Tag Archives: On Hinduism

Quest for Enlightenment

  By Irina Gajjar | November 30, 2023 - 12:00 am |
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While Hinduism understands that God is beyond the grasp of human thought, it also acknowledges God’s tremendous power over our human minds and lives. As the quest for the enlightenment is the quest to become one with God, Hinduism strives to bring humankind to oneness with divinity.

Hindu philosophy gives great importance to the soul or spirit which it distinguishes from the mind as well as from the body. Hinduism equates the spirit with God. Chapter thirteen of the Bhagavad Gita explains that the spirit cannot be described, that it cannot act, that it is always pure and endless as the sun and the sky. God is considered the greatest spirit Thus, to Hindus, finding our soul is akin to finding infinity within us. It equates to achieving perfection which can only be attained by a highly evolved soul, a soul that over many lifetimes has superseded the limitations of humanness.

This excerpt is from On Hinduism, by Irina Gajjar. To purchase the book, visit our Amazon link.

The Saraswati River

  By Irina Gajjar | April 14, 2022 - 12:46 am |
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Early in the twenty-first century India witnessed an event that some viewed as miraculous: the resurgence of rivers in the desert. Hindu writings make many references to a river that flowed in a region that has been arid for millennia. The Rig Veda honors Saraswati as the River, the Mother, and the Goddess. At the time of the Mahabharata, it was already known that the Saraswati river had dried up in the desert. Gradually, Saraswati, the flowing woman who materialized from Brahma’s head, evolved into the goddess of knowledge, music, and the arts.

On January 26, 2001, an earthquake that measured 7.6 on the Richter scale wrought havoc in India. Its epicenter was in the State of Gujarat, but the quakes were felt as far as one thousand miles away. Immediately afterward, a number of rivers sprung forth. One of these rivers began to flow in the arid, salty, and barren thirty thousand square kilometer expanse known as the Rann of Kutch. It measured over one hundred kilometers in length and over eighty meters in width.

Some scientists concluded that the new rivers could be part of the once sacred Saraswati river network that had until then existed only in legends. Others believe that the Indus Valley Civilization—that had endured for one thousand five hundred years—was coming back.

The new rivers that were born from the earthquake may not flow above the ground forever. Their waters may not always remain sweet. Yet the resurrection of the rivers has given credence to legends that puzzled many for thousands of years.

This excerpt is from On Hinduism by Irina Gajjar. To purchase the book, visit our Amazon Link.

 

Perspectives of Believers and Atheists

  By Irina Gajjar | January 30, 2022 - 9:16 pm | ,
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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

 

 

 

A Moral War

  By Irina Gajjar | December 18, 2021 - 12:47 pm |
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Violence and destruction is not always harmful. Burning fields to improve their fertility is a good thing. It is different from starting a wildfire that will burn and destroy forests. The Gita speaks of a moral war, explaining that the soul cannot be killed and that the body does not matter at all. The Mahabharata and the Gita illustrate rather than explain what constitutes a moral war. Lord Krishna speaks on the “Battlefield of Sharma.”

The noble hero, Arjun, does not want to slay his enemy. He does not want a kingdom, or victory, or pleasures. He would rather his enemy kill him than kill them. Lord Krishna convinces Arjun to fight, leaving the outcome of the war in God’s hands:

Do not care if your fighting brings pleasure or pain,

Victory or defeat.

Just do your duty.

In this way you will be free.

(Gita 2:38)

These lines make it clear that Ahimsa, or nonviolence, is not strictly a pacificist doctrine. It may not even be a doctrine as much as awareness, a consciousness of what human beings need to do to maintain universal harmony and balance.

Read more from On Hinduism at www.irinagajjar.com. You can purchase the book at Amazon.com.

An Idea of God

  By Irina Gajjar | December 17, 2021 - 8:10 pm |
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Hindu philosophy is premised on the idea of God, not on a belief in God. Thus, the divine force, howsoever it may be perceived, or even if it is disregarded, is ever-present. Hinduism does not demand faith in God. Rather it provides links to the idea of God. Those interested can click on a link at any time.

What then describes Hindus if not faith in God, or acceptance of the tenets of Hinduism, or following the dictates of Hindu scriptures, or performing specific rituals? Responses often given to the question “Who is a Hindu?” include: followers of Hindu traditions, believers in Vedic philosophy, persons who follow dharma (a complex inclusive terms representing maintaining balance, staying on the path of truth, and fulfillment of duty), persons of righteousness, persons who will perform Hindu sacraments, persons who live a Hindu lifestyle, persons who uphold Hindu values, seekers of God, and persons who profess themselves to be Hindu.

The above replies are all correct, but none is definitive, given the wide diversity in individual beliefs. The last statement is probably the closest to the best answer. Nobody can judge the belief of a particular Hindu, but persons who believe themselves to be a Hindu know what they believe. Thus, a Hindu may be best described as someone who calls himself Hindu and who does not adhere to any other religion.

This excerpt is from On Hinduism, by Irina Gajjar. To learn more about the book, visit the website at www.irinaspage.com. You can purchase the book directly from Amazon by clicking this link.

The Divine Force

  By Irina Gajjar | December 4, 2021 - 4:43 am |
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Hindu philosophy is premised on the idea of God, not on a belief in God. Thus, the divine force, howsoever it may be perceived, or even if it is disregarded, is ever-present. Hinduism does not demand faith in God. Rather it provides links to the idea of God. Those interested can click on a link at any time.

What then describes Hindus if not faith in God, or acceptance of the tenets of Hinduism, or following the dictates of Hindu scriptures, or performing specific rituals? Responses often given to the question “Who is a Hindu?” include: followers of Hindu traditions, believers in Vedic philosophy, persons who follow dharma (a complex inclusive terms representing maintaining balance, staying on the path of truth, and fulfillment of duty), persons of righteousness, persons who will perform Hindu sacraments, persons who live a Hindu lifestyle, persons who uphold Hindu values, seekers of God, and persons who profess themselves to be Hindu.

The above replies are all correct, but none is definitive, given the wide diversity in individual beliefs. The last statement is probably the closest to the best answer. Nobody can judge the belief of a particular Hindu, but persons who believe themselves to be a Hindu know what they believe. Thus, a Hindu may be best described as someone who calls himself Hindu and who does not adhere to any other religion.

This excerpt is from On Hinduism, by Irina Gajjar. To learn more about the book, visit the website at www.irinaspage.com. You can purchase the book directly from Amazon by clicking this link.

Mankind’s Journey

  By Irina Gajjar | September 16, 2021 - 9:48 pm |
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Arjun’s journey from doubt to faith symbolizes mankind’s journey. The journey is premised on a belief in a principle greater than ourselves and on a belief that we can ultimately transcend our human limits. Meanwhile, as we travel on the road to enlightenment, we can improve our human condition. But the journey must begin with the idea or hope that the end will have meaning.

God is The Gita’s premise. Its message is that life’s purpose is to attain enlightenment and eternal bliss merging into God. This message is a familiar one. However, its new and concise formulation coalesced Hindu thought and its fresh expression has guided Hindu behavior into the twenty-first century. In the revelation that is the Gita, God delivers His word with beauty and simplicity. This scripture contains eighteen chapters and seven hundred verses upon which uncounted commentaries have been written and continue to be written.

In the course of responding to Arjun, God as Lord Krishna unclouds Arjun’s vision, opens his mind and touches his heart. He speaks of His own nature and power, of human nature and human duty, or worlds, knowledge, of what is knowable, of the universal and human cycles of birth, life, and death and He speaks truth. Questions related to these matters intersect and overlap and they give rise to further questions and answers. In the end, the Gita paints an integrated picture of our human role in the vast scheme of things that is beyond us but not beyond our wonder.

Read more from On Hinduism, by Irina Gajjar at www.irinaspage.com

Dharma

  By Irina Gajjar | April 9, 2021 - 3:03 pm |
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The idea of dharma is a central belief of Hinduism. Its meaning cannot be easily described or translated. Like karma, it is a fundamental concept.

The essence of Dharma is duty, but it is more. It is a universal principle as well as a personal principle. Hindu scripture says:

Dharma is truth.

It is said that

one who speaks truth

speaks dharma

and one who speaks dharma

speaks truth.

Bhridaranyaka Upanishad 1.4.14

Dharma embraces family life, social life, and spiritual life. It is the guideline known as Sanatana Dharma meaning Eternal Law or Eternal Order which actually defines Hinduism.

Read more on Dharma in On Hinduism by Irina Gajjar. You can purchase the book on Amazon.

The Five Layers of Being

  By Irina Gajjar | January 26, 2021 - 3:20 am |
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In Hindu philosophy, goodness, truth, and God are one. God is absolute goodness and eternal truth. The Absolute Soul that is God illuminates the soul of all beings. However, human goodness is a material human trait. The human traits of goodness and evil both pertain to the body, not to the spirit. In Hindu though, the mind is part of the body. It is the energy that powers our intellect, our judgment, and our ego, but it is temporal and it is shed when the soul is released from the bondage of repeated reincarnations. The body and mind are matter whereas the soul is spirit. A particular life comes into being when the spirit and the body join together and it ends when the soul and the body separate at death.

When it embodies, the soul, the kernel that is our innermost divine spirit, is covered by four layers of being. The soul itself is counted as a fifth layer, though it is pure essence and is devoid of matter. It is the unchanging soul named God. The five layers of being are called kosas. The four layers surrounding the soul can be understood to be sheaths, shells, or husks, or vessels. The kosas increase in density as they move outward, further away from the spirit. The layers closest to our soul make up our ethereal astral body whereas the outermost layer is heavy with matter.

The fourth sheath, nearest to the soul, is knowledge. It is the highest level of understanding and sensitivity that is closest to God. The third sheath is the mind. It is intellect and it contains our memory, causes dreams, and processes the information that we have taken in through our minds and senses. It also manages the collective information we may call human instinct or intuition. This collective information belongs to all mankind. The second sheath is vitality. It is the vital force that moves the body and makes it work. This is the subtle body that controls our senses and actions as well as internal bodily functions like the pumping of the heart. The fourth outermost sheath is the dense physical body itself.

The living body has three attributes or properties called gunas. These attributes are our tendencies or natures. Ranking from highest to lowest, the three gunas are sattva, rajas, and tamas. Sattva is the tendency of the highest and purest of beings. It is true and good. Rajas is the tendency of dynamic beings filled with energetic or frenetic passion. It is not good, but not evil. Tamas is the tendency of ignorant and inert beings. It is bad. People are a mixture of these three traits but our nature depends of which trait is strongest:

 

When Sattva is strongest we are wise.

When Rajas is strongest, we are greedy

and we cannot keep calm or still.

When Tamas is strongest,

we are lazy foolish, and covered by darkness.

(Gita 14:11, 12, 13)

 

This excerpt is from On Hinduism, by Irina Gajjar.

Sinfulness vs. Goodness

  By Irina Gajjar | November 29, 2020 - 4:09 pm |
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In the view of Hinduism, sinfulness and goodness are mixed in our characters. Our natures contain different proportions of these qualities or tendencies and we should strive to behave in a manner that develops good tendencies and wipes out bad ones. While our deeds reflect our nature, they also impact it. For example, being truthful and worshipping God with a loving heart are signs of persons who are good and doing these things leads to goodness. Conversely, being dishonest or pretending to worship God with a hate-filled heart are signs of a person who is evil and doing these things leads to evil.

In chapter sixteen of Bhagavad Gita which discusses goodness and evil, Lord Krishna sums up the tendencies and behaviors that constitute goodness:

The Lord said:

Goodness is many things.

Goodness is being brave and pure

And thinking of your soul.

Your soul is God inside you.

Goodness is helping others.

It is self-control and worshipping God

And having pujas

And studying the Vedas and other holy books.

It is calling out God’s names and glories and suffering for your beliefs.

Goodness is being straight and strong

In body and mind.

Peacefulness, truthfulness, and kindness are good.

 

This excerpt is from On Hinduism, by Irina Gajjar. To purchase the book, visit our Amazon Link.