Essence of Hinduism

[Guest guest]

From Vijay Hirani new member...

 

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I really like this definition of " The essence of Hinduism " as given by

Ganapati

muni, author of Uma sahasram. I helps me in explaining to my non hindu

friends,

the core of Hinduism. Although most of us know this, it is nice to have it

written clearly and concisely.

 

Vijay.

 

 

The Essence of Hinduism

-----------------------

 

Although in the course of its long history, reaching far back into an

unrecorded past, Indian religion has had its share of sects and doctrines,

of

reformations and revivals, it has nevertheless preserved at its core,

unchanged,

four fundamental ideas. These may be very simply expressed: God is; he can

be

realized; to realize him is the supreme goal of human existence; he can be

realized in many ways.

 

God is. This tremendous proposition, though variously interpreted, is of

course

common, not only to the religions of India, but to all the religions of the

world. In every age God-men have proclaimed it, each according to his own

spiritual vision, and in every age people have asked for proofs that it is

true. Many plausible demonstrations have been devised by philosophers,

establishing God as a logical necessity. However, there is not a single

argument substantiating Gods actuality on the basis of reason which has not

been

contradicted by equally plausible arguments of opposing philosophers. The

only

real proof that God is must be sought elsewhere.

 

God can be realized. That is to say, he can be known, felt, experienced,

immediately, in the depths of ones own soul. Upon this awe-inspiring fact

the

religions and philosophies of India, without exception, have been founded.

From

the dim ages of the Vedic seers, down through the many centuries to our own

day,

it has been consistently declared that the ultimate reality of the universe

can

be directly perceived-though never in normal consciousness. Through the

unique,

transcendent state in which the miracle happens, various names have been

given-turiya, samadhi, nirvana-names that have occurred over and over again

in

the pages of this book.

 

To realize God is the supreme goal of human existence. In this all Indian

religions and philosophies have at all times been agreed. Arise, awake,

approach

the feet of the master and known That, says the rishi of the Katha Upanisad.

Study of the scriptures is fruitless, says the great Samkara, so long as

Brahman

has not been experienced. He is born to no purpose, says Sri Ramakrishna,

who,

having the rare privilege of being born a man, is unable to realize God. A

thousand voices have proclaimed what is for pious Hindus the one basic rule

of

life. God can be realized in many ways. Truth is one, declares the

Rig-Veda,

most ancient of Hindu scriptures, sages call it by various names. So many

religions, so many paths, declares Sri Ramakrishna, to reach one and the

same

goal.

 

It will be observed that the call for tolerance, harmony, universal consent,

applies only to the paths, not to the goal. This, once realized, admits no

diversity of opinion-admits indeed no opinion. For not only is it beyond

the

senses; it is beyond all thought. The Upanishads say neti, neti, Atma'-the

Atman, or Brahman within, is not this, not that. In that ecstatic

realization,

says Sri Ramakrishna, speaking out of his own abundant experience, all

thoughts

cease..... No power of speech is left by which to express Brahman. If this

were

all, there could of course be no religious doctrines, no religious

philosophies. But it is not all. The mystics sooner or later emerge from

transcendental consciousness, and then, it sometimes happens, they talk-not

for

their own sake (they have nothing to gain that they do not already posses)

but

for the good of their fellow men. And in talking they may express variously

the

same ultimately inexpressible truth.

 

 

-

Ganapati Muni, Uma Sahasram 1.1