Hinduism - Basics & FAQ
Preface:
Collection of FAQs to understand basics of Hinduism - a collection of facts as shared by my friend, Shri Sai, a vivid forum contributor in Tamil 'Thuglak' magazine. Entire collection here and the following pages in several parts, due to volume of information, are fully attributed to Shri Sai. His various sources are attributed 'then and there' where relevant. Have a pleasant reading-cum-learning, readers!!
- Singai Sivas
**********************************************************************************
8. What determines whether an act is a Merit (Punya) or a Sin (Papa)?
There are different types of karmas, or actions:
a. Nitya Karmas (Daily duties)
b. Naimittika Karmas (Special duties)
c. Kamya Karmas (desire-born actions)
d. Nishiddha Karmas (wrongful actions)
e. Prayaschitta Karmas (actions of penance to improve oneself)
Karmas are performed through three instruments:
a. Manas (mind)
b. Vak (speech)
c. Kaya (body)
The results of karmas can be seen in these three categories:
a. Punya Karmas (meretorious, or dharmik, actions, leading to good results)
b. Papa Karmas (wrong, or adharmik, actions, leading to bad results)
c. Mishra Karmas (actions having mixed results)
Karmas by Mind (thoughts) - Noble thoughts about bhakti(devotion), vairagya (dispassion), charity, spiritual evolution, etc. are mental 'Punya Karmas'. Lustful thoughts pertaining to sense enjoyments, harming others, and disrespect for the scriptures, traditions, and dharma are mental 'Papa Karmas'. An admixture of both types is known as 'Mishra Karma'. In simple terms, Swami Chinmayananda explains 'Punya Karmas' as "Self-Congratulatory acts" and 'Papa Karmas' as "Self-insulting acts".
Karmas by Speech (words) - Regularly reciting or reading the scriptures, chanting mantras and hymns, singing devotional songs, speaking truthful and noble words, offering others words of love and compassion, etc. are 'Punya Karmas' performed by speech.
Words of disrespect for the scriptures, verbal abuse of the Lord and Mahatmas, engaging in lies or cruel, offensive, and unsympathetic talk, etc. are 'Papa' karmas of speech.
Karmas by body (actions) - Bathing in holy waters, prostrating to your guru, the Lord, and saintly persons, performing worship (pujas), seeking the presence of holy beings, submitting to tapas (sacrifice and discipline), etc. are 'Punya Karmas' of the body.
Immoral acts, causing injury to others, indulging in cruelty, associating with cruel persons, etc. are 'Papa Karmas' of the body.
Troubling others while doing a good deed, misappropriation of another's wealth or property in the process of doing good work (e.g., building temples, giving charity), not giving proper remuneration for services rendered, etc., are all 'Mishra Karmas' of the body.
Veda Vyasa has said. 'Paropakara Punyaya Papaya Parapidanam', "Doing good to others at any of these three levels of body, speech, and mind is 'Punya'. Injuring others at any of these levels is 'Papa'". 'Punya' is that which helps us to evolve and 'Papa' is that by which we devolve or by which our progress stagnates. For further study, see 'The Holy Geeta' by Swami Chinmayananda.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
-------------------------------------------------------------------------------------------------------------------
9. What is the Hindu concept of heaven and hell?
The Hindu concept of heaven and hell can be understood at different levels: Physical and mental. Beyond these two levels, which are relative, is the absolute standpoint.
1. At the physical level - The 'Puranas' expound on 14 different dimensions in God's creation, where heaven and hell exist as separate planes of existence. The realms of heaven and hell are described in detail in the scriptures and are planes where 'Jivas' (individuals) exist in their subtle bodies.
Heaven (svarga) is a plane where departed 'Jivas' go to reap the fruits of their virtuous deeds and remain their until their merits are exhausted. In heaven, one knows no hunger, thirst, or disease, for there is no physical body. The enjoyments in heaven are more intense, subtle, and refined, but they still cannot give everlasting peace and bliss. The period for which the 'Jiva' stays in heaven depends upon the degree of his past meretorious deeds on Earth.
The 'Puranas' speak of hell (naraka) as a plane where evildoers suffer for a period, in accordance with the fruits of their actions. It is presided over by Lord Yama, or the lord of death. The punishment meted out in hell is reformatory and educative, and is not remembered by the 'Jiva' upon rebirth.
Hindus do not believe in a permanent state of heaven and hell; they are both transitory. An individual goes to heaven or hell depending on the past actions and, after exhausting his merits and demerits, comes back to Earth to strive for Moksha, or liberation from the cycle of life and death. The planes of heaven and hell are thus intermediate stages in the individual's progress toward final liberation. For further study, see Shrimad Bhagavatam.
2. At the mental level - From a subtler standpoint, heaven and hell are mental realms or fields of experience. When one's mind is filled with contentment, patience, compassion, forgiveness, and such values, one experiences a great degree of joy and lives in his own 'heaven'. When one's mind is filled with negatives, such as anger, greed, jealousy, etc., life is miserable and one is living in a self-created 'hell'. Thus, both heaven and hell are mental creations.
3. From the absolute standpoint - On the absolute level, both heaven and hell are only projections of the mind, just as this waking world of names and forms is but a projection, born of ignorance, on 'Brahman'. Heaven and hell are given relative reality only as long as the sense of inviduality (ego) persists - as long as the individual has not realized his true self. From the absolute standpoint of Oneness, there is nothing other than the one Reality. For further study, see Mankdukya Upanishad.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
-------------------------------------------------------------------------------------------------------------------------
10. What are the goals of human life according to Hindu ethics?
There are four goals of human life called 'Purusharthas':
1. Dharma - Righteous action
2. Artha - Acquisition of wealth and worldly possessions
3. Kama - Fulfillment and enjoyment of desires
4. Moksha - Liberation from the cycle of birth and death
Dharma is listed as the first 'Purushartha' because 'Artha' and 'Kama' are to be obtained through methods sanctioned by the tenets of dharma. 'Moksha' is the highest of the 'Purusharthas' and is the ultimate goal of human life.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
------------------------------------------------------------------------------------------------------------------
11. What are the stages of the four 'Ashramas', or stages, of an individual's life?
1. Brahmacharya - The stage of living as a 'bramachari', a student or ardent disciple.
2. Grihastha - The stage of living as a householder.
3. Vanaprastha - The stage of living as a hermit.
4. Sannyasa - The stage of living as a renunciate.
Every human being is enjoined to go through all these stages in succession. Based on a 100-year life span, the average person would go through the stages as follows:
0-25 years - Brahmacharya
25-50 years - Grihastha
50-75 years - Vanaprastha
75-100 years - Sannyasa
By going through these stages, and individual discharges his familial and societal obligations, and finally liberates himself. It should be noted that there are guided or advanced spiritual seekers who bypass stages and go directly to 'Sannyasa' because of their intense desire for liberation.
A person who has entered the stage of 'Sannyasa' is called a 'Sannyasi'. Lord Krishna defines 'Sannyasa' in 'Gita 18.2' as the renunciation of all 'Kamya Karmas', or actions performed with a desire for the fruits thereof. Internal 'Sannyasa' is an inner transformation, the renunciation of all desires. External 'Sannyasa' refers to the renunciation of all external bonds and attachments for those seekers who want to, and are fit to, devote their lives to spiritual spirit.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
12. What is meant by 'Caste' in Hinduism?
The words 'Caste' and 'Caste System' are attributed to Hinduism, but are greatly misinterpreted and misunderstood concepts in society today. The caste system of today is the result of generations trying to preserve their knowledge, profession, social status, etc. by misusing and misinterpreting the scriptures for personal convenience. As the word is used today, 'Caste' is a categorization based on birth, profession, or social status. However, the scriptures do not condone this interpretation.
The Hindu scriptures expound on the three 'Gunas' (inner dispositions):
'Sattva' (expressed as creativity, inspiration, mental quietude, etc.),
'Rajas' (expressed as restlessness, dynamism, mental agitation, etc.), and
'Tamas' (expressed as laziness, negligence, dullness, etc.).
An invidual's personality is comprised of changing permutations of these three 'Gunas' and expresses at the mental level as thoughths and physical level as actions.
In 'Shrimad Bhagavad Gita', Lord Krishna states that a person's disposition is of his own making, the result of his own choices and actions. 'Gita' uses the term 'Varna', or color, to describe an individual's personality and, based on the three 'Gunas', categorizes humanity into four 'Varnas' or castes:
1. Brahmanas (Brahmins) - The thinkers, who have a preponderance of 'Sattvik' qualities on a 'rajasik' base, whose duty it is to lead society along the righteous path and be role models in secular and spiritual matters.
2. Kshatriyas - The leaders or warriors, with a preponderance of 'rajasik' qualities on a 'sattvik' base, whose duty it is to protect and nurture society.
3. Vaishyas - The businessman or financiers, with a preponderance of 'rajasik' qualities on a 'tamasik' base, whose duty it is to fulfill society's economic needs.
4. Shudras - The laborers, with a preponderence of 'tamasik' qualities on a 'rajasik' base, whose duty it is to contribute labor for society's progress and well-being.
'Gita' teaches that one's 'Varna' is not based on one's birth, lineage, or profession, and therefore, no one can be deemed superior or inferior in society based on these superficial factors. One's 'Varna' is determined by which 'Gunas' one chooses to develop and express. At any given time, each individual falls primarily into one of the four 'Varnas' based on his predominant tendencies. However, there is always room for change and growth. The highest goal is to recognize the one Spirit behind all the veils of 'Varna'. For further study, see 'The Holy Geeta' by Swami Chinmaynanda
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
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13. What is the spiritual significance of joining one's palm in 'Namaskara' or 'Namaste'?
The traditional Hindu greeting of 'Namaskara' or 'Namaste' is for one and all, and is done by reverently joining the palms at the chest and humbly bowing the head. 'Namaskara' is a form of prostration and salutation, and has profound spiritual significance.
In Sanskrit, 'namah + te' = 'namaste'. It means, "I bow to you; my prostrations and salutations to you." 'Namah' can also be literally interpreted as 'na mama', meaning, "not mine." The purpose of saying 'namaste' is thus to negate one's ego (sense of seperateness) and recognize the Divine in every person we greet, for the life force, Self, or Lord in me, is the same in all. The joining of palms depicts this sense of Oneness. When we know this significance, our greeting paves the way for a deeper, divine communication, complete with love and respect.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
14. What is the spiritual significance of the marks on the forehead of 'bindi', 'tilak', and 'tripundra'?
The 'bindi', 'tilak', and 'tripundra' are traditionally applied on the forehead with 'Kumkum' (vermilion powder), 'Chandan' (sandalwood paste), or 'bhasma' (sacred ash).
The 'bindi' or 'tilak' (dot or vertical line applied between the eyebrows) symbolizes the third eye of wisdom or enlightenment, which opens when the spirtual seeker has purified his mind, made it single-pointed, and gone beyond relative existence to merge into pure Conciousness.
The 'tripundra' (three horizontal lines applied across the forehead) symbolizes various triads that the seeker has to transcend: the syllables of Om (or A-U-M), which represent the planes of waking, dream, and deep sleep; the 'gunas' of 'sattva', 'rajas' and 'tamas'; the instruments of gross body, subtle body, and casual body; the experiencer, experience, and experienced; etc. The wearing of the 'bindi', 'tilak', or 'tripundra' thus serves as a constant reminder to the seeker of this ultimate goal of Self-realization.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
15. Describe the two main categories of Hindu scriptues: 'Shruti' and 'Smriti'.
The sacred books of the Hindus fall under two broad categories: 'Shruti' and 'Smriti'. Hindus believe that the 'Shrutis' are God-revealed and eternal, and the 'Smritis' are man-made, passed down through generations, according to the needs of the time. The 'Shrutis' deal with fundamental principles that hold true for all time, while the 'Smritis' deal with the practical application of those eternal principles according to changing times. In fact, there is a 'Shruti' content in every religion.
The word 'Shruti', "that which is heard", refers to the Vedas. The word 'Smriti', "that which is remembered", refers to the codes of conduct, set forth in text like 'Manu Smriti', by which human beings should live.
Source - Hindu Culture Series - Hinduism (FAQ-Scriptures), Chinmaya Mission
DONE
Preface:
Collection of FAQs to understand basics of Hinduism - a collection of facts as shared by my friend, Shri Sai, a vivid forum contributor in Tamil 'Thuglak' magazine. Entire collection here and the following pages in several parts, due to volume of information, are fully attributed to Shri Sai. His various sources are attributed 'then and there' where relevant. Have a pleasant reading-cum-learning, readers!!
- Singai Sivas
**********************************************************************************
8. What determines whether an act is a Merit (Punya) or a Sin (Papa)?
There are different types of karmas, or actions:
a. Nitya Karmas (Daily duties)
b. Naimittika Karmas (Special duties)
c. Kamya Karmas (desire-born actions)
d. Nishiddha Karmas (wrongful actions)
e. Prayaschitta Karmas (actions of penance to improve oneself)
Karmas are performed through three instruments:
a. Manas (mind)
b. Vak (speech)
c. Kaya (body)
The results of karmas can be seen in these three categories:
a. Punya Karmas (meretorious, or dharmik, actions, leading to good results)
b. Papa Karmas (wrong, or adharmik, actions, leading to bad results)
c. Mishra Karmas (actions having mixed results)
Karmas by Mind (thoughts) - Noble thoughts about bhakti(devotion), vairagya (dispassion), charity, spiritual evolution, etc. are mental 'Punya Karmas'. Lustful thoughts pertaining to sense enjoyments, harming others, and disrespect for the scriptures, traditions, and dharma are mental 'Papa Karmas'. An admixture of both types is known as 'Mishra Karma'. In simple terms, Swami Chinmayananda explains 'Punya Karmas' as "Self-Congratulatory acts" and 'Papa Karmas' as "Self-insulting acts".
Karmas by Speech (words) - Regularly reciting or reading the scriptures, chanting mantras and hymns, singing devotional songs, speaking truthful and noble words, offering others words of love and compassion, etc. are 'Punya Karmas' performed by speech.
Words of disrespect for the scriptures, verbal abuse of the Lord and Mahatmas, engaging in lies or cruel, offensive, and unsympathetic talk, etc. are 'Papa' karmas of speech.
Karmas by body (actions) - Bathing in holy waters, prostrating to your guru, the Lord, and saintly persons, performing worship (pujas), seeking the presence of holy beings, submitting to tapas (sacrifice and discipline), etc. are 'Punya Karmas' of the body.
Immoral acts, causing injury to others, indulging in cruelty, associating with cruel persons, etc. are 'Papa Karmas' of the body.
Troubling others while doing a good deed, misappropriation of another's wealth or property in the process of doing good work (e.g., building temples, giving charity), not giving proper remuneration for services rendered, etc., are all 'Mishra Karmas' of the body.
Veda Vyasa has said. 'Paropakara Punyaya Papaya Parapidanam', "Doing good to others at any of these three levels of body, speech, and mind is 'Punya'. Injuring others at any of these levels is 'Papa'". 'Punya' is that which helps us to evolve and 'Papa' is that by which we devolve or by which our progress stagnates. For further study, see 'The Holy Geeta' by Swami Chinmayananda.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
-------------------------------------------------------------------------------------------------------------------
9. What is the Hindu concept of heaven and hell?
The Hindu concept of heaven and hell can be understood at different levels: Physical and mental. Beyond these two levels, which are relative, is the absolute standpoint.
1. At the physical level - The 'Puranas' expound on 14 different dimensions in God's creation, where heaven and hell exist as separate planes of existence. The realms of heaven and hell are described in detail in the scriptures and are planes where 'Jivas' (individuals) exist in their subtle bodies.
Heaven (svarga) is a plane where departed 'Jivas' go to reap the fruits of their virtuous deeds and remain their until their merits are exhausted. In heaven, one knows no hunger, thirst, or disease, for there is no physical body. The enjoyments in heaven are more intense, subtle, and refined, but they still cannot give everlasting peace and bliss. The period for which the 'Jiva' stays in heaven depends upon the degree of his past meretorious deeds on Earth.
The 'Puranas' speak of hell (naraka) as a plane where evildoers suffer for a period, in accordance with the fruits of their actions. It is presided over by Lord Yama, or the lord of death. The punishment meted out in hell is reformatory and educative, and is not remembered by the 'Jiva' upon rebirth.
Hindus do not believe in a permanent state of heaven and hell; they are both transitory. An individual goes to heaven or hell depending on the past actions and, after exhausting his merits and demerits, comes back to Earth to strive for Moksha, or liberation from the cycle of life and death. The planes of heaven and hell are thus intermediate stages in the individual's progress toward final liberation. For further study, see Shrimad Bhagavatam.
2. At the mental level - From a subtler standpoint, heaven and hell are mental realms or fields of experience. When one's mind is filled with contentment, patience, compassion, forgiveness, and such values, one experiences a great degree of joy and lives in his own 'heaven'. When one's mind is filled with negatives, such as anger, greed, jealousy, etc., life is miserable and one is living in a self-created 'hell'. Thus, both heaven and hell are mental creations.
3. From the absolute standpoint - On the absolute level, both heaven and hell are only projections of the mind, just as this waking world of names and forms is but a projection, born of ignorance, on 'Brahman'. Heaven and hell are given relative reality only as long as the sense of inviduality (ego) persists - as long as the individual has not realized his true self. From the absolute standpoint of Oneness, there is nothing other than the one Reality. For further study, see Mankdukya Upanishad.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
-------------------------------------------------------------------------------------------------------------------------
10. What are the goals of human life according to Hindu ethics?
There are four goals of human life called 'Purusharthas':
1. Dharma - Righteous action
2. Artha - Acquisition of wealth and worldly possessions
3. Kama - Fulfillment and enjoyment of desires
4. Moksha - Liberation from the cycle of birth and death
Dharma is listed as the first 'Purushartha' because 'Artha' and 'Kama' are to be obtained through methods sanctioned by the tenets of dharma. 'Moksha' is the highest of the 'Purusharthas' and is the ultimate goal of human life.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
------------------------------------------------------------------------------------------------------------------
11. What are the stages of the four 'Ashramas', or stages, of an individual's life?
1. Brahmacharya - The stage of living as a 'bramachari', a student or ardent disciple.
2. Grihastha - The stage of living as a householder.
3. Vanaprastha - The stage of living as a hermit.
4. Sannyasa - The stage of living as a renunciate.
Every human being is enjoined to go through all these stages in succession. Based on a 100-year life span, the average person would go through the stages as follows:
0-25 years - Brahmacharya
25-50 years - Grihastha
50-75 years - Vanaprastha
75-100 years - Sannyasa
By going through these stages, and individual discharges his familial and societal obligations, and finally liberates himself. It should be noted that there are guided or advanced spiritual seekers who bypass stages and go directly to 'Sannyasa' because of their intense desire for liberation.
A person who has entered the stage of 'Sannyasa' is called a 'Sannyasi'. Lord Krishna defines 'Sannyasa' in 'Gita 18.2' as the renunciation of all 'Kamya Karmas', or actions performed with a desire for the fruits thereof. Internal 'Sannyasa' is an inner transformation, the renunciation of all desires. External 'Sannyasa' refers to the renunciation of all external bonds and attachments for those seekers who want to, and are fit to, devote their lives to spiritual spirit.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
12. What is meant by 'Caste' in Hinduism?
The words 'Caste' and 'Caste System' are attributed to Hinduism, but are greatly misinterpreted and misunderstood concepts in society today. The caste system of today is the result of generations trying to preserve their knowledge, profession, social status, etc. by misusing and misinterpreting the scriptures for personal convenience. As the word is used today, 'Caste' is a categorization based on birth, profession, or social status. However, the scriptures do not condone this interpretation.
The Hindu scriptures expound on the three 'Gunas' (inner dispositions):
'Sattva' (expressed as creativity, inspiration, mental quietude, etc.),
'Rajas' (expressed as restlessness, dynamism, mental agitation, etc.), and
'Tamas' (expressed as laziness, negligence, dullness, etc.).
An invidual's personality is comprised of changing permutations of these three 'Gunas' and expresses at the mental level as thoughths and physical level as actions.
In 'Shrimad Bhagavad Gita', Lord Krishna states that a person's disposition is of his own making, the result of his own choices and actions. 'Gita' uses the term 'Varna', or color, to describe an individual's personality and, based on the three 'Gunas', categorizes humanity into four 'Varnas' or castes:
1. Brahmanas (Brahmins) - The thinkers, who have a preponderance of 'Sattvik' qualities on a 'rajasik' base, whose duty it is to lead society along the righteous path and be role models in secular and spiritual matters.
2. Kshatriyas - The leaders or warriors, with a preponderance of 'rajasik' qualities on a 'sattvik' base, whose duty it is to protect and nurture society.
3. Vaishyas - The businessman or financiers, with a preponderance of 'rajasik' qualities on a 'tamasik' base, whose duty it is to fulfill society's economic needs.
4. Shudras - The laborers, with a preponderence of 'tamasik' qualities on a 'rajasik' base, whose duty it is to contribute labor for society's progress and well-being.
'Gita' teaches that one's 'Varna' is not based on one's birth, lineage, or profession, and therefore, no one can be deemed superior or inferior in society based on these superficial factors. One's 'Varna' is determined by which 'Gunas' one chooses to develop and express. At any given time, each individual falls primarily into one of the four 'Varnas' based on his predominant tendencies. However, there is always room for change and growth. The highest goal is to recognize the one Spirit behind all the veils of 'Varna'. For further study, see 'The Holy Geeta' by Swami Chinmaynanda
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
13. What is the spiritual significance of joining one's palm in 'Namaskara' or 'Namaste'?
The traditional Hindu greeting of 'Namaskara' or 'Namaste' is for one and all, and is done by reverently joining the palms at the chest and humbly bowing the head. 'Namaskara' is a form of prostration and salutation, and has profound spiritual significance.
In Sanskrit, 'namah + te' = 'namaste'. It means, "I bow to you; my prostrations and salutations to you." 'Namah' can also be literally interpreted as 'na mama', meaning, "not mine." The purpose of saying 'namaste' is thus to negate one's ego (sense of seperateness) and recognize the Divine in every person we greet, for the life force, Self, or Lord in me, is the same in all. The joining of palms depicts this sense of Oneness. When we know this significance, our greeting paves the way for a deeper, divine communication, complete with love and respect.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
14. What is the spiritual significance of the marks on the forehead of 'bindi', 'tilak', and 'tripundra'?
The 'bindi', 'tilak', and 'tripundra' are traditionally applied on the forehead with 'Kumkum' (vermilion powder), 'Chandan' (sandalwood paste), or 'bhasma' (sacred ash).
The 'bindi' or 'tilak' (dot or vertical line applied between the eyebrows) symbolizes the third eye of wisdom or enlightenment, which opens when the spirtual seeker has purified his mind, made it single-pointed, and gone beyond relative existence to merge into pure Conciousness.
The 'tripundra' (three horizontal lines applied across the forehead) symbolizes various triads that the seeker has to transcend: the syllables of Om (or A-U-M), which represent the planes of waking, dream, and deep sleep; the 'gunas' of 'sattva', 'rajas' and 'tamas'; the instruments of gross body, subtle body, and casual body; the experiencer, experience, and experienced; etc. The wearing of the 'bindi', 'tilak', or 'tripundra' thus serves as a constant reminder to the seeker of this ultimate goal of Self-realization.
Source - Hindu Culture Series - Hinduism (FAQ-Fundamental Concepts), Chinmaya Mission
DONE
--------------------------------------------------------------------------------------------------------------
15. Describe the two main categories of Hindu scriptues: 'Shruti' and 'Smriti'.
The sacred books of the Hindus fall under two broad categories: 'Shruti' and 'Smriti'. Hindus believe that the 'Shrutis' are God-revealed and eternal, and the 'Smritis' are man-made, passed down through generations, according to the needs of the time. The 'Shrutis' deal with fundamental principles that hold true for all time, while the 'Smritis' deal with the practical application of those eternal principles according to changing times. In fact, there is a 'Shruti' content in every religion.
The word 'Shruti', "that which is heard", refers to the Vedas. The word 'Smriti', "that which is remembered", refers to the codes of conduct, set forth in text like 'Manu Smriti', by which human beings should live.
Source - Hindu Culture Series - Hinduism (FAQ-Scriptures), Chinmaya Mission
DONE
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