Perkongsian Renungan
Pranam!Bhagavan Krishna Vasudev bersabda...
"शरेयान सवधर्मॊ विगुणः परधर्मात सवनुष्ठितात सवधर्मे निधनं शरेयः परधर्मॊ भयावहः"...
Maksud:
"Lebih baik Dharma sendiri meskipun kurang cara melaksanakannya berbanding dengan Dharma orang lain walaupun baik cara perlaksanaannya. Lebih baik menghembus nyawa dalam Dharma sendiri kerana mengikut bukan dharma sendiri itu berbahaya!"
Untuk kesempurnaan hayat ini, kita tak boleh pilih-pilih dalam menjalankan tanggungjawab. Sekerat mematuhi, sekerat menolak. Kita mesti menjadi diri kita sendiri dan memberi khidmat masyarakat mengikut Swadharma sendiri. Swadharma itulah bakat jati sendiri. Setiap kita mesti memahami bakat jati diri sendiri. Bukan semua orang pun berbakat sama. Yang penting itu, setiap orang mesti bersungguh-sungguh dan dedikasi dengan tugas yang diamanahkan kepadanya. Kita mesti menjadi perwira dalam bidang masing2 tidak kisah kecil atau pun besar.
Kebaikan dan Kebenaran itu tertonjol oleh kesempurnaan dari segi kualiti. Demi perkembangan rohani, setiap pekerjaan itu penting. Kerja itu ada dalam kekuatan kita. Kerja itu lah puja bakti yg dipersembah oleh manusia untuk Tuhan. Jadi, penting kita menghayati kerja kita serta bakat tersendiri. Jika kita menghayati hal ini, mesti kita dapat mempertingkat kualiti tamadun kita. Jika tak hayati Swadharma, mesti tindakan kita semua pun tak berguna sebab kita jd tidak ikhlas.
Konsep varnasrama itu sebenarnya untuk pembangunan kualiti tamadun kita. Jadi Swadharma pun ditekankan seiring dgn perkara ini. Konsep ini masih wujud di zaman Kaliyug ini cuma sistemnya menjadi tunggang terbalik. Yang berbakat dan ikhlas terjatuh ke bawah, yg tak berbakat pula naik. Maka, muncul peribahasa seperti, "anjing naik takhta".
Paribhasa dari kitab Sarasmuccaya (Maha Bharat) menyebut, "Orang yg tidak membuat laksana Dharma itu seperti padi hampa atau telur busuk. Memang ada tetapi tak bergunah pun".
Dharma itu fitrah alam. Iaitu fungsi bg makhluk... Jika kita membuat fungsi org lain, dunia pun menjadi kucar-kacir...
Lebih baik mengikuti agama dan adat tradisi bangsa sendiri (walaupun tidak sempurna) dari mengikuti agama dan adat tradisi orang lain.
Satu peringatan kpd semua orang yg terfikir nak mengubah agama masuk Christianity dan Islam. Kamu berani keluar dari agama ibu bapa kamu, beranilah kamu tanggung sendiri. very nice but why many hindus doing lot gangster in malaysia??
Sephiroth posted on 16-5-2014 08:23 AM static/image/common/back.gif
Lebih baik mengikuti agama dan adat tradisi bangsa sendiri (walaupun tidak sempurna) dari mengikuti...
Lebih baik mengikuti agama dan adat tradisi bangsa sendiri (walaupun tidak sempurna) dari mengikuti agama dan adat tradisi orang lain.
Satu peringatan kpd semua orang yg terfikir nak mengubah agama masuk Christianity dan Islam. Kamu berani keluar dari agama ibu bapa kamu, beranilah kamu tanggung sendiri.
kenapa tidak sempurna?? bila tidak sempurna maka pengikut pun tidak sempurna....maka elok mereka menjadi kristian betul tak?
by Truth.8
kenapa tidak sempurna?? bila tidak sempurna maka pengikut pun tidak sempurna....maka elok mereka menjadi kristian betul tak?
Betul. Bila orang2 buta mata dan hati ini menjadi Kristian nanti, mereka boleh :
1. Hulu hilir dgn mengatakan tuhan sudah mampus.
2. Dan tuhan telah mati supaya mereka boleh makan babi, minum arak (upgrade dari todi) dan pergi jumpa pelacur mana2.
Orang bodoh boleh ikut agama Kristian dan Islam - tak ada orang yg menghalangnya. Tetapi ingat - kedua2 agama ini TIDAK AKAN MENBAWA ANDA KEPADA TUHAN. Kamu akan merana selama2nya dan jatuh jauh kebawah dalam roda kelahiran. Dari menjadi manusia, kamu menjadi makluk seakan manusia tetapi berhati haiwan, kemudian dilahirkan sbg haiwan yg betul. Punarbhava (Penjelmaan Roh) - Swami Prabhupada
Bhagavan Krishna bersabda, "Bila seseorang itu menghembus nyawa dengan membawa sifat jahil, nanti jiwanya akan menjelma semula di kerajaan haiwan".
Untuk memahami penjelmaan jiwa dgn mendalam, Westerners byk mencari bahan2 original mengenai kehidupan lampau dan masa depan. Dlm seluruh shastras dlm bumi ini, Veda berbahasa Sanskrit kita ini yang paling tua itu memberi gambaran meluas dan logik tentang penjelmaan semula roh. Sudah lebih drpd 5000 tahun Veda kita mengajar mengenai roh.
Keterangan asas tentang punarbhava ini wujud dlm Bhagavadgita, hakikat2 penting dlm kitan upanishad serta vedas. Shri Krishna bersabda 50 abad lalu kpd Arjuna di tengah2 Kurukshetra sambil berbincang mengenai penjelmaan semula roh, penyebab2 dlm peperangan, persoalan hidup dan mati serta alam2 yg dilalui roh selepas roh bebas dr jasad.
Ketika Shri Krishna bersabda tentang roh yg kekal, baginda memberitahu Arjuna, "Tidak pernah ada satu masa sesaat pun bahwa beta, kamu, mahu pun semua raja ini tidak ada; dan pada masa yang akan datang tidak satu pun di antara kita ini akan lenyap."
Bhagavadgita lebih lanjut menyebut, "Ketahuilah bahwa yang kewujudan roh menyebar di seluruh badan tidaklah dapat dimusnahkan. Tak seorang pun dapat membinasakan roh yang bersifat kekal itu".
Tentang roh - di sini kita berbicara mengenai sesuatu yang begitu halus tak kelihatan sehingga tidak segera disetujui oleh fikiran mahu pun oleh deria2 manusia yang terbatas. Karena itu, tidak semua orang akan dapat menerima kewujudan roh. Shri Krishna bersabda kpd Arjuna lagi, "Ada orang yang memandang roh sebagai sesuatu yang menghairankan, ada yang menjelaskan tentang dia sebagai sesuatu yang menghairankan, ada yang mendengar bahwa dia itu menghairankan, dan yang lainnya lagi, walaupun telah mendengar tentang roh, tetap tidak dapat memahami sama sekali tentang dia".
Bagaimanapun, Shri Krishna mengakui bahwa roh itu ada bukanlah soal keyakinan atau beriman semata. Seruan Bhagavadgita menerangi deria2 kita secara logik, sehingga kita menerima ajaran itu dengan sejumlah keyakinan rasional dan bukan secara membuta tuli seperti suatu dogma.
Tidak mungkin kita memahami tentang punarbhava kecuali kita tahu ada perbezaan antara diri sejati (roh) dan jasad. Bhagavadgita membantu kita mengenal sifat dasar roh dengan mengikuti contoh-contoh tertentu."Seperti halnya matahari bersendirian menerangi seluruh bima sakti ini, begitu pula entiti kehidupan menempati wadahnya dan menerangi seluruh bahagian dengan kesedaran."
Kesedaran adalah bukti konkrit tentang wujudnya roh di badan. Jika ada banyak awan, mungkin matahari tidak kelihatan, namun kita mengetahui kewujudan matahari di langit dari cahayanya. Memang, roh tidak kelihatan terus bagi kita, tapi kita dapat berkesimpulan bahawa ia betul-betul ada kerana wujudnya kesedaran sebagai indicator.
Jika kesadaran itu kosong, jadi badan pun hanya lah selonggok elemen-elemen yg mati. Karena wujud kesedaranlah yang membuat gumpalan unsur-unsur alam yang mati ini berbicara, bercinta dan merasa takut. Pada hakikatnya, badan adalah kenderaan bagi roh. Melalui badan, sang roh dapat memenuhi beraneka macam keinginan duniawinya.
Dalam Bhagavadgita dijelaskan roh bahwa yang hidup di dalam badan itu,"duduk seolah-olah di atas mesin yang dibuat daripada tenaga bahan". Roh itu tidak sama dengan badan yang membawa pelbagai fahaman kehidupannya dari satu badan ke badan lain seperti udara membawa bau-bauan. Sama halnya, sebuah kereta tidak dapat bergerak tanpa pemandu, begitu juga, badan jasmani tidak dapat berfungsi tanpa roh.
Seperti halnya seseorang menjadi semakin tua, perbezaan antara diri yang sedar dengan badan jasmaninya kelihatan semakin jelas. Sepanjang perjalanan hidup seseorang, dengan mudah dirasakan bahwa badannya senantiasa mengalami perubahan. Jadi, badan itu tidak awet muda, dan waktu membuktikan bahwa masa kanak-kanak itu tidak static tetapi dynamic. Pada masa tertentu, badan menjadi ada, membesar, menjadi dewasa, mengasilkan keturunan (anak-anak) dan beransur-ansur tua, lalu mati. Itu sebabnya, badan material tidak sejati, sebab sesudah beberapa lama ia akan lenyap.
Sebagaimana dijelaskan dalam Bhagavadgita, "Hal-hal yang jasmani mengalami banyak perubahan, kesedaran itu adalah tanda wujud nya roh di dalam badan, yang tetap tidak berubah". Sebab hal-hal sejati murni tak boleh lenyap. Kerana itu, secara logik, kita dapat menyimpulkan bahwa kesedaran mempunyai sifat kekekalan intipati yang memungkinkan kesedaran hidup sesudah badan hancur. Shri Krishna bersabda, "Tidak ada kelahiran atau kematian bagi roh.. Ia tidak mati apabila badan yg mengandunginya terbunuh."
Tetapi, jika roh "tidak mati bila badan terbunuh," lalu apakah yang terjadi terhadap roh? Jawapannya ada di dalam Bhagavadgita, bahawa roh masuk ke dalam badan baru yang lain. Inilah penjelmaan semula or reincarnation. Gambaran ini mungkin susah untuk diterima oleh sejumlah orang, namun itu merupakan fenomena alam semesta, dan Gita memberi contoh-contoh logik untuk membantu kita memahaminya, "Seperti keadaan sesuatu roh itu menetap dan terkurung dalam badan dari zaman kanak-kanak menuju zaman remaja sampai usia tua, begitu juga roh pun masuk ke badan baru yang lain di alam yg lain selepas meninggal. Orang yg bijak tidak akan keliru dengan perubahan tersebut."
Dengan kata lain, masa hidup ini pun manusia telah mengalami reincarnation berubah2 keadaan. Semua ahli biologi telah memberitahu kita bahawa sel-sel tubuh mati secara constant dan digantikan oleh sel-sel baru. Dengan kata lain, kita semua memiliki sejumlah badan "yang baru dan lain" dalam hidup ini sejak awal. Badan orang dewasa berbeza sepenuhnya dengan badan pada masa kanak-kanak. Walaupun badan mengalami perubahan, ciri pribadi di dalamnya tetap sama. Terjadi hal yang serupa pada saat kematian nanti. Diri (Jiwa) mengalami perubahan badan yang terakhir.
Di dalam Bhagavad-gita dijelaskan, "Seperti seseorang memakai pakaian baru dan mentanggalkan pakaian lama, begitu pula roh menerima badan-badan material baru, dengan meninggalkan badan-badan lama yang tidak terpakai." Demikian itu, "roh tetap terperangkap dalam lingkaran kelahiran dan kematian yang tidak pernah berakhir (samsara)". Dan, "orang yang sudah lahir pasti akan mati, dan sesudah mati ia pasti akan lahir kembali."
Menurut Vedas, ada 8, 400.000 jenis spesies makhluk, dari jenis mikroorganisme dan amoeba, ikan, tumbuhan, serangga, reptilia, burung2, dan binatang sampai kpd manusia dan devas. Menurut keinginan mereka, para mahluk yg hidup sentiasa lahir dalam jenis-jenis kehidupan tersebut itu.
Fikiran adalah mekanisme yang mengatur perpindahan-perpindahan tersebut, yang terus memacu roh untuk mendapatkan badan-badan yang semakin baru. Di dalam Bhagavad-gita dijelaskan, "keadaan hidup mana pun yang diingati seseorang waktu dia nazak sebelum mati... pasti keadaan itulah yang akan dicapainya (dalam kehidupan yang akan datang)."
Segala sesuatu yang kita fikirkan dan yang kita lakukan selama hidup ini akan berkesan dalam fikiran kita, dan jumlah sepenuhnya kesan tersebut mempengaruhi kesedaran terakhir bila kita meninggal. Sesuai dengan kualiti kesedaran tersebut, alam material memberikan badan yang sesuai bagi kita. Karena itu jenis badan milik kita sekarang ini adalah hasil ungkapan kesedaran kita pada saat kita mengalami kematian yang terakhir sebelum itu.... "Makhluk2 hidup, yang dengan demikian mendapatkan badan kasar yang lain lagi, memperolehi jenis mata, telinga, lidah hidung dan alat receptor sentuhan tertentu, yang tersusun rapi di sekitar fikiran. Dengan demikian dia menikmati susunan objek-objek deria tertentu."
Seterusnya, reincarnation tidak selalu melonjak ke alam tubuh atas saja; belum pasti bahawa nanti manusia akan lahir sebagai manusia. Misalnya, jika seseorang meninggal dengan keadaan mentali anjing, maka dalam kelahiran berikutnya dia pun akan bermata, bertelinga, berhidung etc seperti anjing. Tubuhnya pun jadi anjing, semua pun cuma boleh dibuat seperti anjing saja. Shri Krishna bersabda bahawa seperti itulah nasib roh yang kurang beruntung, "bila dia meninggal dalam sifat jahil, maka dia akan lahir dalam kerajaan binatang."
Menurut Bhagavadgita, orang-orang yang tidak mencari tahu soal metafiziknya sendiri, alam yang lebih tinggi, akan dipaksa oleh hukum karma untuk melanjutkan lingkaran kelahiran dan kematian (samsara), dengan lahir kembali yang kdg2 sebagai manusia, binatang, tumbuhan atau serangga.
Kewujudan kita di dunia material disebabkan oleh reaksi-reaksi karma yang berlipat ganda dari kehidupan ini dan kehidupan kita sebelumnya. Satu-satunya pintu keluar untuk bebas dari belenggu dunia material adalah melalui badan manusia. Dengan menggunakan bentuk kehidupan manusia maka bolehlah roh itu memecahkan seluruh masalah hidup ini (kelahiran, kematian, penyakit, dan usia tua), dan berhenti mengikuti lingkaran reincarnation yang tiada pernah habis.
Namun, jika roh itu, yang sudah berevolusi sampai ke tahap manusia, lalu membazir hidupnya hanya dengan menyibukkan diri dalam kegiatan kenikmatan deria, maka mudah baginya untuk menciptakan karma-karma dalam satu kehidupan ini yang cukup untuk membelenggunya terus melanjutkan lingkaran kelahiran dan kematian dalam ribuan jenis kehidupan. Mungkin tidak semua kehidupan itu dijalani sebagai manusia!
Shri Krishna bersabda, "Orang jahil tidak dapat memahami bagaimanakah sesuatu makhluk hidup itu boleh terlepas dari badannya, dan juga tidak boleh memahami jenis badan yang akan dinikmatinya di bawah pesona sifat-sifat alam. Tetapi orang yang mata nya dilatih dalam pengetahuan ini dapat melihat semua hal ini. Seorang ahli rohani yang sedang berusaha dan mantap dalam keinsafan dirinya dapat melihat segala hal tersebut dengan jelas. Tetapi orang yang belum mantap dalam keinsafan diri tidak dapat melihat apa yang sedang terjadi, walaupun mungkin mereka berusaha untuk itu".
Roh yang cukup bernasib baik sehingga dapat memperolehi badan manusia sebaik2 nya berusaha keras untuk keinsafan diri sendiri supaya boleh faham prinsip-prinsip reincarnation dan menjadi bebas dari kelahiran dan kematian yang berulang-ulang. Kita akan mengalami kerugian besar jika kita lalai serta tak sedar diri.
(Intended for Buddhist brothers and sisters too.. Please click on the title for the sources, thank you)
by vikramavardhana
(Intended for Buddhist brothers and sisters too.. Please click on the title for the sources, thank you)
I remember reading somewhere that stated that Buddha said that being born as a human being is a blessing (tremendous level of good karma) for ONLY human beings are capable of choosing their own fate and path. They could choose Spiritualism and release themselves from bondage of the flesh and suffering.
But many today have forgotten those words and continued to live with materialistic intentions - too much wealth without giving to others, seeking "fun" moments and too much lusts. These fools continued to live as animals even when they are clothed in human body. In the next life, they will become that which they have trained their mind to be - an animal.
And there are even those who live like demons - willing to kill others so they could be rewarded "heavenly pleasures". These blind and arrogant fools don't even understand that they have choose to live as demons and therefore, will be reborn as demons in the next life.
BTW - vikramavardhana, good article. {:1_539:} Pranam!
Thank you for the beneficial insights. I wish that fellow Hindus and Buddhist brethren could defend the dharm and all of our respective paramparas together from being tossed here and there by the adherents of Semitic religions while most of the time, we never question their beliefs or practices out of necessity. We respect people when people give due respect to us, but we have the responsibility to defend the dignity of our rishimunis and sages too. On the other hand, we have to save our children from "apostacy" into the wrong paths when they do not really understand their ancestral way of life. It is highly destructive!
I remember reading somewhere that stated that Buddha said that being born as a human being is a blessing (tremendous level of good karma) for ONLY human beings are capable of choosing their own fate and path. They could choose Spiritualism and release themselves from bondage of the flesh and suffering.
Betul tu saudara. Reflection ini memang terdapat dalam Buddhists' Pali Canon.. Madhyama Nikaya melalui 129 Bala Pandita Sutra meng-umpamakan kelahiran roh dalam rupa manusia itu seperti: "satu belenggu tenggala lembu diperbuat daripada kayu yg terapung di ombak lautan, dilambung-lambung ombak dengan pengaruh angin dan gelombang lautan. Laksana penyu buta, timbul dari kedalaman lautan di permukaan dalam masa beratus-ratus tahun, mengeluarkan kepalanya di celah-celah lubang cengkerang dijelma semula di alam manusia itu dikira lebih hebat daripada berada di alam haiwan, alam preta, dan alam neraka".
Menurut sutra; hal ini disebabkan, dalam alam haiwan, alam neraka dan alam preta itu tidak ada Sanskrit Dharma, amal perbuatan kebajikan (karma baik) itu tidak wujud di situ, tiada pahala kebajikan. Namun, secara umum perbincangan sutra menyebut mengenai roh yg sudah hidup sbg manusia akan sambung lahir di alam manusia itu pun mengikut kpd karma baik yg dijana. Selagi hidup dgn cara hidup mulia dan berakhlak seperti yg digaris oleh vinaya, maka di hayat masa depan pun roh akan dijelmakan semula dgn bentuk manusia sehingga roh itu terbebas dari samsara tidak kira dia beridentiti sbg Hindus, Buddhists, Jains, atau lain2.
Idea utama yg disampaikan sutra dan Bhagavadgita kita ini adalah, seseorg mesti berfikiran baik dan fikiran baik itu menjana karma amalan kebajikan. Hal ini berkaitan sgt rapat dengan roh. Kejatuhan dari alam manusia sangat merbahaya kerana kekerapan kelahiran roh masuk ke region alam manusia itu sgt timpis. Manusia mempunyai intelek dan akal. Semua ini memang dibincangkan oleh Hindu Gurus serta disebut dlm kitab2 suci kita. Oleh itu, Hindus must teach every children to recite and to live according to Bhagavadgita. It is an important manual for every Hindu family.
And there are even those who live like demons - willing to kill others so they could be rewarded "heavenly pleasures". These blind and arrogant fools don't even understand that they have choose to live as demons and therefore, will be reborn as demons in the next life.
Funny thing is, I even found those who were involved in protests showing off the placards with the word such as Islam will dominate the world by the followers of the Hizbut Tahrir in the UK. It puzzles me that Islamic scriptures taught about akhirats (hereafter) but to dominate the world as for worldly glory is deemed as important by those arab wannabe Pakistanis or Bangladeshis (Hindu apostates). No offense though, I never intended to say anything bad about others' religion but I concern so much on our own Hindu society!
Last edited by vikramavardhana on 17-5-2014 02:39 PM
Om Namah Shivay!
buMexpvtFbQ
Bam Bam Bhole Nath
Well, we have to advocate the greatness of our civilization and great ascetism of Lord Shiv Shankar :)
tlMeu0VaR_o
Shankar Shiv Bhole, Umapati Mahadev
by vikramavardhana
First of all, Sorry - my Bahasa very bad. More comfortable with English.
I wish that fellow Hindus and Buddhist brethren could defend the dharm and all of our respective paramparas together from being tossed here and there by the adherents of Semitic religions while most of the time, we never question their beliefs or practices out of necessity.
Do not question their belief, but learn from their belief system and compare it with your own (Hinduism and Buddhism). True Faith do not collapse if one is to question oneself and what they believe. Hinduism is not about blindly following some belief because a Guru or a Monk had said so. Always question but do not be afraid to accept answers which comes.
Remember - Bhavagad Gita was born because Arjuna was willing to question Paramathma and Siddharta Gautama become the Buddha and a Teacher because He was willing to question what others have taught him. QUESTION EVERYTHING and FIND YOUR OWN PATH.
I knew a hindu man who rejected Hinduism (as fact and accept it only as a myth). He always meditates and finds "God". One day, a few years later I met him again when he came for an interview in my office. I asked him - "Did your meditation given you positive results?" He answered - "No". I asked him why not? He said while his body felt good because of meditation, it did not improve his spiritualism (which become limited after a while). I asked him - "Do you know why this happened?" He answered he doesn't know.
I asked him - "IF you do not have a bank account and wants to withdraw money, is it possible?" He said of course not. I asked him back - "You reject God but want to do meditation, it is the same concept. Your meditation will only work up to your own body and mind but since you have rejected anything further from this (including the Soul), your meditation have no effect, thus you will not find God."
Selagi hidup dgn cara hidup mulia dan berakhlak seperti yg digaris oleh vinaya, maka di hayat masa depan pun roh akan dijelmakan semula dgn bentuk manusia sehingga roh itu terbebas dari samsara tidak kira dia beridentiti sbg Hindus, Buddhists, Jains, atau lain2.
How Abrahamic belief systems looks at birth and how Hinduism looks at birth is two different way (of looking at it).
Abrahamic belief - Physical body born first, Soul is added into the body at moment of birth. Therefore the body AND Soul are equally important.
Hinduism - The Soul is permanent and indestructible. Good or bad karma it commits in pervious life will shape its future physical body which can be imperfect or born in a horrible situation (like in a 3rd World Country etc). Soul is more important - and by observing and living a dharmic life, one can reshape his or her future birth. Therefore - physical body is less important than the Soul.
I find many Muslims and Christians trying to equalize their belief systems to Hinduism (and Buddhism) believing that just because we speak of God, Soul, the Mind and such, we are equals to them in term of belief system. We are not. Equalizing their belief system to ours will only corrupt our deeper understanding of our belief system. Pranam!
I apologize to fellow Hindu friends. I'm using Malay to write these spiritual materials because of few reasons; among them is that, it is your country's communication tool. I'm an Indian who lives in Europe but I studied Malay while I worked in KL for five years. I managed to learn Indonesian too. You're welcomed to share your thought, ideas or opinions in English too. We appreciate your insights and generosity in the sharings{:1_149:}
कर्मण्ये वाधिकारस्ते म फलेषु कदाचनाकर्मफलेह्तुर भुरमा ते संगोस्त्वकर्मानी॥
Shri Krishna bersabda, "Seseorang itu berhak menjalankan tanggungjawabnya itu tetapi bukan dengan niat mendapatkan pahala demi tindakan itu, jangan kamu perbuat diri kamu itu sebagai hasil tindakan kamu itu kerana kamu nanti terputus dari tanggungjawab kamu" (Gita 2.47)
This is the reason why we, Hindus do not like to talk about syurga or pahala ganjaran. We must be committed to our own dharm (responsibilities) :D
Last edited by vikramavardhana on 20-5-2014 09:57 AM
Hari Om!
Kita Hindus mempunyai lima rukun iman. Ia disebut sebagai Pancha Shradda... Kita beriman dengan:
[*]Brahman Maha Agung.
[*]Wujud Atman.
[*]Hukum Karma Pahala.
[*]Punarbhava dan Samsara.
[*]Moksh tujuan tertinggi kita.
Falsafah hidup kita disimpulkan antaranya oleh Brahmin Vithalpant of Maharashtra...
[*]Nivrutthi keluar dari kekusutan duniawi.
[*]Jnanasopana, mencari gnosis jambatan.
[*]Mukti, menerima kebebasan jiwa daripada ikatan duniawi.
(Parishad Hindu Dharm)...
by vikramavardhana
I apologize to fellow Hindu friends. I'm using Malay to write these spiritual materials because of few reasons; ...
Actually you should use Bahasa Malaysia. You are doing a good job in BM than I could. At least this way, readers could have two language to read from (especially those who are weak in English).
This is the reason why we, Hindus do not like to talk about syurga or pahala ganjaran. We must be committed to our own dharm (responsibilities)
It is funny. Have you notice that only Hinduism seems to speak of responsibility in Worldly matters while other belief systems seems to talk about escape from the World?
Yes, Hinduism does speak of achieving Murthi or unification with God. But Hindus does this not because they are promised great wealth, power and pleasures. Matter a fact, hindus receive nothing by achieving Mukti - except to return back to God. There is no heaven which we will spend eternity under or men or women to give us pleasure or wine or food to eat. There is NOTHING but God. And that is what we are trying to achieve - unification with God.
I remember a few years back when one of the Muslims had asked me what is the goal of Hinduism and I have stated to achieve Mukti. He asked what is Mukti and I explain it. He asked what do we get once a person achieve Mukti and I told him - "Nothing". HE LAUGHED.
He said it made no sense whatsoever that a group of people like Hindus could try to achieve Mukti when they get nothing in return for their effect.
When I listen to him, I thought it made no sense at all that this person could still be attached to physical pleasure and materialistic gain even after he died. That his life could revolve around expecting something to be gain from Spiritualism. Sephiroth posted on 21-5-2014 07:11 AM static/image/common/back.gif
by vikramavardhana
It is funny. Have you notice that only Hinduism seems to speak of responsibility in Worldly matters while other belief systems seems to talk about escape from the World?
This responsibility is concluded within the term dharm. In this matter, I wonder how non-Hindus perceive this word? For us, it is not simply meant as "religion" when it is translated into English. Even in our modern language itself, we use dharm to mean religion while there are several other connected concepts which needs to be linked with the term to get a complete picture of what is meant by this particular term according to our own worldview. In this sense, Gita itself is among the "tools" for Hindus to define our system of belief. So, I disagree with non-Hindus attempt to equalize our beliefs with theirs since we do not share the same scriptural basis with them. The scriptures moulded our way of perceiving this world and universe. Those concepts for e.g murti, vikrahas, shaligram, mudras, yantras and stuffs as in our spiritual practices should not be defined as according to other's scriptures since we're the people who possess our own holy book i.e the Four Vedas.
I remember a few years back when one of the Muslims had asked me what is the goal of Hinduism and I have stated to achieve Mukti. He asked what is Mukti and I explain it. He asked what do we get once a person achieve Mukti and I told him - "Nothing". HE LAUGHED.
He said it made no sense whatsoever that a group of people like Hindus could try to achieve Mukti when they get nothing in return for their effect.
When I listen to him, I thought it made no sense at all that this person could still be attached to physical pleasure and materialistic gain even after he died. That his life could revolve around expecting something to be gain from Spiritualism.r
Yes, Hinduism does speak of achieving Murthi or unification with God. But Hindus does this not because they are promised great wealth, power and pleasures. Matter a fact, hindus receive nothing by achieving Mukti - except to return back to God. There is no heaven which we will spend eternity under or men or women to give us pleasure or wine or food to eat. There is NOTHING but God. And that is what we are trying to achieve - unification with God.
I remember a few years back when one of the Muslims had asked me what is the goal of Hinduism and I have stated to achieve Mukti. He asked what is Mukti and I explain it. He asked what do we get once a person achieve Mukti and I told him - "Nothing". HE LAUGHED.
He said it made no sense whatsoever that a group of people like Hindus could try to achieve Mukti when they get nothing in return for their effect.
When I listen to him, I thought it made no sense at all that this person could still be attached to physical pleasure and materialistic gain even after he died. That his life could revolve around expecting something to be gain from Spiritualism.
I talked with one of my Muslim colleagues whom they called as ustad in our office when I worked in KL. He mentioned that it is not wrong for the soul to receive rewards in the paradise for their good deeds. I could just smile bitterly to him because I do not want to offend him with questions. How is he going to justify those people who blowed people to pieces with bombs in the name of God could be counted as karmically (by amalan perbuatan) positive? Our act happens when we execute our mind. I went to Karachi and it is sad when I heard the stories of fellow Hindus there. It is not that because I'm a Hindu or trying to show that we Hindus are better or others are not. But because the mentality of those "Muslims" there including on the speeches that they made with regard to non-Muslims. They mentioned that, they have a complete system of belief and the most perfect way of life in which, non-Muslims must affirm it even leaving behind their ancestral religions since our way of life is corrupted. I heard few lectures from the TV while I was in Malaysia and it surprises me too since I thought it is a moderate country! How sure they're that their society never corrupt their religion? :o
It's not that I (not only me but all educated Hindus irregardless of their race) do not know about the matters such as Syurga, Neraka, Dosa or Pahela. But we have scriptural basis which mentions that, those Syurgas (Svarg) or Nerakas (Narak) as part of the Samsar. They paradise of "heavenly pleasure" is still within the boundaries of the Universe within our Puranic and Vedic cosmology. When the term of the good karma is finished or thirsty, then the soul would be returned to the kamalokas. The same goes with the Hell when the polluted souls are purified, then it would be returned to the Bhulokas (Physical Realms) according to the gravity of the negative karma generated by the particular soul.
There is indeed the notion of paradise for e.g Goloka Vrindhavan, Vaikuntha, or etc in our Vaishnava Purana (Vishnu Purana). However, it would be safer for all of us (Hindus) in hoping to return right away to Him without the thinking of receiving any reward. Our mind could be a dangerous drive too if we train it with wrong methods or goals. Those notion of Chitragupta and all of those subtle terms are not simply the terms created by imagination of our ancient teachers but come with the Revelations.
I strongly urge Hindu parents in general and Buddhist parents to seek knowledge when raising the upcoming souls! Don't think of what jat you're from or whether you should get access to Vedic knowledge at once in a lifetime by jat. They're just the prescription but you yourselves should understand your own body and soul nature. You must start with Bhagavadgita! Please recite and study what Bhagvan Krishna says to us through Arjun! :D:D
Last edited by vikramavardhana on 21-5-2014 09:37 AM
Hari Om Namah!
Sacred Hymn on Lord Sudarshan
9e6CEeYBxFY
Kamu boleh mendengar bacaan ini untuk membersih dari dosha (pollutants) dengan berkat Lord Krishna. Ia dibaca dalam bahasa Sanskrit. Sudarshan bermaksud senjata berbentuk chakra dengan 108 gergiji diguna oleh Lord Vishnu Narayan. Chakra ini digambarkan (by Siddhi) selalu dipegang sebelah kanan Lord Vishnu dan baginda pegang Shankha (trumpet) di sebelah kiri. Lagi di kanan pun baginda pegang gada (mace) dan di kiri ada padma (lotus).
Puranas bersabda, Sudarshan Chakra diguna untuk akhirnya memusnahkan shattru (musuh). Baginda Lord Vishnu dengan gambaran Sudarshan Chakra ini bermaksud, Lord Vishnu menjadi penjaga dan pengawal semua di angkasa lepas. Sudarshan bermaksud penglihatan suci dan murni. Oleh itu, perkataan ini turut bermaksud penglihatan yang bertuah. Kita merafah sembah takzim (i hope my bahasa royal is correct) kepada Lord Sudarshan semasa upacara Homam untuk menghalau getaran negatif dan juga syaitan (perkara yang mengganggu spiritual). Chakra berasal dari root word चृ: Chruhu bermaksud pergerakan dan कृ: Kruhu bermaksud membuat. Oleh itu, Chakra merujuk kepada sesuatu yang bergerak. Penggunaan Sudarshan Chakra disebut dalam kitab suci Rigveda, Yajurveda dan Puranas.
Lord Sudarshan adalah penghulu devata untuk Homam ritual. Baginda mengguna Chakra untuk menganugerahkan kesembuhan untuk kesakitan dan kesengsaraan pengikut. Baginda pun membantu menghapus dosha (pencemaran). Lord Sudarshan (Vishnu Narayan) pun dianggap sebagai langkah pertama untuk sedar diri mengenai Tuhan {:1_149:}
Regards,
Vikram {:1_149:}{:1_149:}:loveliness:
by vikramavardhana
This responsibility is concluded within the term dharm.
Dharma by itself have many meanings. Dharma of committing duty, committing responsibility, toward your family and friends, toward society and toward World and God. Each one has its own Dharma which Man must try and balance it out in order to lead a Spiritual life.
Many atheists I had spoke with (and even some Muslims and Christians) came to believe that Hindus have it easy. They pray to a "stone idol" and go about their life without any care, responsibility or fear in the World. That is how these people seeks Hindus. And in some cases, they couldn't even differentiate between a Hindu and an Indian. That is not the case. To be a Hindu, one must fullfill his or her own Dharma on this World - as a son/daughter, as a student, as a lover and spouse, as a parent and finally as a responsible individual in the society and the World. Hindus got it tough compare to Christians and Muslims who could "pray" and have their sins magically erased.
I talked with one of my Muslim colleagues whom they called as ustad in our office when I worked in KL. He mentioned that it is not wrong for the soul to receive rewards in the paradise for their good deeds.
Actually, everything IS wrong IF a soul seeks rewards in paradise for his or her good deeds. IF a person performs his or her tasks while seeking rewards for their actions, then it could be stated that a person forms his action solely for reward. Just like a child going to shop because he is expecting to buy candies using the extra money. This is NOT Spiritualism.
The benefit of not expecting reward from God is that once we move away from expecting anything for our Spiritual practice, we can concentrate on fixing worldly problems which could give us the reward we seek. Our karma will reshape our future while our current actions will reshape our World thus allowing both to recreate the World into a better place.
Right now, Muslims only care about living in paradise, which is why they are lagging behind in everything worldly while Christians seeks pleasure and profits of the World while lagging behind in Spiritualism. One is a fanatic and another is a lazy ba$tard. We should learn from their mistakes and don't repeat it. Hospitality is an important Hindu value
(Click title above for the source, enjoy your reading{:1_149:})
Do you think you are the perfect host?
Well, here’s a story that will make you re-evaluate your hospitality skills, for the host in this tale is none other than Lord Krishna. When his boyhood friend, Sudama – hungry, impoverished and in rags – arrived at the palace, the guards almost did not allow him in. But Lord Krishna, overjoyed to see his old friend, received him with open arms and joyfully led him to his throne. He personally washed his feet and fed him with his own hands.
Sudama had brought him a humble gift, a handful of parched rice tied onto the corner of his shawl and was too ashamed to give it to him in front of all the fine courtiers, but Lord Krishna opened the pouch and ate the grains with pleasure and appreciation. To him, the true value of this valueless gift lay in the affection with which it had been offered.
If Lord Krishna was the perfect host, then Sri Ram embodied the perfect guest. During his exile in the forest, he visited Subari, a lowly woman who in her devotion and anxiety to give him only the very best, tasted each berry before she fed it to him. With grace Sri Ram accepted her offering, seeing the love with which it was given.
Such is the true nature of Hindu hospitality.
From the days when Gods walked the earth to present days, there is little to beat Indians when it comes to welcoming guests. And it all starts with welcoming God into their homes. No matter what their religion, for Indians a small home shrine is a must, be it even set up on a mere shelf.
Rare is the Hindu home without a shrine for the deities. From huge family temples of marble in the homes of the wealthy to modest shrines in closets and on walls, Hindus house their Gods. Daily, images of the family Gods are bathed, clothed and offered fruit, flowers and incense, accompanied by chanting and the tinkle of the bell.
At Diwali, the Festival of Lights, when the Goddess Lakshmi visits the homes of devotees, there is a frenzy of cleaning, sweeping and painting as homes are beautified and decorated with hundreds of earthen lamps to greet the Goddess.
At the very heart of Hinduism is the belief that the Almighty permeates everything. When Baby Krishna, accused by Mother Yasodha of stealing butter, was asked to open his mouth, she was amazed to see the entire universe, galaxies and stars all within him. Indeed, the Hindu belief in the presence of the Paramatma in every living thing transforms each one of us into God.
‘Matri devo bhava, Pitro devo byhava, Athithi devo bhava’ means “Mother is Goddess, father is verily the God and a guest is God.’The regard, respect, care and submission that must be accorded to God has to be accorded to a guest. In fact ‘athithi’, the Sanskrit word for guest means ‘who comes without appointment at any time.’
There are slokas that extol the act of giving and sharing. “Teiha dattan appradayobhyo bhunkte stena eva saha” – ‘whatever we have are God’s bounties. He who enjoys them without sharing with others is verily a thief.’Indeed, the concept of welcoming strangers and sharing every last bit of food and water with them is well engrained, embedded into Hindu philosophy. All the Hindu texts have emphasized the importance of serving guests before one’s self. The Vedas declare ‘Food is life’ and therefore food should be given, because it’s the highest offering.
In the Manava Dharma Sutra, also known as the Manu Smriti, the host is directed thus: “All the food shall be very hot, and the guests shall eat in silence. Having addressed them with the question: Have you dined well, let him give them water to sip, and bid farewell to them with the words: ‘Now rest.’” K.T. Achaya in ‘Indian Food: A Historical Companion’ points out that guests had an honored rank in Vedic society and after being ceremoniously received, were offered the ambrosial beverage, Madhuparka consisting of ghee, curd, milk, honey and sugar.
The ancient Hindu texts say the guest has to be shown honor by the host going out to meet him, offering him water to wash his feet, by giving him a seat, by lighting a lamp before him, by giving him food and lodging and by accompanying him some distance when he departs. Thousands of years have passed but this code of etiquette remains basically the same.
1073 Hospitality 2
“The guest is God,” says Sheela Venkatakrishnan. “You offer your guest the same love and respect that you would offer to God. Simple! The most striking example of hospitality is when the whole town of Kumbakonam, where my father hails from, turns host during the week of the Mahamaham.” Thousands upon thousands of people come for the Holy Dip in the tank of the Kumbareswaran temple, and says Venkatakrishnan, every home opens its doors to accommodate and feed all who reach its doorstep. No one is turned away.
There was also a time when it was the practice for the head of the household to stand at his doorstep at mealtime and ask loudly, not once but thrice, “Is there someone who needs to be fed?” Sometimes a traveler or a poor man would come in for food.It was only after the guest had been fed, would the family eat.
In Tamilnadu, many of the bigger and older temples have the ‘Annadanam’ scheme. Recently, with the active patronage of the Government, many more temples have revived this practice, where they feed a minimum of 100 people each day at noon.
Even Muslim darghas have adopted this practice, while the Sikh Gurudwaras have always followed it.
In Hindu households the hospitality extends to all of God’s creations. Walk near the Gateway of India in Mumbai at dawn, and you will see people feeding the birds and the fish before they start their day. In the South the feeding of crows at mealtime is a must before the family sits down to its own meal. And the cows of course, are venerated and can always be assured of a good meal, as they wander from house to house.
Although I did not grow up in a particularly religious household in Delhi, the concept of hospitality was still very Hindu, both in giving and receiving. I remember we stopped at a friend’s home in Mathura after a pilgrimage to Haridwar.The hosts received us like VIPS, with open hearts and minds. We ate a wonderful vegetarian meal in the cool evening air in their garden, and then as the stars came out, the string beds were brought out into the open, for family and guests, each covered with a mosquito net to ward off insects.
Another time I was with my older brother who had to stop at an acquaintance’s home in Old Delhi to pick up some paperwork. The family knew we were coming and had prepared a feast. In this very Hindu home, we removed our shoes, washed our hands and feet and sat on the immaculate kitchen floor with the hosts while a Brahmin cook served us one of the most memorable meals I have ever eaten.
Indeed, you can never leave an Indian household without gaining a few ounces, for you will certainly be plied with some snacks, some tea at the very least or a glass of cold rose sherbet in the heat of summer. In our home in New Delhi, family and friends came to us from everywhere, and they certainly got more than a glass of water: delicious meals, a comfortable bed, domestics hanging over their every need, and yes, even a guided tour of Delhi, and sometimes, even Agra.
Nor was the hospitality reserved just for visiting guests. Daily food was never eaten without my mother consecrating a small portion to God, and also a portion being given to a passing needy person or a cow.
In Hinduism the guest is considred God
In Hinduism the guest is considered God
Relatives came and were joyously received, especially on days of shraddha when the priest, uncles, aunts and cousins would descend on the house to honor the memory of ancestors. The house would take on an almost festive air, as scores of children erupted out of the arriving cars. After the prayers and feeding the priest, the aroma of sizzling puris and pakodas wafted from the kitchen while elders embarked on a massive talkathon.
Indian hospitality, of course, goes a long way back to the days of emperors like Ashoka who initiated guest houses across the country for travelers, provided cool drinking water and planted trees to give shade to weary visitors. Since India is 80 percent Hindu, this Hindu notion of hospitality has infiltrated into all parts of the nation, even the smallest villages. Mention also has to be made of the Hyderabadi brand of hospitality that has few parallels. Made famous by the Muslim nawabs of Lucknow, those on the receiving end enjoyed courtesy, food, drink and congeniality – all served with an elegant world-class flourish.
Little wonder then that in multicultural India these varied notions of hospitality have coalesced to produce one of the most generous and warm people. Visitors to India come away with awed stories of the way they were embraced and included in every family celebration – in fact, made part of a larger extended family. Often these relationships last over the years.
In fact, you cannot go to even the humblest home without being honored with food and drink, as Janet Chawla found out some years back. Chawla, an American who married a Sikh and now lives in New Delhi, believes the charm of India is in the graciousness of its people, although it is getting less in the big cities. She feels there is a grace, a way of sitting together, singing together at weddings. People in small villages, she says, really are very giving, sharing the little they have.
“In America, if we were sitting and working together, and I had a sandwich – I would open it and eat it. An Indian would never do that,” she says. “There is this kind of culturally prescribed sharing which I find very gracious.”
Hindu tradition lays great stress on the respect due to guests. The greatest hurt is the thought that the host or hostess does not enjoy one’s presence in their home. Therefore, Hindus go out of their way to make each guest feel welcome. It is proper protocol to drop whatever one is doing, no matter how important, to entertain a visitor. One of the privileges of friendship in the East is being able to drop by any time without advance notice.
Mitesh Patel, whose family hails from Kathiawad region of Gujarat, says that in his hometown hospitality is extended to everyone: “When a guest comes to our house, we rarely let them go without offering a good meal. We don’t feel that guests are a burden whether they are staying for few hours or few days and offer them full assistance.”
Two Birds
He gives the example of his uncle who left the ancestral village 30 years ago to settle in the city of Rajkot. Three decades later, if anyone from the village comes for a medical check up to the big hospital in the city, his uncle makes sure healthy home-made meals go out to the patient every single day.
The concept of hospitality extends also to welcoming customers to business settings. In fact, hospitality makes good business sense too. Go into a sari shop in crowded market places and the owner will automatically offer you a soft drink in the heat. If you’re shopping for a wedding trousseau, they are even more solicitous – offering coconut water, a snack, and drinks from the market.
But certainly these offerings are the small courtesies that begin at home and are great for winning friends and customers. I recall my father in his jewelry store not only offered soft drinks, paan in silver containers and candy but also gave the kids who came to the shop foot rulers and other small items as gifts.
Yet, one does have to admit that Hinduism’s glowing hospitality report card does have one very big black mark on it, something which the Gods probably did not ordain but which wily man has reinterpreted for his own gain – the treatment of the so-called lower castes. It is really quite inconceivable that a loving religion, which proclaims that God is in every living thing, would denigrate a whole class of human beings as untouchables.
The story of everyday village India is full of the low castes being turned away from village wells, being whipped for worshipping at the temple or merely for passing by the home of a Brahmin. While things are improving in the big cities where caste and creed lose their importance in the great economic bazaar and where politicians see the lower castes as potential votes, the village scene remains woefully medieval. Buried in the back pages of newspapers are frequent stories of atrocities, which should shock us all from our complacency.
In the larger hospitality picture, things seem to be changing too – for the worse- as the time-honored extended family finally battles modernity. As younger family members move away where their jobs take them, the joint family system is undergoing strains. Older people are often left to fend for themselves.
Women too are joining the work force in large numbers and since time, effort and budgets are stretched, the old-time hospitality is often compromised. Earlier, visitors could just drop in but now hosts get agitated to find unexpected guests on the doorstep.
Sheela Venkatakrishnan would agree: “Living in nuclear families, who is there to take care of the home, leave alone a guest? You tend to think twice about visiting a friend or relative, not wanting to impose or inconvenience them in any way.”
She points out that they have many relatives in joint families who welcome them with open arms. She herself lives in a joint family where someone is always home: “The doors of our home and our hearts are open to God and all whom He chooses to send our way.”
The picture, however, is bleaker in the Diaspora, where immigrants struggle with the beliefs they grew up with and the pressures of their new environment. Most manage to keep the hospitality intact for family and close friends. Some go to extraordinary lengths, sponsoring relatives and even opening up their homes to them till they get settled.
The Gujarati community is particularly strong in this respect and many continue to live in large extended families abroad. This sense of caring is extended to the entire community and in fact, many Patels have managed do so well in the motel business because of their unity and financial support of friends and relatives. No wonder the Gujaratis command a whopping of the motel industry. They are well trained in the ways of hospitality for as one of the successful hoteliers, H.P. Rama says, “We Indians believe the guest is God.”
Mitesh Patel, who lives in Edison, New Jersey, came to the U.S. when he was 15, so he has seen life on both continents. Now 24, he believes that Hindu hospitality has probably lessened in countries like the U.S, Canada, and the U.K but not in India: “I believe the reason is quite simple.NRIs are busy making big bucks in these countries. Sometimes even family members don’t see each other for a few days because they are busy working so they feel that it’s hard to accommodate a guest.”
Indeed, living abroad, notions of hospitality do undergo a change. For instance, according to Indian standards, it would be considered quite impolite to ever leave visiting houseguests alone; yet Westerners would find such closeness all the time grating, a loss of their private space. Also, abroad, one would never dream of dropping in on acquaintances without calling ahead. This is a culture where even children do not just play but have organized ‘play dates.’
Indians living abroad do have to contend with housework, their jobs and the daily commute, all without the support of extended family or domestic helpers.So their standards of hospitality do diminish. Some compromise, by putting guests in hotels or taking shortcuts in their care.
Summer, especially, means an endless barrage of guests from India and points in the Diaspora. Homes become as crowded as the Grand Central Terminal and hosts are faced with a multitude of tasks. As one exhausted woman, whose house was full of summer guests, told me, “Houseguests are like fish: after three days, they stink.”
From being treated like Gods to stale fish is quite a jump. While the pressures are definitely there for the hosts, to some extent their attitudes have also changed: after all, the rhythms of the place where you live do change you. Living frenetic lives in the west, they tend to become more brusque, more cynical. Standards of hospitality are indeed changing and one wonders at what point is modernization at the expense of true hospitality?
“The guest is God, not an intruder,” said Satguru Sivaya Subramuniyaswami. ” When someone steps up to you, drop your work.People are more important than paper.People are more important than giving oneself to the computer. People are more important than anything else. People are the working-out of your karma.”
Yes, it may help to remember an old Indian saying: ‘Dane Dane Pe likha hai Khane wale ka naam’ (On each grain is written the name of the eater). The people who turn up on your doorstep are meant to be there, part of your karma, part of the big cosmic play. Of course, it’s hard to see it quite that way when you are under stress at work and still have to produce dinner for your guests.
Om
HOW TO BE THE PERFECT HOST 101
For people caught in the modern world of hurry and scurry, it would be good to refresh their memories on how to be perfect hosts – and perfect guests. There is etiquette to be followed in both roles and if each plays their part well, the whole experience can be rewarding.
Hosts should give of themselves with a generous and open heart, making every effort to make their visitor’s stay a memorable one, where the kindnesses and warmth are vast, even if the budget is tight. They should do all they can to entertain and help the visitors in a new and bewildering place.
Guests should make every attempt to be considerate, informing their hosts of their length of stay ahead of time. They should pick up after themselves and not add to the harried hostess’ tasks. Bringing small gifts for the family members, entertaining the children or perhaps offering to take them out to dinner are small gestures that are always appreciated.
Hospitality is indeed a virtue that has many benefits for the receiver and also the giver, as these small kindnesses smooth social connections and build relations. It also shows the next generation the way to continue the beliefs of their ancestors. And of course, often the shoe is on the other foot – and the host himself becomes a guest. So he should treat his guests as he himself would like to be treated.
There are so many stories of God Vishnu himself donning beggar’s raiment and coming to the door for alms. So the next time the doorbell rings, welcome the guests with an open heart. Look beyond the facial features, the clothing and the physical bodies into the eternal soul which glows within each of us like the purest of gold. This is the Self that the Bhagavad Gita says is immortal, the one that water cannot wet, sword cannot cut nor fire burn.
And so, bending low, with folded hands, welcome the Paramatma, the God who is within each of us.
© Lavina Melwani
I think Western society isn't so much good in hospitality as compared to us. We should keep this tradition alive and teach them to our children. Don't just depend on teachers in schools to teach our children. Bring the God into our very own household first! Never give up! :):D Last edited by vikramavardhana on 2-6-2014 05:25 PM
Truth.8 posted on 16-5-2014 10:49 AM static/image/common/back.gif
very nice but why many hindus doing lot gangster in malaysia??
again, it is not hindu who do gangsterism. and it was the indians hindus, which has nothing to do with indian comunity nor hinduism.
like chinse gangster, it is the doing of them alone and nothing to do with religon nor race.
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