A Collection Of My
Personal
Views.
By Dr Ram Lakhan Prasad
May 2014
CONTENTS
1. Introduction
2. Common Ground for Religious Unity
3. A Way of Life That Needs Changes
4. Ramayan According to Valmiki
5. Nirvana
6. History of Hanuman
7. A Route to Enlightenment
8. The Basics of My Way of Life
9. Success For Everyone
10. Motivating The Unmotivated
11. The Best Way
12. My Reflections
INTRODUCTION
I wish to make my own contributions for my readers to consider an alternative way of life. These articles are my own personal views and people have the right to agree to disagree or ponder some more to change the environment as well as the way of life for the future of humankind.
I do not wish to impose my ideas on anyone but if my contentions are worthy of your support I would appreciate more publicity.
In some cases, my views are disturbing for orthodox readers but when taken with a pinch of salt they make good logic and need to be viewed with understanding. I firmly believe in the power of the Supreme Being and conduct my prayers the way I feel comfortable and content.
My readers should try to understand my point of view because I am not in favour of any unnecessary religious ceremonies that waste our time, money and effort. Thus, I am a believer of Pakhand Khandan and wish to bring about ideas that would reform my way of life.
Modern Hinduism must give us the freedom to pray and live our life as we want to and not as dictated by some archaic and unnecessary ceremonies that have no meaning and logic.
I am fully responsible for all my words, actions, thoughts, character and habits so I WATCH my future steps with care and control.
Common Ground of Religious Unity
Many educated and wiser people have said a mouthful on the topic of the common ground of religious unity. There are many points of views on this subject but the one that outshines every one was made in 1893 by Swami Vivekananda. He never ever hoped that this unity would come by the triumph of any one of the religions and the destruction of the others.
If anyone had this feeling, he made his point clear to them. “Brother, yours is an impossible hope.” Did the Swami wish that the Christian would become Hindu? God forbid. Did he wish that the Hindu or Buddhist would become Christian? God forbid.
The Swami explained his point thus: “The seed is put in the ground, and earth and
air and water are placed around it. Does the seed become the earth; or the air,
or the water? No. It becomes a plant, it develops after the law of its own
growth assimilates the air, the earth, and the water that converts them into
plant substance, and makes them grow
into a plant.
Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. However, each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.
All healthy discussions on the issue of assimilation of all human religions have shown the modern religious people of the world one good aspect. It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church, religion or temple in the world, and that every religious system has produced men and women of the most exalted character.
In the face of this evidence, if anybody dreamt of the exclusive survival of their own religion and the destruction of the others, the Swami pitied them from the bottom of his heart, and pointed out to them that they needed help and not resistance; they needed more assimilation and not destruction; and they required a lot more harmony and peace rather than dissension.
All the religious leaders of the world need to rethink about world peace and stability by finding a common ground of religious unity first and then other forms of peaceful events will naturally follow for our peaceful co-existence.
A Way of Life That Needs Some Changes.
I am not any expert on religion but a common Hindu who thinks for himself. The views presented here are solely for intelligent discussion and not as an argument or any form of debate. The readers are free to make their own conclusions dispassionately after reading these remarks.
Change has been a constant aspect of our living. History has revealed that we have experienced a variety of cultural, social and religious changes in our lifetime. It is believed by many people that our way of life needs a change if it does not meet the demands and requirements of the current situations.
Religious practices have been modified or changed if they became too rigid for any group of people. Hinduism has had many changes where wise people went on different paths but kept the initial beliefs. As time went by we saw the emergence of Arya Samajis, Kabir Panthis, Buddhists and others like the Saibaba followers. All these came about because people thought that necessary changes were needed.
Hinduism has had many internal changes as well. From time to time we have seen the emergence of a great lawgiver. He would codify the existing laws and remove those, which had
become obsolete. He would make some alterations, adaptations, readjustments, additions and deletions to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Vedas.
We Hindus have seen that of such lawgivers, Manu, Yajnavalkya and Parasara were the most celebrated persons. They gave us their Smritis or laws and institutes. These laws and institutes were intended for a particular period and time and were never intended to go on forever.
These laws and rules of Hinduism, which are based entirely upon our social positions, time, climate and region, have been changing. It follows therefore that it must change with the changes in society and the changing conditions of time and clime. If this happens with consensus of the people it affects, then and then only the progress of the Hindu society can be ensured.
Many Hindus agree that it is not possible to follow some of the laws of Manu at the present time and in places like UK, Australia, USA, Canada and other overseas countries where Hindus have migrated. Maybe people are rightly questioning some of the practices that need change. Of course, we can always follow their spirit.
Our society is advancing and when any society, like ours, advances, it outgrows certain laws, which were valid and helpful at a particular time and stage of its growth. Many new aspects, which were not thought out by the old lawgivers have come into existence now. Many people believe that it is no use insisting that people should follow those old laws, which have become obsolete.
Our body needs food to function but we cannot live by food alone. As we grow up and receive or are given the needed knowledge we wish to attain some form of realisation. It is natural that we then look for a lot more reasons to live than the other animals do. A time comes when all the worldly prosperity and prestige do not give us full satisfaction in life.
We gradually want some form of spiritual consolation, a bit of solace and maybe peace in our life. We do not have to stick to and live in the past to achieve these phenomenon. Change in many respects brings progress.
It is at this time of our life that we look to some form of religion to give us some happiness and better understanding about our world we live in and the human society we interact with generally. We realise that there is a Supreme Power somewhere that created everything for us. We know that we have to bind our soul to that Supreme Power known as God.
This then makes us somewhat religious. It is this comprehension of religion that reveals to us the way for the attainment of human peace, progress and prosperity. We differentiate our living from that of other animal existence.
Depending on the place of our birth, our association with each other and our family history we look toward a certain belief and either remain a Hindu or convert to any of the many other religions of the world. Whatever is our religious belief, ultimately we have to behave as good human beings. Good human beings attain goodness, truth and beauty in their words, thoughts and deeds. Any deviation from these sound and solid aspects of living makes us alienate and we tend to differ in our human conduct and behaviour to be corrected through the processes of social or religious justice.
Hinduism is one of the oldest religions and the people who follow these principles and practices are known as Hindus. Unlike other religions, Hinduism is neither founded by any prophet nor has it any fixed dates. It should be free from religious fanaticism. It is an eternal religion based on the Vedas that were expressions of intuitive experiences of the sages of those days.
Therefore, we can say that Hinduism is a revealed religion. If it is so then some realistic changes are not only necessary but needed if it wants to survive the modern pressures of living and just criticism.
We cannot run away from the fact that our present society has considerably changed. Maybe there is a need and necessity for a new Smriti or religious laws to suit the requirements of this age. Another sage like Manu would have to emerge and place before us new and suitable codes of practices and laws. I certainly feel that the time is ripe for a new Smriti or law for Hinduism.
This will make our younger generation of Hindu families to better appreciate and fully understand the purpose of their religion. We all are able to hear some of the valid objections of this new generation but in our religious pride we attempt to force our own views on to them and are not able to think dispassionately to assist them. The children either withdraw altogether and change their religious paths or are fed up with religious fanaticism and become non-believers.
We all believe that Hinduism, unlike other religions, does not dogmatically assert that the final emancipation is possible only through its means. It should allow absolute freedom to the rational mind and it should never demand any undue restraints upon the freedom of human reason, thought, feeling and will. Hinduism has always allowed us the widest freedom in matters of faith and worship.
However, nowadays we notice that as an individual we Sanatanis or Hindus have very little say if any in the performance of our religious prayers that we ask our priests to conduct for us at our homes. Unless of course, we are free thinkers and are eager to practice religion as we wish.
The priests go on and on with their same routine and give us the religious jargon in a language that our new generation are not able to comprehend and find it boring. We are at the mercy of these priests to obey the obsolete and archaic practices and laws. If we want any changes to suit, our time and clime, they refuse to conduct the prayers for us and ask us to seek the services of a priest from a different sect of Hinduism.
Where has that allowance of absolute freedom to the human reason gone for Hinduism? I am told that Hinduism does not lie in the acceptance of any particular doctrine, or in the observance of some particular rituals or forms of worship. It should not force anybody to accept particular dogmas or forms of worship. It should allow everybody to reflect, investigate, enquire and cogitate.
Of course Hinduism does not condemn anyone or any religion. Even the unbelievers should be recognised as pious and honourable members of the society as long as they are good human beings. This is why Hinduism is proverbial, is extremely catholic and liberal. Despite all the differences of prevalent metaphysical doctrines, modes of religious discipline and forms of ritualistic practices and social habits, there should be an essential uniformity in the conception of religion and in the outlook on life. This is my reason to look for some changes.
It is good to notice that in some places in the world like the West & East Indies, Trinidad and Mauritius a lot of aspects of Hinduism have been modernised and the people have absolute freedom to practice Hinduism as they feel and like. The people there believe that Hinduism is a synthesis of all types of religious experiences. It is a whole and complete view of life. It is free from fanaticism and that is the reason is has its survival there.
If truth, beauty and goodness are the cornerstones of Hinduism then it is time now to become more elastic and tolerant to the new changes that are inevitable. We need to be more elastic in readjusting to the externals and non-essentials and then we would succeed in keeping our new generation intact and to be followers of new form of Hinduism.
Some priests I have spoken to agree that some changes are definitely needed in our obsolete practices and there are others who are prepared to conduct prayers for us in our homes and in public places as we would like them to do. But there are many around us who are still stuck in the past and any changes in the principles and practices of Hinduism for them are impossible and cannot be accepted.
We modern Hindus need the emergence of a courageous and determined new and reformed sage or lawgiver like Manu to give us new meaning to our old Universal Hindu Religion. One last thing to remember is that our voice for a change is more than what we have heard and a lot greater than whatever we have experienced.
Our revelations and traditions are books written by sages but they cannot constitute the final authority because they were heard from someone’s experiences and were left as a record for the benefit of posterity. Then when the written language developed they were all composed as far as the memory could dictate.
What the sages heard and what they experienced and then what they wrote could vary from the original form of religious law. This is because the ones who heard and the ones who experienced the laws of religion were different from the ones who acted as scribes.
Therefore, some items may have been either forgotten or left out from the original in the process of recording and writing. Then, we now have more reasons to say that the time has come for a change and a modification that would be useful to all new generation Hindus.
Ramayan According to Valmiki.
There are two important epics for Hindus- The Ramayan and The Mahabharat. Both the epics have elements of violence and peace, deceit and honesty, evil and goodness, as well as truth and beauty. No other literary piece in any other language has the amalgam of such vast treasure. Ramayan depicts the duties of ideal relationships of many kinds- servants, lords, brother, wife, father, mother, king and their citizens. It is the journey of the incarnate of Lord Vishnu, Ram and was originally co