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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Hinduism - Basics & FAQ - Part 8

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
*****************************************************************************************************************************

61. What is Brahman ? 

'Brahman' is the One changeless Truth or Reality. 'Brahman' literally means "That which is bigger than the biggest" (and is subtler than the sublest). 'Brahman' cannot be defined, described, or conceived by the intellect. However, to convey atleast, some idea at the intellectual level, the Upanishads give pointers such as:

1. Satyam (Truth): that which does not change in the three periods of time (past, present, and future); despite the appearance of the world of names and forms, conditioned by time, space, and causation, 'Brahman' remains changeless; changeless Existence is 'Sat' or 'Satyam'

2. Jnanan (Knowledge): self-effulgent Conciousness or Awarness ('Chit'); the principle of knowing without a knower or known

3. Anantam (Infinite): that which does not have a beginning or an end

4. Ananda (Bliss): concious happiness; the state of unconditioned, objectless (independent) joy, where happiness is not dependent on anything or anyone in the world

The word 'Brahman' is the 'Tat' aspect when meditating on the 'mahavakya "Tat tvam asi," or "That thou art" (See Question 27 I sent earlier)

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

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62. What additional terms, other than Atman and Brahman, are used to indicate a human being's true nature ? 

1. 'Sakshi': 'Sakshi' or Witness, refers to the pure Awareness that witnesses the world but does not get affected or involved.

Example: The sun illuminates the universe but remains unaffected by it and does not consider whether it is illuminating a palace, a hospital, a prison, or a temple.

'Sakshi' is beyond time, space, and the triad of experiencer, experiencing, and experienced. It witnesses all thoughts, words and deeds without interfering with them or being affected by them. This is because there is nothing in the universe other than it.

2. 'Kutastha': 'Kuta' means "anvil." All objects that come in contact with anvil change their form, but the anvil itself remains unchanged; so too, 'Atman' remains the changeless substratum upon which changes play. The realization that pure Conciousness alone is, is the state of 'Kutastha'.

3. 'Pratyagatman': When the Self shines free from all limiting adjustments as a brilliant, homogeneous mass of Conciousness, as Existence-Knowledge-Bliss ('Sat-Chit-Ananda), it is called 'Pratyagatman'. 'Pratyagatman' literally means "inner Self" and indicates the 'jiva's' true nature of conciousness.

The word 'Pratyagatman' is the 'tvam' aspect when meditating on the 'mahakavya' "Tat tvam asi," or "That thou art" (See Question 27 sent earlier).

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

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63. What is spiritual liberation ? 

'Moksha', or liberation, is freedom from all bondage through knowledge of the Self. Bondage refers to the sense of, and identification with, the limitations of body, mind, intellect, and time, space, object. We are ever free, but are only deluded that we are bound in the cycle of birth and death. Self-realization, or 'moksha', can be attained while living in the world ('jivan-mukti'), upon departure from the gross body ('videha-mukti'), or in stages after leaving gross body ('krama-mukti'). For further study, see Adi Shankaracharya's Vivekachudamani.

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

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64. What causes an individual to consider himself bound ? 

'Avidya' (ignorance) is the cause. Ignorance of one's true nature results in the false sense of seperateness, incompleteness, and limitation. 'Avidya' expresses itself as the three 'gunas' and results in identification with the body, mind, and intellect, which leads the individual to believe that he is limited and bound by time, space, and object.

Example: Due to ignorance, I identify myself with the misconception that I am limited in knowledge, that I am born and therefore will die, and that I need other things or beings to be happy. Such identification and sense of individuality is bondage. Nonrecognition is my true nature (nonapprehension) leads to the superimposition or imagination of who I am (misapprehension).

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

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65. How can the knowledge of the Self be imparted if the Self is not an object ? 

The guru, in keeping with the 'Shastras' (scriptures), adopts a peculiar methodlogy of teaching, wherein he uses the two-fold process of 'anvaya-vyatireka' (the principle of variable-invariable or inclusion-exclusion) and 'adhyaropa-apavada' (the principle of deliberate superimposition-negation) to indicate to the disciple his true nature, the Truth behind the Upanishadic declaration, 'Tat tvam asi', "That thou art."

1. Anvaya, or the variable factor, revealing the nature of 'tvam', "you": The identification of Conciousness with the body, mind, and intellect provides us with experiences strong enough for us to conclude that the "I" in us is the body, mind, and intellect. When we say, "I am thin," or "I am agitated," or "I am intelligent," the respective variable factors are the body, mind and intellect, by which we feel we have been conditioned.

2. Vyatireka, or the invariable factor, revealing the nature of 'Tat', "That": The invariable factor is the very core of our being, pure Conciousness, which is aware of all the variable factors, but is unaffected by them. When seen from the standpoint of creation, the variable factors of birth, sustenance, and death take place in the presence of the one invariable Source behind the cycle of creation.

Thus, the goal is to differentiate between the variable and invariable, and disidentify with the variable so that the invariable alone is revealed as one's true Self.

3. Adhyaropa, or deliberate superimposition: The guru and the scriptures initially give a seeming reality to the ignorant notions we entertain, without negating them, such as our notions of "I" and the relative world.

4. Apavada, or the subsequent negation: Once ignorance is recognized as the cause of the I-notion and the world, and these notions are negated, the Self reveals.

Example: As children, we are taught that the sky is blue (adhyaropa). Later, we are taught that the sky does not actually have any color (apavada). So too, we initially study in depth 'jiva-jagat-Ishvara', the law of Karma, etc. (adhyaropa). Later, we learn that all differentiation and sense of seperateness is to be negated (apavada) because 'Brahman' (Oneness) alone is.

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

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66. What is the difference between self-hypnotism and Self-realization ? 

All hypnotic effects are temporary; realization of the eternal self is not. The process of meditation can be considered as dehypnotizing ourselves from our attachments and identifications. This process leads to the final rediscovery of the unconditoned Self.

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

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67. What are the three direct means of knowledge for Self-realization ? 

According to Vedanta, the three direct means of knowledge that help the seeker attain Self-realization are:

1. 'Shravana': listening to spiritual teachings with faith and reverence 

2. 'Manana': based on our 'shravana', logical reflection on, and clarification of, all doubts

3. 'Niddhyasana': contemplation in order to arrive at a firm conviction and live according to it

All other spiritual practices - chanting, worship, pilgrimages, service, etc. - help purify mind and channel the mind, and are the indirect means of knowledge for Self-realization.

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

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68. What is meditation ?

Meditation, in its sublest import in Advaita Vedanta, refers to the state of pure Conciousness, where the duality of subject and object, the triad of experiencer, experiencing and experienced, and the plurality of time, space, and object do not exist. Meditation is seen as the ultimate goal: Self-awarness.

Meditation is also commonly used today as a verb. It is often understoond as a mere relaxation exercise; however, it has deeper significance for sincere spiritual seekers who practice meditation as the contemplative means to attain Self-realization. In the case of the seeker, meditation refers to the conscious process of quieting the mind to ultimately know, and abide in, the Self.

Other Sanskrit terms used for this process are 'dharana', 'dhyana', 'samadhi' (See Question 71 I will send later). Swami Chinmayanda, in his text 'Meditation & Life', states: "When the mind's thoughts have been nourished by study, and rendered quiet and peaceful by 'japa', to test the hushed mind at the altar of the Self in a thrilled mood of choiceless contemplation, is meditation ('dhyana')." For further study, see 'Meditation & Life' and 'Art of Contemplation' by Swami Chinmayananda, and 'Meditation: A Vision' by Swami Tejomayananda.

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

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69. How many kinds of votaries are there among those who seek God ? 

Lord Krishna names four types of votaries (people who turn to God) in 'Gita 7.16':

1. 'Arta': a person in distress

2. 'Artharthi': a person seeking wealth and worldly possessions

3. 'Jijnasu': a person seeking higher knowledge

4. 'Jnani': a person of wisdom (who turns to God in pure love, not seeking anything)

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

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Hinduism - Basics & FAQ - Part 7

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
******************************************************************************************************************

51. What is a human being's external and internal composition ? 

As scientists analyze the objective world without, so too, the philosophers and seekers of Truth study the subjective world within. The 'rishis' (seers) discovered that the human being is composed of:

Three bodies:

a. 'Sthula-sharira' : gross physical body

b. 'Suksma-sharira' : subtle body (mind and intellect)

c. 'Karana-sharira' : casual body

Four Composite personalities:

a. Physical

b. Mental

c. Intellectual

d. Spiritual

Five sheaths, or layers (corresponding with the three bodies):

a. 'Annamaya-kosha', or food sheath: the physcial body that is born of food, is sustained by food, and return to the elements to become food again.

b. 'Pranamaya-kosha', or visit-air sheath: made up of the five 'pranas', or physiological activities (See Question 52 tomorrow).

c. 'Manomaya-kosha', or mental sheath: the mind, which is the seat of all emotions.

d. 'Vijnanamaya-kosha', or intellectual sheath: the intellect, which is the seat of discrimination and judgement.

e. 'Anandamaya-kosha', or bliss sheath: the state of dreamless deep sleep, which is the seat of blissful ignorance.

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

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52. Describe in detail the three bodies that make up a human being.

The gross body, or 'sthula-sharira', is:

a. Composed of the five elements, or 'pancha-mahabhutas' (space, air, fire, water, earth), which have undergone the 'panchi-karana' process. (See Question 50 sent a couple of days back)

b. Determined by the results of past actions

c. The tenement in which to experience joy ('sukha'), sorrow ('duhkha'), etc.

d. Subject to the six modifications: existence (as a fetus), birth, growth, change, decay, and death

e. The basis of relationships like son, father, mother, daughter, etc.

The subtle body, or 'suksa-sharira', is:

a. Composed of the five elements, or 'pancha-mahabhutas' (space, air, fire, water, earth), which have not undergone the 'panchi-karana' process

b. Born as and determined by the results of past actions

c. The instrument for experiencing pleasure, pain, etc.

d. Comprised of 17 aspects:

- 5 'jnana-indriyas', or sense organs of perception: ears, skin, eyes, tongue, nose (the respective aspects or powers of hearing, touching, seeing, tasting, and smelling)

- 5 'karma-indriyas', or sense organs of action: tongue, hands, legs, genitals, anus (the respective functional aspects or powers of speech, grasping, locomotion, reproduction, and excretion)

- 5 'pranas': 'prana' (inhalation), 'apana' (exhalation), 'vyana' (circulation), 'udana' (the capacity to entertain new thoughts and leave the body at the time of death), 'samana' (assimilation); it should be noted that 'prana' and 'apana' are not restricted to respiratory activities alone.

- 2 inner instruments: the mind and intellect (two functions of the same equipment: see Question 53 tomorrow)

The casual body, or 'karana-sharira', is:

a. Inexplicable, beginningless, and in the form of 'avidya' (ignorance of Reality)

b. The abode of all 'vasanas'(tendencies that compel the 'jiva' to take another birth) and thus the cause for the gross and   subtle bodies.

c. Unqualified in form and free from thought modifications.

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

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53. What is 'antah-karana', or inner equipment ? 

The 'antah-karana' is the inner equipment of cognition. Its "mind-stuff" or "thought-stuff" has four facets:

1. Manas: mind (expresses as indecisiveness and agitation)

2. Buddhi: intellect (expresses as decisiveness and rational thinking)

3. Chitta: memory

4. Ahamkara: I-thought (sense of individuality, or ego)

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

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54. What is the mind and what are its different aspects ? 

Mind is the flow of thoughts, or 'vrittis'. The basis for all thoughts is the I-thought, or 'aham-vritti'. All thoughts other than the I-thought are known are as 'idam-vritti'. The mind states in five states:

a. Kshipta: restless and distracted, wandering from one object to another

b. Mudha: deluded, absorbed in pleasure, and blinded by passion

c. Vikshipta: restless and distracted by one object

d. Ekagra: single-pointed

e. Niruddha: controlled, with cessation of all thoughts, as in deep sleep

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

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55. What are the waking, dream, and deep sleep states, and what is the state beyond time and space ?

Our three states of experience are known as 'avastha-traya':

1. The waking state (jagrat)

2. The dream state (svapna)

3. The deep sleep state (sushupti)

Transcending these three is the state of God-conciousness called 'Turiya', one's real nature of inherent divinity. The fourth state is the permanent state of bliss, whereas the former three are temporary states of modification.

Jagrat-avastha, or waking state: When the 'jiva', or individual self, through his 14 instruments (five sense organs of action, five sense organs of perception, and four facets of the 'antah-karana') preceives the gross objects in their respective fields and interacts with them, the 'jiva' is in the waking state.

Svapna-avastha, or dream state: The world of experience projected by the mind, as a result of impressions gathered conciously or unconciously in the waking sate, is 'svapna', or the dream state.

Sushupti-avastha, or deep sleep state: This is the state of blissful ignorance. When all instruments cease activity and there is total absence of differentiated knowledge, when even the mind does not function, when Conciousness remains without the duality of subject and object, then the 'jiva' is said to be in the 'sushupti', or deep sleep state.

Example using the BMI chart (see Question 56 tomorrow): The BMI and PFT are totally withdrawn from all OET, but since 'avidya' (ignorance, in the form of 'vasanas') has not been lifted, there is no awareness of pure Conciousness (Om).

Turiya: 'Turiya' is the state of pure Consciousness, where the body, mind, intellect, sense of individuality, objects, emotions, and thoughts do not exist; where 'avidya'; is transcended; and where one's true nature as 'Brahman' reveals.

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

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56. What is the BMI Chart ?

        OM

V

B     M    I 

P     F    T

O     E    T

Swami Chinmayananda developed the BMI Chart to simplify the concepts of 'Advaita Vedanta' and describe the relationships amon the absolute Reality, the individual self, and the relative world.

The absolute Reality (Om) expresses as the individual self ('jiva' or PFT) because of the force of accumulated 'vasanas' (V). The Self (Om), through the instruments of body, mind, and intellect (BMI), as if takes on the roles of perceiver, feeler, and thinker (PFT), and interacts with the world of objects, emotions and thoughts (OET). When the individual transcends all 'vasanas', he realizes his true Self. For further study, see 'Self-Unfoldment' by Swami Chinmayanda.

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

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57. Who is 'jiva', who is 'Ishvara', and what is the relationship between the two ?

'Jiva' is defined as 'avidya-upadhih san atma jiva iti uchyate', "The 'Atman', as is conditioned by the limitation known as ignorance, is called 'jiva'". It is this individual 'jiva' that goes in search of happiness with its 'vasanas' from life to life, body to body.

'Ishvara' is defined as 'maya-upadhih san ishvara iti uchyate', "Awareness, as if conditioned by 'maya', is called 'Ishvara." 'Ishvara' is another term for God, used with reference to the creation, maintenance, and destruction of the universe.

1. Jiva: limited in knowledge, power and pervasiveness; bound and controlled by 'maya'

2. Ishvara: infinite and unlimited in knowledge, power and pervasiveness; wielder and controller of 'maya'

It is important to note that both, 'jiva' and 'Ishavara', are, in essence, 'Brahman' alone. They are described differently only with respect to their associated conditionings.

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

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58. What is Maya ? 

'Sarva Upanishad' describes 'maya' as that power which is beginningless and contains within it the seeds to create the entire universe. It is neither real (because it has no power or independent existence seperate from 'Brahman'), nor unreal (because it is apparently perceived and experienced in this world through its expression of 'avarana' [veiling, nonapprehension] and 'vikshepa' [agitiation, misapprehension]). For further study, see 'Tattva Bodha'.

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

DONE

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59. If the Jiva is bound by Maya, yet is responsible for the choices that determine his destiny, how much of his life is fate and how much of it is free will ? 

Both fate (destiny) and free will are equally at play in our lives at any given time, in past, present, or future. The cycle can be described as follows: Our past actions (free will) determine what we face in the present; this is our self-made destiny. How we face our situations in the present is our free will and this again determines the fate of our future. Basically, we create a blueprint of our future based on our actions in the present.

It is important to note that we ourselves qualify and limit our free will by the 'vasanas' we cultivate through our actions and habits. There is no point in trying to determine the ratio of free will and destiny at play in any situation. What is needed is to break the cycle by exhausting or transcending all current 'vasanas' without creating any new ones.

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

DONE

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60. If the Jiva is the maker of his own destiny, is there any value in praying to Ishvara ?

Yes. Prayers full of intense devotion and faith do work, for they invoke the divine power present in each of us. Prayers are not answered based on God's whims and fancies or biases and prejudices. Devotees invoke 'Ishvara's' grace or power through their sincerity, self-effort, faith, and devotion.

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

DONE