Category: Faith and Religion

Of Nagas and Naginis: Serpent Figures in Hinduism and Buddhism

Vishnu and Ananta-Shesha

Nagas and the feminine Naginis are serpent figures who play a role in the Hindu and Buddhist mythologies. The source of the Nagas may possibly be attributed to the pre-Aryan fertility cults of ancient India.

Nagaraja Mucilinda protects Gautama Buddha as he attains enlightenment In the Hindu mythology, the nagas reside within the earth in an aquatic underworld. They are embodiments of terrestrial waters as well as door-and gate-custodians. In terms of significance, the nagas are creatures of abundant power who defend the underworld and confer fertility and prosperity upon those with which they are individually associated in the worldy realm—a meadow, a shrine, a temple, or even a whole kingdom.

If a naga is suitably worshipped, prosperity can result. If ignored, snubbed, or affronted, the naga can cause debacle and cataclysm.

Nagas in Buddhism

In the Buddhist tradition, when Gautama Buddha attains enlightenment, he is said to have been protected by the hood of hood of Nagaraja Mucilinda, symbolizing the principle that the nagas can place their natural powers in the service of a Buddha.

Krishna conquers Naga Kaliya

Nagas in Hinduism

In the Hindu tradition, Vishnu and his avatar Krishna are both portrayed as vanquishers of serpents, indicating their power over the realm of waters. In the middle of the dissolution of one epoch and the beginning of another epoch, Vishnu sleeps on what is left of the old world, a remainder of the cosmic sacrifice represented by the serpent Ananta-Shesha. Krishna conquers the poisonous Naga Kaliya living in the Yamuna river. And Shiva is portrayed adorned with the “Nagendra Haara,” the garland of a serpent. A naga also covers the linga—the iconic representation of Shiva.

Naga Panchami

The Hindu festival Naga Panchami centers around the traditional worship of snakes or serpents throughout India and also in Nepal.

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Zen Buddhism is Like a Philosophical Iceberg

Great Buddha of Kamakura, Zen Buddhism

Zen Buddhism is a variety of Buddhism that developed as “Chan” in seventh century in China and permeated east into Japan to become known as “Zen” Buddhism.

Zen Buddhism is rooted in the principles and wisdom of the historical Buddhist philosophy, Zen places less prominence on theory and studying texts than do other varieties of Buddhism. Zen Buddhism places far more emphasis on practicing meditation to gain direct experience of one’s true nature. The distinguishing characteristic of Zen Buddhism is that it gives principal meaning to meditation and to the concept that the world is beautiful, when experienced through the senses that are not eclipsed by desire and want.

Zen Buddhism is like a philosophical iceberg: roughly all of the values are beneath the surface. On the whole, Buddhism is predicated upon the proposition that desires and attachment happen to be the principal grounds of suffering, and that deliverance from suffering comes from one detaching the misapprehension of a substantial self and one losing desires and attachments. This principle are infused and embedded in Zen texts.

The Zen texts also take from the Madhyamika discipline of Buddhist beliefs the anti-realist assertion that there is no objectively correct and authoritative perspective on anything. These assertions are highlighted—not argued for—in the Zen literature by use of koans (puzzles.) Zen Buddhist monks meditate upon koans as a way of disposing of the notion of dependence on reason in their pursuit of enlightenment.

From the time when it arrived in the West in the late nineteenth century, Zen Buddhism has appealed to academics, philosophers, truth-seekers, and practitioners who like its unique paradoxes, its emphasis on philosophy rather than holy practices or dogmatic beliefs.

Further Reading on the Zen Doctrine

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Three Types of Hedonism

Three Types of Hedonism: Psychological, Evaluative, Rationalizing

Hedonism is a broad category of philosophical though that encompasses any system that places “pleasure” as being the intrinsic good, or the only thing that is considered good by itself independent of all other things.

Hedonism is the philosophical principle that places pleasure and gratification as the intrinsic good. In other words, pleasure and gratification are the only things that can be deemed good by themselves independent of all other things.

There are three distinct types of hedonism differentiated by proponents of the doctrine that enjoyment is the good:

  1. Psychological Hedonism: Pleasure is the solitary possible purpose of desire or pursuit. This may be held on observational bases, or be thought to be dictated by the significance of ‘desire.’
  2. Evaluative Hedonism: Pleasure is what we are supposed to desire and pursue.
  3. Rationalizing Hedonism: Pleasure is the only object that makes a pursuit sensible.

References

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The Guru-Shishya Parampara: Oral Tradition of Education in India

The Guru-Shishya Parampara: Oral Tradition of Education in India

Verse 5 of the Advayataraka Upanishad states,

The syllable gu means shadows (darkness)
The syllable ru, he who disperses them.
Because of his power to disperse darkness
the guru is thus named.

Essentially, a guru is someone who leads the student from the darkness of ignorance into the light of knowledge. Although this characterization is an interpretative definition rather than an etymological definition, it suggests the figurative the emblematic power of the guru—the honored preceptor at the heart of traditional learning in the Indian culture.

The vast body of knowledge in ancient India was oral in nature. The Vedas, the Upanishads, and the other religious texts were imparted for many generations by word of mouth; only later were these ancient texts committed to the written word.

The oral tradition in India necessitated a living representative—the guru—who both personified and transferred the time-honored knowledge. Since the Vedic times, it was typical for a father to impart his scholarship to his son, thus propagating the age-old knowledge via parampara, signifying lineage, progeny, uninterrupted row or series, succession or tradition.

The principal elements of the oral tradition in India are:

  • the guru (the teacher)
  • the shishya (the student)
  • the parampara, the conduit of knowledge in which the guru and the shishya discrete participants in a tradition which extends across generations.

Oral traditions for imparting knowledge are still in vogue in India today. Unsurprisingly, particular sciences and arts lend themselves such diffusion through direct contact between the teacher and taught. Ayurveda, the ancient system of medicine, is still taught through traditional teaching methods. Ancient Indian legends, fables, and myths come vividly to life grandchildren hear their grandparents recount them. By the same token, drama, theater, dance, and classical music depend on the ability of the masters to nurture these arts in the subsequent generations.

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The Golden Rule in the Great Cultures and the Great Religions

The Golden Rule Poster, Golden Rule in the Great Cultures and the Great Religions

The Golden Rule or the ethic of reciprocity is the definitive, all-encompassing principle for ethical behavior. In essence, this maxim states, “One should treat others as one would like others to treat oneself” in the positive form and “One should not treat others in ways that one would not like to be treated” in the negative form, the latter called the Silver Rule. The utility of the Golden Rule is primarily in developing a framework of personal ethics, in forming a psychological outlook toward others, and not necessarily in directing behavior.

We find the Golden Rule in all the great cultures and the great religions of the world:

  • Golden Rule in Baha’i Faith: “Lay not on any soul a load that you would not wish to be laid upon you, and desire not for anyone the things you would not desire for yourself.” [Source: Baha’u’llah, Gleanings]
  • Golden Rule in Buddhism: “Treat not others in ways that you yourself would find hurtful.” [Source: Udana-Varga 5.18]
  • Golden Rule in Christianity: “In everything, do to others as you would have them do to you; for this is the law and the prophets.” [Source: The Bible, Matthew 7:12]
  • Golden Rule in Confucianism: “One word which sums up the basis of all good conduct….loving-kindness. Do not do to others what you do not want done to yourself.” [Source: Confucius, Analects 15.23]
  • Golden Rule in Hinduism: “This is the sum of duty: do not do to others what would cause pain if done to you.” [Source: Mahabharata 5:1517]
  • Golden Rule in Hinduism: “Why does a man inflict upon other creatures those sufferings, which he has found by experience are sufferings to himself?” [Source: Tiruvalluvar, Tirukkural Verse 318]
  • Golden Rule in Islam: “Not one of you truly believes until you wish for others what you wish for yourself.” [Source: The Prophet Muhammad, Hadith]
  • Golden Rule in Jainism: “One should treat all creatures in the world as one would like to be treated.” [Source: Sutrakritanga 1.11.33]
  • Golden Rule in Judaism: “What is hateful to you, do not do to your neighbour. This is the whole Torah; all the rest is commentary. Go and learn it.” [Source: Hillel, Talmud, Shabbath 31a]
  • Golden Rule in Native Spirituality: “We are as much alive as we keep the earth alive.” [Source: Chief Dan George]
  • Golden Rule in Sikhism: “I am a stranger to no one; and no one is a stranger to me. Indeed, I am a friend to all.” [Source: Guru Granth Sahib, p.1299]
  • Golden Rule in Taoism: “Regard your neighbour’s gain as your own gain and your neighbour’s loss as your own loss.” [Source: Laozi, T’ai Shang Kan Ying P’ien, 213-218]
  • Golden Rule in Unitarianism: “We affirm and promote respect for the interdependent web of all existence of which we are a part.” [Source: Unitarian principle]
  • Golden Rule in Zoroastrianism: “Do not do unto others whatever is injurious to yourself.” [Source: Shayast-na-Shayast 13.29]

Notes: Poster compiled by Paul McKenna for “Guidelines for Golden Rule” Workshop, published by Scarboro Missions, Scarborough, Ontario, Canada

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The Significance of the Golden Rule

Norman Rockwell Mosaic called Golden Rule at the United Nations

The Golden Rule describes a guide to a fundamental behavior and is taught in most major religious and moral traditions.

The Golden Rule has been articulated either positively as “do unto others as you would have them do unto you” (Matthew 7:12); or negatively, counseling that you not do to others what you would not wish them to do to you, as in the teachings of Confucius (“Do not do to others what you do not want done to yourself.”) or Hillel (“What is hateful to you, do not do to your neighbour”).

The Golden Rule’s all-inclusive simplicity has invited innumerable belittling counter-examples. For example, should masochists impose their favorite annoyances on unsuspicious acquaintances? Nonetheless, such counter-examples and critiques the point of the Golden Rule. The Golden Rule was never proposed as a guide to practical choice unaided of all other principles of moral conduct and behavior. In fact, the Golden Rule alludes to nothing about particular moral and ethical considerations, nor does it validate specific moral principles, qualities, and ideals.

To be more precise, the Golden Rule has to do with a perspective philosophy that is indispensable to the exercise of even the most rudimentary morality: one of seeking to situate oneself in the position of those affected by one’s actions, in an attempt to counteract the natural tendency to ignore moral considerations and ethical short-sightedness.

The Golden Rule directs one to treat others with the compassionate considerations that one wishes to contend with (in the positive form,) and, in particular, not to perpetrate misfortunes on others that one would abhor to have inflicted on oneself.

The Golden Rule has long been thought fundamental. Therefore many moral philosophers have compared it to their own principles concerning moral choice and conduct.

  • Immanuel Kant, German philosopher In “Foundations of the Metaphysics of Morals”, German philosopher Immanuel Kant dismissed the Golden Rule as inconsequential and too limited to be a universal law: “Let it not be thought that the trivial quod tibi non vis fieri, etc. [what you do not will to be done to you, etc.] can here serve as a standard or principle. For it is merely derived from our principle, although with several limitations. It cannot be a universal law, for it contains the ground neither of duties to oneself nor of duties of love toward others (for many a man would gladly consent that others should not benefit him, if only he might be excused from benefiting them). Nor, finally, does it contain the ground of strict duties toward others, for the criminal would on this ground be able to dispute with the judges who punish him; and so on.”
  • John Stuart Mill, English philosopher In “Utilitarianism”, English philosopher John Stuart Mill claimed that, “In the golden rule of Jesus of Nazareth we read the complete spirit of the ethics of utility. To do as you would be done by, and to love your neighbour as yourself, constitute the ideal perfection of utilitarian morality.”

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Sri Ramakrishna Paramahamsa Tells Stories: Roundup of Hindu Parables

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

Recommended Books

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  1. Sri Ramakrishna Paramahamsa Tells Stories: Devotion & Consecration or the Parable of the Milkmaid
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Sri Ramakrishna Paramahamsa Tells Stories: Providence & God’s Will or The Parable of Raghuram and Lord Sri Rama’s Will

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of Raghuram and Lord Sri Rama’s Will

Raghuram was a pious weaver. He was a devotee of Lord Sri Rama. He firmly believed that everything happens by the will of Lord Sri Rama. The sun shines, the rain falls, the wind blows, men walk, and fish swim – all by the will of Lord Sri Rama. If Lord Sri Rama’s will is not there, everything will come to a standstill. This was Raghuram’s strong faith.

Raghuram never forgot Lord Sri Rama. As soon as he got up early in the morning, he would repeat the name of Lord Sri Rama. After bathing, after offering Naivedyam (offering) to Lord Sri Rama, he would take his breakfast saying, “by the will of Lord Sri Rama.” Again, before starting weaving he would take the name of Lord Sri Rama. As he plied the shuttle, weaving the cloth, he would be chanting Lord Sri Rama’s name. He would take the woven clothes to the bazaar for sale. If someone asked him what the price of a particular cloth was he would say, “By the will of Lord Sri Rama, the yarn costs one rupee. By the will of Lord Sri Rama, my labor costs 50 paisa. By the will of Lord Sri Rama, the profit is 25 paisa. So the price of the cloth, by the will of Lord Sri Rama, is rupees1.75.”

Raghuram’s sincerity and simplicity would charm men and women. No one would bargain with him. They would pay him whatever he demanded. They were sure he would never overcharge them or cheat them.

After the sales were over, Raghuram would return home chanting Lord Sri Rama’s name all the way. He would have his food and go to sleep again taking the Lord’s name.

On one hot and humid day, Raghuram thought he would sit in the verandah of his home for some time. He was chanting ‘Ram, Ram’. A gang of robbers passed that way. They had burgled a rich man’s house. They had a big bundle, which contained lots of cash, jewels, and other valuable articles. They saw Raghuram sitting in the verandah. “Here is a hefty fellow. We can make him carry the heavy bundle. They put the bundle on his head and told him, “Walk with us, or else we shall trash you.”

Raghuram, without any protest, went with them carrying the heavy load. He continued chanting ‘Ram, Ram’ all the way. At the end of the street, three police officers were doing their beats. The robbers got frightened. They ran away.

Raghuram was left alone with the bundle on his head. He did not run away. He stood there chanting ‘Ram, Ram’. The police opened the bundle and discovered the loot. They were happy thinking they had caught the robber red-handed. They marched Raghuram to the police station. He was kept in the lock-up that night. Next morning the police produced Raghuram and the bundle before the Magistrate. They charged Raghuram with the robbery.

The news of Raghuram’s robbery charges quickly spread in the village. Men, women, and children rushed to the court in wonder. “How could he commit any robbery?” they speculated.

The Magistrate also had heard of Raghuram. He too could not associate robbery with this peaceful-looking weaver. However, the police had caught him with the bundle. Anyway, the Magistrate pondered, “I will not punish this man until I am sure he has committed the robbery. Let me ask him for his own explanation.”

The Magistrate asked the prisoner, “Tell the court what exactly happened.”

All the while, Raghuram was standing as if he was in another world. His lips were continuously moving, uttering ‘Ram, Ram’. No one who saw his face would think he was a criminal.

Raghuram now turned to the Magistrate and told him in a clear voice. “Your Lordship, by Lord Sri Rama’s will, I was sitting in my verandah. By Lord Sri Rama’s will, some robbers came that way, By Lord Sri Rama’s will, they put their bundle on by head and made me walk with them. By Lord Sri Rama’s will, there were some police officers ahead. By Lord Sri Rama’s will, the robbers ran away. By Lord Sri Rama’s will, the police arrested me, and kept in the lock-up. By Lord Sri Rama’s will, they have produced me before you. By Lord Sri Rama’s will, you want to punish me.”

Tears began to flow down the cheeks of the magistrate. This man was so utterly like a child. He had nothing to hide. He was not calculating or clever in the usual sense. His trust in God was absolute. He must be not punished but worshipped.

The Magistrate said in open court, “I am convinced this man is innocent. I discharge him. Let him be set free.”

Raghuram joined his palms before the Magistrate and told him, “By Lord Sri Rama’s will, you have set me free.”

The huge crowd assembled in the court shouted “Jai Ram, Victory to Lord Sri Rama.” They took him procession back to his home.

Sri Ramakrishna Paramahamsa once said, “More are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realize Him.”

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  3. Sri Ramakrishna Paramahamsa Tells Stories: Devotion & Consecration or the Parable of the Milkmaid
  4. Sri Ramakrishna Paramahamsa Tells Stories: The Vastness of God’s Creation or the Parable of the Frog in the Well
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Sri Ramakrishna Paramahamsa Tells Stories: The Vastness of God’s Creation or the Parable of the Frog in the Well

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of the Frog in the Well

A frog lived in a well. It had lived there for a long time. It was born and brought up there. Moreover, it was a small little frog.

One day another frog that lived in the sea came upon the first frog. The frog of the well asked the newcomer, “Whence are you?”

The frog of the sea replied, “I am from the sea.”

The frog of the well questioned, “The sea! How big is that?”

The frog of the sea said, “It is very big.”

The frog of the well stretched its legs and questioned, “Ah! Is your sea so big?”

The frog of the sea said, “It is much bigger.”

The frog of the well then took a leap from one side of the well to the other and asked, “Is it as big as this, my well?”

“My friend,” said the frog of the sea, “how can you compare the sea with your well?”

The frog of the well asserted, “No, there can never be anything bigger than my well. Indeed, nothing can be bigger than this! This fellow is a liar, he must be turned out.”

Sri Ramakrishna Paramahamsa concluded, “Such is the case with every narrow-minded man. Sitting in his own little well, he thinks that the whole world is no bigger than his well.”

Sri Ramakrishna Paramahamsa once said, “If you first fortify yourself with the true knowledge of the Universal Self, and then live in the midst of wealth and worldliness, surely they will in no way affect you.”

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  2. Sri Ramakrishna Paramahamsa Tells Stories: Omnipresence or The Parable of Ganesh and the Divine Mother
  3. Sri Ramakrishna Paramahamsa Tells Stories: Desire and Indulgence or the Parable of the Barber and the Seven Jars of Greed
  4. Sri Ramakrishna Paramahamsa Tells Stories: Devotion & Consecration or the Parable of the Milkmaid
  5. Sri Ramakrishna Paramahamsa Tells Stories: Devotion and Grace or the Parable of Devicharan and Sarvamangala

Sri Ramakrishna Paramahamsa Tells Stories: Omnipresence or The Parable of Ganesh and the Divine Mother

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

Once Sri Ramakrishna Paramahamsa was asked why he did not lead the life of a householder with his wife. Sri Ramakrishna Paramahamsa is supposed to have related the following story.

The Parable of Ganesh and the Divine Mother

One day, Lord Ganesh (son of Lord Shiva) happened to scratch a cat with his nail.

Upon returning home, Lord Ganesh observed that there was a mark of a scratch on the cheek of his divine mother, Goddess Parvati. Seeing this Lord Ganesh asked her, “Mother, how did you get this ugly scar on your cheek?”

Goddess Parvati, regarded in Hindu mythology as the Mother of the universe, replied, “This is the work of your hand; it is the scratch of your nail, Ganesh.”

Lord Ganesh asked in wonder, “How is it, Mother? I do not remember to have scratched you at any time.”

The Mother replied, “Darling, have you forgotten the fact of your having scratched a cat, this morning?”

Lord Ganesh said “Yes, I did scratch a cat, but how did your cheek get the scar?”

The Mother replied, “Dear child, nothing exists in this world but me. The whole creation is I; whomsoever you may hurt you only hurt me.”

Lord Ganesh was greatly surprised to hear this and then he determined never to marry. For, whom could he marry? Every woman was mother to him. Realizing thus the motherhood of woman, he gave up marriage.

Sri Ramakrishna Paramahamsa concluded, “I am like Lord Ganesh. I consider every woman as my Divine Mother.”

Sri Ramakrishna Paramahamsa once said, “A devotee who can call on God while living a householder’s life is a hero indeed. God thinks: ‘He is blessed indeed who prays to me in the midst of his worldly duties. He is trying to find me, overcoming a great obstacle — pushing away, as it were, a huge block of stone weighing a ton. Such a man is a real hero.'”

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  3. Sri Ramakrishna Paramahamsa Tells Stories: Devotion & Consecration or the Parable of the Milkmaid
  4. Sri Ramakrishna Paramahamsa Tells Stories: The Vastness of God’s Creation or the Parable of the Frog in the Well
  5. Sri Ramakrishna Paramahamsa Tells Stories: Providence & God’s Will or The Parable of Raghuram and Lord Sri Rama’s Will