Mythology

 

Hindu mythology is rich in color and drama. It is described as smriti in contrast with sacred texts that are considered shruti.  While the Vedas and the Gita are shruti or words heard from God, myths and legends are smriti or recollections. Smriti consists of stories about gods, demons, strange creatures, and about great heroes who combat evildoers.

The grand epics, The Mahabharata authored by Vyasa and The Ramayana authored by Valmiki are the crown jewels of Hindu tales. These stories have galvanized audiences over centuries. The tales were told by traveling storytellers, repeated from generation to generation, and were made into television series that were watched throughout India on Sunday mornings for years. The Gita is inserted into the Mahabharata at the onset of the Great Mahabharata War. It is preached by Lord Krishna to Arjun who feels despondent because he believes that killing is a sin. Krishna explains to Arjun that he must fulfill his destiny by carrying out actions that were set into motion by events beyond his control and convinces him that it is his duty to fight for his honor.

Stories relating to the ten avatars of Lord Vishnu, the Preserver, are among the most intriguing of Hindu myths. The order of Lord Vishnu’s incarnations parallels the sequence of Darwin’s theory of evolution. Vishnu first appears a as fish, then as a tortoise or reptile, then as a boar, and then as a man-lion symbolizing the emergency of humans from the animal kingdom. His further appearances occur in the stone age, the iron age, and then in a society ruled by kings. His last two appearances are as Lord Krishna and as Lord Buddha. However, Krishna is predicted to descend to earth again in his tenth and final incarnation as Kalki, the phenomenal savior who will amaze the world and deliver it from evil and darkness.

Curious events occurred in India that bring her legends to modern day life. Perhaps the most striking happened when throughout the world statues of Ganpati, the beloved god with the elephant head, began drinking offerings of milk. Early on September 21, 1995, a teaspoon of milk symbolically placed at Ganpati’s trunk disappeared. The news spread and by mid morning reports of milk drinking statues abounded. The World Hindu Council declared this happening to be a miracle. It lasted for several days and then it stopped as abruptly as it had started.

Then on January 26, 2001, an earthquake measuring 7.6 on the Richter shook Gujarat and surrounding regions in India. The quake brought about the surfacing of the Saraswati River in the dry desert known as Raan of Kutch. This river is honored in Hindu scripture as the mother and the goddess of knowledge, music, and the arts.

So, we have seen the past coming to life and bringing both questions and answers into the panorama of Hindu philosophy and belief.

See Chapter 5, Myths and Legends in On Hinduism by Irina Gajjar

Yoga: Paths to God

 

The word Yoga embraces a big idea. In Sanskrit, it means union and its import is broad. In English translation, Yoga is generally defined as a spiritual or ascetic discipline that uses techniques of body and breath control. The purpose of Yoga is liberation and the joining of the spirit to God. God is described by Merriam Webster as “the supreme spirit” or “the universal soul.”  In my book On Hinduism, I defined yoga as “A term that means a discipline used to refer to specific paths leading to enlightenment; also, one of the six Darshanas, or schools of philosophy.”

A Yogi is a person who practices Yoga. The Gita praises Yogis as follows:

The Yogi whose mind is concentrating on

God

does not shake.

He is steady

like a candle in a room where there is no wind.

The Yogi’s mind does not move away from

truth.

To become a Yogi

you have to practice being calm.

You have to practice not fidgeting

and concentrating on God.

And the Yogi who is perfectly calm

is pure and free of sin.

He is one with God

and perfectly happy.

(Gita 6:21,22,23,24,25,26,27)

 

Yoga is divided into various types. The Yogi described above is engaged in Raja Yoga, or Yoga of the mind. Other forms of Yoga which also promote balance that leads to enhanced consciousness include Hatha Yoga or Yoga of the body, Mantra Yoga or Yoga of chanting, and Vinyasa Yoga which coordinates breathing with movement.

Additionally, Yoga is the name of one of the six orthodox schools of Hindu Philosophy known as Darshanas (world views). These schools -Samkhya, Yoga, Nyaya, Vaisheshika, Purva Mimasa, and Uttar Mimasa now known as Vedanta- are the foundation of Hindu thought. They all engage in analysis and interpretation of the Vedas, sacred Hindu texts. These schools consider the existence and nature of God or the Universal Soul and grapple with the issue of whether the Universal Soul is distinguishable from the human soul.

The Yoga Darshana was founded by the famous grammarian Patanjali. It is associated with meditation and it considers life’s goal to be liberation. Liberation consists of freedom from life’s cycle of birth and death through unification with God, the ultimate reality.

Swami Vivekananda, the founder of the Vedanta Society, introduced Hindu philosophy to the United States in 1893 when he presented his lecture “Sisters and Brothers of America” to the Parliament of World Religions in Chicago. Since then, Yoga and other Hindu beliefs and practices have become increasingly understood and incorporated into American and Western life.

See On Hinduism and The Gita, A New Translation of Hindu Sacred Scripture, by Irene N. Gajjar.

 

 

Perspectives of Believers and Atheists

Thoughtful believers and atheists have more in common than meets the eye. While their views are opposite, they ponder the same mysteries and after evaluating the limited information at humanity’s disposal, they come to different conclusions. Since they cannot prove or disprove their assumptions, both believers and disbelievers live their lives according to different hypotheses. However, the process of considering questions like their origins and matters like creation, virtue, happiness, unhappiness, and destiny is generally an elevating one. Thus, these two groups of people think similar thoughts.

While believers have faith in God, they do not necessarily agree upon the details that describe God and the soul. On the other hand, while atheists purportedly do not believe in God, they often are able to describe the God whose existence they deny. Their non-God is the source of strife among peoples and of hypocrisy among worshippers. Atheists do not fear burning in hell, but they care as much as believers about doing good and being good.

In an introduction to my book, On Hinduism, Ravi Heugle writes a commentary entitled A Skeptic’s Perspective. Along with many scientists, Ravi questions the existence of God who is not only everything but is beyond everything and hence belongs to the supernatural world. Instead, Ravi believes in the reality of perception and experience that is measurable in the physical world. He acknowledges that the supernatural cannot be denied, but considers the soul, another matter entirely. He writes:

 

The soul will render itself superfluous to any consistent

description of a life form. In describing a watch, if we

understand all the mechanisms and principles of operation,

no additional concept or idea is necessary to explain its

purpose, function, or state.

I find it strange that those who take the reality of the mind as a given do not accept the reality of the soul. I see these two parts of us as linked aspects of our being. Our mind processes thoughts whereas our soul processes consciousness. Most believers think that the soul is a spark of God. Skeptics and atheists dispute this view. Yet no one can explain the nature of divinity. Some claim to know the essence of God whereas others doubt the truth of this knowledge.

Regardless, we pursue our own paths. If believers and atheists respect one another and view one another with kindness, we will be equally uplifted.

See A Skeptic’s Perspective in On Hinduism, by Irina Gajjar

 

 

 

Handshakes, Namaste or Elbow Bumps

 

 

 

Handshakes and the gesture accompanying the greeting Namaste have been around for centuries. The earliest discovered depiction of shaking hands is probably an Assyrian relief of King Shalmaneser from the ninth century B.C.E. It is said that the custom of shaking hands began as a way of confirming the absence of weapons and it is perhaps the most used formal way that people recognize one another. Besides handshaking, people in different societies bow, nod, pat one another on the back, and kiss cheeks.

In Indian and associated cultures, the prevailing greeting is the joining of palms next to the heart accompanied by the Sanskrit word Namaste which translates as “I bow to you.” However, the meaning of Namaste is deeper. It recognizes a divinity in the person to whom the greeting is extended. The Sanskrit language is at least 5000 years old so this greeting has existed for ages.

The gesture used with Namaste is similar to the gesture used in prayer. It has been adopted by performers in greeting and thanking their audiences. It is a natural showing of reverence and warmth to persons we are acknowledging.

On the other hand, elbow bumps devised as a sanitary covid-proof greeting are strange. They will not survive. I personally have resisted shaking hands, struggling not to offend those who extend their palms. Like the TV personality Mr. Monk, I have used wipes after people shook my hand.

Notwithstanding my reluctance to shake hands, I find performing contorted and absurd elbow bumps awkward and not to my liking. Isn’t joining palms in the spirit of Namaste much better? It is uplifting and moving. Perhaps it will supersede a gesture originally intended to prove we will not attack those to whom we are saying hello or goodbye.

Happy New Year 2022

 

As the world bids farewell to what most of us agree was a difficult year, many of us are struggling to become or remain optimistic about ourselves, our loved ones, our nations, and our species.

Perhaps the most disheartening commentary I have heard is that humankind is inferior to other species, in particular those that live in our oceans. These creatures communicate, care for their own with an understanding of medicines, treat one another with compassion, and do not damage their environment.

Hopefully, human behavior will not bode badly for our existence. In the larger scheme of things, we can have hope for our future and the future of our planet. After all, the earth is estimated to be about 4.5 billion years old and humans have been around for about three hundred thousand years.

Perhaps the James Webb telescope launched on December 24th is the brightest event of 2021. It is expected to answer momentous questions about the universe or multiverses and may even guide us into finding habitats away from mother earth. The knowledge it gives may make us kinder if we come to believe that kindness will enhance our chances of surviving and thriving.

Is Hinduism a Monotheistic Religion?

 

We find the answer to this question by understanding how Hindus perceive God. God in Hindu scripture and in mythology takes on many forms. Yet, Hinduism understands that all of these forms are aspects of the single unfathomable power that has created, preserved, and destroyed worlds at its will. Thus, Hindus have no doubt that God is One.

It is difficult for outsiders looking into Hindu belief to wrap their heads around the pantheon of God’s appearances, God’s incarnations, and lower gods who are worshipped but are not God. In the Bhagavad Gita, the Lord says:

 

“Look! I am in hundreds of thousands

of different forms and colors and shapes.

Arjun, see in my body the whole world

and anything else you want to see.”

(Gita 11:5,7)

This verse invites each of us to envision God in any way we choose. The Hindu perception is that the Lord is an infinite force like a flame that emits countless sparks. He or She or It materializes as any aspect of the world, or worlds, or of the universe, or multiverses. God is beyond dimensions we know of and dimensions we have not yet understood. The Lord is not only real, but is the only reality.

The Hindu understanding of God gives rise to a distinctive worldview. For example, while Western philosophy views reality as that which can be measured and quantified, Hindu philosophy views scientific reality as illusory because it is transitory. Hinduism views true reality as that which is eternal and timeless, which transcends our understanding and which is willed in and out of existence by God who is present even in nothingness.

While Hinduism is analytically complex, it is practically simple. It is rich, colorful, and flexible. If we by-pass analysis, we can describe Hindu belief as to the overall sense that order and chaos in life exist under the auspices of a singular higher force. Through our behavior over multiple lifetimes, we can achieve enlightenment or oneness with this force called God. In the Bhagavad Gita, Lord Krishna repeatedly assures us that if we believe in Him, He will love us in return and we will merge into Him.

See On Hinduism, by Irina Gajjar, Chapter 2, Monotheism.

What Do Hindus Believe?

 

Hindus hold specific beliefs that are clear but hard to define. It is even harder to pinpoint who is or isn’t a Hindu. In my view, any person who identifies as a Hindu, who subscribes to the general beliefs Hindus hold, and who does not belong to another religion is a de facto Hindu. Others may use other criteria if they seek to pinpoint who is or is not a true Hindu.

It is hard for those who have not experienced Hinduism to understand its powerful tenets because they are subject to interpretation and evolution. For example, Hinduism is premised on a belief in God, but it does not mandate this belief. Thus, an atheist can be a Hindu. Moreover, the idea of God is somewhat fluid, given varying notions of what the supreme spirit is or is not, the Lord’s avatars or incarnations, and the presence of a pantheon of lesser gods.

The essence of Hindu belief derives from its goal, to attain oneness with God and liberation from the cycle of birth and death. This attainment is viewed as nirvana, the state of ultimate bliss. Ways to reach such oneness are described in scripture.  Mythology also contains tips on becoming good enough to achieve nirvana. Goodness attaches to the soul which is a spark of God’s divinity and power.

Like the existence of God, the reality of karma and reincarnation is taken for granted by Hindus. These beliefs comprise a fundamental world view which is considered the truest and most sensible explanation for how life, death, and the universe work. The Hindu worldview is not a subject of debate but rather is a starting point for debates on derivative themes such as how best to accrue good karma or how God and karma interact.

Hindus tend to disengage both from defending the validity of their faith and from trying to persuade others of its merit. Their understanding negates arguments like reincarnation cannot exist because the earth cannot accommodate so many people and their remains. They do not feel a need to explain that Hinduism acknowledges the many planes of our universe which transcend the limits of time and space.

Hindu belief encourages philosophy, mythology, and rituals to flourish. It accepts science. It embraces differences in individual perspectives. It produces a rich medley of customs and traditions. It provides harmony in the face of the unknowns that confine human understanding. It gives balance throughout the trials and tribulations that we all endure and it gives enhanced meaning to our journey through life.

Please see Chapter 1 of On Hinduism by Irina Gajjar for further discussion of this topic. We welcome your views and thoughts.

Death or Transition?

Recently I lost a loved one. His death left me empty and wordless. I was deeply upset when everyone started making references to his passing or his transition. I was angry when at his funeral as people passed his lifeless body and threw flowers at his feet as if those acts had meaning. My love was no longer here. He was not with me or with anyone. He was dead, gone, vanished. How could anyone pay homage to the shell that used to hold his life and his spirit?

But then I realized that he is with us. He is present in memory and in the effect of his words, deeds, smiles, and love. Even if to me, his physical absence means death, his soul has indeed moved to another plane. Thus, it is fair to say that his being transitioned or passed to a place unknown where it will endure.

At first, I thought it was ridiculous to pray for a soul to rest in peace. I believed and still think that souls are beyond our prayers. I think our prayers cannot change a soul’s destiny once it has left the body. But, I also understand that we don’t know what a soul’s or spirit’s journey entails or in what time frame it travels, or how our thoughts and wishes may reach or affect it. Since we know nothing, it is possible that our prayers do have meaning. In any case, they may serve to calm us and they certainly show the living that we loved and honored the person who died.

 

The Shaivites

Hindu homes often contain an altar which is generally dedicated to the deity worshipped by the family, most usually Lord Krishna, Shiva, or one of the many manifestations of the female God force that has various names, like Durga Lakshmi, or Devi. Shrines and temples dedicated to particular deities may also become regular pilgrimage destinations for devotees. Yet other mainstream Hindus exercise their religion within the frameworks like eclecticism, atheism, or secularism without leaving Hinduism’s embrace.

Shaivites worship Lord Shiva above other aspects of God. Shiva, the awesome and frightening aspect of God, represents destruction, the force that leads to regeneration. Shiva’s energy is also Shakti, the force which is inseparable from female creativity. Shiva Shakti is often perceived as one impersonal, genderless power. Shaivism is monistic or Advaita meaning that matter and consciousness are viewed as one in God.

Shiva is probably the earliest manifestation of God that existed in Hinduism. Lord Shiva has been identified with the Rigvedic God of wind and storm who was described as benevolent and kind. The Sanskrit meaning of Shiva is “auspicious.” Shiva is thought to have also been worshipped in the Indus Valley Civilization which flourished before the predominance of Aryan culture in India.

Tune in next week to learn about the Vaishnavites in another excerpt from On Hinduism from Irina Gajjar. To purchase the book, visit our Amazon link.

Hate vs. Love

 

Just considering the world, people, and history, it seems that momentum is greater when it comes to hate and anger than when it comes to love and goodwill. Going high in response to going low does not appear to produce as much energy as retaliating.

Most religions do not acknowledge or deal with this concern. They suggest detachment, leaving matters to the Lord, or succumbing. Meanwhile, problems and anger fester and grow with destructive outcomes.

Meditations seeking to promote peace and faith in a higher power are occasionally organized by institutions associated with religion, sometimes on very large scales. But no meditations or prayers or thoughts are promoted to overcome negativity arising from fear and fury. No prayers or discussions are held to consider defeating the evil that provokes anger.

Some answers lurk in the notion that anger and hatred are individual emotions whereas ideals like world peace and harmony are beyond our control, but in my view this suggestion is insufficient. So is the idea that evil depends on our viewpoint. We know it when we see and feel it.

I would love to hear your thoughts on how best to amplify our response to evil.