each has its own pathway to the one God./p p style=”TEXT-ALIGN: justify”One of the unique understandings in Hinduism is that God is not far away, living in a remote heaven, but is inside each and every soul, in the heart and consciousness, waiting to be discovered. This knowing that God is always with us gives us hope and courage. Knowing the One Great God in this intimate and experiential way is the goal of Hindu spirituality./p p style=”TEXT-ALIGN: justify”Elaboration: Hinduism is both monotheistic and henotheistic. Hindus were never polytheistic, in the sense that there are many equal Gods. Henotheism (literally “one God”) better defines the Hindu view. It means the worship of one God without denying the existence of other Gods. We Hindus believe in the one all-pervasive God who energizes the entire universe. We can see Him in the life shining out of the eyes of humans and all creatures. This view of God as existing in and giving life to all things is called panentheism. It is different from pantheism, which is the belief that God is the natural universe and nothing more. It is also different from strict theism which says God is only above the world, apart and transcendent. Panentheism is an all-encompassing concept. It says that God is both in the world and beyond it, both immanent and transcendent. That is the highest Hindu view. Hindus also believe in many Gods who perform various functions, like executives in a large corporation. These should not be confused with the Supreme God. These Divinities are highly advanced beings who have specific duties and powers-not unlike the heavenly spirits, overlords or archangels revered in other faiths. Each denomination worships the Supreme God and its own pantheon of divine beings. What is sometimes confusing to non-Hindus is that Hindus of various sects may call the one God by many different names, according to their denomination or regional tradition. Truth for the Hindu has many names, but that does not make for many truths. Hinduism gives us the freedom to approach God in our own way, encouraging a multiplicity of paths, not asking for conformity to just one./p p style=”TEXT-ALIGN: justify”There is much confusion about this subject, even among Hindus. Learn the right terms and the subtle differences in them, and you can explain the profound ways Hindus look at Divinity. Others will be delighted with the richness of the Indian concepts of God. You may wish to mention that some Hindus believe only in the formless Absolute Reality as God; others believe in God as personal Lord and Creator. This freedom makes the understanding of God in Hinduism, the oldest living religion, the richest in all of Earth’s existing faiths./p pThe the above article is taken from a href=”http://www.himalayanacademy.com/basics/tenq/tenq_1.html”http://www.himalayanacademy.com/basics/tenq/tenq_1.html/a reposted here with permission from Himalayan Academy Publications/p
