Hindu Vedic Philosophy (Sanatana Dharma, Morals, Rituals and Articles)

HINDUISM
Through Questions & Answers

by Swami Harshananda
The ancient Persians in whose language the letter 'sa' got metamorphosed into 'ha', used to  call this land of the river Sindhu (Indus) as Hindusthan or Hindudesh, the people as Hindus and their religion as Hind  Dharma. When looked at from this angle, all  religions of Indian origin whether it is Jainism, Buddhism or Sikhism become different facets of Hinduism.

However, it is the religion dependent on the Vedas and practised by the Aryan race that has  been generally included under  the  .definition of Hinduism. Hindu  tradition, more appropriately, calls it as 'Sanatana Dharma', a religion which is very ancient and comprises eternal values (Sanatana ancient and eternal). 
The word dharma connotes that which supports the universe  (dhr to support) and means God Him self  in the ultimate analysis. Any path of spiritual discipline which leads to God experience, can also be designated as a Dharma though in a secondary sense. From the most ancient times right up to the modern days, the various paths of spiritual discipline prescribed in Hinduism, when followed seriously and sincerely, have been leading to God experience. They can certainly do so in future also. Hence the name Sanatana Dharma is very apt.
Its uniqueness lies in its being based on the super conscious experiences and spiritual realizations of a galaxy of saints, sages and seers, each of whom could claim prophet hood.
Built on such a firm foundation of spiritual experiences which are verifiable, the Hindu religious tradition has been flowing continuously like the river Ganga for several millennia. That is why it has been designated as Sanatana dharma. 
Pleased by these rites, these deities grant us rain, food, health, wealth and progeny, and protect us from evil. Thus, when human beings and the deities appease and please on  another,  the whole world feels satisfied. This is the basic idea behind the system of Vedic sacrifices.

Lighting the fire according to the directions given in the holy books, inviting the deities into that fire through appropriate Mantras or chants and offering oblations to them for the fulfillment of one's desires this is the essence of the prescribed process of such sacrifices. 
It should be noted here that these deities who rule over  certain aspects of the powers of nature, are like the  officers of the government, who exercise their powers delegated to them by the Head of the State. Once their merit gets exhausted, they have got to vacate their positions and try for Moksha or liberation.

Next, we take up the case of Brahma, Vishnu and Siva. They are not three independent and separate deities, but three different aspects of the same Supreme God, while engaged in the processes of creation, sustenance and destruction of the universe, in that order. It is similar to the role played by the same person as the father at home, as the boss in the office and as a customer in a shop.
As regards the superstitions, the less said, the better. It is a well known fact of European history that hapless old women were branded as witches and burnt.  Even today, the number 13 is believed by many in the West to bring bad luck. If by chance a shirt is worn inside out, they consider it as a bad omen that indicates failure in endeavours.
The killing of the chameleons by the Muslims can also be cited as another example. Actually many Hindu practices ridiculed as superstitions have deeper philosophical and psychological truths behind them than meets the eye. Even granting that superstitions do exist, they are all harmless. Lastly, the blind faith of the modem man in science and technology as if they are omnipotent, forgetting that they have miserably failed to give him peace of mind, is the greatest  superstition of all! 
The essential parts of a temple are: the Garbhagriha housing the icon of the deity, the Shukanasi and Antarala which are the adjoining passages, the Navaranga or Mantapa which serves as a multipurpose hall for religio cultural activities, the Dhvajastambha or flag post and the Balipitha or the pedestal for offerings. Bigger temples have smaller shrines for the minor deities associated with the chief deity. high walls surrounding the whole campus, places reserved for performing sacrificial rites and cooking, for housing the deity (taken in procession), sheds for the temple car, wells and tanks, as also gardens. 
The structure of a temple is highly symbolical. Primarily it indicates God as the Cosmic Person. The Garbhagriha or sanctum sanctorum is His head, the Gopura (tower at the main entrance) is His feet, the Shukanasi His nose, the Antarala His neck, the Prakaras (the surrounding high walls) His hands  and so on. Alternatively it represents the body of man, with God residing in his heart. The temple may also represent the whole creation.  
In temples consecrated according to scriptural rites, the images are considered to be alive. Hence, formal worship is a must. This worship ranges from one to nine times per day, depending on the extent and resources of the temple.  On special festival days, celebrations are conducted. lie biggest of such celebrations is termed Brahmotsava (brahma=big). The Rathotsava or temple car festival is also held  during this period. The temple car is a moving symbol of the temple. 
Those who want to visit the temple are expected to enter it physically clean and with the proper mood of faith and devotion. Walking silently straight to the sanctorum, and after offering, they should come out and then circumambulate the shrine. Formal obeisance should be done from a place outside the flag post.  Then, they should visit the minor shrines and spend some time in meditation, sitting in a secluded spot on the north eastern side of the temple. it is incumbent on the  visiting devotees to .maintain the purity and sanctity of the temple. 
The several steps involved in such worship may be briefly stated as follows:
Avahana (invoking the presence of God in the image or symbol), Asana (offering a seat), Padya and Arghya (giving water for washing feet and hands), Snana or Abhisheka (ceremonial bath), Vastra (offering Clothes), Candana (smearing sandal paste and other unguents), Pushpa (offering of flowers and  garlands), Dhupa (burning incense),Dipa (waving of light), Naivedya (food offering), and finally Visarjana (bidding goodbye). 
In the temples, the Abhisheka (bathing) of the image and its decoration are done more elaborately.  If worship is performed with faith and devotion, it generates peace and joy in our minds. It is to be stated here that , according to the Agamas, God manifests Himself in a subtle form in the image or symbol duly consecrated and accepts the worship thus offered. 
Again, according to the science of the Mantras, the various Mantras used in the rites have a special potency. When they are pronounced and intoned properly, they exert a salutary effect on the minds of those who hear them. Hence, if translations or versions in the spoken language are used, they will just be translations only and do not act as Mantras. 
It would, perhaps, be helpful if a general description of the rites and the meaning of the mantras are given first in the spoken language, followed by the rituals in the traditional manner. The rites would then become more intelligible to the votaries. 
It should not be forgotten here that even in other religions, the religious rites and ceremonies are being conducted in the language of the original scriptures. 
The reason is simple: If the non Hindus visit our temples with the same faith they show while visiting the places of worship of their own religions, feeling that these temples are also holy, there should be no objection to their being admitted.
However, if they come without being endowed with such faith, just out of curiosity or for fun, or even to find fault, then, they would not be benefited in the least by such visits. On the other hand, it could hurt the religious feelings and sentiments of the Hindus visiting the temples. Frankly speaking, let us learn first to admit all sections of Hindus, without any distinction, into temples and see that such visits take place in a more organized and solemn way.
We can consider the admission of others later on. This is certainly not a matter of great concern for the present. 
On such days one is expected to devote more time for prayer and spiritual pursuits than on other days. Partaking of a feast on such days is actually symbolic of the spiritual feast we are expected to reap. So, observing festivals and sacred days through feasts only, forgetting the spirit behind them, is only a mockery of religion. This is how a holy day is often reduced to a holiday!  These festivals could be the birthdays of our great spiritual and religious leaders like Ramanavami or important milestones in the history of our religion and culture (like Gitajayanti). They could also  be occasions of thanks giving to Mother Nature (like Makara Sankranti).
Then there are other festivals like Dipavali or Durgotsava which have mythological origins. Good days in one's own life (like a birthday) might also be occasions of such rejoicing. However, on all such days, one is expected to  observe fasting, self control, worship of the family deity, honouring the elders and, taking their blessings. Partaking of the feast along with relatives and friends, visiting their homes and  exchanging presents, which are the usual things that happen on such days, may follow, but not substitute, austerity and self discipline.
During the Dusserah season, Ramlila and Durgapuja are celebrated in North India with great eclat. So does South India celebrate Ganesha Chaturthi. Holi is a common festival observed in all parts of the country. However, it is highly regrettable that, of late, in these festivals, the religious and spiritual favour has declined steeply, giving rise to indecent and violent activities. It is high time that our society wakes up to these aberrations, takes. effective steps to eradicate them and restores our festivals to their pristine and solemn glory. 
As regards the rules to be observed in undertaking pilgrimages, they can be summarized as follows: fixing up an auspicious date for departure; fasting and self control on the previous day; shaving, bath,  worship of Ganesha and the nine planets as also the family deity; religious resolve; performing worship and giving gifts at the pilgrim centres according to the local custom; and after returning, worship of the deities mentioned earlier.  
It is incumbent on the part of the pilgrims rather to think of God than paying any attention to the irregularities or corruptions obtaining in the place. Though it is necessary to bring such things to the notice of the competent  authorities', the chief objective of pilgrimage should not be sacrificed in the process.  It is interesting to note here that the Hindu scriptures have provided for a method by which those who are unable to undertake a pilgrimage by themselves, can get its merit  through a substitute. Such a person who acts as a substitute is expected to give the ritual bath to an image made of kusha grass and  treat it as the original person  making the pilgrimage. 
A commission of experts in this field should study this problem in depth and prescribe proper remedies. However, an attempt may be made here to suggest some remedies at least: 

1. These professions should not be hereditary. 
2. Those interested and inclined towards it should be given a thorough training spread over twelve years. During the period of training, the students should be provided with free board and lodging as also attractive scholarships. 
3. Only those who have successfully completed such training, should be appointed as priests and Pandas. It is equally necessary that they be well paid, the salary being at least equal to that of a lecturer in a college. 
4. They should discharge their duties on rotation basis. 
5. They must have a say in the administration of the temples and pilgrim centres. 
6. Our society should learn to look upon them with greater regard and reverence. 

Though in His essential nature, God is the Unmanifest Power, beyond the domain of speech and thought, He can incarnate Himself in a human body. In this regard, the only  difference between Him and us in this: We are born, forced by our Karma (Past actions) and controlled by His Maya. That is why we suffer so much. He is born out of His will and pleasure, keeping Maya under His control. There is as much difference between Him and us as between the thief surrounded by the policemen who have taken him as a prisoner and the President of the republic who is also surrounded by policemen, but to serve him at his beck and call! 
Such incarnations can appear in any country and at any time. the only criterion being the decline of Dharma and phenomenal rise of Adharma. Hence there are no limits to the number of incarnations or to places where the incarnations appear. 
This mind or intellect, which itself is a product of Maya, can never succeed in resolving this mystery. However, the scriptures assure us that if we discipline ourselves  according to their directions under a competent Guru (spiritual teacher), we can transcend this Maya and obtain Moksha (liberation) through the knowledge of the Atman. 
After being well established in Dharma, one can take to the married state. In the second stage (youth), wherein one is permitted to enjoy Artha and Kama within the limits prescribed by Dharma, variegated experiences in life will gradually induce vairagya or a spirit of renunciation in the mind . Then in the final stage (middle age and old age) one should strive for attaining Moksha. 
From this delineation of the Hindu values of life, one thing becomes very clear: Hinduism has not at all neglected life in this world, life here and now. It has gone farther than this by giving us Ayurveda (the science of health and longevity) since the maintenance of our bodies is of primary importance in attaining these goals of life. 
It is Atmajnana (knowledge or direct experience of the Atman) that gives Moksha. According to the Vedanta, an aspirant after Moksha should cultivate viveka (discrimination), vairagya (dispassion) and virtues like self control and forbearance. Then he should approach a competent Guru (spiritual teacher), listen to him explaining the message of the scriptures, and reflect and meditate on that message, which will ultimately give him the experience of the Atman.