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| | Principles
and Practice of Hindu Religion | |
Chapter
- VII : Rituals
and Prayers; Tenets and Ethics | A
Study of the Various Customs and Rules of Daily Worship
as in Scriptures, Rituals at Home and at the Temples |
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Lesson
- 097 : | Prayers
and Rituals Through the Ages
The
Practice of the Philosophy through Prayers | |
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Hinduism,
in a true democratic way, has given us the opportunity to choose any one of several
paths for our practice that is acceptable to us instead of a single dogmatic path.
This way, different people in varying levels of understanding and involvement
and various stages of life can practice and follow the same teachings, though
with slightly different set of rules. Even in the earliest verses of Rigveda,
the oldest literary text ever known, the fact about "One God" worshipped by different
name was established. The Vedas do preach the Impersonal reality, `Brahmam', as
the ultimate Truth and not the personal God in any form. However, they make adequate
room for such a personal God in any of the thousands of divine forms in various
shapes and names as desired by each one of the devotee in their prayers. This
truth was seen in the Vedas several millennia earlier, before all other organized
Religions of the world preached in their teachings. | |
Many
world societies, who were praying to multiple figurines as several "Gods" and
Celestial forces without a philosophy, started following this path of "One God"
much later. Every one is allowed to pray to God in any form one wants as personal
Deity or "Ishta Devatha". One may pray to natural forces or to a formless Deity
through rituals, prayers or meditation. The daily practice of the religious faith
and the philosophy is well described in the various portions of the Vedas. Many
saints have written explanatory treatises on this, but there were slight difference
in each one's explanation which has given rise to a subtle fragmentation of otherwise
monolithic society. Sometimes strong support given to one view started some forms
of group rivalry among various sections of the community. The diversities in rituals
and practice in language and culture were not able to destroy the deeper spiritual
unity in their thought and practice. The leaders of our faith have always repudiated
the claims from time to time, that the faith as practiced by any one school to
be the exclusive means of obtaining a realization of the ultimate truth and liberation
of the Soul or reaching the heavens. | |
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Idham
Mitram Agnim Aahu atho; Dhivya Sah Suparnah Garuthman | E'kam Sath Viprah
Bahudhah Vadhanthi, Agnim; Yama Matharisvaanam Aahuh || --
Rig Veda - Verse I . 164 .46
They call Him (It) Indra, Mitra, Varuna, Agni; and He is the heavenly nobly-winged
Garuthman ! To what is One, Sages give many a title, Agni, Yama, Matharisvan
they call it !!
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Ãkãsat
pathitham thoyam Yathã gacchathi Sãgaram | Sarva Deva Namaskãrah
Kesavam prathigacchathi || Ke'savam prathigacchathi Om nama iti ||
Just as all the water that fall from the sky inescapably reach the sea, Let
all salutations to all the Deities reach only Kesava ; - Indeed they only
reach Kesava. [Here
"Kesava" stands for Paramathma encompassing Brahma, Vishnu and Siva]
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| Lessons:
-
097 , -
098
, -
099
, -
100
, -
101
, -
102
, -
103
, -
104
, -
105
, -
106
, -
107
, -
108
.. |
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