BHAGWAD GITA em português...

http://www.gita-society.com/language/portuguese.htm

O Gita é uma doutrina sobre a verdade universal. Sua mensagem é universal, sublime e não-sectária, embora ele seja uma parte da trindade escritural do Sanathana Dharma, normalmente conhecido como Hinduísmo. O Gita é muito fácil de ser entendido em qualquer linguagem para uma mente madura. Uma leitura repetida com fé irá revelar todas as idéias sublimes que ele contém. Poucos são os aspectos abstrusos, intercalados aqui e ali, mas estes não possuem influência no problema prático do tema central do Gira. O Gita trata da mais sagrada ciência metafísica. Ele transmite o conhecimento do Ser e responde a duas questões universais: Quem sou eu, e como eu posso conduzir uma vida pacífica e feliz neste mundo de dualidades. Ele é um livro de Yoga, de crescimento moral e espiritual, para a humanidade baseado nos princípios cardeais da religião Hindu.

A mensagem do Gita chegou até a humanidade por causa da má vontade de Arjuna, para cumprir para com o seu dever de guerreiro, uma vez que luta envolve destruição e morte. Não violência ou Ahimsa é o mais fundamental dos princípios do Hinduísmo. Toda a vida, humana ou não humana, são sagradas. Este imortal discurso entre o Senhor Supremo, Krishna, e Seu devoto, Arjuna, ocorreu não num templo, numa floresta reclusa, ou no alto de uma montanha, mas num campo de batalha, nas vésperas da guerra, e está escrito no grande épico Mahaabharata. No Gita, o Senhor Krishna avisa Arjuna para erguer-se e lutar. Isto, provavelmente, gera um mal-entendido do princípio do Ahimsa, se o fundo da guerra do Mahabharata não estiver na mente. Portanto, uma breve descrição histórica está em ordem.
Nos tempos antigos houve um rei com dois filhos, Dhritarashtra e Pandu. O mais velho nasceu cego, portanto, Pandu herdou o reino. Pandu teve cinco filhos. Eles foram chamados de Pandavas. Dhritarashtra teve cem filhos. Eles eram chamados de Kauravas. Duryodhana foi o primogênito dos Kauravas.
Após a morte do rei Pandu, os Pandavas tornaram-se os reis de direito. Duryodhana foi uma pessoa muito ciumenta. Ele também queria o reino. O reino foi dividido em duas metades entre os Pandavas e os Kauravas. Duryodhana não ficou satisfeito com a sua parte do reino. Ele queria o reino inteiro para si próprio. Ele, de modo mal sucedido, planejou vários crimes para matar os Pandavas e pegar o reino deles. Ilegalmente ele apoderou-se do reino inteiro dos Pandavas e recusou-se a devolver mesmo um acre da terra sem a guerra. Toda a mediação feita pelo Senhor Krishna, e pelos outros, falharam. A grande guerra do Mahaabharata foi assim inevitável. Os Pandavas foram participantes que não queriam a guerra. Eles tiveram apenas duas escolhas: lutar pelo seus direitos conforme a matéria da responsabilidade, ou fugir da guerra e aceitar a derrota em nome da paz e da não violência. Arjuna, um dos cinco irmãos Pandavas, encarou o dilema no meio do campo de batalha para lutar ou fugir da guerra pela segurança da paz.
O dilema de Arjuna é, na realidade, um dilema universal. Cada ser humano encara dilemas, grandes ou pequenos, em suas vidas diárias, quando realiza a suas obrigações. O dilema de Arjuna foi o mais importante de todos. Ele tinha que fazer uma escolha entre lutar a guerra e matar seus mais reverenciados gurus, seus mais queridos amigos, parentes próximos, e muitos guerreiros inocentes, ou fugir do campo de batalhas com o objetivo de preservar a paz e a não-violência. Os setecentos versos, inteiros, do Gita tratam de um discurso entre o Senhor Krishna e o confuso Arjuna, no campo de batalhas de Kurukshetra, local próximo a Nova Delhi, na Índia, cerca de 3.100 anos a.n.e. Este discurso foi narrado para o sábio rei Dhritarashtra pelo seu cocheiro Sanjaya, como uma testemunha ocular da guerra. O objetivo principal do Gita é ajudar as pessoas lutando na escuridão da ignorância a cruzarem o oceano da reencarnação (nascimentos e mortes repetidas), para atingirem a costa espiritual da liberação enquanto viventes e atuantes na sociedade.
O ensinamento central do Gita é a obtenção da liberdade ou da alegria, pelo cativeiro da ação da vida de cada um. Sempre se lembrem da glória e da grandeza do criador e da ação eficiente de seus deveres, sem estar apegados ou afetados pelos seus resultados, mesmo que a obrigação demande, de vez em quando, na violência inevitável. Algumas pessoas negligenciam ou desistem de suas responsabilidades na vida pela segurança de uma vida espiritual enquanto outras desculpam-se a si mesmos de uma pratica espiritual porque elas crêem que ela não possuem tempo. A mensagem do Senhor é para purificar todo o processo da vida em si mesma. Não importa o que uma pessoa faz ou pensa deverá realizar pensando na glória e na satisfação do Criador. Nenhum esforço ou custo é necessário para este processo. Faça as suas obrigações como um serviço para o Senhor e humanidade, e veja um único Deus em tudo, num estado de espírito. É necessário purificar o corpo, a mente e o intelecto, para conquistar um estado de espírito, disciplina pessoal, austeridade, penitência, boa conduta, serviço desapegado, práticas yóguicas, meditação, adoração, oração, rituais, e estudo das escrituras, assim como a companhia de pessoa santas, peregrinação, canto dos santos nomes do Senhor, e auto-inquirição. Através do intelecto purificado deve-se estudar para abandonar a luxúria, a ira, a avareza, e estabelecer o controle sobre os seis sentidos (audição, tato, visão, gustação, olfato e mente). Deve-se sempre lembrar de que todos os trabalhos são feitos pela energia da natureza, e que ele o ela não são os agentes mas apenas um instrumento. Deve-se aspirar o máximo de excelência em todas as tarefas, mas mantendo-se a equanimidade no sucesso ou no fracasso, no ganho ou na perda, na dor ou no prazer.
A ignorância do conhecimento metafísico é para a humanidade um grande predicamento. Uma escritura, sendo a voz da transcendência, não pode ser traduzida. A linguagem é incapaz e as traduções são defeituosas para claramente transmitir o conhecimento do Absoluto. E nesta tradução, uma tentativa foi feita para manter o estilo mais próximo possível para a poesia original do Sânscrito, e com isso tornar fácil a leitura e o entendimento. Uma tentativa há sido feita para aprimorar a claridade pela adição de palavras ou frases, entre parênteses, na tradução dos versos. Um glossário e índice há sido incluído. Cento e trinta e três (133) versos chaves estão impressos em negrito para a comodidade dos iniciantes. Nós sugerimos a todos os nossos leitores para refletirem, contemplarem, e agirem de acordo com estes versos. Os principiantes e os ocupados executivos poderão primeiro ler e entender o significado destes versos chaves antes de se aprofundarem no profundo oceano do conhecimento transcendental do Gita.
De acordo com as escrituras, não tem pecado, horrível que seja, que possa comover aquele que lê, pondera e pratica os ensinamentos do Gita; por mais que a água atinja a pétala do lótus (isso porque o lótus está por sobre o lodo; mesmo assim é belo e gracioso). O Senhor em Si mesmo, reside onde o Gita está, é lido, cantado ou ensinado. O Gita é conhecimento Supremo, e o som personificado do Eterno e Absoluto. Aquele que o lê, pondera, e pratica os ensinamentos do Gita com fé e devoção irá obter Moksha (ou Nirvana), pela graça de Deus.
Este livro é dedicado para todos os gurus de quem as bênçãos, graça e ensinamentos são inestimáveis. Ele é oferecido ao grande guru, Senhor Krishna, com amor e devoção. Que o Senhor aceite-o, e abençoe aqueles que repetidamente lerem-no com paz, felicidade, e o verdadeiro conhecimento do Ser.

Hindu Rituals and Routines

Introduction
Hinduism is not a religion but a way of life. Unlike other religions, Hindu dharma has many specialties. This is not known as a religion, it is known as the dharma; Sanaathana Dharma. Sanaathana means, according to Bhagavath Geetha, which cannot be destroyed by fire, weapons, water, air, and which is present in all living and non living being. Dharma means, the way of life which is the ‘total of all aachaaraas or customs and rituals’.
Sanaathana Dharma has its foundation on scientific spirituality. In the entire ancient Hindu literature we can see that science and spirituality are integrated. It is mentioned in the 40th chapter of the Yajurveda known as Eesaavaasya Upanishad that use scientific knowledge for solving problems in our life and use the spiritual knowledge for attaining immortality through philosophical outlook.
Remember that in each and every aachaaraa there will be a component of spirituality in it. Without spirituality, nothing exists in Sanaathana dharma. Generally everyone bear a wrong impression that this spirituality is religion. Spirituality is different in Hindu dharma. Here the question of religion does not exist at all, because Hindu dharma was not created by an individual, prophet or an incarnation. Spirituality is a part of every Hindu custom in the normal life of a Hindu.
Aachaaraas are to be followed based on their merits available from the self experience; you need not blindly follow a teacher or someone who gives advice without reasoning. All these aachaaraas are mentioned for the prosperity of the human beings and it should be the prime focus for practicing the Hindu aachaaraas.
Achaaryaath paadam aadatthe
paadam sishya swamedhayaa
paadam sa brahmachaaribhya
sesham kaala kramena cha
This is an important advice given in smruthies. It means a person can get only one quarter of knowledge from Achaarya - the teacher, another quarter by analyzing self, one quarter by discussing with others and the last quarter during the process of living by method addition, deletion, correction, and modification of already known aachaaraas or new aachaaraas.
Aachaaraath labhathe hi ayu:
aachaaraath dhanamakshayam
aachaaraath labhathe suprajaa:
aachaaro ahanthya lakshanam
Aachaaraas are followed for the psychological and physiological health and long life; Aachaaraas are followed for prosperity and wealth; Aachaaraas are followed for strong family and social bondage and following the Aachaaraas give a fine personality, dharmic outlook and vision, says our dharmasaastra.
In India everyone followed Aachaaraas for the above mentioned psychological, physiological, family relation, social benefits and national integration based benefits. It is your right and duty to understand scientifically, rationally and logically the meaning of each and every Aachaaraas and follow the same in your life systematically.

Why do we…
1. Why do we light a lamp?

2. Why do we have a prayer room?

3. hy do we do Namaste?

4. Why do we prostrate before parents and elders?
5. Why do we wear marks (tilak, pottu and the like) on the forehead?

6. Why do we not touch papers, books and people with the feet?

7. o touch another with the feet is considered an act of misdemeanor. Why is this so?

8. Why do we apply the holy ash?

9. Why do offer food to the Lord before eating it?

10. Why do we fast?

11. Why do we do pradakshina (circumambulate)?
12. Why is pradakshina done only in a clockwise manner?
13. Why do we regard trees and plants as sacred?
14. Why do we ring the bell in a temple?
15. Why do we worship the kalasha?
16. Why do we consider the lotus as special?

17. Why do we worship tulasi?
18. Why do we blow the conch?
19. Why do we say shaanti thrice?
20. Why do we offer a coconut?
21. Why do we chant Om?
22. Why do we do aarati?

1. Why do we light a lamp?
In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is maintained continuously - Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.
Light symbolizes knowledge, and darkness - ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshiped as the Lord himself.
Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.
Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.
Whilst lighting the lamp we thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute
I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life.
2. Why do we have a prayer room?
Most Indian homes have a prayer room or altar. A lamp is lit and the Lord worshipped each day. Other spiritual practices like japa - repetition of the Lord’s name, meditation, paaraayana - reading of the scriptures, prayers, and devotional singing etc are also done here. Special worship is done on auspicious occasions like birthdays, anniversaries, festivals and the like. Each member of the family - young or old - communes with and worships the Divine here.
The Lord is the entire creation. He is therefore the true owner of the house we live in too. The prayer room is the Master room of the house. We are the earthly occupants of His property. This notion rids us of false pride and possessiveness.
The ideal attitude to take is to regard the Lord as the true owner of our homes and us as caretakers of His home. But if that is rather difficult, we could at least think of Him as a very welcome guest. Just as we would house an important guest in the best comfort, so too we felicitate the Lord’s presence in our homes by having a prayer room or altar, which is, at all times, kept clean and well-decorated.
Also the Lord is all pervading. To remind us that He resides in our homes with us, we have prayer rooms. Without the grace of the Lord, no task can be successfully or easily accomplished. We invoke His grace by communing with Him in the prayer room each day and on special occasions.
Hindu Rituals and Routines Why do we follow them?
Each room in a house is dedicated to a specific function like the bedroom for resting, the drawing room to receive guests, the kitchen for cooking etc. The furniture, decor and the atmosphere of each room are made conducive to the purpose it serves. So too for the purpose of meditation, worship and prayer, we should have a conducive atmosphere - hence the need for a prayer room.
Sacred thoughts and sound vibrations pervade the place and influence the minds of those who spend time there. Spiritual thoughts and vibrations accumulated through regular meditation, worship and chanting done there pervade the prayer room. Even when we are tired or agitated, by just sitting in the prayer room for a while, we feel calm, rejuvenated and spiritually uplifted.
3. Why do we do Namaste?
Indians greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all - people younger than us, of our own age, those older than friends, even strangers and us.
There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. This is understood as prostration but it actually refers to paying homage as we do today when we greet each other with a namaste.
Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However there is much more to it than meets the eye. In Sanskrit namah + te = namaste. It means - I bow to you - my greetings, salutations or prostration to you. Namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one’s ego in the presence of another.
The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste, which means, "may our minds meet," indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility
The spiritual meaning is even deeper. The life force, the divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet. That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord – as if to look within. The gesture is often accompanied by words like "Ram Ram," "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram", "Om Shanti" etc - indicating the recognition of this divinity.
When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect.
4. Why do we prostrate before parents and elders?
Indians prostrate before their parents, elders, teachers and noble souls by touching their feet. The elder in turn blesses us by placing his or her hand on or over our heads. Prostration is done daily, when we meet elders and particularly on important occasions like the beginning of a new task, birthdays, festivals etc. In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce one-self, announce one’s family and social stature.
Hindu Rituals and Routines Why do we follow them?
Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the sacrifices they have done for our welfare. It is a way of humbly acknowledging the greatness of another. This tradition reflects the strong family ties, which has been one of India’s enduring strengths.
The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them. Good thoughts create positive vibrations. Good wishes springing from a heart full of love, divinity and nobility have a tremendous strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders, which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received.
The different forms of showing respect are :
Pratuthana:
Rising to welcome a person.
Namaskaara:
Paying homage in the form of namaste
Upasangrahan:
Touching the feet of elders or teachers.
Shaashtaanga:
Prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder.
Pratyabivaadana:
Returning a greeting.
Rules are prescribed in our scriptures as to who should prostrate to whom. Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. This is why a king though the ruler of the land, would prostrate before a spiritual master. Epics like the Ramayana and Mahabharata have many stories highlighting this aspect.
5. Why do we wear marks (tilak, pottu and the like) on the forehead?
The tilak or pottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark. Its form and colour vary according to one’s caste, religious sect or the form of the Lord worshipped.
In earlier times, the four castes (based on varna or colour) - Brahmana, Kshatriya, Vaishya and Sudra - applied marks differently. The brahmin applied a white chandan mark signifying purity, as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions.
Also Vishnu worshippers apply a chandan tilak of the shape of "U," Shiva worshippers a tripundra of bhasma, Devi worshippers a red dot of kumkum and so on).
The tilak cover the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer - "May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds." Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.
The entire body emanates energy in the form of electromagnetic waves - the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and
Hindu Rituals and Routines Why do we follow them?
causes a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even though it serves the purpose of decoration.
6. Why do we not touch papers, books and people with the feet?
To Indians, knowledge is sacred and divine. So it must be given respect at all times. Nowadays we separate subjects as sacred and secular. But in ancient India every subject - academic or spiritual - was considered divine and taught by the guru in the gurukula.
The custom of not stepping on educational tools is a frequent reminder of the high position accorded to knowledge in Indian culture. From an early age, this wisdom fosters in us a deep reverence for books and education. This is also the reason why we worship books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day, dedicated to the Goddess of Learning. In fact, each day before starting our studies, we pray:
Saraswati namasthubhyam Varade kaama roopini Vidyaarambham karishyaami Sidhirbhavatu me sadaa
O Goddess Saraswati, the giver of Boons and fulfiller of wishes, I prostrate to You before starting my studies. May you always fulfill me?
7. To touch another with the feet is considered an act of misdemeanor. Why is this so?
Man is regarded as the most beautiful, living breathing temple of the Lord! Therefore touching another with the feet is akin to disrespecting the divinity within him or her. This calls for an immediate apology, which is offered with reverence and humility.
8. Why do we apply the holy ash?
The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where special wood along with ghee and other herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as bhasma.
Bhasma is generally applied on the forehead. Some apply it on certain parts of the body like the upper arms, chest etc. Some ascetics rub it all over the body. Many consume a pinch of it each time they receive it.
The word bhasma means, "that by which our sins are destroyed and the Lord is remembered." Bha implied bhartsanam ("to destroy") and sma implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.
Hindu Rituals and Routines Why do we follow them?
Homa (offering of oblations into the fire with sacred chants) signifies the offering or surrender of the ego and egocentric desires into the flame of knowledge or a noble and selfless cause. The consequent ash signifies the purity of the mind, which results from such actions.
Also the fire of knowledge burns the oblation and wood signifying ignorance and inertia respectively. The ash we apply indicates that we should burn false identification with the body and become free of the limitations of birth and death. This is not to be misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none.
Bhasma is specially associated with Lord Shiva who applies it all over His body. Shiva devotes apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).
Tryambakam yajaamahe Sugandhim pushtivardhanam Urvaa rukamiva bhandhanaan Mrytyor muksheeyamaa amrutaat
"We worship the three-eyed Lord Shiva who nourishes and spread fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem."
9. Why do offer food to the Lord before eating it?
Indians make an offering of food to the Lord and later partake of it as prasaada - a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.
The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch.
Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).
Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.
Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant
praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahaa,
Hindu Rituals and Routines Why do we follow them?
udaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa
After offering the food thus, it is eaten as prasaada - blessed food.
10. Why do we fast?
Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.
Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord. Then what has upavaasa to do with food?
A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise pre-occupied by the thought of food, now entertains noble thoughts and stays with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy
Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire body.
The more you indulge the senses, the more they make their demands. Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace.
Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting.
The Bhagavad-Gita urges us to eat appropriately - neither too less nor too much - yukta-aahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.
11. Why do we do pradakshina (circumambulate)?
We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.
Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.
12. Why is pradakshina done only in a clockwise manner?
The reason is not, as a person said, to avoid a traffic jam! As we do pradakshina, the Lord is always on our right. In India the right side symbolizes auspiciousness. So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspicious life of righteousness, with the Lord who is the indispensable source of help and strength, as our guide - the "right hand".
Hindu Rituals and Routines Why do we follow them?
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Indian scriptures enjoin - matrudevo bhava, pitrudevo bhava, acharyadevo bhava. May you consider your parents and teachers as you would the Lord. With this in mind we also do pradakshina around our parents and divine personages.
After the completion of traditional worship (pooja), we customarily do pradakshina around ourselves. In this way we recognize and remember the supreme divinity within us, which alone is idolized in the form of the Lord that we worship outside.
13. Why do we regard trees and plants as sacred?
The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc.
Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona.
Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.
14. Why do we ring the bell in a temple?
Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come? He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission. The Lord welcomes us at all times. Then why do we ring the bell?
The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord. There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness.
Even while doing the ritualistic aarati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drowned any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardour, concentration and inner peace.
As we start the daily ritualistic worship (pooja) we ring the bell, chanting:
Aagamaarthamtu devaanaam gamanaarthamtu rakshasaam Kurve ghantaaravam tatra devataahvaahna lakshanam
I ring this bell indicating the invocation of divinity, So that virtuous and noble forces enter (my home and heart); and the demonic and evil forces from within and without, depart.
Hindu Rituals and Routines Why do we follow them?
15. Why do we worship the kalasha?
First of all what is a kalasha? A brass, mud or copper pot is filled with water. Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond-shaped pattern. The pot may be decorated wit designs. Such a pot is known as a kalasha.
When the pot is filled with water or rice, it is known as purnakumbha representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is.
A kalasha is placed with due rituals on all-important occasions like the traditional house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages. Why do we worship the kalasha? Before the creation came into being, Lord Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a lotus from which appeared Lord Brahma, the creator, who thereafter created this world.
The water in the kalasha symbolizes the primordial water from which the entire creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe. The leaves and coconut represent creation.
The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha and its water is thereafter used for all the rituals, including the abhisheka.
The consecration (kumbhaabhisheka) of a temple is done in a grand manner with elaborate rituals including the pouring of one or more kalashas of holy water on the top of the temple. When the asuras and devas churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.
Thus the kalasha also symbolizes immortality. Men of wisdom are full and complete as they identify with the infinite Truth (poornatvam). They brim with joy and love and respect all that is auspicious. We greet them with a purnakumbha ("full pot") acknowledging their greatness and as a sign of respectful and reverential welcome, with a "full heart".
16. Why do we consider the lotus as special?
The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.).
The lotus blooms with the rising sun and close at night. Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances.
The lotus leaf never gets wet even though it is always in water. It symbolizes the man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow and change. This is revealed in a shloka from the Bhagwad-Geeta:
Hindu Rituals and Routines Why do we follow them?
Brahmanyaadhaaya karmaani Sangam tyaktvaa karoti yaha Lipyate na sa paapena Padma patram ivaambhasaa
He who does actions, offering them to Brahman (the Supreme), abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.
From this, we learn that what is natural to the man of wisdom becomes a discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras.
Each one is associated with lotus that has a certain number of petals. For example, a lotus with a thousand petals represents the Sahasra chakra at the top of the head, which opens when the yogi attains Godhood or Realisation. Also, the lotus posture (padmaasana) is recommended when one sits for meditation. A lotus emerged from the navel of Lord Vishnu. Lord Brahma originated from it to create the world. Hence, the lotus symbolizes the link between the creator and the supreme Cause.
It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the swastika is said to have evolved from the lotus.
17. Why do we worship tulasi?
In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its qualities) is the tulasi
For Indians it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja - as it is regarded so self-purifying.
As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head.
Also that all offerings would be incomplete without the tulasi leaf - hence the worship of tulasi.
She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.
Tulasi is married to the Lord with all pomp and show as in any wedding.
This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.
Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world.
The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.
Yanmule sarvatirhaani Yannagre sarvadevataa Yanmadhye sarvavedaascha Tulasi taam namaamyaham
Hindu Rituals and Routines Why do we follow them?
I bow down to the tulasi, At whose base are all the holy places, At whose top reside all the deities and In whose middle are all the Vedas.
18. Why do we blow the conch?
When the conch is blown, the primordial sound of Om emanates. Om is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it.
As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas.
All knowledge enshrined in the Vedas is an elaboration of Om. The conch therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands.
It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil.
Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers.
Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine.
The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse.
Twam puraa saagarot pannaha Vishnunaa vidhrutahakare Devaischa poojitha sarvahi Panchjanya namostu te
Salutations to Panchajanya the conch born of the ocean Held in the hand of Lord Vishnu and worshipped by all devaas
19. Why do we say shaanti thrice?
Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise.
Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life.
Hindu Rituals and Routines Why do we follow them?
However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such prayers end by chanting shaanti thrice.
It is believed that trivaram satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth".
We chant shaanti thrice to emphasise our intense desire for peace. All obstacles, problems and sorrows originate from three sources.
Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.
Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.
Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimised from the three sources written about above.
May peace alone prevail. Hence shaanti is chanted thrice.
It is chanted aloud the first time, addressing the unseen forces. It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.
20. Why do we offer a coconut?
In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada.
The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord.
A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker.
The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.
The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.
Hindu Rituals and Routines Why do we follow them?
21. Why do we chant Om?
Om is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.
All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.
Om is the universal name of the Lord. It is made up of the letters A (phonetically as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".
The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.
The formless, attributeless Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm).
Om is written in different ways in different places. The most common form symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless.
22. Why do we do aarati?
Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping.
It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord.
Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head.
We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati?
Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord.
Hindu Rituals and Routines Why do we follow them?
Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.
Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord.
Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.
The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.
Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord? Therefore, as we perform the aarati we chant;
Na tatra suryo bhaati na chandra taarakam Nemaa vidyuto bhaanti kutoyamagnib Tameva bhaantam anubhaati sarvam Tasya bhasa sarvam idam vibhaati
He is there where the sun does not shine, Nor the moon, stars and lightning. then what to talk of this small flame (in my hand), Everything (in the universe) shines only after the Lord, And by His light alone are we all illumined.

AUM

WHAT IS HINDUISM ?

What is Hinduism?
Who is a Hindu?What is unique about the Indian Calendar?
What are the seasons of the Indian Calendar?
What is Ahins?
How does the practice of self-defense fit into the concept of Ahins?
What is the ?tm?
What is Karma?
What is Reincarnation?
What is Moksha?
Why are there so many Gods in Hinduism?
Q.1 What is Hinduism?
A. Summary Answer:Hinduism or Sanatan Dharma is the world's oldest religion. It is thenative religion of India. It predates recorded history and has nohuman founder. Vedic records dating back 6,000 to 10,000 years showthat even in that time period, Hinduism was considered an ancientreligion. Today, there are almost 1 billion Hindus spread around theworld. That makes one out of every sixth person in the world a Hindu.Its modes of worship are complex and range from grand festivals suchas the Kumbhmel? (a religious gathering of over 45 million people) tothe simple darshan (devotional seeing) of home shrines. Its places ofworship include millions of ancient and contemporary shrines andmandirs. Hinduism recognizes the Vedas as the most ancient andauthoritative body of religious literature. They are the foundationalscriptures common to all branches of Hinduism.Explanation:Hinduism: Unity in DiversityThere are two aspects of Hinduism. One is easily seen in the outwardexpression of the faith - the ritual worship, customs and traditionsand codes of social conduct - the practices of Hinduism. The otheraspect of Hinduism is inward - faith itself - the inner world ofbelief. To an observer it would appear that there is a bewilderingarray of often contradictory beliefs embraced by the various branchesof Hinduism. It is because Hinduism encompasses such a wide range ofbeliefs and practices that people find it difficult to cast it into asingle mold. Yet, within this amazing diversity of thought andbehavior, there are common threads that unify the faithful underneaththe umbrella of Hinduism.Common Beliefs of HinduismRegarding GodHinduism acknowledges the existence of many deities but believes inonly one Supreme God who is all-pervasive and transcendent. Hinduismstates that God manifests (avat?r) on earth for the salvation ofinfinite souls and is always present through the murtis, consecratedimages of God. Hinduism teaches that this universe along withinfinite other universes undergoes endless cycles of creation,preservation, and dissolution by this Supreme God.Regarding the ?tma (soul)Hindus believe that all living entities have a soul, or ?tma. Each iseternal - it was never created and will never perish. The ?tm? ischaracterized as unchanging truth, consciousness and bliss(Satchitanand). Moreover, each has the potential to attain God.Hinduism propounds the law of karma, cause and effect, wherein thefruits on an individual's thoughts, words, and deeds are given byGod. Hinduism teaches that the ?tm? casts off old bodies and is givennew ones based on it karmas. In this way the ?tm? passes throughinfinite cycles of birth and death (reincarnation) until it realizesGod and attains moksha. Hindus believe that one requires aspiritually enlightened and God-realized guru to attain God.Common Practices in HinduismThese common beliefs of Hinduism manifest in several commonpractices. All branches of Hinduism emphasize the need for a moraland ethical life. Hinduism upholds the eternal values and ideals ofSatya (Truth), Day? (Compassion), Ahins? (Non-violence), andBrahmach?rya (Celibacy). Remaining faithful to these values and otherscriptural injunctions, the Hindu always tries to maintain a balancein life among the four endeavors of Dharma, Artha, K?m, and Moksha.Dharma - to live righteously, in accordance with scriptural commands -purity of diet, thought, and social interactions.Artha - to accumulate earnings for one's subsistence.K?m- (1) to use one's honest earnings for the fulfillment of one'swishes(2) and for a man to only keep one wife and regard other women as amother, sister, or a daughter; and for a woman to only keep onehusband and regard other men as a father, brother, or son.Moksha - to use the previous three endeavors to attain salvation.Thus, the Hindu system of beliefs provides guidance for both thespiritual and material realm.
Q.2 Who is a Hindu?
A. Summary Answer:A Hindu is a follower of Hinduism, the native religion of the peopleof India.Explanation:A Hindu accepts the authority of Vedic scriptures and follows thecommon practices of Hinduism. A Hindu is inclined to revere thedivine in every manifestation and is tolerant of the peacefulpractices of other faiths.The word "Hindu" was originally coined by the ancient Persians todescribe the people living east of the "Sindhu", or Indus River. Theterm spread westward, and eventually it became popularized throughoutthe world. It was only with the invasion of India, first by theMuslims and then by the British that the term "Hindu" came into usein India. Prior to that, the practitioners of the native religion ofIndia called their religion, `San?tan Dharma' - the Eternal Religion.It was known as eternal, because the Truths revealed by it are truetoday, were true before this universe existed, and will be true evenafter 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 onthe sun in which a year (365 days, 5 hours, 48 minutes, and 46seconds) is the time required for the earth to complete one orbitaround the sun. This solar year is composed of 12 arbitrarilyassigned months which have either 30 or 31 days, with the exceptionof February.The Indian calendar is based on both the sun and the moon. The Indiancalendar uses the solar year but divides it into 12 lunar months.They are listed in order from beginning to end: K?rtik, M?ghshar,Posh, M?gh (Mah?), F?lgun, Chaitra, Vaish?k, Jeth, Ash?dh, Shr?van,Bh?darvo, and ?so. A lunar month is the time required for the moon toorbit once around the earth and pass through its complete cycle ofphases. These months are formulated not arbitrarily, but inaccordance with the successive entrances of the sun into the 12r?shis, the 12 constellations of the zodiac marking the path of thesun.A lunar month is precisely 29 days, 12 hours, 44 minutes, and 3seconds long. Twelve such months make up a lunar year of 354 days, 8hours, 48 minutes, and 36 seconds. To ensure that the correspondingseasons according to the lunar months coincide with those of thesolar year, an extra month is inserted every 30 months (approximatelyevery 2? years) because 62 lunar months are equal to 60 solar months.As a result of the adjustment, the seasons and festivals retain theirgeneral position relative to the solar year.Each lunar month is divided into two pakshas (two parts) - the sud orshukla paksh (the bright half of the month when the moon waxes from anew moon to a full moon) and the vad or krishna paksh (the dark halfof 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 thenames of Sanskrit numerical system.The era that is currently used in the Indian calendar is the VikramSamvat Era, which began in 57 BCE when King Vikram drove off a Greekinvasion of the Malwa region and came to the throne. Thus, we havethe following conversion to the Indian year. If the western calendardate falls between Kartik sud 1 (the beginning of the Indian Year)and December 31st (the end of the western calendar year), then 57years should be subtracted from the Indian year to make theconversion. If the western calendar date falls between January 1st(the beginning of the western year) and Aso vad 30 (the end of theIndian year), then only 56 years should be subtracted to make theconversion.
Q.4 What are the seasons of the Indian Calendar?
A. In the Indian calendar, the 12 lunar months of a solar year aredivided into six rutus (seasons), each comprising of approximatelytwo months. Since the seasons are solar based, each of the sixseasons - Sharad (late monsoon), Hemant (early winter), Shishir(winter), Vasant (spring), Grishma (summer) and Varsh? (monsoon)commence around the 21st of each even month of the Western calendar.
Q.5 What is Ahins?
A. Summary Answer:Ahins? is not just non-violence. It also encompasses respect andconsideration for life and peaceful, harmonious living.Explanation:The Concept of Ahins?Ahins? is the feeling that attempts to reduce harm to all livingcreatures. The concept of Ahins? is meant to be practiced by:thought - not having thoughts of ill-will towards othersword - not using speech to slander or malign othersdeed - not performing violent physical actionsIn renowned Hindu scriptures such as the Mah?bh?rat (3-207-7), theV?sudev M?h?tmya (20/21), and the Padma Pur?n (1.31.27), Ahins? isreferred to as the highest virtue of life: Ahins? paramo dharma.Bhagw?n Sw?min?rayan has referred to the practice of Ahins?throughout His Shiksh?patri - the code of conduct for devotees:"All scriptures advocate Ahins? as the highest dharma."(Verse 12)"My devotees should not harm any living being. They should notintentionally harm even small insects." (Verse 11)"Even for performing yagnas (ceremonial and divine sacrifices) toplease deities or ancestors, no harm should be inflicted on anyliving being." (Verse 12)"Even for acquiring women, wealth or a kingdom, one should never, inany way, harm or kill any person." (Verse 155)Vegetarianism: An Application of Ahins?A practical application of Ahins? 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 killinganimals by imposing strict ritualistic regulations which are verydifficult to ordinarily meet. Those who were following the spiritualpath and wanted to attain God were prohibited altogether from killinganimals and consuming animal flesh because such consumption hindersspiritual progress. Hindu scriptures say that killing animals andconsuming their flesh leads to violence in our thoughts and behavior.It spoils one's character and obstructs one's acquisition of noblevirtues.Today, some people feel that because they are not actually killingthe animal themselves, eating the flesh and other body parts of adead animal does not violate the code of Ahins?. However, Hindusconsider the consumption of dead animal flesh to be a barbaricpractice. The V?sudev M?h?tmya and other Hindu scriptures state thatone who consumes animal flesh, who sells animal flesh, or whoprepares animal flesh - all of these people accrue the same sin asthe person who slaughters the animal. This is similar to the Westernidea that the murderer and the accessory to the murder are bothguilty of the killing.Some people argue that God has given us the ability to kill animalsand digest animal flesh; therefore God must have wanted us to eatanimals. One could easily respond that God has given us theintelligence and ability to kill humans and digest human flesh, so inthat belief system, did God give us this ability because he wanted usto eat human flesh? The flaw in this argument becomes clear here.These people have made the grave error of confusing ability andcivility, or ethics. Men may have the ability to kill animals and eatanimal flesh, but that does not make it right. Humans have theability to do some very bad things. But civilization, ethics,morality, and dharma are all meant to restrain man from exercisinghis full barbaric, animalistic capability and instead, to elevate himfrom this animalistic condition to the plane of humanity and evenhigher to the plane of spirituality. It is with this intent ofelevating mankind from just a human being to a spiritual being thatHinduism has propagated the value of Ahins? and its corollaryvegetarianism.
Q.6 How does the practice of self-defense fit into the concept ofAhins?
A. Ahins? is not just non-violence or not resorting to arms, but itis also the feeling that tries to reduce harm to all livingcreatures. Sometimes, force or violence may in fact be necessary toprevent harm. Suppose a train is heading towards a child who isstanding in the middle of railroad tracks. We would be inclined topush the child out of the way to save his or her life. Suppose that awild animal is running ferociously to attack a group of tourists. Theanimal may need to be wounded to prevent harm to numerous people.Ahins? recognizes the right to defend one's self, family, community,and country through the most feasible and appropriate, yet leastviolent, means necessary. However, defending oneself should never beused to justify violence that is not provoked or warranted. Oneshould be careful that defending one's self does not become a hiddenform of aggression.
Q.7 What is the ?tm?
A. The ?tm? is the soul. It is the individual self, the consciousspirit, the knower, the enjoyer and the doer of actions. There areinnumerable ?tm?s, fundamentally the same, yet each distinctentities. The ?tm? is eternal. It was not created at anytime byanybody nor will it ever perish. Weapons cannot cut it, nor can fireburn it; water cannot wet it, nor can wind dry it. Each ?tm? pervadesthe whole organism, and is different from the three bodies - gross(sthul sharir - physical body), subtle (sukshma - mental body), andcausal (k?ran sharir - accumulation of impressions from past karmas).Yet, it is bound by worldly desires that are formed according to itskarma. Though conditioned by m?y?, the ?tm? can be eternally releasedfrom m?y? by the grace of a God-realized guru or God.
Q.8 What is Karma?
A. Summary Answer:Karma is the law of action and reaction (cause and effect) applied tolife. The ?tm? reaps fruits, good or bad, according to its past andpresent actions; these fruits are experienced either in this life orin future lives. God is the giver of the fruits of all living beings'actions.Explanation:There are three types of karmas - sanchit, pr?rabdha, and kriyam?n.Sanchit karmas - the stock of karmas, or accumulation of past goodand bad actions.Pr?rabdha karmas - are the portion of sanchit karmas used up tocreate the present physical body and the experiences we are toencounter in this life.Kriyam?n karmas - the new actions we perform each day which shape ourfuture experiences of pain and joy.Karma helps explain the disparities that occur in the humanpopulation such as: prosperity or poverty, happiness or misery, goodhealth, illness, or disability. Behind every individual's existencethere partly lies his own past deeds, which are directly responsiblefor many of the events during his lifespan, be it painful orpleasant. We are what we are because of our deeds and actions.One may ask: Why do some sinful people seem happy and why do somerighteous people experience misery? To understand this, consider theanalogy of a large storage vessel for grains. As long as the sacks ofgood grains are emptied in the vessel, there will be no problems. Onewill get good grains as one removes them from an outlet at the bottomof the vessel each day. But, when a sack of bad grains is emptiedinto the container, one eventually comes across it after the layersof good grains have been exhausted. One reaps the benefits of thelayers of past good actions until the bad layers arrive. So, untilthen, the person may seem to live in comfort and happiness, but hehas to eventually bear the consequences of his bad actions. There isno correlation, however, between the order that the karmas wereperformed and the order in which one receives the fruits of thosekarmas. Thus, although it is possible for one to receive the fruitsof one's karmas in the order in which those karmas were performed, asimplied in the aforementioned analogy, this is not always the case.One may receive the fruits of karmas independent of the order inwhich the karmas were performed.Karma is not to be confused as the giver of the fruits of ouractions. In His Vachan?mrut, Bhagw?n Sw?min?rayan says,"Just as when seeds which are planted in the earth sprout upwardsafter coming into contact with rainwater, similarly, during theperiod of creation, the jivas which had resided within m?y? togetherwith their k?ran sharir (causal body), attain various types of bodiesaccording to their individual karmas by the will of God, the giver ofthe fruits of karmas." (Vart?l 6)So, in fact, God is the giver of the fruits of our actions. One mightthink that God is cruel when He dispenses the fruits of bad actions.But, God is impartial towards all. The Brahma Sutras by Ved Vy?ssay, "God is not biased in giving happiness and misery to anyone butgives the fruits of one's karmas." (2-1-34)Not only does God give the fruits of one's karmas, but earning thegrace of God or His realized s?dhu can destroy the harmful karmas ofone's past. Many stories from our scriptures show this to be true.Bhagw?n Sw?min?rayan also says in the Vachan?mrut Gadhad? I-58 thatif a God-realized S?dhu becomes pleased upon a person, thenregardless of how malicious his karmas may be, they are alldestroyed. The blessings of that great s?dhu could make a beggar intoa king, could transform a bad fate into a favorable destiny, andcould dissolve even the most disastrous misfortune.Accepting and understanding that our actions have causes and effectsstops us from performing unrighteous actions for which we would haveto suffer from the further accumulation and consequences of harmfulkarmas.
Q.9 What is Reincarnation?
A. Summary Answer:Reincarnation is the phenomenon where the immortal soul iscontinuously born and reborn in any one of 8,400,000 life-forms untilit attains moksha.Explanation:The ?tm? is characterized by unchanging truth, consciousness, andbliss. The ?tm? is formless and has always been bound by a k?ransharir (causal body). This causal body is not a body in the physicalsense. It is simply an accumulation of the sansk?rs (impressions ofpast karmas). The pure ?tm? together with this k?ran sharir is knownas the jiva.Because the jiva is formless in nature, without a physical and subtlebody, it is unable to enjoy or suffer the fruits of its karmas, norcan it endeavor to attain God. So, out of compassion, God grants theformless jiva a physical and subtle body according to its karmas.Then, just as we cast off old clothes for new, the jiva casts off itsold body for a new one - given to it by God according to its karmas.Hindu scriptures explain that the jiva attains the bodies of 8.4million life forms in rotation and in them, experiences happiness andmisery according to its karmas. It is only possible to attainultimate liberation through the human body. In the Vachan?mrut[Bhugol-Khagol], while explaining the importance of this rare andpriceless human birth, Bhagwan Swaminarayan says,A jiva squanders its human body, which it receives after 35,000,000pr?krut-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 falseguru. Consequently, it has to suffer the torments of Yam and theagonies of the pits of narak. Moreover, it receives another humanbirth in a place where liberation is attainable only after passingthrough the sufferings of the cycle of 8.4 million life forms, i.e.after another 35,000,000 pr?krut-pralays. This is the interval beforeone receives a human birth again.Therefore, O brother, having understood this today, and having soughtthe refuge of the Sadguru Sant - the granter of liberation - andhaving kept your body, indriyas and antahkaran in accordance with hiswish, strive for the benefit of your ?tm? 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 waitfor the aforementioned time before you receive another chance likethis. Only after such suffering, and only at the end of that intervalwill you receive another opportunity to attain liberation, and thattoo if you strive for it. If you do not, you will not attainliberation. This is a fundamental principle. The wise should ponderover this.One with exceptionally good karmas, having attained some form ofcontact with God or the God-realized S ?dhu, maybe released fromhaving to undertake birth within the cycle of 8.4 million life forms.Instead, he would continue to take human births until, offeringdevotion to God, he earns the pleasure of God or the God-realisedS?dhu and attains moksha.
Q10 What is Moksha?
A. Summary Answer:Moksha is ultimate liberation. This is the goal of human life. Mokshais the liberation of the soul from the cycles of birth and death;thereafter, it remains eternally in the service of God in His abode.Explanation:Moksha is when the causal body is destroyed and the pure ?tm?achieves everlasting bliss in the worship of God. The word causalbody implies that it is the cause of the jiva having to undertake aphysical body and bear out its destiny in accordance to its karmas.It is only through the grace of God or the God-enlightened S?dhu(guru) that one's k?ran sharir is dissolved and moksha is achieved.Penance, austerities, yoga, yagnas (ceremonial sacrifices),donations, and other pious actions do not directly give moksha. Thefruit of doing these pious deeds is the contact and association withGod and the God-enlightened S ?dhu. Once such association with Godand the God-enlightened S?dhu has been achieved, understanding theirtrue form, following their commands, and imbibing dharma, gn?n,vair?gya, and bhakti earns the jiva their grace and thus ultimatemoksha.When an ?tm? achieves moksha, God grants it a divine body. With thisdivine body it resides in the abode of God with infinite otherliberated souls. Here it enjoys everlasting bliss in worshipping God.The happiness from infinite universes put together pales intoinsignificance in front of the bliss of God experienced by theseliberated souls. In His divine abode, God grants the ?tm? powers anda form that is similar to His own. Yet, the ?tm? is distinct from Godand forever retains a relationship of servitude towards God. In fact,such powers bear no attraction to these liberated souls because theirexperience of worshipping God brings infinite times more bliss thanthe 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 isonly one Supreme God.Explanation:The ancient seers of India recognized that all of God's creation doesnot just center around man, but that man shares the universe withnumerous life forms. Some life forms have less powers and abilitiesthan humans while others have more. God grants some of these varioushigher beings cosmic powers and assigns them the responsibilities ofrunning the "machinery of the universe." These higher beings are alsoknown as devt?s, dev?s or gods. While Hindus respect these gods to behigher than humans, and even propitiate them in times of need, Hindusalso readily acknowledge that these gods are clearly subservient toand have their origin and sustenance in one Supreme God. Hindus arethus monotheists, worshippers of one Supreme God, in every sense ofthe word.Historically, many groups have been unwilling or unable to understandthe true position and function of the various gods within Hinduism.Consequently, out of misunderstanding or prejudice, they haveincorrectly labeled Hinduism as polytheistic in the sense of theancient Roman or Greek pantheon. However, this is incorrect. Just asother religions consider themselves monotheistic while stillaccepting the existence of "angels" and other superhuman divinities,Hinduism should be considered monotheistic in the same sense.