Thursday, December 11, 2008

The Tolerance of Hinduism - 3


The Tolerance of Hinduism - 3

Besides praying with sincere devotion, many bow down to the statue of a deity as an act of humility. Sudama said that while some might consider this idolatry, this is not the case, for it is the sincere feeling in people’s hearts that counts, and not the criticism that comes from those who think that it is idolatry or believe that their faith is better. The sage pointed out that the Supreme Lord said:


“Devoted people who sacrifice to other gods with faith, they sacrifice to Me, Arjuna, though it is not the right approach.

Always glorifying Me, and striving to attain Me, bowing down to Me with devotion, they worship Me always in discipline.”


Sudama went on to say that the path of love and devotion uplifts humanity, and educates people about love, truthfulness and the right conduct. He indicated that the ritual he performed each week gave meaning to the lives of many of his fellow worshippers who got a feeling of fulfillment and gratification when listening to him call God by various names, seeking atonement, and uttering words of adoration and thanks. After discussing the path of love and devotion, Sudama began to talk about Raja Yoga, saying that this yoga is about the discipline of mind, speech and body. It emphasizes truthfulness and contentment, equanimity of mind, cleanliness
and non-violence. Sudama said that to assist one in controlling the mind through meditation, several abstentions and techniques with regard to one’s posture, breathing practices and concentration are used.


Herman, after listening to Sudama’s brief talk about the four spiritual paths, said that he was most impressed with Karma Yoga (the path of selfless action) since it appeared simple and was similar to what he personally believed in. Sudama told Herman that he was happy to hear that he liked the path of Karma Yoga. He then pointed out that one does not have to perform excessive rituals, wild sacrifices, obscene rites, or piercing their bodies with sharp objects to gain blessings from God. Striving to achieve the discipline of understanding, truthfulness and performing acts of goodness was more important. Sudama indicated that Lord Krishna said:


“Worshippers of the gods go to the gods, ancestorworshippers go to the ancestor, worshippers of the ghosts and spirits go to them, and those who worship Me come to Me.

Those who practice severe penances not recommended in the scriptures, perform them out of hypocrisy and egoism, driven by the feelings of desire.

Senselessly, they torment the elements forming their bodies, as well as Me dwelling within them; know them to be demonic in their resolve.”

The sage advised Herman not to be led astray by those who misconstrue religious teachings and make up their own rules and forms of worship which lack sense and significance. He reminded Herman that he should always follow what his conscience told him was right and meaningful.


After this, Herman looked once more at the altar and saw a bowl of fresh fruits and a variety of sweets. He left the sage momentarily puzzled when he asked him if all of his followers were vegetarians. Sudama replied no, and then explained that an hour before Herman came to visit him, one of his followers brought the fresh fruits and sweets to share with fellow devotees. Sudama said that whenever he performed his weekly rituals, many devotees brought fruits, flowers and sweets as offerings to be blessed and shared with others. He also said that amid uttering prayers and words of thanks to God during the rituals he performed, humble offering were made, and by eating the foods offered in sacrifice one is blessed, for Lord Krishna said:


“A leaf, a flower, a fruit or water one offers Me with devotion, I accept that offering from one of selfdiscipline. O Arjuna, whatever you do, whatever you take, whatever you offer, whatever you give, whatever penances you perform, do it all as an offering to Me.”


Sudama further explained to Herman that Hindus are free to choose the type of foods they eat. From a religious point of view, the human body should be treated with respect, since it is the tool one uses to perform acts of goodness. Many, he said, are selective of the types of foods they eat so as to increase their chances of living a healthier or better quality of life. Sudama said that he shared the same view as others, that it is not what goes into one’s mouth that makes them corrupt, but it is the treacherous or obscene language that comes out of their mouths that makes them corrupt. Here, the sage took the opportunity to mention to Herman that a visitor once asked him why the poor Hindu farmer who lived next to him treated the cow he owned as if it were a God, and why so many Hindus prefer not to eat the meat of the cow? Sudama explained that for thousands of years, the cow to many Hindus was seen as a “giver.” With the animal being used to till the land, to transport goods, and to provide us with butter, milk and cheese, many whose livelihood depended on the cow sincerely felt that the animal should be treated with a degree of sacredness. Sudama said that those who assume that the poor farmer worships the cow lack knowledge, for they cannot comprehend that this is his way of showing his appreciation for the essential things he gets from the animal that he considers a “giver.”


Sudama then went on to say that this farmer who dwelled close to him was very helpful, for apart from harvesting and selling his crops to support his family, he was a humble man who came once a week to clean the place of worship, and to bring fresh fruits to be blessed and shared with others. Sudama said that what he greatly admired about the farmer was that apart from the selfless actions he performed, he was a peaceful man who loved his neighbors and treated them equally. The sage said that such qualities, which reflect equanimity of one’s mind, often reminded him what Lord Krishna said:


“I am impartial to all existences, no one is hated or dear to Me, yet those who worship Me with love and devotion are in Me, and I am also in them.

Wise men see with an equal eye a learned and dignified priest, a cow, an elephant, a dog, and even an outcaste.”

Now that Herman had a better understanding of the Hindu faith, he asked the sage, “Can anyone become a Hindu?” Sudama replied yes, and then affectionately told Herman that religious knowledge was something to be shared with people from all walks of life, and it was a sin to prohibit anyone from seeking the path of righteousness. He said that what encouraged him to perform acts of goodness and to talk about the teachings from the Bhagavad-Gita was supported by what Lord Krishna said:


“Whatever standards a great man sets, ordinary people will follow. He sets the standard for the world to emulate.

When one shares this supreme secret (Bhagavad- Gita) with those devoted to Me, one will come to Me certainly without a doubt.”

Sudama stated that a wise man once said that hoarding knowledge is worse than hoarding money. He said to Herman that in Hinduism people make their own choices pertaining to what path to God they would like to follow. He added that Hinduism is a religion which does not seek to convert or uproot people from their faith, instead it encourages a Christian to become a better Christian, and a Muslim to become a better Muslim. The sage then said to Herman that Christ is a way to God, and he need not change his faith, since Herman was already familiar with that spiritual path.


After listening to Sudama’s reply, Herman said to the sage that he had one final question, and that was what were his views about the Hindu caste system in India. In response, Sudama said that he did not support the caste system which in terms of unfairness is similar to racism in many Western nations. He said that in primeval times the Hindu society was mainly divided into four groups, where the priestly group was meant to foster religion, customs and traditions, and emphasize the importance of moral values. He said that the second group, the Kshatriyas, was given the duty of administration and military affairs. Thirdly, the Vaisyas were mainly the traders or business people who were to further economic growth. Fourthly, the Sudras were the ordinary people who tilled the land and performed menial work. Sudama said that this was similar to division of labor, and to remove one group would certainly leave room for chaos or cause a society to collapse. In short, all of us cannot be doctors. The sage said that the caste system became unfair when selfish men tried to make it hereditary, so for example a carpenter and his generations to come must carry on the same trade. Sudama indicated that today, the caste system was rapidly fading away because of the efforts by governments to create equal opportunity for people. He added that the offspring of millions who dwelled at the subsistence level now held key positions in business, law enforcement, the medical field, and in government. Today racism remains a bigger issue than the caste system, since it is an international problem. One should not assume that the hereditary aspect of the caste system stems from the Hindu
faith, since it was created by those who exploited religion to gain a certain status in life, and tried to make it hereditary so that they could command respect from others whom they considered inferior.


Herman commented that he had always believed that his faith was the only way to God and was happy to learn of other paths to the Almighty. He said to the sage that though he believed in God, he rarely attended church or prayed to the Lord, hence many might think of him as not a true believer in God. Sudama told Herman not to worry about what others thought, since judging from the charitable work Herman had done in India, he would be remembered as someone who performed selfless actions. Hearing this, Herman felt a bit down-spirited, thinking that he could no longer help others who were ill, since he had to relinquish his duty as a doctor because of his illness. The sage, seeing Herman with a gloomy look, said to him that one day he too would become sickly; however, knowing that all that are born must die, he had learned through the path of knowledge that he must rise above his own weaknesses, illness and sorrow. He said that amid the joy and sorrow he experienced in life, he occasionally offered a silent prayer to Lord Krishna so that he would remain firm in his belief in God and not swerve from his faith. Sudama then affectionately said to Herman that it was not too late for him to seek knowledge about God.


After thinking deeply about what the sage said, Herman asked Sudama, what would become of someone like him who had performed selfless actions but seldom thought about God. The sage said to Herman that it was unfortunate that he only had a short time to live; however, while he still had a little strength, he should take some time to reflect on his Christian faith. Sudama said that though they had different beliefs, they both worshipped the same God. The sage added that by choosing to follow the path of righteousness, even the most evil sinner could change for the better, for Lord Krishna said:


“Even if a very evil man turns solely to Me with devotion, he should be considered saintly, for his resolve is right.

At the time of death, he who dies remembering Me, attains My being when departing from his body, there is no doubt about this.

Reaching Me great souls do not undergo rebirth in the transient world of suffering; they attain the highest perfection.”


Having said this, Sudama took from his altar a small wooden crucifix and gently placed it around Herman’s neck, saying that whenever he looked at the crucifix it would remind him of his Christian faith. As Herman expressed his gratitude, he saw that the sage had a small necklace with a figure and the letters AUM on it. Seeing this, Herman asked the sage what was the meaning of the symbol. The sage replied that AUM (OM) is a primeval sound meaning God, and the necklace he wore reminded him of his Hindu faith and to avoid doing wrong. Sudama added that AUM was said to be the source of prayer, usually uttered in acts of devotion, benevolence and penance. It is often used in meditation and at the beginning of a prayer or prayers to help devotees focus their thoughts on God. The sage, with a pleasant smile, politely said to Herman that he was going to recite two ancient hymns to give Herman an idea about the use of the primeval sound AUM. Sudama then sang two popular hymns:


Aum bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yonah prachodayat.


O Supreme Lord of the Earth, the Sky and the Heavens. The adorable glory of God, we meditate, may the Lord inspire our intellect.


Tvameva Mata cha Pita tvameva Tvameva bandhus cha sakha tvameva Tvameva vidya dravinam tvameva Tvameva sarvam mama deva deva.


Aum Shanti Shanti Shanti


O Lord, You are thy mother and father, You are thy friend, kith and kin. You are the bestower of knowledge and prosperity. You are the Supreme Lord of all beings.

Aum peace peace peace.

After listening to the ancient hymns, Herman appeared somewhat emotional, as a few drops of tears fell from his eyes. Thinking about the fragility of life, he told Sudama that life on Earth appeared to be an experience of both joy and sorrow, and that everything in this world seems to be an illusion. The sage affectionately said to Herman that this did not make rational sense, for if all the things we experience, see or do were believed to be an illusion, then people might think that it is useless to perform acts of goodness or to reflect on what had happened in the past.


Sudama said that our understanding sometimes get clouded by what is called maya (illusion). Many often get tricked by the appearance of some things, causing them to think that they are real or good to own. Becoming trapped by their own ego and selfish desires, many fail to overcome those obstacles which cloud their minds from discerning right from wrong and truth from untruth. The sage said that those with such deluded minds fail to recognize God as unborn and imperishable, and having the mysterious power to create and absorb things through a magical mystery.


Herman, having listened to everything the sage discussed, gently wiped his eyes and thanked him for sharing knowledge about his faith. He said to Sudama that after listening to what seemed like a sermon, he no longer felt overly saddened by the thought that he was going to die, since the additional knowledge of Hinduism had strengthened his belief in God.


Returning home an hour later, Herman sat down to write a letter to his parents in Germany to tell them about the dreadful disease he had contracted. He told them that he had only a short time to live, and would like his parents to come to India to see him.


Having mailed the letter, Herman traveled to the hospital that he had worked at before. He told his friends who were part of the medical staff to provide him with a bed in the hospital, as it was the place he had chosen to spend the remaining days of his life.


When Herman’s parents heard the distressing news about their only son, they instantly became stricken with grief. Amid their sorrow, they were willing to do what Herman had requested, for days later they traveled to India to meet him.


When Herman’s parents saw him in hospital, they immediately pleaded with him to return to Germany to see if the doctors there could treat him. Sadly, Herman replied that at this point in time there was no cure for the disease he had, and that it was his wish to spend the remaining days of his life in the hospital with other patients who were also diagnosed with AIDS.


Sadly, two months later Herman became gravely ill and as he lay in hospital, he occasionally glanced at other patients who were seriously ill. Seeing them, he was drawn to think that life was a sorrowful experience, and reflecting on this, he began to reminisce on some of the things the sage had said about his Hindu faith. Contemplating on such terms as Brahman, Atman, Karma, Dharma, the Gunas and the doctrine of Reincarnation, he realized that speculating on them made him think about God amid the feeling that he would die at any moment. Reaching out to touch the crucifix of Christ that he wore around his neck, he came to think that all faiths led to one God whom we all worship, and seeking the additional knowledge about the Hindu faith had strengthened his belief in God. As he lay dying, he remembered what the sage told him Lord Krishna had said,


“At the time of death, he who dies remembering Me attains My being when departing from his body, there is no doubt about this.” It was while harboring such thoughts in his mind that Herman closed his eyes and quietly passed away.


Summary of Beliefs

One God – Hindus believe in one Supreme God (Brahman) that is immeasurable, all-pervading, unborn, undying and that has no gender. The Almighty is affectionately called by various names such as Krishna, Vishnu, Shiva, Rama, Lakshmi, etc.


Reincarnation – The soul is a spark of the Almighty that is not sinful or corrupt and never ceases to exist. Upon the death of one’s physical body, the soul takes on another new human body in a cycle of birth, death and rebirth. When we strive to uplift ourselves, it is our egotistic, or personality self that we are seeking to improve, not the soul which is sinless. The goal is to free the soul from the cycle of birth and death, thus enabling it to merge with Brahman.


Karma – The law of cause and effect. Emphasis is placed on the performance of selfless actions, in that good deeds lead to the liberation of one’s soul while unrighteousness prevents it from being liberated.


Dharma – One’s sacred duty to uphold righteousness. One must be truthful, be compassionate and maintain a belief in fairness so as to sustain the harmony of things.


Many Paths to One God – Hindus believe that there are many paths to one God.

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