Posts Tagged ‘peace’

Darshan (Philosophy) XXIV

Thursday, June 24th, 2010

Shad Darshan – Vedanta philosophies (contd.):

Swaminarayan philosophy – Parabrahm

Parabrahm, Purushottam, or Narayan: Part II

How God is described in Hinduism? According to Shri Swaminarayan in his own words, “There is a mass of divine light that is like countless millions of moons, suns and flames of fire. That mass of light appears to be like an ocean. The form of Purushottam Bhagwãn resides within that luminous, brahmarup abode of God, and He Himself assumes an avatãr from that form. “What is that God like? Well, He transcends both the perishable (Kshar) and the imperishable (Akshar); He is the cause of all causes; and countless millions of aksharrup muktas worship His holy feet. Out of compassion, that very same God is manifest and present before your eyes in an incarnated form for the purpose of granting ultimate liberation to jivas…” (Vachanāmrut: Gadhadā III-31)

How a person cultivates faith in God? The faith in God has always been cultivated through His manifestation on the earth. Shri Swaminarayan says that, “Please listen, I wish to speak to all of you about God. Whenever (jyāre) a jiva attains a human body in Bharat-khand, God’s avatãrs or God’s sãdhus will certainly also be present (vicharatā) on earth at that time. If that jiva can recognize (olkhān) them, then he becomes a devotee of God.” (Vachanāmrut: Vartāl 19)

This is the universal message of Hinduism to the human being in which Shri Swaminarayan does not specify any particular God (Bhagwan), sadhu, or person. God means the Supreme Being and Godly sadhu or person means the truly qualified sant or person per scriptures in whom God would like to stay fully, personally, and forever. The word, “whenever” means, not only in his time or in the present time but he is also talking about the past and the future. The word, “Bharat-khand” literary means “Bhārat or India.” But it may also mean the better place or pious land to live and worship God, where righteousness, truth, justice, and peace are prevailing. The word “God’s avatār” means manifestation of God in human form. The words, “God’s sādhu” means truly qualified Sant or Godly person who is having God forever in his heart, mind, and soul; who is brahmanized or God-realized; who is the guard and guide of universal humanitarian religion called the “Sanātan Bhagwat Ekantik Dharma”; who do not kill demons or bad people but accept them under their refuge and take out their evil power, their vicious, poisonous, or bad nature, their evil thoughts, evil actions, evil ways, and evil manners  from their hearts and mind to make them like sant, spiritual, or godly persons like themselves. The word “vicharatā” means travelling around on this earth to guide us in our life and to share the happiness, joy, or bliss of God with us. It also means that the earth is never barren without having the presence of God. The word “olkhān” means the one who knows that God or truly qualified Godly person or Sant and associates with him for the only motive of salvation or liberation.

Shri Swaminarayan describes, “Shri Purushottam Bhagwãn, whose form is forever divine, is seated in extremely luminous Akshardhãm. That same God assumes the avatãrs of Rãm, Krishna, etc., upon this earth for the sake of granting liberation to the jivas. Then, the jiva that develops firm faith in that God by profoundly associating with the Sant progresses spiritually day by day…” (Vachanāmrut: Vartāl-12)

How to know God according to the scriptures?

When God assumes an avatar on this earth; He possesses 39 characteristics or attributes as a king (the ruler) and 30 characteristics as a sadhu. These attributes of manifest form of God are described in the 1st canto (SB: 1.16.26-28) and 11th canto (SB: 11.11.29), respectively, the Shrimad Bhagwat Puran.

Shri Swaminarayan says that, “The 39 characteristics of God’s avatar in the form of king are listed in the first canto of the Shrimad Bhagwat (Puran). The 30 characteristics of God’s avatar in the form of sadhu are listed in 11th canto.” He says that, “The one who aspires for liberation should recognize God through these characteristics and seek refuge of that (avatar or manifestation of) God. One should have complete faith in Him. One should perform His bhakti (worship) while observing or following His injunctions.” (Vachanāmrut: Vartāl 10)

Hinduism – Philosophy:

Saturday, May 1st, 2010

Preface

Dear reader:

Philosophy is the heart of a religion. Religion is based on God’s words revealed directly to the great people. They put them in the words for all human beings. Scholars and Godly people interpreted them for the salvation and good for the common people. Yet, in studying these philosophies, one should keep in mind that the world’s great philosophers and philosophies were misunderstood and misinterpreted first by their own people, by taking their words literarily when they were not to be taken literarily and by taking them metaphorically when they were not meant for or to be conceived as a metaphor, before the rest of the world later knows about the true or real meaning of these words.

Herewith, in the following articles, we will try to present various major philosophies of Hinduism for the general information. Details of particular philosophies can be studied from the authentic text books. It is not necessary for everybody to agree with everything presented here. Readers may agree or disagree with any or all of the philosophies, yet one should keep oneself open to study other philosophies to seek the Truth. For the serious readers, it is advisable to refer to the original scriptures. We are sure that they would find for themselves some new understandings about the subject. We shall also try on our side to provide the references as much as possible, but we are afraid that it might make the articles uninteresting or boring. Also, please, pardon us for our unintentional typos and grammatical errors.

The beauty of Hinduism is that one can keep one’s faith or religion and still study and follow the universal laws of peace and harmony from it. Sincere seeker of the knowledge of the Ultimate Truth – Brahm and Parabrahm (God), should find and follow the great Sant or personality as Guru. The information only becomes knowledge after understanding and putting into practice the scriptural words of God. Salvation only occurs by practicing, and not just discussing, God’s words in one’s day to day life. Without putting those words into practice even masters would not enjoy the bliss of God.

Shad Darshans are the six major philosophies of Hinduism. They are all supportive to each other and each one is centered on any one particular ideology from the Vedas. The Vedanta philosophy is one of the six major philosophies of Hinduism. There are many philosophies under this heading. Vedanta philosophies are mainly based on Prasthantrayi and Agamas texts. Agamas are the body or religion part of Hinduism, whereas, Nigamas (Vedas and Upanishads) and Prasthantrayi, are the essence or heart, meaning, philosophical part of Hinduism.

In the coming pages we will try to present as many from the above philosophies of Hinduism as possible.

Body in Hinduism XI

Wednesday, February 17th, 2010

Sharir – Tattvas Part III (contd.):

Prans – in General IV

Also, in Hinduism, it is believed that, “Pindeshu Brahmānde,” meaning, “whatever is found in the universe is found in the body.” The physical processes of the universe are paralleled by the biological process in the human body. Just as there are molecular physiological processes or forces called bodily prans vital for the life of the body, there are also paralleled universal forces called universal prans vital for the sustenance of universe. These universal prans are also needed to be satisfied, meaning, balanced or conserved, for avoiding the problems of environmental imbalance and for maintaining universal peace and harmony. For that, Hinduism has also prescribed oblations or “āhutis” in the scriptures to satisfy universal prans.

Reference: Chhandogya Upanishad describes the above described oblations “āhutis” as follows:

Chhandogya Upanishad: Part V – Panchāgni Vidyā: Chapter (Khand) XIX – XXIII — Performance of the Agnihotra in Oneself – Shloks 1 and 2 in each Khand:

Chapter XIX — the Pran

 “tad yad bhaktaṃ prathamam āgacchet tad dhomīyam |

sa yāṃ prathamām āhutiṃ juhuyāt tāṃ juhuyāt prāṇāya svāheti |

prāṇas tṛpyati || ChUp_5,19.1 ||”

Therefore, the devotee of God (bhakta), should offer the food that comes first as an oblation. The first oblation (prathamām āhuti) that he (i.e. the eater) offers, should offered by saying: “Swaha to the Pran!” (Prāāya svāheti) Then the pran is satisfied (tpyati). (Ch. Up: 5.19.1)

 “prāṇe tṛpyati cakṣus tṛpyati |

cakṣuṣi tṛpyaty ādityas tṛpyati |

āditye tṛpyati dyaus tṛpyati |

divi tṛpyantyāṃ yat kiṃca dyauś cādityaś cādhitiṣṭhatas tat tṛpyati |

tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,19.2 ||”

The pran being satisfied, eye – the sense of vision (cakus) is satisfied. The eye being satisfied, Āditya (the Sun deity) is satisfied. The Sun being satisfied, heaven – the abode of deities (dyaus) is satisfied. When both are being satisfied, whatever is under heaven the sun is satisfied. After they are being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.19.2)

Chapter XX — the Vyan

“atha yāṃ dvitīyāṃ juhuyāt tāṃ juhuyād vyānāya svāheti |

vyānas tṛpyati || ChUp_5,20.1 ||”

The second oblation that he offers should be offered saying: “Swaha to the Vyan!” (Vyānāya svāheti) Then the Vyan is satisfied. (Ch. Up: 5.20.1)

“vyāne tṛpyati śrotraṃ tṛpyati |

śrotre tṛpyati candramās tṛpyati |

candramasi tṛpyati diśas tṛpyanti |

dikṣu tṛpyantīṣu yat kiṃca diśaś candramāś cādhitiṣṭhanti tat tṛpyati |

tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,20.2 ||”

The Vyan being satisfied, ear – the sense of hearing (śrotra) is satisfied. The ear being satisfied, the Chandramā (the Moon deity) is satisfied. The moon being satisfied, the astronomical or terrestrial regions or or geographical orientation on earth (diśas – cardinal directions) are satisfied. The directions being satisfied, whatever is in that directions and under the moon is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.20.2)

Chapter XX — the Apan

“atha yāṃ tṛtīyāṃ juhuyāt tāṃ juhuyād apānāya svāheti |

apānas tṛpyati || ChUp_5,21.1 ||”

The third oblation that he offers should be offered saying: “Swaha to the Apan!” (Apānāya svāheti) Then the Apan is satisfied. (Ch. Up: 5.21.1)

“apāne tṛpyati vāk tṛpyati |

vāci tṛpyantyām agnis tṛpyati |

agnau tṛpyati pṛthivī tṛpyati |

pṛthivyāṃ tṛpyantyāṃ yat kiṃ ca pṛthivī cāgniś cādhitiṣṭhatas tat tṛpyati |

tasyānutṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,21.2 ||”

The Apan being satisfied, tongue – the sense of speech (vāk) is satisfied. Speech being satisfied, Agni (the fire deity) is satisfied. Fire being satisfied, the earth (Pthivī – Pruthwi tattva) is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.21.2)

Chapter XXII — the Saman

“atha yāṃ caturthīṃ juhuyāt tāṃ juhuyāt samānāya svāheti |

samānas tṛpyati || ChUp_5,22.1 ||”

The fourth oblation that he offers should be offered saying: “Swaha to the Saman!” (Samānāya svāheti) Then the Saman is satisfied. (Ch. Up: 5.22.1)

“samāne tṛpyati manas tṛpyati |

manasi tṛpyati parjanyas tṛpyati |

parjanye tṛpyati vidyut tṛpyati |

vidyuti tṛpyantyāṃ yat kiṃ ca vidyuc ca parjanyaś cādhitiṣṭhatas tat tṛpyati |

tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,22.2 ||”

The Saman being satisfied, mind – the psyche (manas, that is, antahkarans) is satisfied. The mind being satisfied, Parjanya (the rain deity) is satisfied. The rain deity being satisfied, the lightning (vidyut – Tej tattva) is satisfied. The lightning being satisfied, what is under the lightning and under the rain deity is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.22.2)

Chapter XXIII — the Udan

“atha yām pañcamīṃ juhuyāt tāṃ juhuyāt udānāya svāheti |

udānas tṛpyati || ChUp_5,23.1 ||”

The fifth oblation that he offers should be offered saying: “Swaha to the Udan!” (Udānāya svāheti) Then the Udan is satisfied. (Ch. Up: 5.23.1)

“udāne tṛpyati tvak tṛpyati tvaci tṛpyantyāṃ vāyus tṛpyati |

vāyau tṛpyaty ākāśas tṛpyati |

ākāśe tṛpyati yat kiṃca vāyuś cākāśaś cādhitiṣṭhatas tat tṛpyati |

tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,23.2 ||”

The Udan being satisfied, skin – the sense of touch (tvak) is satisfied. The skin being satisfied, Vayu (the wind deity) is satisfied. The wind being satisfied, the space or void (Akash tattva) is satisfied. Akash being satisfied, what is under the wind and under the Akash is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.23.2)