IN MY OPINION
God’s the Answer
Our
Hindu concept of the devotee’s evolving search for Truth is the key to world
harmony
BY NITHIN SRIDHAR
THE BASIC PHILOSOPHY OF NEARLY every religion relies on
accepting the existence of God; that of atheism relies on rejecting such
existence. There have been lengthy debates regarding whether God exists, and if
so, what constitutes God. Is God one or many, God or god?
In
contrast, the Hindu religion includes many such belief systems. At one extreme,
Hindu monotheists claim one absolute God, separate from the world; at the other
extreme, Hindu polytheists accept a multiplicity of Gods, Goddesses and
demigods. There are also Hindu monists, who claim the presence of “Only God,”
denying any separation between world and God. Hinduism has always accommodated
all of these apparently divergent viewpoints as part of a coherent and
all-embracing philosophy of life. This inclusiveness is possible because there
is an inherent awareness in our religion that every person is ultimately on the
same path, seeking the same goal. In the words of Vivekananda, “Man is not
traveling from error to truth, but climbing up from truth to truth, from truth
that is lower to truth that is higher.” This simple truth finds its greatest
expression in our understanding of the Deity and our worship.
Our
concept of Deity is a unique contribution from Hinduism to the whole world, not
only in terms of theological and spiritual value but also in the promotion of
world harmony. In simple words, any person can connect with God in whatever way
he is inclined to. This worldview completely removes any basis for religious
intolerance.
The
power from the Deity is completely dependent upon the devotee’s sincerity and
individual worship. Any two people might approach the Deity in very different
ways. Some may feel the Deity to be Nirguna-Nirakara Brahman, formless and
absolute. For others, the Deity may be a manifestation of this formless God.
For some, the Deity is only one aspect of the Absolute, such as Vishnu, the
Preserver. Some may worship the forces of nature, such as Agni or Vayu, while
others worship the Atman.
A
Deity can be God, or one of the Gods—or both, or neither—depending upon what
the devotee seeks. The Deity-devotee relationship is an intimate connection
dependent on spiritual clarity and mental earnestness. The more love a devotee
has, the closer he is to the Deity and the clearer his understanding of the
universe. The devotee perceives the Deity according to his limited perspective
and inclinations and projects this limited perception on the limitless God.
Thus God projects back to the devotee a limited and relatable form. As a
devotee gets closer to the Deity, his mind becomes purer and his perception
less limited.
Sandhya
Vandana, Sun worship, illustrates this concept. At first glance it appears to
be a simple prayer to the Sun who gives warmth and light to Earth, a show of
gratitude towards nature. At a deeper level it can be understood as worship of
the entire cosmos, which at every moment is changing, evolving and dissolving.
Deeper still, it is a prayer to all of existence, the source and energy that
manifests the whole. Ultimately it is worship of the Inner Self, the essential
core, present within the smallest particle and within the greatest galaxy.
As a devotee proceeds from his
limited understanding of God into a direct experience of limitless Truth, he
gains insight into a God who is formless and yet who manifests in an infinite
number of forms. This insight into the nature of cosmic truth and its infinite
expressions is the very foundation of the all-embracing and tolerant way of
life that Hindu Dharma propounds.
(NITHIN SRIDHAR, 25, of Mysore, Karnataka, writes on society
and spirituality. )
ISSUES
The Chillum Question
Some of India’s sadhus have long smoked marijuana and
hashish. HINDUISM TODAY asks why.
THE LEGAL STATUS OF CANNABIS—marijuana and its related
products such as hashish—is evolving around the globe, with tough laws
softening in some places. While it remains illegal in most nations, its
restricted use is permitted in Italy, Germany, Russia, Spain, the Czech
Republic and the Netherlands. Recently it has been legalized in Colorado and
Washington and decriminalized in twelve other US states, ostensibly due to its
proven medical uses. In India it is technically illegal, yet one can find it
for sale at designated government-owned shops.
Western
documentarians who cover the Kumbh almost always include a scene of sadhus
smoking a chillum, a type of pipe, within the first few minutes. The recent National Geographic documentary on the
Kumbh (which we do not recommend, because of this and other anti-Hindu
stereotypes) managed it at the 60-second mark. In past Kumbh reports, HINDUISM TODAY has overlooked the
matter, not wanting to criticize a long-standing practice among a group living
austere lives, nor wanting to endorse what for the general population is
regarded as a real menace. At this festival we decided to ask the saints and
sadhus, chillum smokers and not, to explain.
What
is smoked in the conical clay pipes is a varied mixture of ganja (marijuana flower
and leaf), charas (a form of hashish
handmade in India from the cannabis plant, which grows wild in the Himalayas)
and tobacco. Smoking chillum is most common among the naga sadhus, those who go
about naked at the Kumbh even in the coldest weather.
Sri
Mahant Ganeshananda Saraswati of Taponidhi Shri Ananda Akhara, based in Nashik,
explains, “Our naga sadhus have chillum as part of their sadhana, to keep their
mind established in God and connect to the higher power. This is only one
aspect of their life; presentation of it by the media in a flashy manner is not
desirable.”
Sthanapati
Mahant Ghanashyam Giri points out, “On certain things our religion has no
clear-cut directions. The tradition of chillum-smoking is one of them. Though I
myself do not smoke chillum, I feel it may not be that bad. The purpose is to
increase one’s ability to focus and strengthen one’s energy for meditation and
penance. It is also supposed to reduce sexual desire. The purpose has never
been intoxication. It is OK—if you control it, rather than allowing the chillum
to control you.”
Digambar
Amar Bhati, also known as Tyagi Baba, of the Mahanirvani Akhara, echoes
Ghanashyam’s view: “The traditional experience is that these natural herbs are
helpful in concentration and meditation. These are not drugs, as such, but
natural herbs. However, if one becomes addicted, even these herbs can be
harmful to our health. I personally feel that the young sadhus should keep
themselves away from all kinds of drug addiction.”
Naga
Baba Mahant Sawan Puri of Awahan Akhara explains, “People should understand
that naga sadhus have chillum to connect to God and not as an addiction. This
is allowed for them; but drug consumption is not appropriate for a householder,
who can ruin his life through addiction.”
Our
reporting team did not observe any women sadhvis taking chillum in any of
several visits to their camps. Sri Mahant Aradhana Giri, a woman saint of the
Juna Akhara, shared her view. “I had a problem adjusting to the many swamis who
had chillum. I myself do not take any kind of drugs and have just one meal a
day. But chillum helps the young saints pass their entire youth by directing
their thoughts to higher consciousness.”
Sri
Mahant Divya Puri, head of the women’s wing of the Juna Akhara, said the
practice should end: “I do not think chillum is needed today, though it was needed
or permitted in the past. It is, however, very difficult to bring changes in
the many areas which need change.”
Mahant
Daya Shankar Puri of Juna Akhara finds it “unfortunate that in today’s time
neither the householders nor the sannyasins are abiding by the boundaries that
religion has set for them. Chillum is OK for sadhus but should not be taken up
by householders. I, too, have chillum. I can also certainly do without it. My
own Guruji, who is older than I by ten years, does not even touch it, nor will
anyone take it in his presence. For sadhus staying in seclusion, it keeps their
brains peaceful and in control. Those who smoke chillum also have to realize it
is a cause of lung disease. Everything, after all, has a limit.”
Of
those we interviewed, neither saints nor pilgrims condemned the long-standing
practice. All opined that the tradition among sadhus does not give license to
householders or youth to smoke chillum. A related practice among some sadhus of
cigarette smoking may actually have a more deleterious impact on the youth.
This habit is not only more addictive but meets with less discouragement from
society, not carrying the same stigma as the chillum.
Om Tat Sat
(My humble salutations to Sadguru Sri Sivaya Subramuniyaswami
ji, Satguru Bodhianatha Velayanswami ji, Hinduism
Today for the collection)
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