Friday, March 13, 2015

Hindu Deities

Ø   Brahma
Ø   Shiva
Ø   Vishnu
Ø   Lakshmi

Who is Brahma?

Brahma is the first god in the Hindu triumvirate, or trimurti. The triumvirate consists of three gods who are responsible for the creation, upkeep and destruction of the world. The other two gods are Vishnu and Shiva.
Vishnu is the preserver of the universe, while Shiva's role is to destroy it in order to re-create.
Brahma's job was creation of the world and all creatures. His name should not be confused with Brahman, who is the supreme God force present within all things.
Brahma is the least worshipped god in Hinduism today. There are only two temples in the whole of India devoted to him, compared with the many thousands devoted to the other two.

What does Brahma look like?

Brahma has four heads and it is believed that from these heads came the four Vedas (the most ancient religious texts for Hindus). Some also believe that the caste system, or four varnas, came from different part of Brahma's body.
He has four arms and is usually depicted with a beard.
Brahma's consort is Saraswati, goddess of knowledge.

Why is Brahma not worshipped so much?

There are a number of stories in the Hindu mythology which point to why he is rarely worshipped. These are two of them.
The first view is that Brahma created a woman in order to aid him with his job of creation. She was called Shatarupa.
She was so beautiful that Brahma became infatuated with her, and gazed at her wherever she went. This caused her extreme embarrassment and Shatarupa tried to turn from his gaze.
But in every direction she moved, Brahma sprouted a head until he had developed four. Finally, Shatarupa grew so frustrated that she jumped to try to avoid his gaze. Brahma, in his obsession, sprouted a fifth head on top of all.
It is also said in some sources that Shatarupa kept changing her form. She became every creature on earth to avoid Brahma. He however, changed his form to the male version of whatever she was and thus every animal community in the world was created.
Lord Shiva admonished Brahma for demonstrating behaviour of an incestuous nature and chopped off his fifth head for 'unholy' behaviour. Since Brahma had distracted his mind from the soul and towards the cravings of the flesh, Shiva's curse was that people should not worship Brahma.
As a form of repentance, it is said that Brahma has been continually reciting the four Vedas since this time, one from each of his four heads.
A second view of why Brahma is not worshipped, and a more sympathetic one, is that Brahma's role as the creator is over. It is left to Vishnu to preserve the world and Shiva to continue its path of cosmic reincarnation.

Who is Shiva?

Shiva is the third god in the Hindu triumvirate. The triumvirate consists of three gods who are responsible for the creation, upkeep and destruction of the world. The other two gods are Brahma and Vishnu.
Brahma is the creator of the universe while Vishnu is the preserver of it. Shiva's role is to destroy the universe in order to re-create it.
Hindus believe his powers of destruction and recreation are used even now to destroy the illusions and imperfections of this world, paving the way for beneficial change. According to Hindu belief, this destruction is not arbitrary, but constructive. Shiva is therefore seen as the source of both good and evil and is regarded as the one who combines many contradictory elements.
Shiva is known to have untamed passion, which leads him to extremes in behaviour. Sometimes he is an ascetic, abstaining from all wordly pleasures. At others he is a hedonist.
It is Shiva's relationship with his wife, Parvati which brings him balance. Their union allows him to be an ascetic and a lover, but within the bounds of marriage.
Hindus who worship Shiva as their primary god are members of the Shaivism sect.

What does Shiva look like?

In his representations as a man, Shiva always has a blue face and throat. Strictly speaking his body is white, but images often show him with a blue body too.
Shiva is represented with the following features:
Ø    A third eye
Ø    The extra eye represents the wisdom and insight that Shiva has. It is also believed to be the source of his untamed energy. On one occasion, when Shiva was distracted in the midst of worship by the love god, Kama, Shiva opened his third eye in anger. Kama was consumed by the fire that poured forth, and only returned to life when Parvati intervened.
Ø    A cobra necklace
Ø This signifies Shiva's power over the most dangerous creatures in the world. Some traditions also say that the snake represents Shiva's power of destruction and recreation. The snake sheds its skin to make way for new, smooth skin.
Ø    The vibhuti
Ø  The vibhuti are three lines drawn horizontally across the forehead in white ash. They represent Shiva's all-pervading nature, his superhuman power and wealth. Also, they cover up his powerful third eye. Members of Shaivism often draw vibhuti lines across their forehead.
Ø    The trident
Ø    The three-pronged trident represents the three functions of the Hindu triumvirate.
While other gods are depicted in lavish surroundings, Shiva is dressed in simple animal skin and in austere settings, usually in a yogic position. Parvati, whenever she is present, is always at the side of Shiva. Their relationship is one of equality.
Even though Shiva is the destroyer, he is usually represented as smiling and tranquil.

Other representations

Shiva is sometimes represented as half man, half woman. His figure is split half way down the body, one half showing his body and the second half that of Parvati's.
Shiva is also represented by Shiva linga. This is a phallic statue, representing the raw power of Shiva and his masculinity. Hindus believe it represents the seed of the universe, demonstrating Shiva's quality of creation. Worshippers of Shiva celebrate Mahashivratri, a festival at which the Shiva linga is bathed in water, milk and honey and worshipped.

Who is he linked with?

Shiva's consort is Devi, the Mother-goddess. Devi has taken on many forms in the past, including Kali, the goddess of death, and Sati, the goddess of marital felicity. Her best known incarnation is Parvati, Shiva's eternal wife.
Hindus believe Shiva and Parvati live in the Kailash mountains in the Himalayas.

Lord of the dance

Dance is an important art form in India, and Shiva is believed to be the master of it. He is often called the Lord of Dance. The rhythm of dance is a metaphor for the balance in the universe which Shiva is believed to hold so masterfully.
His most important dance is the Tandav. This is the cosmic dance of death, which he performs at the end of an age, to destroy the universe.
According to one Hindu legend, Shiva almost signalled the end of this universe by performing this dangerous dance before its time. This is the story.
One day, the father of the goddess Sati decided to hold a prayer ceremony. At this prayer ceremony, all the gods would be invited and offerings would be made to them.
But Shiva had married Sati against the wishes of her father and he was not invited. Sati was deeply offended on behalf of her husband.
In anger, Sati prayed intensely and jumped into the sacred fire that was burning on the day of the ceremony.
During this time, Shiva had been in the midst of deep meditation. But when Sati jumped into the fire, he awoke in great anger, realising what his wife had done.
The story becomes less certain at this point, but it is believed that Shiva started the cosmic dance of death. The whole universe was about to be destroyed before it was time.
The gods who were present at the prayer ceremony were very concerned. In order to pacify him, they scattered the ashes of Sati over him. This did the trick. He calmed down and did not complete the dance. But he went into meditation for many years, deeply upset over the death of his wife, ignoring all his godly duties.
It was not until Sati was reborn as Parvati that Shiva finally came out of meditation. Through her love and patience, she taught him about family life and the importance of moderation.
Shiva and Parvati are held up as the perfect example of marital bliss by many Hindus, and one is rarely depicted without the other.

Who is Vishnu?

Vishnu is the second god in the Hindu triumvirate (orTrimurti). The triumvirate consists of three gods who are responsible for the creation, upkeep and destruction of the world. The other two gods are Brahma and Shiva.
Brahma is the creator of the universe and Shiva is the destroyer. Vishnu is the preserver and protector of the universe.
His role is to return to the earth in troubled times and restore the balance of good and evil. So far, he has been incarnated nine times, but Hindus believe that he will be reincarnated one last time close to the end of this world.
Vishnu's worshippers, usually called Vaishnava, consider him the greatest god. They regard the other gods as lesser or demi gods. Vaishnava worship only Vishnu. Vishnu monotheism is called Vaishnavism.

What do the ancient texts say about Vishnu?

In the Rig Veda, which is the holiest of the four Vedas, Vishnu is mentioned numerous times alongside other gods, such as Indra.
He is particularly associated with light and especially with the Sun. In early texts, Vishnu is not included as one of the original seven solar gods (Adityas), but in later texts he is mentioned as leading them.
From this time, Vishnu appears to have gained more prominence, and by the time of the Brahmanas (commentaries of the Vedas), he is regarded as the most important of all gods.
Two of Vishnu's incarnations, Rama and Krishna, are also the subject of the epic stories Ramayana and Mahabharata, respectively.

What does Vishnu look like?

Vishnu is represented with a human body, often with blue coloured skin and with four arms. His hands always carry four objects in them, representing the things he is responsible for. The objects symbolise many more meanings than are presented here:
Ø   The conch: the sound this produces 'Om', represents the primeval sound of creation
Ø   The chakra, or discus: symbolises the mind
Ø   The lotus flower: an example of glorious existence and liberation
Ø   The mace: represents mental and physical strength
Vishnu is usually represented in two positions.
Ø   Standing upright on a lotus flower with Lakshmi, his consort, close by him
Ø  Reclining on the coils of a serpent, with Lakshmi massaging his feet. They are surrounded by the Milky Ocean.
Vishnu rides on the King of Birds, Garuda, who is an eagle.

What are Vishnu's incarnations?

Vishnu has appeared in various incarnations nine times on this earth, with the tenth predicted.
Ø   Matsya (fish)
o      Some Hindus believe that this is the similar to the biblical representation of Noah
Ø   Kurma (turtle)
o      Churning of the Ocean
Ø   Varaha (pig/boar)
o      In this avatar, Vishnu recovered the stolen Vedas
Ø   Narasimha (half lion, half man)
o      Vishnu managed to vanquish a demon who had gained immunity from attacks from man, beast or god
Ø   Vamana (dwarf sage with the ability to grow)
o      In this story, the evil demon Bali had taken over the earth and had pushed all of the gods from the heavens as well. Vishnu took the form of a dwarf, who tricked Bali into giving him as much of Bali's empire as he could cover in three steps. Vishnu as Vamana grew so large that with one step he had covered the earth, with the second the heavens, thus returning the ownership to the gods.
Ø   Parasurama (fierce man/hunter)
o      Vishnu rids the earth of irreligious and sinful monarchs
Ø   Rama (greatest warrior/ideal man)
o      As Rama, he kills the demon King Ravana, who abducted his wife Sita
Ø   Krishna (mentally advanced man)
o  Krishna is the hero of the Mahabharata, an epic poem. He also delivered his famous message, known as the Baghavad Gita.
Ø   Buddha (the all knowing one)
o      who appeared in the 5th century BCE. In some traditions, Balarama replaces Buddha as an incarnation of Vishnu.
Ø   Kalki
o      Expected towards the end of this present age of decline, as a person on earth, seated on a white horse.

Vishnu in Hindu mythology

The churning of the Milky Ocean is the story that explains how the gods finally defeated the demons and became immortal.
In the story, Vishnu advised the other gods to churn the Milky Ocean in order to recover a number of lost treasures, including the elixir of immortality and Lakshmi, the goddess of success and wealth. Both of these items would enable the gods to defeat the demons who had taken taken over the universe.
Knowing the gods would be unable to churn the great ocean themselves, Vishnu struck a deal with the demons. He told them they would get a share of the treasures, including the elixir of immortality, if they helped to churn. They agreed.
Vishnu told the gods and demons they should use Mount Madura as a churning stick, and the giant serpent, Vasuki, as a rope.
Vishnu managed to persuade the demons to hold the head of the snake, which was spitting furiously, while the gods held the tail end. The serpent was then coiled around the mountain. Each side alternately pulled the rope then allowed it to relax, causing the mountain to rotate in the water.
Before they could regain the treasures, however, there were many problems they had to face.
As the gods and demons churned, the mountain began to sink into the soft sand bed of the sea.
At the request of the gods, Vishnu incarnated as a turtle. He placed the mountain on his back to act as a foundation stone, thus allowing the churning to continue. Some reports say it was churned for a thousand years before anything came up.
When the elixir of immortality finally rose to the surface, the demons rushed to grab it.
But Vishnu assumed the form of Mohini, a beautiful woman who captivated all the demons. By sleight of hand she changed the elixir for alcohol and returned the precious liquid to the gods.
The churning also brought Lakshmi forth from the ocean. She came as a beautiful woman standing on a lotus flower. Seeing all the gods before her, she chose the god she felt was most worthy of her. Vishnu and she have been inseparable since.

Lakshmi

Lakshmi is the consort of the god Vishnu. She is one of the most popular goddesses of Hindu mythology and is known as the goddess of wealth and purity.

What does Lakshmi look like?

Lakshmi is commonly portrayed as a beautiful woman with four arms, standing on a lotus flower. There is usually one, or sometimes two elephants behind her, anointing her with water. She is often depicted sitting beneath Vishnu, massaging his feet.

The rebirth of Lakshmi

One of the most compelling stories in Hindu mythology is that of the Churning of the Milky Ocean. It is the story of the gods versus the demons and their fight to gain immortality. It also tells of the rebirth of Lakshmi.
Indra, the warrior god, was given the responsibility of protecting the world against the demons. He had protected it successfully for many years, and the goddess Lakshmi's presence had made him sure of success.
One day, a wise sage offered Indra a garland of sacred flowers. In his arrogance, Indra threw the flowers to the floor. According to Hindu belief, this disply of arrogance upset Lakshmi, who left the world of the gods and entered into the Milky Ocean.
Without her, the gods were no longer blessed with success or fortune.
The world became darker, people became greedy, and no offerings were made to the gods. The gods began to lose their power and the asuras (demons) took control.
Indra asked Vishnu what should be done. He told Indra that the gods would need to churn the Milky Ocean to regain Lakshmi and her blessings. He then told them the Ocean held other treasures which would also help them. This included the elixir of life, a potion bestowing immortality, which would enable them to defeat the demons.
The story of the Churning of the Ocean tells of how the gods worked together to churn the ocean. They churned for many years, but it was 1,000 years before anything rose to the surface.
Finally, the treasures began to rise to the surface. Among them, a beautiful woman standing on a lotus flower. This was Lakshmi, who had returned to the world. With her presence, the gods eventually defeated the demons and chased them out of the world.
This story highlights the good fortune and success that Lakshmi bestows upon those who work hard and seek help sincerely. It also demonstrates that during times of success, one must never become complacent or arrogant, as success has a way of getting away from people.

Worshipping Lakshmi

Hindus believe that anybody who worships Lakshmi sincerely, and not in greed, will be blessed with fortune and success. It is said that Lakshmi resides in places of hard work, virtue and bravery, but leaves whenever these qualities are not apparent any more.
Lakshmi is particularly worshipped during the festival of Diwali. This festival commemorates the epic story, Ramayana. Ramayana is the legend of Lord Rama's battle with the demon Ravana, in which Lakshmi features.
In the story of Ramayana, Sita is married to Lord Rama. Hindus believe Sita is an incarnation of Lakshmi. The story tells us that Rama had been cast out of his rightful kingdom, and had gone to live in a forest with his wife and brother.
The battle between Rama and the demon Ravana begins when Ravana abducts Sita from the forest. The epic follows the story of Rama defeating the demon, and his eventual return to his kingdom.
As the three heroes, Rama, his brother Lakshman and Sita, returned home, people lit candles to guide their way in the dark. In honour of this, on the second day of Diwali people light candles in their homes to guide Lakshmi, in the hope that she will bestow good fortune on their home for the coming year.
After worshipping Lakshmi on Diwali, many Hindus gamble and spend profusely, believing that Lakshmi has bestowed good fortune upon them.
In addition to this, two days before Diwali, a festival called Dhantares is celebrated to seek more blessings from her. During this time Hindus buy gold and silver and start new business ventures.
Hindus worship Lakshmi at home as well as in the temple. Friday is believed to be the most auspicious day for her worship.

Hinduism Concepts

Ø    Atman
Ø    Dharma
Ø    Varna
Ø    Karma and Samsara
Ø    Purushartha
Ø    Brahman and God
Ø    Guru

Atman

Atman means 'eternal self'. The atman refers to the real self beyond ego or false self. It is often referred to as 'spirit' or 'soul' and indicates our true self or essence which underlies our existence.
There are many interesting perspectives on the self in Hinduism ranging from the self as eternal servant of God to the self as being identified with God. The understanding of the self as eternal supports the idea of reincarnation in that the same eternal being can inhabit temporary bodies.
The idea of atman entails the idea of the self as a spiritual rather than material being and thus there is a strong dimension of Hinduism which emphasises detachment from the material world and promotes practices such as asceticism. Thus it could be said that in this world, a spiritual being, the atman, has a human experience rather than a human being having a spiritual experience.

Dharma

Dharma is an important term in Indian religions. In Hinduism it means 'duty', 'virtue', 'morality', even 'religion' and it refers to the power which upholds the universe and society. Hindus generally believe that dharma was revealed in the Vedas although a more common word there for 'universal law' or 'righteousness' is rita. Dharma is the power that maintains society, it makes the grass grow, the sun shine, and makes us moral people or rather gives humans the opportunity to act virtuously.
But acting virtuously does not mean precisely the same for everyone; different people have different obligations and duties according to their age, gender, and social position. Dharma is universal but it is also particular and operates within concrete circumstances. Each person therefore has their own dharma known as sva-dharma. What is correct for a woman might not be for a man or what is correct for an adult might not be for a child.
The importance of sva-dharma is illustrated well by the Bhagavad Gita. This text, set before the great battle of the Mahabharata, depicts the hero Arjuna riding in his chariot driven by his charioteer Krishna between the great armies. The warrior Arjuna questions Krishna about why he should fight in the battle. Surely, he asks, killing one's relatives and teachers is wrong and so he refuses to fight.
Krishna assures him that this particular battle is righteous and he must fight as his duty or dharma as a warrior. Arjuna's sva-dharma was to fight in the battle because he was a warrior, but he must fight with detachment from the results of his actions and within the rules of the warriors' dharma. Indeed, not to act according to one's own dharma is wrong and called adharma.
Correct action in accordance with dharma is also understood as service to humanity and to God. The idea of what has become known as sanatana dharma can be traced back to the puranas - texts of antiquity. Those who adhere to this idea of one's eternal dharma or constitution, claim that it transcends other mundane dharmas - that it is the para dharma, the ultimate dharma of the self. It is often associated with bhakti movements, who link an attitude of eternal service to a personal deity.

Varna

An important idea that developed in classical Hinduism is that dharma refers especially to a person's responsibility regarding class (varna) and stage of life (ashrama). This is called varnashrama-dharma. In Hindu history the highest class, the Brahmins, adhered to this doctrine. The class system is a model or ideal of social order that first occurs in the oldest Hindu text, the Rig Veda and the present-day caste (jati) system may be rooted in this. The four classes are:
·  Brahmans or Brahmins - the intellectuals and the priestly class who perform religious rituals
·      Kshatriya (nobles or warriors) - who traditionally had power
·     Vaishyas (commoners or merchants) - ordinary people who produce, farm, trade and earn a living
·  Shudras (workers) - who traditionally served the higher classes, including labourers, artists, musicians, and clerks
People in the top three classes are known as 'twice born' because they have been born from the womb and secondly through initiation in which boys receive a sacred thread as a symbol of their high status. Although usually considered an initiation for males it must be noted that there are examples of exceptions to this rule, where females receive this initiation.
The twice born traditionally could go through four stages of life or ashramas. The ashrama system is as follows:
·       Brahmacarya - 'celibate student' stage in which males learned the Veda
·  grihastha - 'householder' in which the twice born male can experience the human purposes (purushartha) of responsibility, wealth, and sexual pleasure
·       Vanaprastha - 'hermit' or 'wilderness dweller' in which the twice born male retires from life in the world to take up pilgrimage and religious observances along with his wife
·     Samnyasa - 'renunciation' in which the twice born gives up the world, takes on a saffron robe or, in some sects, goes naked, with a bowl and a staff to seek moksha (liberation) or develop devotion
Correct action in accordance with dharma is also understood as service to humanity and to God. The idea of what has become known as sanatana dharma can be traced back to the puranas. Those who adhere to this idea, addressing one’s eternal dharma or constitution, claim that it transcends other mundane dharmas – that it is the para dharma, the ultimate dharma. It is often associated with bhakti movements, who propose that we are all eternal servants of a personal Deity, thus advocating each act, word, and deed to be acts of devotion. In the 19th Century the concept of sanatana dharma was used by some groups to advocate a unified view of Hinduism.

Karma and Samsara

Karma is a Sanskrit word whose literal meaning is 'action'. It refers to the law that every action has an equal reaction either immediately or at some point in the future. Good or virtuous actions, actions in harmony with dharma, will have good reactions or responses and bad actions, actions against dharma, will have the opposite effect.
In Hinduism karma operates not only in this lifetime but across lifetimes: the results of an action might only be experienced after the present life in a new life.
Hindus believe that human beings can create good or bad consequences for their actions and might reap the rewards of action in this life, in a future human rebirth or reap the rewards of action in a heavenly or hell realm in which the self is reborn for a period of time.
This process of reincarnation is called samsara, a continuous cycle in which the soul is reborn over and over again according to the law of action and reaction. At death many Hindus believe the soul is carried by a subtle body into a new physical body which can be a human or non-human form (an animal or divine being). The goal of liberation (moksha) is to make us free from this cycle of action and reaction, and from rebirth.

Purushartha

Hinduism developed a doctrine that life has different goals according to a person's stage of life and position. These goals became codified in the 'goals of a person' or 'human goals', the purusharthas, especially in sacred texts about dharma called 'dharma shastras' of which the 'Laws of Manu' is the most famous. In these texts three goals of life are expressed, namely virtuous living or dharma, profit or worldly success, and pleasure, especially sexual pleasure as a married householder and more broadly aesthetic pleasure. A fourth goal of liberation (moksha) was added at a later date. The purusharthas express an understanding of human nature, that people have different desires and purposes which are all legitimate in their context.
Over the centuries there has been discussion about which goal was most important. Towards the end of the Mahabharata (Shantiparvan 12.167) there is a discussion about the relative importance of the three goals of dharma, profit and pleasure between the Pandava brothers and the wise sage Vidura. Vidura claims that dharma is most important because through it the sages enter the absolute reality, on dharma the universe rests, and through dharma wealth is acquired. One of the brothers, Arjuna, disagrees, claiming that dharma and pleasure rest on profit. Another brother, Bhima, argues for pleasure or desire being the most important goal, as only through desire have the sages attained liberation. This discussion recognises the complexity and varied nature of human purposes and meanings in life.

Brahman and God

Brahman

Brahman is a Sanskrit word which refers to a transcendent power beyond the universe. As such, it is sometimes translated as 'God' although the two concepts are not identical. Brahman is the power which upholds and supports everything. According to some Hindus this power is identified with the self (atman) while others regard it as distinct from the self.
Most Hindus agree that Brahman pervades everything although they do not worship Brahman. Some Hindus regard a particular deity or deities as manifestations of Brahman.

God

Most Hindus believe in God but what this means varies in different traditions. The Sanskrit words Bhagavan and Ishvaramean 'Lord' or 'God' and indicate an absolute reality who creates, sustains and destroys the universe over and over again. It is too simplistic to define Hinduism as belief in many gods or 'polytheism'. Most Hindus believe in a Supreme God, whose qualities and forms are represented by the multitude of deities which emanate from him. God, being unlimited, can have unlimited forms and expressions.
God can be approached in a number of ways and a devoted person can relate to God as a majestic king, as a parent figure, as a friend, as a child, as a beautiful woman, or even as a ferocious Goddess. Each person can relate to God in a particular form, the ishta devata or desired form of God. Thus, one person might be drawn towards Shiva, another towards Krishna, and another towards Kali. Many Hindus believe that all the different deities are aspects of a single, transcendent power.
In the history of Hinduism, God is conceptualised in different ways, as an all knowing and all pervading spirit, as the creator and force within all beings, their 'inner controller' (antaryamin) and as wholly transcendent. There are two main ideas about Bhagavan or Ishvara:
1.   Bhagavan is an impersonal energy. Ultimately God is beyond language and anything that can be said about God cannot capture the reality. Followers of the Advaita Vedanta tradition (based on the teachings of Adi Shankara) maintain that the soul and God are ultimately identical and liberation is achieved once this has been realised. This teaching is called non-dualism or advaita because it claims there is no distinction between the soul and the ultimate reality.
2.   Bhagavan is a person. God can be understood as a supreme person with qualities of love and compassion towards creatures. On this theistic view the soul remains distinct from the Lord even in liberation. The supreme Lord expresses himself through the many gods and goddesses. The theologian Ramanuja (also in the wider Vedanta tradition as Shankara) makes a distinction between the essence of God and his energies. We can know the energies of God but not his essence. Devotion (bhakti) is the best way to understand God in this teaching.
For convenience Hindus are often classified into the three most popular Hindu denominations, called paramparas in Sanskrit. These paramparas are defined by their attraction to a particular form of God (called ishta or devata):
·   Vaishnavas focus on Vishnu and his incarnations (avatara, avatars). The Vaishanavas believe that God incarnates into the world in different forms such as Krishna and Rama in order to restore dharma. This is considered to be the most popular Hindu denomination.
·     Shaivas focus on Shiva, particularly in his form of the linga although other forms such as the dancing Shiva are also worshipped. The Shaiva Siddhanta tradition believes that Shiva performs five acts of creation, maintenance, destruction, concealing himself, revealing himself through grace.
·  Shaktas focus on the Goddess in her gentle forms such as Lakshmi, Parvati, and Sarasvati, or in her ferocious forms such as Durga and Kali.

Guru

The terms guru and acharya refer to a teacher or master of a tradition. The basic meaning is of a teacher who teaches through example and conveys knowledge and wisdom to his disciples. The disciple in turn might become a teacher and so the lineage continues through the generations. One story that captures the spirit of the teacher is that a mother asks the teacher to stop her son eating sugar for he eats too much of it. The master tells her to come back in a week. She returns and he tells the child to do as his mother says and the child obeys. Asked by the mother why he delayed for a week, he replied 'a week ago I had not stopped eating sugar!'
Gurus are generally very highly revered and can become the focus of devotion (bhakti) in some traditions. A fundamentally important teaching is that spiritual understanding is conveyed from teacher to disciple through a lineage and when one guru passes away he or she is usually replaced by a successor. One guru could have more than one successor which leads to a multiplication of traditions.

Hinduism at a glance

Hinduism is the religion of the majority of people in India and Nepal. It also exists among significant populations outside of the sub continent and has over 900 million adherents worldwide.
In some ways Hinduism is the oldest living religion in the world, or at least elements within it stretch back many thousands of years. Yet Hinduism resists easy definition partly because of the vast array of practices and beliefs found within it. It is also closely associated conceptually and historically with the other Indian religions Jainism, Buddhism and Sikhism.
Unlike most other religions, Hinduism has no single founder, no single scripture, and no commonly agreed set of teachings. Throughout its extensive history, there have been many key figures teaching different philosophies and writing numerous holy books. For these reasons, writers often refer to Hinduism as 'a way of life' or 'a family of religions' rather than a single religion.
Defining Hinduism
The term 'Hindu' was derived from the river or river complex of the northwest, the Sindhu. Sindhu is a Sanskrit word used by the inhabitants of the region, the Aryans in the second millennium BCE. Later migrants and invaders, the Persians in the sixth century BCE, the Greeks from the 4th century BCE, and the Muslims from the 8th century CE, used the name of this river in their own languages for the land and its people.
The term 'Hindu' itself probably does not go back before the 15th and 16th centuries when it was used by people to differentiate themselves from followers of other traditions, especially the Muslims (Yavannas), in Kashmir and Bengal. At that time the term may have simply indicated groups united by certain cultural practices such as cremation of the dead and styles of cuisine. The 'ism' was added to 'Hindu' only in the 19th century in the context of British colonialism and missionary activity.
The origins of the term 'hindu' are thus cultural, political and geographical. Now the term is widely accepted although any definition is subject to much debate. In some ways it is true to say that Hinduism is a religion of recent origin yet its roots and formation go back thousands of years.
Some claim that one is 'born a Hindu', but there are now many Hindus of non-Indian descent. Others claim that its core feature is belief in an impersonal Supreme, but important strands have long described and worshipped a personal God. Outsiders often criticise Hindus as being polytheistic, but many adherents claim to be monotheists.
Some Hindus define orthodoxy as compliance with the teachings of the Vedic texts (the four Vedas and their supplements). However, still others identify their tradition with 'Sanatana Dharma', the eternal order of conduct that transcends any specific body of sacred literature. Scholars sometimes draw attention to the caste system as a defining feature, but many Hindus view such practices as merely a social phenomenon or an aberration of their original teachings. Nor can we define Hinduism according to belief in concepts such as karma and samsara (reincarnation) because Jains, Sikhs, and Buddhists (in a qualified form) accept this teaching too.
Although it is not easy to define Hinduism, we can say that it is rooted in India, most Hindus revere a body of texts as sacred scripture known as the Veda, and most Hindus draw on a common system of values known as dharma.
Ø Hinduism originated around the indus Valley near the River Indus in modern day Pakistan.
Ø About 80% of the Indian population regard themselves as Hindu.
Ø Most Hindus believe in a Supreme God, whose qualities and forms are represented by the multitude of deities which emanate from him.
Ø Hindus believe that existence is a cycle of birth, death and rebirth, governed by Karma.
Ø Hindus believe that the soul passes through a cycle of successive lives and its next incarnation is always dependent on how the previous life was lived.
Ø The main Hindu texts are the Vedas and their supplements (books based on the Vedas). Veda is a Sanskrit word meaning 'knowledge'. These scriptures do not mention the word 'Hindu' but many scriptures discuss dharma, which can be rendered as 'code of conduct', 'law', or 'duty'.
Ø Hindus celebrate many holy days, but the Festival of Diwali is the best known.

Namaste

Namaste According to the Scriptures:
Namaste and its common variants ‘namaskar,’ ‘namaskaara’ or ‘namaskaram’, is one of the five forms of formal traditional greeting mentioned in the Vedas. This is normally understood as prostration but it actually refers to paying homage or showing respect to one another, as is the practice today, when we greet each other.
The Meaning of Namaste:
In Sanskrit the word is namah + te = namaste which means “I bow to you” - my greetings, salutations or prostration to you. The word ‘namaha’ can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one's ego in the presence of another.
How to Namaste:
Bend the arms from the elbow upwards and face the two palms of the hands. Place the two palms together and keep the folded palms in front of the chest. Utter the word namaste and while saying the word bow the head slightly.
Why Namaste:
Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However, there is much more to it than meets the eye. The real meeting between people is the meeting of their minds. When we greet one another with namaste, it means, ‘may our minds meet’, indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love, respect and humility.
Spiritual Significance of Namaste:
The reason why we do namaste has a deeper spiritual significance. It recognizes the belief that the life force, the divinity, the Self or the God in me is the same in all. Acknowledging this oneness with the meeting of the palms, we honor the god in the person we meet.
Namaste in Prayers:
During prayers, Hindus not only do namaste but also bow and close their eyes, as it were, to look into the inner spirit. This physical gesture is sometimes accompanied by names of gods like ‘Ram Ram’, ‘Jai Shri Krishna’, ‘Namo Narayana’, ‘Jai Siya Ram’ or just ‘Om Shanti’ – the common refrain in Hindu chants. This is also quite common when two devout Hindus meet - indicating the recognition of the divinity within ourselves and extending a warm welcome to each other.

Saturday, August 30, 2008

Kashmir: The origins of the dispute

By Victoria Schofield, author of Kashmir in Conflict
In August 1947 when the Indian subcontinent became independent from Britain, all the rulers of the 565 princely states, whose lands comprised two-fifths of India and a population 99 million, had to decide which of the two new dominions to join, India or Pakistan.
The ruler of Jammu and Kashmir, whose state was situated between the two new countries, could not decide which country to join.
He was Hindu, his population was predominantly Muslim. He therefore did nothing.
Instead he signed a "standstill" agreement with Pakistan in order that services such as trade, travel and communication would be uninterrupted.
India did not sign a similar agreement.
Law and order
In October 1947, Pashtun tribesmen from Pakistan's North-West Frontier Province invaded Kashmir.
There had been persistent reports of communal violence against Muslims in the state and, supported by the Pakistani Government, they were eager to precipitate its accession to Pakistan.
Troubled by the increasing deterioration in law and order and by earlier raids, culminating in the invasion of the tribesmen, the ruler, Maharaja Hari Singh, requested armed assistance from India.
The then Governor-General, Lord Mountbatten, believed the developing situation would be less explosive if the state were to accede to India, on the understanding that this would only be temporary prior to "a referendum, plebiscite, election".
According to the terms of the Instrument of Accession, India's jurisdiction was to extend to external affairs, defence and communications.
Troops airlifted
Exactly when Hari Singh signed the Instrument of Accession has been hotly debated for over 50 years.
Official Indian accounts state that in the early hours of the morning of 26 October, Hari Singh fled from Srinagar, arriving in Jammu later in the day, where he was met by V P Menon, representative of Prime Minister Jawaharlal Nehru, and signed the Instrument of Accession.
On the morning of 27 October, Indian troops were airlifted into Srinagar.
Recent research, from British sources, has indicated that Hari Singh did not reach Jammu until the evening of 26 October and that, due to poor flying conditions, V P Menon was unable to get to Jammu until the morning of 27 October , by which time Indian troops were already arriving in Srinagar.
In order to support the thesis that the Maharaja acceded before Indian troops landed, Indian sources have now suggested that Hari Singh signed an Instrument of Accession before he left Srinagar but that it was not made public until later.
This was because Hari Singh had not yet agreed to include the Kashmiri leader, Sheikh Abdullah, in his future government. To date no authentic original document has been made available.
Pakistan immediately contested the accession, suggesting that it was fraudulent, that the Maharaja acted under duress and that he had no right to sign an agreement with India when the standstill agreement with Pakistan was still in force.
Pakistanis also argued that because Hari Singh fled from the valley of Kashmir , he was not in control of his state and therefore not in a position to take a decision on behalf of his people.
'Bad faith'
In the context of Pakistan's claim that there is a dispute over the state of Jammu and Kashmir, the accession issue forms a significant aspect of their argument.
By stating that the Instrument of Accession was signed on 26 October, when it clearly was not, Pakistan believes that India has not shown good faith and consequently that this invalidates the Instrument of Accession.
Indians argue, however, that regardless of the discrepancies over timing, the Maharaja did choose to accede to India and he was not under duress.
On the basis of his accession, India claims ownership of the entire state which includes the approximately one-third of the territory currently administered by Pakistan.
In 1949 Maharaja Hari Singh was obliged by the Government of India to leave the state and hand over the government to Sheikh Abdullah.
He died in Bombay in 1962.

Sunday, July 6, 2008

Organise your thoughts, emotions and energies

Sadhguru
Everything we have created on this planet was essentially first created in our minds. All that you see which is human work on this planet first found expression in the mind, then it got manifested in the outside world.
A well established mind, a mind which is in a state of samyukthi, is referred to as a Kalpavriksha or wishing tree. If you organise your mind to a certain level, it, in turn, organises the whole system. Your body, your emotions, your energies, everything gets organised in that direction. If you do this you are a Kalpavriksha yourself. Anything that you wish will happen.
Once we are empowered with a potential like this, it is very important that our physical, emotional, mental and energy actions are controlled and properly directed. If it is not so, we become destructive, self-destructive.
Right now, that is our problem. The technology which is supposed to make our life beautiful and easy has become the source of several problems. What should have been a boon is turning out to be a curse. If life has to happen the way you think it should happen, first of all how you think and with how much focus you think, how much stability is there in your thought and how much reverberance is there in the thought process - all these will determine if your thought will become a reality or not.
Today, modern science is proving that the whole of existence is just a reverberation of energy. It is a vibration. Similarly, your thought is also a vibration. If you generate a powerful thought and let it out, it will always manifest itself.
To create what you really care for, first, what you want must be well manifested in your mind. Once you can maintain a steady stream of thought without changing direction, definitely this is going to happen in your life. It will definitely manifest as a reality in your life.
So, either you make this human form into a Kalpavriksha or you make it into one big mess. You must be clear as to what is it that you really want. If you do not know what you want, the question of creating it doesn't arise.
What every human being wants is to live joyfully, he wants to live peacefully, in terms of its relationship he wants to be loving and affectionate. All that any human being is seeking for is pleasantness within himself, pleasantness around him.
Once your mind gets organised, the way you think is the way you feel: your emotions will get organised. Once your thought and emotion are organised, your energies will go the same way. Then your very body will get organised. Once all these four are organised in one direction, your ability to create and manifest what you want is phenomenal.
You have the power to create, you are the Creator, in so many ways. The whole technology of Isha Yoga is just about this - transforming yourself from being just a piece of creation to the Creator himself. This is not in search of God, this is in search of becoming a God. This is not in search of Divine, this is in search of becoming Divine.

Detach your Service from expectation

The karma yogi avoids the chaotic activity of selfish desires; he also avoids the apparent inaction of total non-wanting. He leads a life of selfless service, in which there is not the slightest alloy of any personal motive and which furthers the release of divinity in all phases of life.
Service, even when it is utterly selfless, ought to be guided by spiritual understanding; for selfless service, when unintelligently handled, often creates chaos and complications. It could even be the opposite of the desired effect.
The real danger in service lies more in the possibility of your rendering it from a false motive than in making a mistake about the spiritual demands of the situation. If you render service in order to oblige a person and if you feel proud of doing it, you are not only doing spiritual harm to the recipient of your service but also to yourself.
The consciousness that 'I am obliging someone' is the first to occur during the process of serving; but it can be annulled by the contrary thought, 'I am obliged by being given this opportunity of serving'. This latter thought facilitates the attitude of detachment and secures freedom from the bondage of good actions.
Service based upon comprehensive understanding is not only selfless and adjusted to the spiritual demands of the recipient but is rendered with complete detachment. Such service takes the aspirant to the goal most rapidly.
For most people the idea of service is inextricably bound with securing certain definite results in the objective world. For them service consists of removal of human suffering or illiteracy or other difficulties and handicaps that thwart the flourishing of individual or social life. This is the type of service rendered by aspirants, politicians, social reformers and other good people. Though this type of service is of immense spiritual importance, it is in its very nature unending. Therefore, as long as the idea of service is tied to the idea of results, it is inevitably fraught with a sense of incompleteness.
There can be no realisation of Infinity through the pursuit of a never-ending series of consequences. On the other hand, service that comes after truth realisation is spontaneous expression of spiritual understanding of the true nature of the Self. And though it also brings about important results in the objective world, it is in no way complicated by any longing for them.
The sun shines and the rain falls. In the same way the God-realised person also lives a life of self-offering because of the basic structure of divine life that is at the heart of Reality and not because he longs to achieve anything. His life is not a reaching out towards something with the hope of some kind of attainment. He is already established in the fullness of the realisation of the Infinite. The overflow of the God-realised being is a blessing to life in other forms and actually brings about their uplift from the material as well as spiritual point of view. There is a vast gulf between service before truth realisation and service after realising it.

Path to Self-awareness

by Lois Grant
Knowing what is right and what is wrong in your own inner consciousness is insufficient. It is not the knowing of truth that transforms a person; it is the doing of truth that has an impact on you and on the other people that you interact with. You may know that it is inappropriate to think selfishly and look out for your own best interests first, but your inner emotions may drive you to be blinded to the needs of others.
You may know that it is against your basic truth to judge another individual, but your inner emotions may cause you to look at that person and make a judgment because of the effect you are allowing them to have on your life. You may understand that all of God's creatures were created equal, but that doesn't stop you, on an emotional level, from feeling that the human race is the most important life form on the planet.
The discrepancy lies not in a lack of information, for the information is available on a world-wide basis for those who would seek it, evaluate it, and accept it as their own; the discrepancy lies in the ability to integrate Universal Law into your lifestyle. Awareness of the self does not just focus into the positive aspects of a personality, or the positive aspects of skills and talents that you brought with you into this lifetime, but into the negative as well; it is only when the positive is weighed against the negative, and the balanced perspective is used as a guidepost in integrating higher consciousness into the self that the influence becomes apparent in your relationships and in your lifestyle.
Self-actualisation can be translated to mean, making the self actual. It means there is no difference between what you think and what you do. There is no contradiction between what you tell others and how you respond yourself. It is manifesting who you are and what you believe in on a day-to-day, consistent basis. The path is a long and solitary one, and many individuals give up. It is difficult to accept what our conscious choices in the course of a specific existence have driven us to do to other people. It is hard for us to accept that we have been selfish, or resentful, or spiteful. It is hard for us to see where we have deliberately manipulated our lives so that we have control over the people and the situations and the events within it.
It is not easy to admit that we are not the positive, smiling, loving person that we prefer to see ourselves as; when, in the course of personal growth, it becomes necessary for an individual to truly, honestly evaluate how they have interacted with their fellow human beings, the drop-out rate skyrockets.
This is unfortunate, because personal growth cannot proceed — self-awareness and self-actualisation cannot be accomplished — without a true and open acknowledgement of who we used to be and how we used to live our lives, no matter how unpleasant that panorama may be. This does not mean that we need to spend years of our lives suffering regret and remorse for the wrong we have done in their lives to other people. It does mean that we need to take a reasonable amount of time to look back and to evaluate honestly what was really at play in any particular situation, where the two parties were really coming from, and where each conducted themselves with less than universal love.
We cannot change the past; we cannot undo the influence that we have upon other people by our thoughts and our feelings and our reactions, but we can learn from that experience and make a personal commitment never to treat anyone with that lack of respect again. If that person is still in our life, we can have the grace to apologise, and share our learning experience, and say, "I'm sorry that i used to be like that. I want to be like this, now, and i hope that you will help."
It is only by acknowledging our past weaknesses, and sharing our future aspirations, that we can experience the support and encouragement of others on our journey to self-actualisation. If we are not willing to admit that we have ever made a mistake, ever reacted inappropriately, ever deliberately hurt someone, then we cannot admit that we need to change, or that we need other people's help in doing so. It is, from a soul evolution perspective, self-defeating behaviour to remain in situations made from the lower consciousness that create less than fulfiling situations and relationships in our lives.