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ALT.HINDU: Re-articulating Hindu Philosophy - A suggestion
Have been trying to get this message to you, through several routes. So
either you have received several copies of this article or are seeing it for
the first time. Here is a suggestion for meeting a need - the need for
re-articulating the Hindu Religion:
An amazing thing happened. Internet was recently introduced in the Middle
East. While browsing, came across soc.religion.hindu and impressed, sent a
message indicating interest in contributing, which was replied to with a
welcoming note. Subsequently found that soc.religion.hindu was no longer
visible in the menu of the search engine (supplied and installed by the
local server) and attempt to reach the address directly only generated a
message indicating non-accessibility. Guessed, had been subjected to the
same censorship that was being applied to cybersmut. However was able to
re-access the desired address by using another search engine downloaded from
Internet, so this potential participant is back on the scene.
One can decry this attempt to suppress free speech (or even thought), but
there may be something constructive in it for us, if we want to improve our
standing amongst the world community. Hinduism has often been misunderstood
and not enough is being done to explain its true meaning in words that are
simple and can be understood by others who now criticize it. We still use
words brought forward from thousands of years and have not done enough to
relate it to current thinking and expressions. One simple example: to the
one who knows and understands, various Hindu Gods, for which we have so many
names, all represent aspects of the One God we believe in and collectively
suggest that God exists in every aspect of life on Earth, but our praying to
various Gods individually has often been wrongly construed as idol-worship.
Since the last six years a group of us have been meeting three times a week
to study in depth, discuss and absorb the true meanings and intent of the
philosophy contained in various scriptures, compare the same with what is
stated in the holy books in other religions (which we have naturally found
to be virtually no different) and apply it productively to our lives, both
at work and at home. There has been vast improvement in our understanding
of the others point of view and has improved ourselves and all our
interactions. For example, there is a Muslim gentleman who is a fine
snooker player but whenever he is playing a tournament which carries a
substantial prize, he loses his sleep and during the competition his hands
shake (like Arjuna's did) and he fares badly against people who he would
ordinarily thrash. After several discussions, he now realizes that this
happens whenever his mind is on "the fruits of the action" and has found
appropriate passages in the Koran which coveys the same message as does the
Bhagwad Gita. This young man is currently re-adjusting his attitude and
playing the game because he enjoys it, irrespective of whether it is
practice or competition. He now sees a new role for himself - guiding
others on how to play the game and developing appropriate attitudes.
We could also attempt to re-word the definition of God and say,
re-incarnation. After all, words are creations of men who are themselves
subject to change, and words used by them earlier may have different
meanings or implications now. Using old words without clarifying their true
intent may be misunderstood and may only invite ridicule. We could now
project the concept of God as the totality of what exists, one which can be
perceived to change if looked upon in its microscopic elements (its
inhabitants - the human beings, animals and plants) but is seen as permanent
when conceived in totality - after all it easy to appreciate that every
thing that dies recycles into the universe. We are then what we believe in.
If one believes he or she is this body, then birth and death are the ensuing
realities. If, however, we regard ourselves as a part of that totality,
then we can truly see ourselves as permanent as God ("Boundless as space am
I, and the phenomenon world is like a jar.." - Ashtavakra Samhita Chapter VI
Para 1).
The reason we choose to think of ourselves as our bodies (and this includes
the gross body as well as the intellect - the power of reasoning with which
we enter into this very introspection) is because of our attachments to the
body's immediate environment, its desires, possessions and relations. If
however, we extend our horizons and try to understand the totality of what
is and our association with it, then truth dawns and we can readily accept
"We are That," are not perturbed by any adverse developments in the body and
regard changes as the natural evolution of our manifested form. In fact we
identify with the all pervading energy rather than its manifestation. Our
concept of what is adverse and what is not changes, as the body moves to a
situation of acceptance of what is or will be, while recognizing its role
and sparing no effort in discharging this role ("He who has realized that
change in the form of existence and destruction is in the nature of things,
easily finds repose, being unperturbed and free from pain" - Asht. Smht. Ch.
XI Para 1). What this role is and how it can be recognized is one of the
fascinating realizations and concrete outcomes of these group interactions.
Questions like "why we were created?" no longer faze us. If creative energy
did not manifest itself, would we regard it as creative energy? We accept
the world and its changing creations (both life and death) as we would
naturally accept various paintings, both lively and mournful, by a renowned
master.
These thoughts which are implanted through discussion and introspection gain
credence especially when one experiences the truth. Let me share an
experience I had as a student which gave me this sensation even before I
embarked in this structured mode of searching for the truth. While in St.
Stephen's College in New Delhi, we had formed a mountaineering society and
would take off into the mountains every summer vacation. We would get the
help of the Survey Authorities who would ask us to update their old maps
(ensuring pathways, bridges shown actually existed) and in turn we would get
a loan of their high-altitude equipment. While taking a diversion well
above the snow line, we were overwhelmed by a powerful blizzard. Took
refuge in what must have been a decades old, make-shift shelter hastily
assembled from stones piled over each other. Had to share the night with
large rats and such crawly creatures which apparently lived above the
snow-line and who also joined us to escape the angry blizzard. It is
amazing how one enjoyed the comfort of these creatures, one would otherwise
abhor - one felt they knew better and it made us feel secure to throw our
lot in with them.
Suddenly, there was an eerie silence, and one felt one was either dead or
maybe the storm was truly over. Noticing a faint light at what was once the
entrance to the shelter, now totally snowed in, managed to burrow my way out
and was greeted by the most awesome scene ever witnessed by these eyes. The
snow was fresh and pure white and blanketed all that the eye could see. The
sights were as crisp as the air around. At the end of the valley, between
two sheer mountains, was a clear purple sky and embedded in the sky was a
brilliant diamond like star. Sat on a rock whose tip beckoned through the
snow and pondered the beautiful and awe-inspiring scene. We could have been
buried under the snow as part of the firmament supporting this stage, but
here were the same eyes, that could have been dead, now relishing the scene
that appeared to have been so beautifully and meticulously arranged. In
either of the two scenarios, we would have had a different part, but the
scene would have been the same and equally beautiful. The only difference
was in one case we were the seer and in the other the seen. Either way we
would be part of "That." This incident was the beginning of this body's
realization of the Truth and the emergence of a healthy respect for nature
and all its inhabitants including those crawly creatures we shared the night
with ("He who sees the Lord present, equally everywhere, does not destroy
the self by the self, therefore he attains the Supreme Goal" - Bhagwad Gita,
Chapter 13 Verse 28).
Today, like the True Master (ref. Swami Vivekananda's lectures in New York
and England in 1896) "we see Him just as we see everything else in this
world, only in a more intenser sense."
In conclusion, let us who have access to Internet and who are genuinely
interested give the study of Hinduism a new slant. Let us discuss amongst
ourselves and re-explain and re-apply it in today's context. The outcome of
our now nearly one thousand meetings (each of app. one hour duration) and
the experience of having applied it to our daily lives will be happily
shared. The great characteristic of Internet is that it allows all of
various configurations and languages to communicate and find common ground.
Was not that the ultimate intent of God when he created various religions?
Will be on tour till 19th January 1996 and will probably not access Internet
or my e-mail till then. The e-mail address is pritam@emirates.net.ae
Till then and wishing for all of us that 1996 be the year where we develop
the inner peace and contentment we all seek.
