Hinduism - Basics & FAQ - Part 9

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
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70. Who is a Yogi ?

The word 'yogi' comes from the root 'yuj', which means to "to unite." He who has dissolved his lower self in the higher Self, that is, merged his individual consciousness with the universal Consciousness, is a 'yogi'. The spiritual seeker becomes a 'yogi' by first understanding the nature of the Self and then practicing various disciplines to realize the Self.

Source - Hindu Culture Series - Hinduism (FAQ - The Means and The Goal), Chinmaya Mission

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71. What are the prescribed paths to reach the stage of a 'Yogi'?

There are many prescribed paths, all leading to the same goal: the path of knowledge ('jnana yoga'), the path of devotion ('bhakti yoga'), and the path of service or dedicated action ('karma yoga'). Additionally, the path of 'raja yoga' or 'ashtanga yoga' is exhaustively described in the yoga aphorisms of Sage Patangali. The "eight limbs" of 'ashtanga yoga' are the eight steps to Self-realization:

1. 'Yama': 'ahimsa' (nonviolence on thought, word and deed), 'satya' (truthfulness), 'asteya' (not stealing), 'brahmacharya' (celibacy or self-control), and 'aparigraha' (not aggrandizing or hoarding)

2. 'Niyama': 'shaucha' (purity of body and mind), 'santosha' (contentment), 'tapa' (penance or sacrifice for a higher goal), 'svadhyaya (self-study), and 'Ishvara-pranidhana' (surrender and dedication to God)

3. 'Asana': postures conductive to purifying and balancing energy channels in the body and mind

4. 'Pranayama': control of the 'pranik' forces (systematic breathing is only a part of these forces; see Question 52)

5. 'Pratyahara': restraining the senses; withdrawing the senses from their respective objects

6. 'Dharana': steadying the mind

7. 'Dhyana': contemplation

8. 'Samadhi': direct experience of the state of infinite Bliss

For further study on yoga, see 'The Holy Geeta' by Swami Chinmayanada. For further study on 'samadhi' including 'savikalpa' and 'nirvikalpa samadhi', see Swami Chinmayananda's commentary on 'Vivekachudamani' by Adi Shankara.


Source - Hindu Culture Series - Hinduism (FAQ - The Means and The Goal), Chinmaya Mission

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72. Who is a guru ?

'Gu' represents darkness, or ignorance of the highest Reality, and 'ru' represents removal of that ignorance. Thus, the guru is one who removes the disciples ignorance and allows the Truth to be revealed.

In 'Vivekachudamani', Adi Shankara describes the guru as "he who is well-versed in the scriptures, sinless, unafflicted by desires, a full knower of the Supreme, calm as the fire that has burned up its fuel, a boundless ocean of mercy that needs no cause to express, and an intimate friend to those who have surrendered unto him."

Vedanta teaches that the guru, who is one with God, or 'Brahman', is not just a physical entiry. He is the ever-present, inner guiding force within every seeker. Thus, the guru's physical or subtle form manifests as needed solely for the benefit of the disciple.

Source - Hindu Culture Series - Hinduism (FAQ - The Means and The Goal), Chinmaya Mission

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73. Who is a disciple ?

A disciple ('shishya') is one who subjecs himself to the guru's discipline. A disciple is one who is devoted to the guru, implicitly follows the guru's teachings, and serves the guru for the sole purpose of enlightenment. The guru guides the disciple as needed to progress on his spiritual journey to go beyond 'samsara' (the cycle of birth and death) and attain Self-realization.

The spiritual relationship between guru and 'shishya' is similar to that of a parent and child. Parents give the child life, but the guru, gives the disciple freedom from life and death by guiding him to realize his own true nature. Thus, the disciple can never repay the guru for his debt.


Source - Hindu Culture Series - Hinduism (FAQ - The Means and The Goal), Chinmaya Mission

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74. What are the qualifications of a spiritual seeker ?

'Sadhana-chatushtaya' is the set of four qualifications to be developed by a sincere seeker in order to study Vedanta and realize the Self. The four qualifications are : 'viveka', 'vairaghya', 'shamadi-shat-sampatti, and 'mumukshutva'.

1. Viveka: 'nitya-anitya-vastu vivekah', "discrimination between the Eternal and the ephemeral;" a firm conviction of the mind that 'Brahman' alone is real (unchanging) and the universe of names and forms in unreal (changing)

2. Vairagya: 'iha-amutra-phala-bhoga-viragah', "nonattachment to the fruits of one's actions in this life or the next;" leads one to renounce cravings for transitory enjoyments

3. Shamadi-shat-sampatti: "the six-fold wealth [attributes to be cultivated], beginning with 'shama', etc.":

a. Shama: control over the mind; detaching the mind from sense objects (not allowing sense objects to enter the mind)

b. Dama: control over the sense organs; withdrawing the senses from sense objects (not allowing the sense organs to go out to the sense objects)

c. Uparati, or uparama: inner withdrawal, where the mind is no longer affected by the external world of objects

d. Titiksha: forbearance; patiently perserving in the face of all afflictions and difficulties, without grievance or worry

e. Shraddha: faith; firm conviction in the guru, Lord, scriptures, and Self

f. Samadhana: single-pointedness in scriptural studies, reflection, and contemplation

4. Mumukshutva: "intense yearning for liberation" from all bondage; longing for freedom from identification with the three instruments (body, mind and intellect), the three states (waking, dream, and deep sleep), and the three limitations (time, space, and object)

Adi Shankara says in 'Vivekachudamani', "He who has a keen memory, enough knowledge of the world outside, an understanding of the world within, who believes in and stands up for the scriptures and can refute arguments against them-such a one is fit for receiving 'Atma-vidya' (Self-knowledge, 'Brahma-vidya')."

An 'adhikari' is thus a qualified student who is fit to receive 'Brahma-vidya' from the guru. Such a person:

a. Has general knowledge of the Vedas and similar scriptures

b. Has a pure mind

c. Is endowed with 'sadhana-chatushtaya'

d. Performs 'nitya karmas' (daily duties) and 'naimittika karmas' (special duties)

e. Avoids 'kamya karmas' (desire-born actions) and 'nishiddha karmas' (wrongful actions)

f. Observes 'prayaschitta karmas' (acts of penance to correct or improve oneself) when necessary


Source - Hindu Culture Series - Hinduism (FAQ - The Means and The Goal), Chinmaya Mission

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75. Why does religion seem to appeal only to the minority ?

As long as the majority of humankind searches for happiness and freedom on the physical plane, religion will appeal only to the minority. With the development of his mental and intellectual faculties, the aspirant's spirit of inquiry grows. Religion provides an inquiring mind with the highest goal of life and the paths to reach it. For those who are on the sensual level and have not yet outgrown their baser tendencies, religion will not have immediate appeal.

Source - Hindu Culture Series - Hinduism (FAQ - Why Religion ?), Chinmaya Mission

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76. What is meant by the statement, "Hinduism is tolerant" ?

Dr.S.Radhakrishnan (former President of India) said, "Hinduism is wholly free from the strange obsession....that the acceptance of a particular religion metaphysic is necessary for salvation and nonacceptance thereof is a heinous sin meriting eternal punishment in hell. Hindus do not proselytize. They do not lay exclusive claims to salvation, and they do not believe that God will be pleased by the wholesale slaughter of those of His creatures whose beliefs are mistaken."


Source - Hindu Culture Series - Hinduism (FAQ - Why Religion ?), Chinmaya Mission

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77. What is the relationship between science and religion ?

Science and religion are interrelated, so when either disowns the other, there is decay in society. In order to establish harmony, society should embrace both science and religion.

Objective science presents a view of life through the study of the constantly changing the world. But the human being cannot achieve complete happiness through scientific advancements alone. Subjective science, or spiritualiry, presents a way of life through the introspective study of the unchanging Reality and the means to attain that Reality. Spirituality, Vedanta in particular, teaches fundamental values and their practical applications in order to achieve the goal of complete and permanent happiness.

Science raises the standard of living, whereas religion raises the standard of life. Science and religion can vitalize each other, for material advancement through scientific methods will be fruitless without the nobler values of healthy living that religion teaches. Just as mere knowledge of architecture and a perfect blue print cannot, without quality materials, create a strong structure, so too, a materially advanced society that does not adhere to value-based living cannot truly progress. Man can attain greater heights by recognizing the real worth and utility of both science and religion.


Source - Hindu Culture Series - Hinduism (FAQ - Why Religion ?), Chinmaya Mission

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78. How do we discover why God created this world ?

One can look at this question in different ways:

1. Even in scientific investigations, the "why" remains unanswered (why the sun, why gravity, and so on). When it comes to Nature's laws, motive-hunting is beyond the realm of science. This question should be asked to God, for He alone can answer it fully.

2. On the path of 'sadhana', when the mind's impurities have been removed and 'maya' has been transcended, the Truth will be revealed and all questions and doubts will be cleared.

3. To attain the state of Oneness, the entire triad of the questioner (ego), questioning, and questioned must dissolve. In Oneness, who questions whom ?

4. Because the world is constantly changing, it cannot be defined as "real". How can we ask why the world was created when the created world is but an illusion? When the equipments of experience are transcended, the projected world merges into the One and there is no world to be questioned.


Source - Hindu Culture Series - Hinduism (FAQ - Why Religion ?), Chinmaya Mission

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