WIXLIB

HINDU TENETS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45The Law Of Karma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45The Doctrine Of Reincarnation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49The Concept Of Avatara. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51HINDU RITUALS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52Sandhyopasana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52The Ten Scriptural Samskaras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56The Pancha Mahayajnas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58Sraaddha And Tarpana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60Pitripaksha And Mahalaya Amavasya. . . . . . . . . . . . . . . . . . . . . . . . . . . . 61Navaratri Or The Nine-Day Worship Of Devi . . . . . . . . . . . . . . . . . . . . . . . 63HINDU WORSHIP. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65Worship Or Upasana. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65Benefits Of Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65Saguna-Upasana And Nirguna-Upasana . . . . . . . . . . . . . . . . . . . . . . . . . . 66The Bhavas In Bhakti Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67Puja And Ishta-Devata. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68The Philosophy And Significance Of Idol-Worship . . . . . . . . . . . . . . . . . . . . 69From Ritualistic Bhakti To Para-Bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . 74The Glory Of Hindu Philosophy And Hindu Mode Of Worship . . . . . . . . . . . . . . 75Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76HINDU YOGA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77The Four Paths. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77Karma Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77Bhakti Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78Raja Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79Jnana Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81The Yoga Of Synthesis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82HINDU THEOLOGY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83Theological Classifications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83The Vaishnavas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84The Saivas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87The Saktas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88Miscellaneous . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88The Arya Samajists And The Brahma Samajists . . . . . . . . . . . . . . . . . . . . . . 88Sadhus And Sannyasins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89HINDU MYTHOLOGY AND SYMBOLS . . . . . . . . . . . . . . . . . . . . . . . . . . . 92Hindu Mythology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92Hindu Symbols . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99HINDU PHILOSOPHY—I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99Philosophy—Its Origin And Its Limitations. . . . . . . . . . . . . . . . . . . . . . . . . 99The Orthodox And The Heterodox Systems Of Indian Philosophy . . . . . . . . . . . . 101The Shad-Darsanas Or The Six Orthodox Schools . . . . . . . . . . . . . . . . . . . . 101The Nyaya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103The Vaiseshika . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107viii

The Sankhya . . . . . . . . . . . . . . . . . . . . . . .The Yoga . . . . . . . . . . . . . . . . . . . . . . . . .The Purva Mimamsa . . . . . . . . . . . . . . . . . . .The Vedanta Philosophy . . . . . . . . . . . . . . . . .HINDU PHILOSOPHY—II . . . . . . . . . . . . . . . . .Introduction. . . . . . . . . . . . . . . . . . . . . . . .The Advaita Philosophy Of Sri Sankara . . . . . . . . .The Visishtadvaita Philosophy Of Sri Ramanuja . . . .The Dvaita Philosophy Of Sri Madhvacharya . . . . . .The Dvaitadvaita Philosophy Of Sri Nimbarka . . . . .The Suddhadvaita Philosophy Of Sri Vallabha . . . . .The Achintya Bhedabheda Philosophy Of Sri ChaitanyaHINDU PHILOSOPHY—III . . . . . . . . . . . . . . . . .The Saiva Siddhanta Philosophy . . . . . . . . . . . . .The Sakti Yoga Philosophy . . . . . . . . . . . . . . .EPILOGUE . . . . . . . . . . . . . . . . . . . . . . . . . .Unity—The Need Of The Hour . . . . . . . . . . . . .Who Is Qualified To Serve Religion Efficiently . . . . .Education And Nation-Building . . . . . . . . . . . . .Call For Consolidation Of The Nation . . . . . . . . . .APPENDIX . . . . . . . . . . . . . . . . . . . . . . . . . .I. The Siva-Linga . . . . . . . . . . . . . . . . . . . . .II. Indian Culture Based On The Bhagavad-Gita . . . 64164164165167168168170

CHAPTER 1HINDU RELIGIONSilent adorations to Satchidananda Para-Brahman, Who is the silent Witness of all minds,Who is the Indweller in all beings, Who has projected this world for His own Lila or sport, Who isthe support for this world, body and mind and all movements, and Who is the foundation for allsocieties and their activities.PURPOSE OF RELIGIONThe word Religion comes from the Latin word religio which consists of two words, viz., re(back) and ligare (to bring or bind). That which binds the soul back to God is religion. Religionshows the way for the attainment of God-realisation.Religion satisfies the deep inward craving in man who is not always content with leadingmerely an animal existence and wants spiritual consolation, solace and peace. Man cannot live bybread alone. A time comes in the life of many of us when mere worldly prosperity does not satisfyus and we hanker after something more. In the case of many more, trials and tribulations of life turntheir attention to spiritual solace.DISTINGUISHING FEATURES OF HINDUISMA REVEALED RELIGIONHinduism is the religion of the Hindus, a name given to the Universal Religion which hailedsupreme in India. It is the oldest of all living religions. This is not founded by any prophet.Buddhism, Christianity and Mohammedanism owe their origin to the prophets. Their dates arefixed. But no such date can be fixed for Hinduism. Hinduism is not born of the teachings ofparticular prophets. It is not based on a set of dogmas preached by a particular set of teachers. It isfree from religious fanaticism.Hinduism is also known by the names Sanatana-Dharma and Vaidika-Dharma.Sanatana-Dharma means eternal religion. Hinduism is as old as the world itself. Hinduismis the mother of all religions. Hindu scriptures are the oldest in the world, Sanatana-Dharma is socalled, not only because it is eternal, but also because it is protected by God and because it can makeus eternal.Vaidika-Dharma means the religion of the Vedas. The Vedas are the foundational scripturesof Hinduism. The ancient Rishis and sages of India have expressed their intuitive spiritualexperiences (Aparoksha-Anubhuti) in the Upanishads. These experiences are direct and infallible.Hinduism regards the spiritual experiences of the Rishis of yore as its authority. The priceless truthsthat have been discovered by the Hindu Rishis and sages through millennia constitute the glory ofHinduism. Therefore, Hinduism is a revealed religion.1

ALL ABOUT HINDUISMA RELIGION OF FREEDOMHinduism, unlike other religions, does not dogmatically assert that the final emancipation ispossible only through its means and not through any other. It is only a means to an end and all meanswhich will ultimately lead to the end are equally approved.Hinduism allows absolute freedom to the rational mind of man. Hinduism never demandsany undue restraint upon the freedom of human reason, the freedom of thought, feeling and will ofman. It allows the widest freedom in matters of faith and worship. Hinduism is a religion offreedom. It allows absolute freedom to the human reason and heart with regard to questions such asnature of God, soul, creation, form of worship and the goal of life. Hinduism does not lie in theacceptance of any particular doctrine, nor in the observance of some particular rituals or form ofworship. It does not force anybody to accept particular dogmas or forms of worship. It allowseverybody to reflect, investigate, enquire and cogitate. Hence, all sorts of religious faiths, variousforms of worship or Sadhana, and diverse kinds of rituals and customs, have found their honourableplaces side by side within Hinduism and are cultured and developed in harmonious relationshipwith one another.Hinduism does not condemn those who deny God as the creator and ruler of the world, whodo not accept the existence of an eternal soul and the state of Moksha or state of liberation.Hinduism does not render the upholders of such views unfit to be recognised as pious andhonourable members of the Hindu religious society.The religious hospitality of Hinduism is proverbial. Hinduism is extremely catholic andliberal. This is the fundamental feature of Hinduism. Hinduism pays respects to all religions. It doesnot revile any other religion. It accepts and honours truth—wherever it may come from andwhatever garb it may put on.There are considerable numbers of the followers of other religions in India. And yet, theHindus live in perfect harmony, peace and friendship with all of them. Their tolerance andfellow-feeling towards the followers of other religions is remarkable.Despite all the differences of metaphysical doctrines, modes of religious discipline andforms of ritualistic practices and social habits prevalent in the Hindu society, there is an essentialuniformity in the conception of religion and in the outlook on life and the world, among all sectionsof Hindus.THE GLORY OF VEDANTA AND YOGAVedanta, or the philosophy of the Upanishads, is lofty, sublime and unique. The Westernphilosophers have paid their tribute to the ancient seers of the Upanishads. They have been amazedat the lofty heights scaled by them. Schopenhauer studied the Upanishads and meditated on thethoughts of the Upanishads just before going to bed. He said: “The Upanishads are the solace of mylife and they will be solace to me after my death also.”2

HINDU RELIGIONThe Raja-Yoga system of Hinduism is also splendid and unique. The lessons are immenselypractical and highly instructive. No system of physical exercise on the surface of the earth cancompete with Hatha-Yoga. Kundalini-Yoga is wonderful. Hence the Americans and Europeans arein search of Hindu Sannyasins and Yogins. They visit the Himalayas frequently in quest of Yogateachers. Some are living under Hindu Yogins as disciples and are practising Yoga. ManyEuropeans and Americans are even now Hindus by faith and practice, though they are bornChristians. They practise Raja-Yoga and Vedanta.EMPHASIS ON PRACTICEHinduism provides spiritual food and Yoga Sadhana for all sorts of people to suit theirtemperaments, capacities, tastes, stages of spiritual development and conditions of life. Itprescribes Yoga Sadhana even for a scavenger or a cobbler to attain God-realisation, while doinghis ordinary avocation in the world. Hindu Yoga and Vedanta teachers lay great stress onself-restraint, Tapas, renunciation and practical Sadhana which is best calculated to control themind and the senses and unfold the divinity or attain Self-realisation. Hinduism is not a religion ofmere theories. It is eminently practical. In no religion you will find such a variety of practical Yogapractised and such sublime unique philosophy expounded. That is the reason why India is the onlyglorious land of sages, Rishis, Yogins and saints.Religion is practical aspect of philosophy. Philosophy is rational aspect of religion. Thephilosophy of Hinduism is not arm-chair philosophy. It is not meant for intellectual curiosity andvain discussion. Hindu philosophy is a way of life. The philosopher of Hinduism seriously reflectsafter hearing the Srutis, does Atma-Vichara, constantly meditates, and then attains Self-realisationor Atma-Sakshatkara. Moksha is his goal. He attempts to attain Jivanmukti now and here.Religion is spiritualisation of human life for a Hindu. Religious culture is really the cultureof freedom for him. Religion governs all the departments of Hindu life. He must realise the freedomof the soul in every department of life. Religion affords the greatest scope for him for the culture oftrue freedom. Religion is the only way to him for the realisation of perfect freedom in life.It is in India alone that every man knows something of philosophy. The cowherd who tendsthe cattle, the peasant who ploughs the fields, the boat-man who pulls at his oar, sing songs repletewith philosophical truths. Even the barber repeats OM NAMAH SIVAYA, SIVOHAM before hetakes up the razor. The Paramahamsa Sannyasins, the itinerant monks of Hinduism, havedisseminated the highest of Vedanta from door to door. In exchange for a handful of rice, they havedistributed from door to door, through religious songs, the priceless gems of Hindu religion andphilosophy.WHO IS A HINDUIn a meeting of the Sanatana Dharma Sabha, Lokamanya Tilak said: “A Hindu is he whobelieves that the Vedas contain self-evident and axiomatic truths.”The Hindu Maha Sabha has given another definition: “A Hindu is one who believes in areligion which has originated in India.”3

ALL ABOUT HINDUISM“Those who burn the dead are Hindus.” This is another definition given by some.“He who protects the cows and the Brahmins is a Hindu.” This is another definition given bysome.Some define: “A Hindu is one who regards India as his motherland and the most sacred spoton earth.”Some others define: “He who calls and considers himself a Hindu is a Hindu.”Some define: “He who accepts the Vedas, the Smritis, the Puranas and the Tantras as thebasis of religion and of the rule of conduct, and believes in one Supreme God (Brahman), in the Lawof Karma or retributive justice, and in reincarnation (Punarjanma), is a Hindu.”“He who follows the Vedic or Sanatana-Dharma is a Hindu.” This is the definition by some.“He who is a follower of the Vedanta is a Hindu.” This is another definition given by someothers.“He who has perfect faith in the Law of Karma, the law of reincarnation Avatara, ancestorworship, Varnashrama Dharma, Vedas and existence of God, he who practises the instructionsgiven in the Vedas with faith and earnestness, he who does Sandhya, Sraaddha, Pitri-Tarpana andthe Pancha-Maha-Yajnas, he who follows the Varnashrama Dharmas, he who worships theAvataras and studies the Vedas, is a Hindu.” This is the definition given by some highly culturedmen. This is the only correct and complete definition.ORIGIN AND SIGNIFICANCE OF THE TERMThat part of the great Aryan race which migrated from Central Asia, through the mountainpasses into India, settled first in the districts near the river Sindhu, now called the Indus, on the otherside of the river. The Persians pronounced the word Sindhu as Hindu, and named their Aryanbrethren Hindus. Hindu is only a corrupt form of Sindhu.The Hindu Aryans spread themselves over the plains of the Ganga. Then the Persians gavethe name Hindusthan, or abode of the Hindus, to the whole of those districts between Punjab and*Benaras.The classical name for India which is used in Sanskrit literature is Bharata-Varsha orBharata-Khanda, after the name of Bharata who ruled over a large extent of territory in days ofyore. Manu’s name for the whole central region between the Himalayas and the Vindhya mountainsis Aryavarta, Abode of the Aryans. Another name for the whole of India is Jambu-Dvipa. The*Latest historical researches have now proved that the Aryans did not come from outside India, but were theoriginal inhabitants of India.4

HINDU RELIGIONGreeks gave the name Indu to the whole of this country. It was on account of this India becamepopular as the name of this country throughout Europe.Hindu is not a mere name. This name Hindu is not only of geographical, but also of nationaland racial importance. The whole history of our nation from the very beginning is bound up with it.All our ideas and ideals are so intimately connected with it that it is difficult to give a simpledefinition of it. Poets, prophets and Avataras came to sing the praises and glory of this name. Rishis,sages and saints took their birth to compile the Sastras and Darsanas for this nation. Heroes andwarriors have fought for its honour and laid down their very lives for it. Piety, nobility, generosity,philosophy, religious bent of mind, Yoga, religious tolerance, wisdom, devotion, renunciation,Self-realisation. Ahimsa, Satya and purity are associated with the name ‘Hindu’.THE SPIRITUAL SOIL OF INDIAIndia is the sacred land which has given birth to countless sages, Rishis, Yogins, saints andprophets. India is the land that has produced many Acharyas or spiritual preceptors like Sri Sankaraand Sri Ramanuja; many saints like Kabir, Ramdas, Tukaram and Gauranga Mahaprabhu; manyYogins like Jnana Dev, Dattatreya and Sadasiva Brahman; and many prophets like Buddha andNanak. Buddha is our flesh and blood.India is proud of Guru Govind Singh and Sivaji. India is proud of king Bhoja andVikramaditya. India is proud of Sankara and Kabir. India is proud of Valmiki and Kalidasa.Krishna, Rama and all Avataras were born in India. How sacred is India! How sublime is India! Thedust of Brindavan and Ayodhya, the land trodden by the sacred feet of Krishna and Rama, stillpurifies the heart of countless people. Even Jesus, during the missing period of His life, lived inKashmir and learnt Yoga from the Indian Yogins. Glory to Mother India!India is a spiritual country. India never conquered territories or annexed dominions.Military conquest is not her ambition. She wants her children to have Atma-Svarajya or AbsoluteIndependence. She does not call upon them to rule over others. She wants them to have conquestover internal and external nature. She wants them to possess brilliant divine virtues, moral staminaand inner spiritual strength born of wisdom of the soul. Ahimsa is her weapon to have the spiritualconquest and the conquest of the minds of others.People of India have Self-realisation as their goal. They do not, generally, bestow too muchattention on material prosperity and advancement. They want Yoga or communion with theSupreme Being. They practise Ahimsa, Satya and Brahmacharya. They wish to enjoy the eternalbliss of the Absolute. They are always ready to renounce worldly possessions in order to possess orrealise the inner Atman or Brahman. They will sacrifice anything and everything in order to attainthe immortal Atman. They are always spiritual-minded.India is the sacred land with several holy rivers and powerful spiritual vibrations. The hoaryHimalayas attract the people of the whole world. It is a land peculiarly suitable for divinecontemplation and Yogic practices. Every country has its own special attractive features. India isthe land of Yogins and sages. This is the special attractive feature of India. This is the reason whypeople from America, England and all parts of the world come to India for the practice of Yoga.5

ALL ABOUT HINDUISMTHE FACTS OF HISTORYIndia is the most tolerant country in the world. She has a very expansive heart. She includesall nations in the embrace of her love.The Western nations are the descendents of the original Hindus or Aryans. They might haveforgotten their old connections with the Aryans and Hindu culture. They might have forgotten allabout their ancestors. But this cannot be effaced from the annals of history. Mother India, therepository of Hindu culture, cannot forget her children beyond the seas. They are always dear to her.Hindu culture and Hindu civilisation were at their zenith in the days of yore. Greeks andRomans imitated the Hindus and absorbed Hindu thoughts. Even now Hindu culture and Hinducivilisation stand foremost in the world. No religion has produced so many great saints, sages,Yogins, Rishis, Maharshis, prophets, Acharyas, benefactors, heroes, poets, statesmen and kings asHinduism. Each and every province of the country has produced intellectual giants, poets andsaints. Even now India abounds in Rishis, philosophers, saints and high intellectuals. Even now sheabounds in sages and great souls.The Hindus had to undergo severe hardships and tortures. They had to face fierce battles andcruelties and yet they live today. Some mysterious power has preserved them. Some invisible forcehas protected them. That power will protect them for ever.REASONS FOR SURVIVAL OF THE HINDU RELIGIONHinduism is neither asceticism nor illusionism, neither polytheism nor pantheism. It is thesynthesis of all types of religious experiences. It

We do hope that all serious students of Hindu Religion and Philosophy will find the book useful and interesting. —THE DIVINE LIFE SOCIETY. iv. THE UNIVERSAL PRAYERS I . Free us from egoism, lust, greed, hatred, anger and jealousy. Fill our hearts with divine virtues.