The Hindu View Of Life
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Social security exists, totally at a private level.
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The west is doing its best to privatize social security, as its fears of bankruptcy due to social securities from Governments are going higher every year. We know how volunteer organizations work - there are some people who work for the cause and the funds they get to support those volunteers are from the society - private contributions. That is, people work for society and society supports those individuals. Thus, such arrangements do not inherently encourage unemployment the way publicized social security systems do.
Does Science depend on our view of life? Is there a Hindu view of this? Let us proceed by considering some instances to see whether Science is independent of our view of life or otherwise.
Discovery of zero is one of the most important happenings in the history of Science or Human knowledge in general. Mathematics and many branches of Science would not be in their present form without zero. It is not just a numeric zero we speak of, but the numeric zero was the original idea which in later times inspired the expression of nothingness in areas like group theory. The importance of zero in modern Science can never be exaggerated. Formalist and reductionist approaches which are widely used by Science largely depend on zero conceptually. Zero is nothingness, an airy nothing.
Creation of zero necessarily shows an attempt to conceptualise and concretise nothingness. But is an idea to concretise nothingness an arbitrary idea or an indication of merely one's genius or scientific temper? Is expressing nothingness a purpose in itself or is it a means to something else? Simplifying the expression of big numbers is a smaller purpose served by zero. Its actual purpose is seen when infinity is expressed.
Perhaps we cannot express infinity or generate infinity without zero.source
The Hindu View of Life
It is not by generating big numbers and multiplying them that we arrive at infinity, but it is rather dividing numbers, however small, by zero that we can arrive at infinity. This is not just interesting logic, but it is rather the quintessence of Hindu Philosophy. It says: "It is not by looking out, working to fulfill desires that one gets satisfaction but it is by looking in and identifying oneself with the Self that one gets to the state of immortality.
The more clarified butter you add to it the more you fulfill your desires , the bigger the fire burns desires grow but never diminish. The way to satisfaction is not fulfillment of desire but transcending desire. It is evident from the past that India lived this Philosophy by continuously creating, even creating in response to all the destruction by the invaders. It is not possible to discover zero without such philosophical background. Therefore this idea is existent in all aspects of life, in different forms.
It is not limited to Mathematics. Therefore reaching to one is reaching to the other.
This is the origin of the idea of expressing infinity using nothingness. The concept of Brahman, the zero and the infinite, pervades all forms of Hindu knowledge, Hindu view of life and Hindu worldview. This in context of Mathematics became zero and infinity, in context of Medicine became Prana, in context of economics became another corresponding rule and so on.
Hindu medicine speaks of Prana, another instance of the same concept of Brahman. This resulted in a positive approach to medicine. The English medicine proceeds by studying abnormalities in the body and fixing them. Ayurveda proceeds by studying how a perfectly healthy body is and how differently it behaves under certain conditions. In fact the whole western Philosophy is so. It gives innumerable names to abnormalities and concentrates on them. Here in India there was no concept of a Lunatic asylum, since the case of mental imbalance was almost ruled out.
The social organization was so fashioned behind an ideal society that it went for balance rather than fixing imbalances. According to English medicine the remedy the medicine enters the body and fights the disease. According to Ayurveda the medicine revitalises Prana so that body itself fights the disease. This is the fundamental difference. Both medicine and disease being outsiders to the body, when two outsiders fight in the body a side-effect is natural.
This is the drawback of the English medicine. But ours is another instance of the Philosophy stated above, that it is revitalization that cures the disease but not a battle with the disease. The principle of Homeopathy is that a disease characterised by a symptom complex can be cured effectively by the drug in extreme dilution , which produces in a healthy individual a similar symptom complex similia similibus curanter, meaning let likes cure likes.
We cannot have religious unity and peace so long as we assert that we are in possession of the light and all others are groping in the darkness. That very assertion is a challenge to a fight. The general character of a society is not always best expressed by the mass of its members. There exists in every community a natural elite, which better than all the rest represents the soul of the entire people, its great ideals, its strong emotions and its essential tendency.
The whole community looks to them as their example. When the wick is ablaze at its tip, the whole lamp is said to be burning. To repudiate it is impiety. Hinduism is a movement, not a position; a process, not a result; a growing tradition, not a fixed revelation. Its past history encourages us to believe that it will be found equal to any emergency that the future may throw up, whether in the field of thought or of history.
After a long winter of some centuries, we are today in one of the creative periods of Hinduism. We are beginning to look upon our ancient faith with fresh eyes. We feel that our society is in a condition of unstable equilibrium. There is much wood that is dead and diseased that has to be cleared away. Leaders of Hindu thought and practice are convinced that the times require not a surrender of the basic principles of Hinduism, but a restatement of them with special reference to the needs of a more complex and mobile social order.
Such an attempt will only be the repetition of a process which has occurred a number of times in the history of Hinduism.
A part of life. The Hindu view.
Also a rise in economy and the rise of middle class have come along with an increased awareness of the global dynamics and importance of cross culture relationships. There are still many people, who not only understand Vedas and Upanishads, but also try to live by the way these proposes. But yet there is a large population which is even now bounded in superstitions, blind beliefs and dogmas and can easily become a prey either to their own impulses or to the fanatics whose loyalty is not to the religion but towards achieving their own selfish ends by any means.
If only texts like Vedas and Upanishads and philosophers like Vivekananda, S. Radhakrishnan and Ziddu Krishnamurty are read along with Epics and Puranas, can a Hindu truly understand and lead a religious life; a life which is an experience, a process and not a result.
View all 38 comments. Sep 15, S. Any religion has three aspects to it - philosophy, mythology and rituals. Rituals can get corrupt with time, mythology loses its essence by dilution; but only thing that has the potential to survive the test of time is - its philosophy.
The Hindu way of life
To understand any religion, I believe, you need to go deep into its philosophy. In my quest of truth, I decided to start with Hinduism and Buddhism - for the sole reason that these are the two religions that I have been most familiar with and won't start from scr Any religion has three aspects to it - philosophy, mythology and rituals.
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In my quest of truth, I decided to start with Hinduism and Buddhism - for the sole reason that these are the two religions that I have been most familiar with and won't start from scratch.