Religion: Hinduism

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Hinduism is the world's third largest religion, with more than a billion adherents. The vast majority of Hindus, approximately 940 million, live in India. Other countries with large Hindu populations include Nepal, Bangladesh, Mauritius and the island of Bali.

• Dharma – to live righteously, in accordance with scriptural commands - purity of diet, thought, and social interactions.
• Artha – to accumulate earnings for one’s subsistence.
• Kãm– (1) to use one’s honest earnings for the fulfillment of one’s wishes
  (2) and for a man to only keep one wife and regard other women as a mother, sister, or a daughter; and for a woman to only keep one husband and regard other men as a father, brother, or son.
• Moksha – to use the previous three endeavors to attain salvation.

Q.2 Who is a Hindu?
A. Summary Answer:
A Hindu is a follower of Hinduism, the native religion of the people of India.
Explanation:
A Hindu accepts the authority of Vedic scriptures and follows the common practices of Hinduism. A Hindu is inclined to revere the divine in every manifestation and is tolerant of the peaceful practices of other faiths.
The word “Hindu” was originally coined by the ancient Persians to describe the people living east of the “Sindhu”, or Indus River. The term spread westward, and eventually it became popularized throughout the world. It was only with the invasion of India, first by the Muslims and then by the British that the term “Hindu” came into use in India. Prior to that, the practitioners of the native religion of India called their religion, ‘Sanãtan Dharma’ – the Eternal Religion. It was known as eternal, because the Truths revealed by it are true today, were true before this universe existed, and will be true even after the destruction of the universe.

Q.3 What is unique about the Indian Calendar?
A. The modern western calendar that we are accustomed to is based on the sun in which a year (365 days, 5 hours, 48 minutes, and 46 seconds) is the time required for the earth to complete one orbit around the sun. This solar year is composed of 12 arbitrarily assigned months which have either 30 or 31 days, with the exception of February.
The Indian calendar is based on both the sun and the moon. The Indian calendar uses the solar year but divides it into 12 lunar months. They are listed in order from beginning to end: Kãrtik, Mãghshar, Posh, Mãgh (Mahã), Fãlgun, Chaitra, Vaishãk, Jeth, Ashãdh, Shrãvan, Bhãdarvo, and Ãso. A lunar month is the time required for the moon to orbit once around the earth and pass through its complete cycle of phases. These months are formulated not arbitrarily, but in accordance with the successive entrances of the sun into the 12 rãshis, the 12 constellations of the zodiac marking the path of the sun.
A lunar month is precisely 29 days, 12 hours, 44 minutes, and 3 seconds long. Twelve such months make up a lunar year of 354 days, 8 hours, 48 minutes, and 36 seconds. To ensure that the corresponding seasons according to the lunar months coincide with those of the solar year, an extra month is inserted every 30 months (approximately every 2½ years) because 62 lunar months are equal to 60 solar months. As a result of the adjustment, the seasons and festivals retain their general position relative to the solar year.
Each lunar month is divided into two pakshas (two parts) – the sud or shukla paksh (the bright half of the month when the moon waxes from a new moon to a full moon) and the vad or krishna paksh (the dark half of the month when the moon wanes from a full moon to a new moon). Each paksha is divided into 15 tithis (lunar days) which follow the names of Sanskrit numerical system.
The era that is currently used in the Indian calendar is the Vikram Samvat Era, which began in 57 BCE when King Vikram drove off a Greek invasion of the Malwa region and came to the throne. Thus, we have the following conversion to the Indian year. If the western calendar date falls between Kartik sud 1 (the beginning of the Indian Year) and December 31st (the end of the western calendar year), then 57 years should be subtracted from the Indian year to make the conversion. If the western calendar date falls between January 1st (the beginning of the western year) and Aso vad 30 (the end of the Indian year), then only 56 years should be subtracted to make the conversion.

Q.4 What are the seasons of the Indian Calendar?
A. In the Indian calendar, the 12 lunar months of a solar year are divided into six rutus (seasons), each comprising of approximately two months. Since the seasons are solar based, each of the six seasons – Sharad (late monsoon), Hemant (early winter), Shishir (winter), Vasant (spring), Grishma (summer) and Varshã (monsoon) commence around the 21st of each even month of the Western calendar.

• thought - not having thoughts of ill-will towards others
• word - not using speech to slander or malign others
• deed - not performing violent physical actions

• “All scriptures advocate Ahinsã as the highest dharma.”(Verse 12)
• “My devotees should not harm any living being. They should not intentionally harm even small insects.” (Verse 11)
• “Even for performing yagnas (ceremonial and divine sacrifices) to please deities or ancestors, no harm should be inflicted on any living being.” (Verse 12)
• “Even for acquiring women, wealth or a kingdom, one should never, in any way, harm or kill any person.” (Verse 155)

Vegetarianism: An Application of Ahinsã
A practical application of Ahinsã seen in Hinduism is vegetarianism - as it fosters the sentiment of respect for other living creatures. The most ancient Hindu scriptures curbed the practice of killing animals by imposing strict ritualistic regulations which are very difficult to ordinarily meet. Those who were following the spiritual path and wanted to attain God were prohibited altogether from killing animals and consuming animal flesh because such consumption hinders spiritual progress. Hindu scriptures say that killing animals and consuming their flesh leads to violence in our thoughts and behavior. It spoils one’s character and obstructs one’s acquisition of noble virtues.
Today, some people feel that because they are not actually killing the animal themselves, eating the flesh and other body parts of a dead animal does not violate the code of Ahinsã. However, Hindus consider the consumption of dead animal flesh to be a barbaric practice. The Vãsudev Mãhãtmya and other Hindu scriptures state that one who consumes animal flesh, who sells animal flesh, or who prepares animal flesh – all of these people accrue the same sin as the person who slaughters the animal. This is similar to the Western idea that the murderer and the accessory to the murder are both guilty of the killing.
Some people argue that God has given us the ability to kill animals and digest animal flesh; therefore God must have wanted us to eat animals. One could easily respond that God has given us the intelligence and ability to kill humans and digest human flesh, so in that belief system, did God give us this ability because he wanted us to eat human flesh? The flaw in this argument becomes clear here. These people have made the grave error of confusing ability and civility, or ethics. Men may have the ability to kill animals and eat animal flesh, but that does not make it right. Humans have the ability to do some very bad things. But civilization, ethics, morality, and dharma are all meant to restrain man from exercising his full barbaric, animalistic capability and instead, to elevate him from this animalistic condition to the plane of humanity and even higher to the plane of spirituality. It is with this intent of elevating mankind from just a human being to a spiritual being that Hinduism has propagated the value of Ahinsã and its corollary vegetarianism. 

Q.6 How does the practice of self-defense fit into the concept of Ahinsã?
A. Ahinsã is not just non-violence or not resorting to arms, but it is also the feeling that tries to reduce harm to all living creatures. Sometimes, force or violence may in fact be necessary to prevent harm. Suppose a train is heading towards a child who is standing in the middle of railroad tracks. We would be inclined to push the child out of the way to save his or her life. Suppose that a wild animal is running ferociously to attack a group of tourists. The animal may need to be wounded to prevent harm to numerous people. Ahinsã recognizes the right to defend one’s self, family, community, and country through the most feasible and appropriate, yet least violent, means necessary. However, defending oneself should never be used to justify violence that is not provoked or warranted. One should be careful that defending one’s self does not become a hidden form of aggression.

Q.7 What is the Ãtmã?
A. The ãtmã is the soul. It is the individual self, the conscious spirit, the knower, the enjoyer and the doer of actions. There are innumerable ãtmãs, fundamentally the same, yet each distinct entities. The ãtmã is eternal. It was not created at anytime by anybody nor will it ever perish. Weapons cannot cut it, nor can fire burn it; water cannot wet it, nor can wind dry it. Each ãtmã pervades the whole organism, and is different from the three bodies – gross (sthul sharir – physical body), subtle (sukshma – mental body), and causal (kãran sharir – accumulation of impressions from past karmas). Yet, it is bound by worldly desires that are formed according to its karma. Though conditioned by mãyã, the ãtmã can be eternally released from mãyã by the grace of a God-realized guru or God.

• Sanchit karmas – the stock of karmas, or accumulation of past good and bad actions.
• Prãrabdha karmas – are the portion of sanchit karmas used up to create the present physical body and the experiences we are to encounter in this life.
• Kriyamãn karmas – the new actions we perform each day which shape our future experiences of pain and joy.

“Just as when seeds which are planted in the earth sprout upwards after coming into contact with rainwater, similarly, during the period of creation, the jivas which had resided within mãyã together with their kãran sharir (causal body), attain various types of bodies according to their individual karmas by the will of God, the giver of the fruits of karmas.” (Vartãl 6)
So, in fact, God is the giver of the fruits of our actions. One might think that God is cruel when He dispenses the fruits of bad actions. But, God is impartial towards all. The Brahma Sutras by Ved Vyãs say, “God is not biased in giving happiness and misery to anyone but gives the fruits of one’s karmas.” (2-1-34)

Not only does God give the fruits of one’s karmas, but earning the grace of God or His realized sãdhu can destroy the harmful karmas of one’s past. Many stories from our scriptures show this to be true. Bhagwãn Swãminãrayan also says in the Vachanãmrut Gadhadã I-58 that if a God-realized Sãdhu becomes pleased upon a person, then regardless of how malicious his karmas may be, they are all destroyed. The blessings of that great sãdhu could make a beggar into a king, could transform a bad fate into a favorable destiny, and could dissolve even the most disastrous misfortune.

Accepting and understanding that our actions have causes and effects stops us from performing unrighteous actions for which we would have to suffer from the further accumulation and consequences of harmful karmas.

A jiva squanders its human body, which it receives after 35,000,000 prãkrut-pralays (i.e. 10,886,400,000,000,000,000,000 human years), for the sake of vain worldly pleasures, and by the refuge of a false guru. Consequently, it has to suffer the torments of Yam and the agonies of the pits of narak. Moreover, it receives another human birth in a place where liberation is attainable only after passing through the sufferings of the cycle of 8.4 million life forms, i.e. after another 35,000,000 prãkrut-pralays. This is the interval before one receives a human birth again.
Therefore, O brother, having understood this today, and having sought the refuge of the Sadguru Sant – the granter of liberation – and having kept your body, indriyas and antahkaran in accordance with his wish, strive for the benefit of your ãtmã and reach the abode of God. If you do not realise this fact today and waste this human body, which is instrumental in attaining liberation, you will have to wait for the aforementioned time before you receive another chance like this. Only after such suffering, and only at the end of that interval will you receive another opportunity to attain liberation, and that too if you strive for it. If you do not, you will not attain liberation. This is a fundamental principle. The wise should ponder over this.

One with exceptionally good karmas, having attained some form of contact with God or the God-realized S ãdhu, maybe released from having to undertake birth within the cycle of 8.4 million life forms. Instead, he would continue to take human births until, offering devotion to God, he earns the pleasure of God or the God-realised Sãdhu and attains moksha.

Explanation:
Moksha is when the causal body is destroyed and the pure ãtmã achieves everlasting bliss in the worship of God. The word causal body implies that it is the cause of the jiva having to undertake a physical body and bear out its destiny in accordance to its karmas. It is only through the grace of God or the God-enlightened Sãdhu (guru) that one’s kãran sharir is dissolved and moksha is achieved. Penance, austerities, yoga, yagnas (ceremonial sacrifices), donations, and other pious actions do not directly give moksha. The fruit of doing these pious deeds is the contact and association with God and the God-enlightened S ãdhu. Once such association with God and the God-enlightened Sãdhu has been achieved, understanding their true form, following their commands, and imbibing dharma, gnãn, vairãgya, and bhakti earns the jiva their grace and thus ultimate moksha.

When an ãtmã achieves moksha, God grants it a divine body. With this divine body it resides in the abode of God with infinite other liberated souls. Here it enjoys everlasting bliss in worshipping God. The happiness from infinite universes put together pales into insignificance in front of the bliss of God experienced by these liberated souls. In His divine abode, God grants the ãtmã powers and a form that is similar to His own. Yet, the ãtmã is distinct from God and forever retains a relationship of servitude towards God. In fact, such powers bear no attraction to these liberated souls because their experience of worshipping God brings infinite times more bliss than the exercise of any powers

Q.11 Why are there so many Gods in Hinduism?
A. Summary Answer:
Hinduism is not a polytheistic religion. For all Hindus, there is only one Supreme God.

Explanation:
The ancient seers of India recognized that all of God’s creation does not just center around man, but that man shares the universe with numerous life forms. Some life forms have less powers and abilities than humans while others have more. God grants some of these various higher beings cosmic powers and assigns them the responsibilities of running the “machinery of the universe.” These higher beings are also known as devtãs, devãs or gods. While Hindus respect these gods to be higher than humans, and even propitiate them in times of need, Hindus also readily acknowledge that these gods are clearly subservient to and have their origin and sustenance in one Supreme God. Hindus are thus monotheists, worshippers of one Supreme God, in every sense of the word.

Historically, many groups have been unwilling or unable to understand the true position and function of the various gods within Hinduism. Consequently, out of misunderstanding or prejudice, they have incorrectly labeled Hinduism as polytheistic in the sense of the ancient Roman or Greek pantheon. However, this is incorrect. Just as other religions consider themselves monotheistic while still accepting the existence of “angels” and other superhuman divinities, Hinduism should be considered monotheistic in the same sense.

( Courtesy: http://www.swaminarayan.org/ )

( Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha (BAPS) is a socio-spiritual Hindu organization with its roots in the Vedas. It was revealed by Bhagwan Swaminarayan (1781-1830) in the late 18th century and established in 1907 by Shastriji Maharaj (1865-1951). Founded on the pillars of practical spirituality, the BAPS reaches out far and wide to address the spiritual, moral and social challenges and issues we face in our world. Its strength lies in the purity of its nature and purpose. BAPS strives to care for the world by caring for societies, families and individuals. This is done by mass motivation and individual attention, through elevating projects for all, irrespective of class, creed, colour or country. Its universal work through a worldwide network of over 3,300 centers has received many national and international awards and affiliation with the United Nations. Today, a million or more Swaminarayan followers begin their day with puja and meditation, lead upright, honest lives and donate regular hours in serving others. No Alcohol, No Addictions, No Adultery, No Meat, No Impurity of body and mind are their five lifetime vows. Such pure morality and spirituality forms the foundation of the humanitarian services performed by BAPS. For more details visit : http://www.swaminarayan.org/ )

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