Hinduism

The word ‘Hinduism ‘ does not appear anywhere in Hindu scriptures, The proper name for Hinduism is ‘Sanatan Dharma’ Sanatan = eternal Dharma = religion.
Hinduism cannot be described as an organized religion. It is not founded by any individual. Hinduism is God centred and therefore one can call Hinduism as founded by God, because the answer to the question ‘Who is behind the eternal principles and who makes them work?’ will have to be ‘Cosmic power, Divine power, God’
Hinduism is God centred whereas other religions are prophet centred. For this reason the whole of mankind has to abide by (or is affected by) the eternal principles. The question of acceptance or rejection of Hinduism by any individual simply does not arise, or is irrelevant. It is illogical to talk of conversion to Hinduism. It is like saying that the laws of physics (e.g.gravity) will apply to you only if you belong to an organization or organized religion.
[The ceremonies and rituals connected with Hinduism (and other religions) are designed to cultivate increased spirituality. At advanced level of spirituality, rituals and ceremonies are dispensed with]
Swami Vivekananda wrote:If you want to be religious, enter not the gate of any organised religion. They do a hundred times more evil than good, because they stop the growth of each one’s individual development…. Religion is only between you and your God, and no third person must come between you. Think what these organised religions have done! What Nepoleon was more terrible than those religious persecutions? If you and I organise, we begin to hate every person . It is better not to love, if loving only means hating others. That is no love. That is hell! If loving your own people means hating everybody else, it is the quintessence of selfishness and brutality, and the effect is that it will make you brutes

Advaita Vedanta is a school of Hindu philosophy that emphasizes the idea of non-duality, or the unity of the individual self (atman) with the ultimate reality (Brahman). It is considered one of the classical philosophical systems of India, and its ideas have had a profound influence on Hindu thought. The term “Advaita” comes from the Sanskrit words “a” (not) and “dvaita” (dual), and its central tenet is the idea that there is only one ultimate reality, Brahman, and that the individual self, or atman, is ultimately the same as Brahman.

Advaita Vedanta is a monistic philosophy, meaning it posits that there is only one ultimate reality, Brahman, and that all other things are essentially illusory and temporary. The individual self, or atman, is seen as a temporary manifestation of Brahman, and the goal of the individual is to realize this ultimate unity and become one with Brahman. This realization is known as moksha, or liberation, and is achieved through a combination of self-inquiry, meditation, and the study of scriptures.

One of the key ideas of Advaita Vedanta is the concept of maya, or illusion. According to this philosophy, the world we experience through our senses is not real in the ultimate sense, but is rather an illusion created by the mind. This illusion is caused by our ignorance of the true nature of reality, and it prevents us from realizing our essential unity with Brahman. In order to break free from this illusion, we must develop self-awareness and cultivate a deep understanding of the true nature of reality.

Another important concept in Advaita Vedanta is the idea of karma, or the law of cause and effect. According to this philosophy, our actions have consequences, both in this life and in future lives. Good actions lead to good consequences, while bad actions lead to bad consequences. The ultimate goal of Advaita Vedanta is to break free from the cycle of karma and achieve moksha, or liberation, which is seen as the end of suffering and the attainment of ultimate freedom and bliss.

The founder of Advaita Vedanta is believed to be the ancient Indian sage named Adi Shankara, who lived in the 8th century CE. He wrote extensively on the philosophy, and his works continue to be studied and revered by followers of Advaita Vedanta. Shankara’s philosophy was based on the teachings of the Upanishads, a collection of ancient Hindu texts, and he sought to reconcile the ideas of non-duality with the dualistic worldview of the Vedas, the oldest Hindu scriptures.

The Upanishads are a collection of ancient Hindu texts that contain philosophical teachings and ideas about the nature of reality. They are considered to be part of the Vedas, the oldest Hindu scriptures, but are distinct from the rest of the Vedas in their focus on philosophical speculation and contemplation. The Upanishads are known for their emphasis on the idea of non-duality, or the unity of the individual self (atman) with the ultimate reality (Brahman).

Gaudapada was an Indian philosopher who lived in the 6th century CE. He is best known for his commentary on the Mandukya Upanishad, in which he introduced the concept of the substratum (adhisthana) as the ultimate reality. According to Gaudapada, the substratum is the unchanging and eternal ground of being, which underlies and supports the manifest world of change and diversity. It is the ultimate source and support of all things, and the true nature of the self. Gaudapada’s concept of the substratum has influenced many later philosophers in India, including Shankara, who developed it further in his Advaita (non-dual) philosophy.

See also:: __temp__Quantum

From an Advaita Vedanta perspective, this analogy aligns closely with the concept of samskaras (संस्कार) and vasanas (वासनाएँ).

1. Samskaras: These are subtle mental impressions or imprints left on the mind (chitta) by repeated actions, thoughts, or experiences. Just as the hot water creates and deepens channels in the jelly, every repeated action or thought leaves behind a mental groove or samskara, making it more likely for similar actions or thoughts to occur again.
2. Vasanas: Over time, deeply ingrained samskaras give rise to vasanas, which are tendencies, latent desires, or habitual inclinations that influence behavior. Vasanas represent the “line of least resistance” for the mind, causing it to act in accordance with these entrenched patterns, much like water flowing into deepened channels.
3. Karma and Conditioning: The repeated pouring of hot water mirrors the way karma (actions) shapes our conditioning. Actions, when performed repeatedly, solidify into habits (vasanas) that become difficult to break, binding the individual to a cycle of behavior.
4. Chitta-Vritti: In Yogic terminology, the “channels” formed can be seen as disturbances or modifications of the mind, known as chitta-vrittis. These mental fluctuations reinforce patterns and perpetuate attachment to certain ways of thinking or behaving.

This claim—that the “observer” (subject) is distinct from “objective reality,” aligning with Vedanta’s concepts of Apara (lower knowledge) and Para (higher knowledge)—can be understood and addressed empirically, philosophically, and through the Islamic worldview.

“Satyameva jayate nānṛtaṃ satyena panthā vitato devayānaḥ yenākramantyṛṣayo hyāptakāmā yatra tat satyasya paramaṃ nidhānam” translates to ”Truth alone triumphs, not falsehood; by truth, the path of the divine (Devayana) is spread out, on which the sages, with desires fulfilled, travel, where is the supreme treasure of Truth.”. 

Key points about this phrase:

• Source: This line is from the Mundaka Upanishad, a Hindu scripture. 
• Meaning: It emphasizes the power of truth, stating that those who follow truth will ultimately prevail over falsehood. 
• National Motto of India: “Satyameva Jayate” is the national motto of India, meaning “Truth alone triumphs”. 

Breakdown of the phrase:

• Satyameva Jayate: Truth alone triumphs
• Nānṛtaṃ: Not falsehood
• Satyena panthā vitato devayānaḥ: By truth, the path of the divine is spread out
• Yenākramantyṛṣayo hyāptakāmā: On which sages, with desires fulfilled, travel
• Yatra tat satyasya paramaṃ nidhānam: Where is the supreme treasure of Truth

Vasanas are behavioral tendencies or mental impressions that influence a person's thoughts, emotions, and actions. They are a technical term in Indian philosophy, especially in Yoga, Buddhism, and Advaita Vedanta. 

Here are some characteristics of vasanas:

• Subconscious

  Vasanas are subtle impressions left in the subconscious mind by past actions and experiences. They are often below the level of conscious awareness. 

• Powerful

  Vasanas are powerful enough to direct the flow of thoughts and actions, even though they are often unnoticed. 

• Derived from Sanskrit

  The word “vasana” comes from the Sanskrit root “vas,” which means “to dwell” or “to reside”. 

• Related to samskaras

  Vasanas are often described as a chain of samskaras, which are similar impressions that can become so ingrained in the psyche that they are an innate part of a person’s personality. 

• Can be overcome

  Vasanas can be overcome through tapas and nirodha parinama. 

Understanding vasanas is important for spiritual progress and overcoming habitual patterns. Yoga can help bring latent tendencies to the surface, which can then be witnessed and released.

According to the Yajurveda, Chapter 40, Verse 8-9, the statement “He is imageless and Pure” signifies that the divine being is beyond form and completely pure, essentially advocating against idol worship and emphasizing the concept of a formless, absolute God. 

Key points about this verse:

• Interpretation:

  This verse is often interpreted as a rejection of worshipping physical idols or natural elements, suggesting that the true divine essence cannot be confined to any image or material form.

• Philosophical implication:

  It highlights the concept of “Brahman” in Hinduism, which refers to the ultimate reality that is all-pervading, formless, and pure consciousness.

Dhammapada:
Who is capable of praising one like a coin of finest gold, one whom the knowing praise after finding him impeccable, controlled, intelligent, insightful, ethical, and composed day in and day out? Even the gods praise such a one, even the Creator.

Translator comments:
The name of the last prophet of the Abrahamic tradition, who embodied these qualities, literally means Praised One. A similar description is given in a hymn of the Torah.

Chapter XVII of Dhammapada: The Sayings of Buddha, translated by Thomas Cleary