The overall mood in temple environs causes and motivates an ardent and

             a psychological conviction that this is the abode of God

by Promod Puri

An accepted convention among Hindus is to have home shrines, but a temple aside from a place of worship offers a visible embodiment of identity to the religion.

The instinct vibe of the divine spirit in murti itself is the prime invitation to the temple. In this invite, a temple is graced as a pilgrimage too.

The overall mood in temple environs causes and motivates an ardent and a psychological conviction that this is the abode of God. It is a place for reflection and rumination under His perceptive companionship to study the true self and institute guidance.

“Temple-Hinduism” is an expression introduced by Vasudha Narayanan, Professor of Religion, University of Florida. The terminology is not an academic phrasing, nor does it reflect a new sect in Hinduism. It is an interpretation of Hinduism related to the devotional practices of rituals and prayers in the temple’s iconological environment.

As we know, Hinduism, in its liberal and diverse traditions, offers a range of options for worshipping and contemplation where temple-Hinduism is the dominant and popular choice of devout Hindus.

Temple-Hinduism involves routine visits to a temple for ceremonial, religious, and contemplative purposes in a dedicated and disciplined setting.

The services at the temple customarily and generally are congregational. These are elaborate and formal as per ritualistic guidelines and local traditions. But within that liturgy or public worship, a devotee can also find a quiet space for seeking benediction and personal invocation.

A prominent service performed in a Hindu temple is Aarti. It is a holy ritual enacted more than once daily. Aarti originates from the Sanskrit word ‘Aratika.’ The latter denotes the clearance of ‘Ratri’ which means darkness.

The symbolic service of Aarti offers the use of ghee-soaked lighted wicks and some flower petals placed on a brass or silver plate. Devotees in standing posture extend the sanctified plate in circular moves of arms toward murti while singing a song or prayer in praise of the deity.

Aarti and several other elaborate adorations generate a spiritually-charged atmosphere of reverence and sacredness.

Moreover, the tradition of humility and total submission by devotees further contribute to the consecration and holiness of the temple environment.

Taking off shoes before entering the sacred premises, kneeling in front of revered idols’ sanctum, sitting on the floor and below the level of murtis, observing silence, are some the fundamentals and observed customs of Hindu worship etiquettes.

SPIRITUAL ABODE

In this spiritual abode, the smell of incense, the sight of lighted Diya (clay oil lamp), the ring of the temple bell, the singing of prayers, the reciting and hum of mantras, all create an environment of divine feel and resonance to have moments with the divinity. The divinity of the place is thus defined.

However, technically speaking, it is the architecture of a temple as laid out by specific rules in the Hindu scriptures from where the sanctity of the temple begins. Architecture approves its location, design and engineering, and certifies the structure as a sacred place ready for divine services.

Hindu temple architecture is an institution in itself.

The history of Hindu temple blueprinting and construction is over 2000 years old. Over this long period, it has evolved itself in presenting quite an impressive and alluring diversification to bestow upon a temple its shape and embodiment.

The structural engineering involved in temple building is a feat in itself.

Most of the centuries-old worship monuments are still very much functional. These countless shrines have imbedded into the surrounding soil and have become part of the local landscape. Ancient Hindu shrines offer an archaeological marvel in temple building that often merge with adjoining environs

Many of the historic and pre-historic sacred Hindu monuments now get recognition as world heritage sites.

Selection of requisite location, the measurements and the mathematical calculations, the drafting of the structure and the craftsmanship involved had been the fundamentals in Hindu temple building since antiquity.

It is an extraordinary demonstration of skills and professionalism of ancient times to build stable structures to withstand hundreds of years. Most of such bygone era temples may look aged, but these are treasured and revered construction. Many of them are still entirely operative in providing the services.

An essential aspect of temple architecture, both from ancient times to the present, is to provide cultural and social space besides meeting the religious needs of a community.

A temple could be a sprawling place or a one-structure shrine. The former is more secular as an edifice for social rituals and community celebrations. It is a venue to hold events related to marriages, births and deaths, exhibitions and festivals, politics and campaigns.

The multi-layered features of a temple have made it both a religious and cultural hub of a town or community.

Most contemporary temples, specially built by Hindu diasporas in their respective adopted lands, reflect the diversified facilities offered by Hindu temple. A spacious hall within its precincts for communal dining or other functions caters to the secular and social aspects of temple activities.

HOME AND SMALL PUBLIC TEMPLES

Whereas, temples offer symbolic entities and contributing to the portrayal of Hinduism, home or small public shrines have their significance as well in Hindu worship customs and practices.

For ceremonial, devotional and meditative purposes, a Hindu doesn’t need to have routine visits to a temple. Congregational participation is not essential. Rather an individual worshipping of deity or deities mostly at home is quite a norm among Hindus.

Most of the venerations and idolatries in the temple are the same as in-home worshipping. But the latter also have some marked variations based on family traditions and an individual’s inspired preferences. That is one of the reasons home adoration is a personal devoutness to one deity or more deities.

Prayers in private do away the formal presence of a priest. But on special occasions, priests are often invited to conduct services and get paid with money and some gifts.

The home shrine has its uniqueness as deities’ presence becomes part of the divine dwelling that forges a pious ambience at home. Family traditions, beliefs and social behaviours are observed or new ones established in this environment. Moreover, the home shrine does influence in developing a spiritual cast in which moral values begets.

There are no fixed regulations or customs in setting up a home shrine. It can be an elaborate and beautiful arrangement of murtis in some dedicated area or just a modest and elegant niche in the corner of a room or wall. Where the space is limited, pictures of gods or goddesses or divine calendars on the wall become a shrine too.

In the home shrine, Hindu religious protocols are quite liberal.

Another accessible mode of Hindu worshipping is a shrine in public places. A mini temple is often a common site of the installed murti of a deity under an old landmark tree, a niche created in some street corner or a crossroad, bank of a sacred river, a cave, mountain or a rock.

These public shrines, besides their easy accessibility for the locals, enjoy the same sentiments and sanctity as any temple or home shrines. Mostly there is no priest on duty or caretaker. Regular devotees volunteer for maintenance and keeping the sanctity of these shrines.

Sometimes public places of Hindu worshipping over a period become celebrated pilgrimage sanctuaries, and spacious temples get built around them.

Besides the devotional practices at dedicated places like temples, home, or public shrines, a striking and environmental sensitive and gratifying feature of Hindu worshipping practices and reverence is the deification of natural landmarks. Rivers, lakes, mountains, plants, and animals get personified with gods and goddesses from the Hindu iconological variance.

There is divinity in all elements of nature. The belief is that gods and goddesses manifest in them. And their adoration in the image and reverence as in temples is part of Hindu ritualistic practices.

MEDITATION, YOGA AND KARMA HINDUISM

Temple-Hinduism, public or home shrines or worshiping the elements of nature; all of them embody ceremonial and spiritual practices. But these are not mandatory or the listed choices for a devout Hindu for worshipping rituals. Meditative Hinduism and spiritual yoga disciplines are the entitlements in the multi-disciplinary religious order of  Hinduism that create or evoke the same feelings.

Still, there are Hindus who don’t do meditation and yoga either as part of their spiritual pursuits. Neither they go to temples or other modes of worship.

Their Hinduism lies in an order often referred to as “a way of life.” Here the Hindu theology is induced with divinity in thoughts, words, and deeds based on knowledge and good sense. Involvement in all the righteous living constitutes an ambience of a ritual-free temple.

“My heart is my temple,” or in Hindi, “Dil Eak Mandir Hai” is a common expression among Hindus, who seek awareness and guidance from the purity of their conscious minds.

In this regime, which I would call Karma temple, ethical and conscientious thoughts and actions guide the management of the self and its divinity. Nonetheless, temple visits, public or home shrine, elements of nature,  meditation, and yoga remain complimentary to Karma temple.

——-

Koi Bole Ram Ram, Koi Khudaaye
Koi Sevai Gusaiyan, Koi Allahe

Some call the Lord ‘Ram, Ram’, and some ‘Khuda’.
Some serve Him as ‘Gusain’, others as ‘Allah’.
He is the Cause of causes, and Generous.

He showers His Grace and Mercy upon us.
Some pilgrims bathe at sacred shrines, others go on Hajj to Mecca. Some do devotional worship, whilst others bow their heads in prayer.

Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white.
Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven.

Nanak says one who realizes the Hukam of God’s Will knows the secrets of his Lord Master”.

-by Promod Puri

Besides the devotional practices at dedicated places like temples, home, or public shrines, a striking and environmental sensitive and gratifying feature of Hindu worshipping practices and reverence is the deification of natural landmarks like rivers, lakes, mountains, plants, and animals.

There is divinity in all elements of nature. The belief is that gods and goddesses manifest in them. And their adoration is part of Hindu ritualistic practices.

Who really knows?
Who will here proclaim it?
Whence was it produced?
Whence is this creation?
The gods came afterward,
with the creation of this universe.
Who then knows whence it has arisen?
Whence this creation has arisen—
perhaps it formed itself, perhaps it did not
the one who looks down on it, in the highest heaven,
only He knows or perhaps He does not know.
even, only He knows – or perhaps He does not know.

– Rig Veda 10:129, translation: Wendy Doniger O’Flaherty, Author, Indologist, and Sanskrit Scholar.

by Matthew MacKenzie, Colorado State University ( Article from The Conversation)

To say the world today is interconnected is a cliché.

Never before have so many people been linked by their activities and consequences. But knowing how to think and act as a citizen of this small world is no easy matter.

As the COVID-19 pandemic continues – and Americans worry about their health, loved ones and jobs – it can be difficult to grasp that the crisis began after the coronavirus spread from animal to human on the other side of the planet.

Indian thinkers have been reflecting on interconnectedness for more than two millennia. I study Indian philosophy, and I believe this diverse tradition offers rich and timely insights about how people might better understand global interconnectedness today and act more wisely.

The “Guide to the Awakened Way of Life” by Shantideva, an eighth-century Buddhist monk, explores the arduous path from ignorance and suffering to spiritual liberation. For Shantideva and his fellow Mahayana Buddhists – the predominant branch of Buddhism in north and central Asia – this involves cultivating a wise understanding of the interdependence of things and a compassionate concern for all sentient beings.

The Hindu scripture the “Bhagavad Gita,” written between 400 B.C. and 200 A.D., is a classic of world literature. Through the story of the great warrior Arjuna and his friend and spiritual advisor Krishna, the text explores how one’s actions in the world can become a path to spiritual freedom.

These texts, which depict the struggle to find freedom in the world, still resonate today.

In both texts, wisdom requires changing one’s perception of the world and one’s place in it. One must come to see the world as an interwoven tapestry of cause and effect, and see oneself as part of that tapestry and capable of spiritual freedom within it.

Buddhist thinkers like Shantideva learned to analyze complex things and recognize the network of causes and conditions that give rise to them. As he puts it: “Everything is dependent on something else. Even that thing upon which each is dependent is not independent.” The deepest form of wisdom is seeing that all phenomena are empty of any fixed, independent existence. The central message of the “Guide” is that the awakened life unites the wisdom of interdependence with active compassion for all those who suffer.

Students celebrating the Bhagavad Gita in India. Arvind Yadav/Hindustan Times via Getty Images
In the “Bhagavad Gita,” the natural world is understood to be a dynamic, evolving tapestry. Our human bodies, minds and actions are inextricable from the larger patterns of cause and effect in nature. Yet the most interesting theme of interconnectedness in the text is not causal but social and moral.

The text opens at the start of a battle between clans for the fate of a kingdom. Describing the scene to his blind king, the seer Sanjaya refers to the battlefield as a field of dharma, the spiritual and moral order that upholds the world. That is, a site of impending conflict, death and chaos is also one of relationship, duty and moral choice.

This is a central message of the “Bhagavad Gita.” The human world is inextricable from nature. But as a human world it is upheld by our relationships and responsibilities to one another.

The wise person must see his or her own roles – as parent, child, worker, citizen – in light of this field of relationships. Amid war, or the uncertainty and suffering of a pandemic, the central question is: What can I do to uphold right relationships with others?

Engagement as a path to freedom
Despite their views on the interconnectedness of the world, classical Indian thinkers were not starry-eyed romantics. They recognized that pain and loss are inescapable. They saw that human selfishness and ignorance are deeply woven in the fabric of life.

Shantideva describes the human situation like this: “Hoping to escape suffering, it is to suffering that they run. In the desire for happiness, out of delusion, they cut down their own happiness, like an enemy.”

For Indian philosophers, one must see the world clearly in order to act wisely in it. What, then, is the wise response to an interconnected world that inevitably includes the good and bad – even pandemics?

For Shantideva, the awakened life is one of altruistic concern for all sentient beings. Spiritual freedom is waking up from the delusion of being a separate self in conflict with the world. Instead, the wise person realizes that “all those happy in the world are so because of their desire for the happiness of others.”

One’s own happiness arises from compassion for others. In an interconnected world, Shantideva asks: “In the same way that hands and other limbs are loved because they form part of the body, why are embodied creatures not likewise loved because they form part of the universe?”

In the “Bhagavad Gita,” the key to inner freedom in an uncertain and conflicted world is to change one’s focus when acting. Krishna advises Arjuna:

“It is in action alone that you have a claim,never at any time to the fruits of such action.Never let the fruits of action be your motive;never let your attachment be to inaction.”

Action in the world is unavoidable. So rather than obsessing about the “fruits” of action for oneself, such as praise or blame, one should focus on the moral quality of the action.

The “Bhagavad Gita” highlights three aspects of action one should focus on. Is the action right? Does it serve the welfare of the world? Is it motivated by love? Krishna’s message to Arjuna is that, even in battle, wise action consists in giving up selfishness and doing one’s duty out of a sense of love and commitment to the common good.

In both texts, the world is understood as an interconnected web of cause and effect, happiness and suffering, life and death. In such a world, acting from ignorance or selfishness leads to suffering for oneself and others. Acting from wisdom and a love for the common good can lead to sense of inner freedom, even in difficult circumstances.

In our interconnected world, everyday actions can have far-reaching consequences. Moreover, as the “Bhagavad Gita” and the “Guide” remind us, we are deeply interwoven with one another and the natural world.

Wise freedom is to be found in the midst of this interconnectedness, by the grocery worker keeping people fed, the organizer serving his community, or the doctor treating her patients. Classical texts cannot teach us virology or epidemiology, but they can help us to see our deep interdependence and how to act more wisely and compassionately in light of it.

Courtesy The Conversation

By Promod Puri

Peace in all the cosmic environments influences

peace in humankind as well

An ingrained feature in Hinduism is the mantra. It is a productive tool that effectively generates tranquil and energetic feelings.

A mantra inherently is the delivery of sacred word(s) or a sound with literal meaning or without meaning, but capable of inducing an ambiance of divinity.

Moreover, despite their antiquated origin since the Vedic period of Hindu history, contemporary interpretations of mantras offer intellectual spirituality and mystic expressions. Melodic compositions in musical and metrical formation draw out coherent and thematic features in mantras’ verses.

Mantra’s numinous and sacred integrity lies in its literate depths, pervasiveness, and absorption in the conscious mind. 

In scriptural usage, mantras are ritualistic incantations and chanting for ceremonial occasions, prayers, and worship.

Mantra is a combination of two-syllables, “man” and “tra.” The former pronounced “mon” like Monday, means mind, or it can also mean a thought. “Tra” means a dedicated instrument. It is a tool producing a sound or vibration. In tandem with “man,” “tra” completes the word mantra to mean the voice of mind or thought.

From this simple structure, the mantra has attained the revered status of devotional expression and as a meditative channel.

Recitation of mantra, termed Japa, is the key to invoke its spiritual presence. The latter comes when it is calmly heard repeatedly in our minds and connects with our cognitive or mental faculties. It is in this frame a mantra resonates in human consciousness with its numinous and sacred nature.

In principle, mantras are not rituals.

But mantras offer a ritualistic tool in most religious and even Hindu-guided non-religious social ceremonies and functions. Chanting of mantras is a ritual that sanctifies and formalizes an event, regardless of the fact whether the congregation or listeners apprehend their meanings.

Mantras do not carry any magical and healing powers or potency in their complete rendering or any of their verbal constituents.

However, mantras do create an environment of positive energy, a feeling of a relaxed body and mind. It is in this development that according to the “biology of belief,” our psychological behavior changes more towards positive thinking. Positive thoughts are a biological mandate for a healthy life.

In its most plain presentation, a mantra can be just one single word like Om. Or it could be several words long in verse composition while carrying philosophical and meaningful themes of universal values.

A mantra can also be an elementary and straightforward composition. For example, the recitation of God’s name, Parmatma, is a mantra in itself. Here the duality of the word ‘parm’ meaning supreme, and ‘Atma’ meaning an individual soul becomes a single sound of His realization. The Japa of this mantra is perhaps the most uncomplicated and most informal connection between the self and Him for the ultimate feel of Oneness.

GALLERY OF MANTRAS

A selection from the gallery of Hindu mantras, besides their religiosity, has secular attributes and universal appeal in them. The nature of their constituents affirms the depth, the vision, the philosophy, and the universality engrossed in the Hindu faith.

OM PURNAM MANTRA

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते

पूर्णश्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

“ Om purnam adah purnam idam 

purnat purnam udachyate 

purnasya purnam adaya 

purnam evavashishyate”.

An ideological and free translation of the mantra begins with the word Om (ॐ), which is personified here as God. The term ‘Purnam’ and its related derivates in the mantra mean complete and signify His completeness.

He is Complete; everything emanating from Him is complete. From the Complete Wholeness, only the entirety manifests. And even when a single complete comes out from the whole Complete, what is left is still a Complete. The products produced through Him may look small or big, but in core and quality, all are complete units. 

The mantra assures complete balance in all His universal creations from the elements of nature to humankind. For humanity, the mantra conveys a message that every human being is equal in his or her completeness as manifested by Him.

Atma or a single soul is a complete manifestation of the Supreme-Atma.  This duality of the Atma-Parmatm is called the Cause and effect association. Supreme-Atma is the Cause or the reason to produce an effect, meaning Atma. 

The result cannot be less than the Cause. The Cause changes to the consequence but continues to remain Cause also. In essence, the mantra reinforces that in every living being, there dwells the Supreme Atma as well. Equality and divinity are the themes of the mantra concerning humanity.

The mantra also stands out in making us realize how inter-related we are in this universe.

Rajneesh (Osho), a great thinker, philosopher, and an explicit interpreter of Hinduism in modern times, explains this universal Cause-effect bond.

His explanation of the mantra:

“[Om Purnam] is one of the most significant statements ever made anywhere on the earth at any time. It contains the whole secret of the mystic approach towards life. This small sutra includes the essence of the Upanishadic vision. The concept transcends from the past and goes into the future. It remains the Everest of human consciousness. And there seems to be no possibility of going beyond it.

“The Upanishadic vision is that the universe is a totality, indivisible; it is an organic whole. The parts are not separate; we are all existing in a togetherness: the trees, the mountains, the people, the birds, the stars, howsoever far away they may appear – don’t be deceived by the appearance – they are all interlinked, all bridged. Even the smallest blade of grass connects to the farthest star, and it is as significant as the most incredible sun.

Nothing is insignificant; nothing is smaller than anything else. The part represents the whole just as the seed contains the whole”.

GAYATRI MANTRA

ॐ भूर्भुवस्व: | तत्सवितुर्वरेण्यम् | भर्गो देवस्य धीमहि | धियो यो न: प्रचोदयात्

Aum bhur bhuvah swah, tat savitur varenvam.

Bhargo devasya dhimahi, dhiyo yo nah prochodayay.

This Gayatri Mantra from the Rig Veda, attributed to goddess Gayatri, is one of the most recited and highly revered mantras.  

In its unique composition, the Gayatri mantra has three approaches.

First, the mantra evokes the nature of God and praises His attributions.

Second, it is a mantra for meditation and contemplation.

And third, it expresses sentiments of divine prayer seeking an illuminated path of goodness and ethics guided by His energetic light. 

The mantra is a submission to God (Om).

The translation goes like this: Oh God; You are the giver of life, You can free us from all the pains, You are present all over, You give happiness, You are the creator of this universe and beyond. We humbly submit to You, and concentrate on your pious, sin-quelling, and pervading Energy.

That very Energy produced and released by You illuminates our mental faculties. We seek from You that this Energy dwells in all our thinking processes. As of result, our thoughts always are inspired to undertake only those actions that can lead us to be on the path of righteousness.

SHANTI (PEACE) MANTRA

There is a profusion of peace mantras in the Hindu scriptures. From seeking harmony and tranquility in an individual’s life, peace mantras’ appeal is universal in all aspects of His vast creation. Recitation of peace mantra is a meditation to experience the serenity and seeking its residency in mind.

ॐ द्यौ: शान्ति रन्तरिक्षँ शान्ति: पृथिवी शान्ति राप: शान्तिरोषधय: शान्ति:। वनस्पतय: शान्ति र्विश्वे देवा: शान्ति र्ब्रह्म शान्ति: सर्वँशान्ति: शान्तिरेव शान्ति: सा मा शान्तिरेधि॥ ॐ शान्ति: शान्ति: शान्ति:॥

Aum dyauḥ śāntirantarikṣaṁ śāntiḥ pṛthivī śāntirāpaḥ śāntiroṣadhayaḥ śāntiḥ vanaspatayaḥ śāntirviśvedevāḥ śāntirbrahma śāntiḥ sarvaṁ śāntiḥ śāntireva śāntiḥ sā mā śāntiredhi Aum śāntiḥ, śāntiḥ, śāntiḥ.

Following is a translated version of the peace mantra:

“May peace radiate there in the whole sky as well as in the vast ethereal space everywhere. 

May peace reigns all over this earth, in water and all herbs, trees, and creepers.

May peace flows over the whole universe. 

May peace be in the Supreme Being Brahman. 

And may there always exist in all peace and peace alone. 

Aum peace, peace, and peace to us and all beings!”

(Translation by Swami Abhedananda, Ramakrishna Vedanta Math, India).

The absolute mantra reinforces our affiliation with everything of His creation in this universe. Peace in all the cosmic environments influences peacefulness in humankind as well. A notable element in this known mantra is that it seeks peace for the Supreme Being, Brahman, as well.

MANTRA IN ANY LANGUAGE

Mantra, as a meditative tool, has attained significant importance in contemporary society worldwide. And for that reason, it has adapted itself to change. No longer, Sanskrit is the base in its composition. It can be in any language.

Meditation practitioners are discovering mantras in their languages instead of the classic versions. A recitation of a mantra, after all, is a repetitive, prolonged verbal utterance.

The most famous “modern mantra,” perhaps introduced by a Buddhist monk, is in English. The repetitive wordings are: “Right now, it’s like this.” The phrase just resonates, acknowledging the present, and the contemplation leads into the situation of calmness.

In a recent study, the word “Echad,” meaning one in Hebrew, is catching attention for repetitive utterance as a mantra. The result showed that the one-word non-Sanskrit mantra had the same calming effect in a meditative stage.

SATNAM WAHEGURU

Simplicity, adaptability, and pragmaticism are the features in a mantra that appeal the contemporary society. For these reasons, the familiar and habitual Sikh chanting, “Satnam Waheguru,” is a mantra too that carries all these elements while creating a warming and alleviating relationship with the Lord in its recitation.

“Satnam Waheguru,” are the two simple words that have profound spiritual significance.

Accepted with utmost reverence, Satnam Waheguru is the universal Truth of His wonders. And that adoration becomes a prayer, Satnam Waheguru, Satnam Waheguru….

‘Sat’ stands for Truth, ‘Nam’ identifies that Truth.

‘Wahe’ is a feel of ‘wow’ moment, an exclamation of the divine Wonder.

Guru is interpreted here as the path that leads us from darkness to light. It is the journey towards Truth and enlightenment.

Satnam Waheguru is a pragmatic or logical approach towards the understanding of God, rather than worshipping Him as a divine image.

Satnam Waheguru is meditative in its spirit, installing harmony in our conscious mind.

For that reason, Satnam Waheguru is a repetitive mantra that flows well with our inhaling and exhaling breathing. Here the mantra breaks down into four steps: Sat-Nam-Wahe-Guru; repeat: Sat-Nam-Wahe-Guru….

Again there is no healing, a therapeutic or miracle value in the mantra, but it does initiate a conscientious mind of spiritual significance.

Satnam Waheguru, in all its elements, is a mantra, a prayer, and a divine companion in solitary moments.

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते
पूर्णश्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

“ Om purnam adah purnam idam
purnat purnam udachyate
purnasya purnam adaya
purnam evavashishyate".

An ideological and free translation of the mantra begins with the word Om (ॐ), which is personified here as God. The term ‘Purnam’ and its related derivates in the mantra mean complete and signify His completeness.

He is Complete; everything emanating from Him is complete. From the Complete Wholeness, only the entirety manifests. And even when a single complete comes out from the whole Complete, what is left is still a Complete. The products produced through Him may look small or big, but in core and quality, all are complete units.

The mantra assures complete balance in all of His universal creations from the elements of nature to humankind. For humanity, the mantra conveys a message that every human being is equal in his or her completeness as manifested by Him.

Atma or a single soul is a complete manifestation of the Supreme-Atma.  This duality of the Atma-Parmatma is called the Cause and effect association. Supreme-Atma is the Cause or the reason to produce an effect, meaning Atma.

The result cannot be less than the Cause. The Cause changes to the consequence, but continues to remain Cause also. In essence, the mantra reinforces that in every living being, there dwells the Supreme Atma as well.

Equality and divinity are the themes of the mantra concerning humanity.

-Promod Puri
progressivehindudialogue.com

By Promod Puri

Guru Nanak Dev and Guru Gobind Singh represent two distinct aspects of Sikhism. In the evolution of Sikhism, together, these significant facets symbolize the Khalsa, a saint-soldier designation that is pure, clean, and free.

Guru Nanak initiated the saint-soldier image of the Khalsa, and it got concluded by Guru Gobind Singh, according to historian Gokul Chand Narang in his book “Transformation of Sikhism.”

He writes: Guru Gobind Singh undoubtedly forged the sword which carved the Khalsa way to glory. But the steel had been provided by Guru Nanak, who had obtained it by smelting the Hindu ore and burning out the dross of indifference and superstition of the masses, and hypocrisy and pharisaism (rigid observation of external forms of religion) of the priests.”

It is in the saint-soldier context that if we view serenity and warrior aspects in the Sikh psyche, then we can learn Sikhism in a more discerning manner.

Sikh historian and popular columnist late Khushwant Singh wrote in one of his columns:

“Perhaps the most important issue to be considered by scholars of Sikh theology will be to convince people that there is a continuous and unbroken line between the teachings of Guru Nanak and the first five gurus enshrined in the Adi Granth. And the militant tradition began by the sixth Guru and brought to culmination by the 10th and the last Guru Gobind Singh with the establishment of the Khalsa Panth.”

Whereas, the widespread belief that Guru Nanak was a pure saint and Guru Gobind Singh more as a combating fighter, the fact is that both were saints, and both were soldiers. It is a matter of ascertaining them in their different circumstances, and respective periods, that had a gap of 200 years.

Guru Nanak’s teachings based on the belief in one God, concisely and prudently described in the Mool-mantra: He who is undefinable, unborn, immortal, omniscient, all-pervading, and the epitome of truth.

Guru Nanak also spoke against the division of humanity in terms of caste and class. He ridiculed meaningless rituals and customs. In seeking equality, he established the sanctity of the Sangat, a religious meet of devotees. And for the same reason, Guru Nanak instituted the tradition of langar, community eating together without distinction of religion, caste, gender, economic status, or ethnicity.

An outstanding feature of Guru Nanak’s philosophy is to realize God while fulfilling domestic obligations. He emphasized work as a moral duty.

His message is simple: “kirt karo, vand chhako, naam japo.” Translation: work, share what one earns, and take the name of God.

When Guru Nanak emphasized that God’s realization can be obtained not by running away from worldly and domestic problems, instead of facing and tackling them in righteous and honest ways, then that is the real challenge and real struggle.

In this battle, a soldier is born within.

Guru Nanak certainly sowed the seed to fightback life’s continuous hardships, struggles, injustices, immoral rituals, inequality, and racism. Sikhism upholds the dignity of man and labor.

Guru Nanak believed in practical religion that involves work and spirituality going not at separate times, but together all the time.

Sikhism does not believe in the practice of religion in isolation from worldly pursuits.

Ninth Guru Teg Bahadur says:

Kahe re ban khojan jayee,

Sarab niwasi sada alaipa

Tahi sang samayie

Pope madh jyo baas bast hai

Mukr main jaisse chayee

Taise hi har basse nirantar

Ghut hi khojo bhai.

(Oh man why go to the forest

In search of God,

A family man is always pure,

And the God dwells in him

Just like fragrance stays in flower,

Reflections appear in the mirror.

Similarly, God prevails in the heart

of a family man.

Therefore, find God within yourself.)

In the confronting history of Sikhism, its followers and subsequent Gurus faced extreme challenges not only to survive but upkeep the spirit and message of their founder, Guru Nanak Dev.

Khushwant Singh writes:

“There can be little doubt that the martyrdom of Guru Arjun in 1606 resulted in a radical change in the community outlook. Though its creed remained wedded to the Adi Granth, it was ready to defend itself by use of arms. Guru Arjun’s son, the sixth Guru, Har Gobind, raised a cavalry of horse riders. He built the Akal Takht facing the Harmandir as the seat of temporal power and came to be designated Miri Piri Da Malik (Lord of temporal and spiritual power). For some years he was imprisoned in Gwalior fort. The final transition came after the execution of the ninth Guru, Tegh Bahadur, in 1675. His son, Guru Gobind, justified the transition in a letter, Zafarnamah, said to have been addressed to Emperor Aurangzeb: When all other means have failed, it is righteous to draw the sword’. Guru Gobind’s concept of God underwent a martial metamorphosis.”

When Guru Gobind Singh came on the horizon, which was in the climax of the militant struggles of the preceding Gurus, including the martyrdom of Guru Arjun Dev and execution of Guru Teg Bahadur, it was a noticeable emergence of the saint-soldier ideology in Sikhism.

The 10th Guru Gobind Singh inherited this ideology from Guru Nanak’s emancipation from superstition and hypocrisy. Guru Angad’s campaign against drifting into asceticism and aimlessness in life. Guru Ram Das’ extension of the power and influence of the sect. Guru Arjan’s transformation of the community into a theocratic society by giving it a code, a capital, a treasury, and a chief in the person of the Guru. Guru Har Gobind gave it an organized army, finally the traumatic sacrifice in the execution of Guru Teg Bahadur.

All these phases fall into a continuous line to create the image of saint-soldier Khalsa in Sikhism.

(Promod Puri is a journalist, writer, and author of Hinduism beyond rituals, customs, and traditions. Websites: promodpuri.com, progressivehindudialogue.com, and promodpuri.blogspot.com)

It may be related to the current lockdown environment, but the story goes like this:

Once Lord Shiva, for some reason, got angry with farmers. As punishment to them, he declared there would be no rain for the next 12 years. The farmers pleaded for mercy, but Lord Shiva was adamant.

The Farmers then approached the Lord of Rains, Inder Devta. While sympathizing with the farmers’ predicament, his response was, rains would only come when after 12 years, Lord Shiva would play on his small drum instrument, called Damru.

All the farmers were feeling heartbroken and disappointed.

However, there was one farmer, who despite knowing there would be no rain, kept working on his farm. He regularly tilled the soil, watering it, and sowing the seeds. But there was no crop.

Other farmers asked him why he was doing all this. The farmer’s response was, “I know there will not be any product, but I must keep working on the farm so that I keep my tools sharp, and I do not forget my trade.”

Lord Shiva’s wife, Parvati, overheard the farmer’s answer. His reasoning to keep working struck her mind. Parvati immediately approached the Lord and, in a smart move, told him, “if you don’t play your Damru for the next 12 years, you will surely forget to play it.”

Lord Shiva, who is also called “Bhole-Nath,” the innocent one, got worried that he would not be able to play on his favorite instrument. He immediately picked up the Damru to see that he had not already forgotten to strike the beats.

As it was expected, instantly, with the first sound of the drum, rains started pouring in. And the farmers were back to work with jubilation.

-by Promod Puri

The foundation of Hinduism possibly began

                              without one single founder.

By Promod Puri

In principal and virtually, religion is a code of conduct for a civil society. It all started from here.

With society’s progression, the code of conduct also evolved, resulting in its expansion, formalization, and application.

As civilization started taking root, the management of the society began.

A significant part of human evolution reveals and explains the origin of religion. Ancient religious orders were a set of regulations and principles for some acceptable and restrained behavior of an emerging civil society.

Later all aspects of human cultures, including presumptions and myths and overwhelming elements of nature, were covered in one order. In all these developments, social unity and coherence were the natural needs and dependencies of an advancing society.

An organized collection of beliefs, behaviors, and set of ideas started pouring in this social construction. The assemblage got sanctified with the addition of man’s most intuitive conception or imagination, the Supreme Being.

It is in this antiquity and perhaps with some divine or transcendental intervention that Hinduism emanated with no fixed date of its origin.

Precisely speaking at this very primal stage, Hinduism, as such, was not a designated title or an ism. Entwining of local customs, beliefs, and society’s basic norms together form the earliest identifiable Hindu traditions.

Archeologists say the Indus Valley Civilization, along the Indus River in the present-day north-west parts of Pakistan, started around 7000 BC. It reached its pinnacle of that period in 2000 BC with the emergence of a fully developed society.

The Hindu way of life was part of that societal evolution. It was here the foundation of Hinduism possibly began without one single founder.

No initiator and no original authorship have turned out to be a distinctive boon or godsend for the Hindu faith. It has not bound and devoted itself with a consecrated or an ordained originator.

Without that custodial entitlement, which could be a barrier in itself,  Hinduism got a clear passage eternally or from the very beginning to be in a progressive and evolutionary mode.

The early history of Hinduism is a difficult and challenging task to determine the date of its origin.

However, more critical and symbolic in Hindu thought was to know the substance contained in its constitution than discerning a calendar to determine its birth date.

AGE PERIODS

Hinduism has deemphasized the period of its creation or beginning.

Instead, it has taken a philosophical route which is cyclical rather linear. It does not traverse with a start point from where it could continue adding to its age.

Instead, Hinduism is a successive rotation of “Yugas” or age periods of the cyclical phenomenon.

Hinduism’s Yuga-time clock represents four cyclic eras. It dawns with Satya Yuga, followed by Treta, Dvapara, and Kali Yugas.

The cycle is eternal.

Within each of these epochs, individually running into thousands of years, there is, besides humankind, a universal involvement too.

As Hinduism believes in the theory of creation and destruction of the universe, this cosmogony repeats itself after the end of one full Yuga-calendar. And the phenomenon begins all over again with the Satya Yuga.

Satya, meaning truth, is believed to be the supreme Yuga by crowing itself the best. In declining order, the other three Yugas follow.

What motivates the decline of one Yuga to be replaced by another?

The belief is that it is a divine involvement to reinvigorate the universal order of righteousness back to the Satya Yuga.

It is the degree of loss of moral excellence that represents Treta, Dvapara, and Kali Yugas. The full glory of Satya Yuga comes back after the three Yugas have passed in that order. And the cycle repeats itself.

The cyclic inclusion of Yugas in Hinduism means that progress in a religious order does not mean only moving forward.

Moving back to its future in the realm of Satya-Yuga is also part of spiritual advancement. The return passage helps to achieve completeness and wholesomeness in the faith.

Whereas the Yuga periodization is more rooted in its manifestation and metaphysical features, the history of Hinduism has sequential growth stages as well.

The acknowledged story of development and spread of Hinduism has its base on sighted and archeological findings, traditions, and recognized scriptures. The latter is an extensive collection that deals in philosophies, sciences, and spirituality from a period of 2000 BC up to the present.

The consecutive known history of Hinduism is a chain collection of five phases.

INDUS VALLEY CIVILIZATION 

The beginning of Hinduism is associated with the Indus Valley Civilization around 2000 BC. It demonstrated a period of social adjustment and establishing cultural preferences and identities.

However, according to archeological findings, the most visible features of the era seem to be economical and civic developments to establish some basic living needs, standards, and amenities.

In the later stages of expansion, pieces of evidence of image formations, scripted inscriptions, and ritual introduction have emerged as well. Discovered tokens and archeological seals suggest the deification and worship of plants and animals as the first signs of the Hindu faith.

The name Hindu identifies with the “Indu” or Indus River, along with the people who were inhabiting the Indus Valley.

VEDIC PERIOD

The Indus Valley Civilization was followed by the Vedic Period from 1500 to 500 BC. This phase in the Hindu past is marked by theological advancement with the formal introduction of God.

Vedas were composed either thru revelations or written by sage and enlightened people of the time. Hymns in praise of God, rituals, and prayers constituted the early Vedic literature.

All elements of nature like rain, wind, fire, etc. got sanctified as gods. The sacrifice of animals, along with offerings of food items like milk and fruits to please the deities were dominating features in Vedic religiosity.

Thru all these practices, the Hindu religion not only took its roots but expansion as well.

The people identified themselves as Aryans. It is not clear whether they migrated from other lands or if they were natives, but they did establish the Vedic Culture of elaborate religious traditions.

In this expanse, Sanskrit emerged as the primary language of communication.

EPIC AND PURANIC PERIOD

The chain of Hindu traditions and theological enrichment continued with the dawn of Epic, Puranic, and Classical period from 500 BCE to 500 CE.

Traditional narratives of Ramayan and Mahabharat, including the latter’s discourse and sermon segment Geeta, were added to Hindu epics in this phase.

Hinduism started taking philosophical and varied route also. Several independent schools in Hindu thought and practices developed. These included Sankhya, Yoga, Nyaya, and Vedanta.

Manu’s imposing and controversial “laws” were incorporated. These edicts created a social order of caste distinctions in Hindu society.

Puranas in story formation, referred to as “Katha,” eulogized various deities. Hindu invocation of worship to idols and images of gods and goddesses in a temple setting was endowed.

The concept of ‘Trimurti’ or three aspects of divine constitution and their nature originated during this period. Along with that, the creation and destruction theory of the universe emerged as portrayed by the Trimurti.

In its essence, Hinduism, during this phase of development, manifested itself into a distinct and perceptible stature.

MEDIEVAL PERIOD

The period from 500 CE to 1500 CE can be called the Medieval Period.

Here one significant development in Hinduism was the adaptation of the diversity factor representing the regional worshipping practices. This aspect involved the introduction of more deities and sects in the domain of the Hindu faith.

Adoration of gods and goddesses was now an established tradition. And with the rise of devotional rituals of worshiping idols, sprawling temples marked the Hindu landscape from north to south and from West to the Far East regions of the subcontinent.

Hindu literature also diversified itself from Sanskrit to regional languages. The old texts got new theologies and interpretations.

For the first time, Hinduism started to organize itself in a simple bureaucratic or management setup.

Part of this development was the significant role played by the 8th-century preacher, Adi Shankara. He was an advocate of Vedanta philosophy in Hinduism. He is also considered the first ardent promoter of the Hindu religion.

He established four ‘mathas’ or monasteries covering the east, West, south, and north regions of India to promote Hinduism in coordinated administration.

The monastery heads got the title of Shankaracharya. And the “guru-parampara” or tradition of allegiance and reverence to guru began with disciplinal succession.

MODERN PERIOD

The Modern Period in Hinduism started around 1500 CE up to the present time. And that includes long chapters of Muslim and British regimes on the Indian subcontinent.

The earliest part of this period saw further developments of the faith through the channel of Bhakti, meaning devotion, where poetry, songs, and music became a popular means of worship.

Bhakti Marg was an individualistic path for theistic devotion irrespective of gender and caste affiliations. The religiosity of Hinduism was more shared among women and members of the lower caste.

The development saw new practices and rituals like group singing and chanting of hymns and establishing ‘langar’ or free kitchen where a community eats like one family.

EVIL PRACTICES

During all these five phases, from its rudimental beginning to sophisticated practices along with development and enrichment in theological and philosophical contributions, Hinduism also accumulated elements of immoral social behaviors, fake systems, and absurd conventions.

These evils and nefarious practices bruised, corrupted, and somewhat dirtied the religion.

Increasing religionism with rituals, superstitions, sacrificial performing of animals and even of humans, and racist admission of caste distinctions were taking the faith away from its realistic, liberal, and ethical principles as laid down in the ancient scriptures of Upnishads or Vedanta philosophies.

It is in this phase of Hinduism that a correction started taking place. Call it a reform movement or Renaissance in Hinduism, rational, and ethical values got reintroduced and promoted.

Back to basics had been the argument of this period. And that includes revisiting the original Upnishads’ concepts of truthfulness, non-violence, self-discipline, compassion, charity, and virtuousness.

Non-violence occupied a guiding concept in the Hindu way of life.

Vegetarianism became popular. It bestowed an identity mark of being a Hindu. The doctrine of non-violence became an effective political weapon to achieve Independence of India from British rule.

During this reform movement, blind and fanatic veneration to Hindu deities got disparaged. Instead, as instructed in the Upnishads, there was an emphasis on knowledge of self or Atma. And the latter’s relationship with Brahma or the Supreme-Atma.

Prominent names in the Hindu Renaissance, who thru their ameliorable efforts of righting the wrongs in the faith are:

Raja Ram Mohan Rai (1772-1833), Swami Dayanand Sarasvati (1824-1883), Paramahansa Ramakrishna (1836-1886), Mohandas Gandhi (1869-1948), Dr. B.R.Ambedkar (1891-1956) and Acharya Rajneesh aka Osho (1931-1990).

While the clean up in Hinduism was going on, gleams of the faith also started reflecting abroad. The word ‘Indology’ got introduced. It is a faculty dealing with education and interpretation of subjects that mostly include the Hindu religion, its history, customs and traditions, scriptures, and literature.

Swami Vivekananda (1863-1902) is credited to be the first or one of the early exponents of the Hindu spirituality to the West.

Overall, the long and momentous journey of Hinduism from its roots in the Indus Valley Civilization to the present is the story of its evolution, its enrichment, and development, while safeguarding itself from those practices which are fallacious, irrational, and unethical.

Since Hinduism does not advance linearly, each development in its history, rather than replacing the previous ones, constituted and designed its own space in its sprawling complex.

From the original set of beliefs and rituals, customs, and traditions synthesizing with some essential obligations and responsibilities toward society, Hinduism established itself a phenomenon of moral, social order.

Moreover, in its organic diffusion, Hinduism enriched its faculties with intellectual, philosophical, and mystical ideations.

Along with eternal edicts and messages of honesty and sincerity, mercy and non-violence, purity and self-restraint and everything else toward righteous living, Hinduism distinguishes itself in exploring more in the studies of nature of existence, our relationship with the rest of the universe, and beyond the physical form in the field of spirituality.

The history of Hinduism is a tradition of creative development of thought to institute various schools of philosophies, teachings, movements, and sects; to practices in yoga, meditation, and music; and establishing ethics, customs, rituals, and traditions.

The liberalism in Hinduism has encouraged genesis of rituals. Over its long history, rituals generated to build up a maze that gives the religion its complex identity. Within that complexity lies an inclusive mosaic of Hinduism.

From a religious point of view, a ritual is a symbolic and sacramental repetitive activity. It provides manner and order in performing revered service.

Rituals and diversities in Hinduism based on local traditions, customs, and languages invigorate the faith. This contribution makes the religion adapt itself to changing environments.

In these social and cultural influences, rituals perpetually take up dominating space in Hindu convictions and sentiments.

Imprints of rituals adequately identify Hinduism as a way of life.

Promod Puri

by Acharya S.P.Dwivedi

Promod Puri is a distinguished South Asian journalist and prolific essayist. In his book- “Hinduism,” he tried to cover the historical evolution of Hindu dharma and its major philosophies, theistic doctrines, social codes, rituals, and practices.

He admits openly, “Hinduism is a democracy of conflicting, contradicting and controversial thoughts and theories” (Preface iii) with that feeling it would have been trying for him “to pick and choose” the paths, philosophies, or doctrines. He neither claims that the book is an academic research paper nor meant for teaching.

Furthermore, Puri admits that the understanding and facts he acquired about Hinduism were based mostly on the internet and his personal experiences, and that reflects his humbleness too.

As far as methodology is concerned, Puri has applied an analytical approach. He interprets everything rationally and denounces irrational snobbery.

Being a Hindu, the author doesn’t use any smokescreen to hide his anguish, frustration, or guilt-consciousness. He outrightly condemns centuries-old decayed, dis-functional, and torturous Hindu social traditions and customs. He dealt in length demonic treatment of untouchables and downtrodden (Dalit) segments of society.

He focuses on issues and challenges which the modern person of the Hindu community is facing. Commendable job in putting Hindu religion from historical development to present practices.

He did it on his terms without compromising with the classical Hindu philosophical and theistic obsessions. He identified the tumult of terrific inhuman practices and racked the truth, which is all spread over the religiously regulated life of an ordinary person of the Hindu community.

He writes thoughtfully and straight from the heart. Just because he repeated on the subject of untouchables, his intelligence is not vague. His book and its contents will motivate not only Hindu reform-loving people but all those also who will cherish his banner of equality, dignity, and justice to all living beings on earth. He moves from the Hindu problem and turns it a global one. Puri emerges as a vanguard of Hindu reforms.

Puri came up with the categories of philosophies, yogas, scriptures, and sciences, music, dance, and drama and thoroughly explained it. Of course, he cited several quotations from Manu Smriti to bolster his arguments. It would not be out of the way to say that- ‘one life is not enough to cover all Hindu scriptures.’ Of course, Puri does not commit to any particular Hindu creed or ideology. However, Puri seems to be leaning on Western scholars while describing the period of the development of the Hindu religion and writings of scriptures but adhered to the fundamental values.

As for the symbolic significance of worship, spirituality, karma-dharma, and temple rituals are concerned, he picked up the true spirit of the Hindu belief system and offered impressive interpretations. For example- “Idolatry establishes direct one to one relationship between a devotee and the divinity”(p.36), “ Arti and several other elaborate adorations generate a spiritually charged atmosphere of reverence and sacredness” (p.45), and “ Hinduism’s democratic framework the management of self is what we call a way of life” (p.122). He quoted three verses/mantras 1. Om purnamidam…2.Aum bhur bhuvah… 3.Aum dyauh shantI because of their sublime quality of universality, peacefulness, harmony, and secularism. He enriched Hinduism by adding the scientific interpretation of the above mantras, including Aum and Naad, etc.

He dealt in length the caste and class problem in Hindu society, which has degraded and contaminated the social and religious fabric. I have discovered two traits. 1. He was exposing the social imbalance and 2. I hope for the improvement. In support of the latter feature, he has described the reform movements and invaluable contribution of the Messiah of Acchoots and Dalits- Dr. B.R.Ambedkar. Puri ultimately rejected the irrational and non-logical writing of Manu and appeared as a radical and anti-traditionalist.

There is a marked difference in the present Hindu society because of an enhancement in education, urbanization, and constitutional laws that are en-cracking upon the inflexible traditions. (p83) People are severing their relationship with evil Hindu customs and rituals. It can be safely admitted that the reform movement in the Hindu religion is gathering momentum. “Consequent to Hinduism’s democratic framework, the management of self is what we call a way of life,” a mantra to be enchanted. (p.122)

His clarity of language carries the freshness and clearness that is immensely impressive, and easily understandable. Puri is a writer of uncommon brilliance and interpretive innovations, and he applied effectively appropriate terminology to strengthen his arguments.

This book appears to be his life’s work and carries a delightful blend of scholarly and analytical explanation. Further, it provides the general reader concisely and easily understood facts of Hinduism. It fulfills the need for an authentic exposition of Hinduism. Finally, I would like to conclude that Promod Puri’s works stand out before us to be complimented and appreciated.
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