The Primary dilemma for most of the Western educated Hindu youth both in India & abroad is that they have little authentic information about their own Hindu Intellectual & Spiritual Heritage.
They do not realise that there are really two distinct & conflicting Hinduisms today :
~ Traditionalist Hindu &
~ Neo-Hindu.
The traditionalists, who are the guardians of authentic Sanātana Dhārma, have not yet completely found a way of communicating this unadulterated Hindu
Dharma, which is the Sanātana Dhārma in a way in which the modern mind can appreciate it or to say more specifically ; the Hindu youth to defend or fight Intellectually against the Anti-Hindu rhetoric or Hindu bashing that has become order of the day.
Until they do so Hinduism
will continue to be religion mired in confusion
about its own true meaning & value until traditional Hindus can Assertively, Professionally & Intelligently communicate the reality of genuine Hinduism to our Youth in particular & to the World in general.
In order to fully
experience Sanatana dharma or Hinduism in its most Spiritually Evocative & Philosophically compelling form, we must learn to recognise, and reject, the concocted influences of Neo-Hinduism that have permeated the whole of Hindu thought today.
It is time to rid ourselves of the
liberal Christian inspired "reformism" that so deeply prejudiced such individuals as Ram Mohan Roy over a century ago.
We must free ourselves from the anti-Hindu dogma of Radical Universalism that has so weakened Hinduism, & re-embrace an authentically classical form of
Hinduism that is rooted in the actual scriptures of Sanātana Dhārma, that has been preserved for 1000s of years by the legitimate acharyas & has stood the test of time.
The Neo-hindu importation of Radical Universalism into the Hindu thought may appeal to many but it remains
patently anti-Hindu in its origin, & is a highly destructive doctrine to the preservation & further development of Sanātana Dhārma or Hinduism!
Traditional Hindu philosophers continually emphasised the crucial importance of clearly understanding
what Hinduism proper was & what non-Hindu religious paths were.
You cannot claim to be a Hindu, after all, if you do not understand what it is that you claim to believe, & what it is that others believe.
सनातनम् करोति इति सनातनःl
ll ॐ तत् सत् ll
• • •
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II Sri Adi Śaṅkarācārya - श्री आदि शङ्कराचार्य II
Sōpānaṁ : 22 Đ Secret of Rebirth :
At Dusk,Acharya & the Brāhmaṇa began their Conversation.
The Topic of the dialogue changed gradually from Bhiksha, the weather & Pre-Sanyasa days, to
Dharma,
Karma &
Upasana ;
&
Then it took off to the
Gītā,
Upanishads,
The Panchagni-Vidya, and finally reached the first sutra in the 1st Pada of the 3rd chapter of The Brahma Sūtras :
“That which is night to all creatures, there, the enlightened is awake”, throughout the night, waves of divine presence arose inside the cave, surpassing the flow of Bhagirathi outside.
the science of self-realization from such a teacher is even rarer.
If, by great good fortune,
such an opportunity presents itself, students who can comprehend this topic are the rarest.”
Hence,
an Enlightened Teacher is never discouraged when, despite sincere efforts,
the majority of the people are either not interested in, or cannot understand the Science of the Ātman.
II Sri Adi Śaṅkarācārya - श्री आदि शङ्कराचार्य II
Sōpānaṁ : 21 Towards Kedār :
The Bhāshyam contains the exposition of the meaning of mantras, assertion of one’s own opinions, & refutation of objections.
The Acharya’s commentaries are Simple, Delightful & Profound.
Among all the Bhāshyas, the Bṛhadāraṇyaka Bhāshya is the most insightful & the most Profound.
Bhagvadpāda composed the Bhāshyas & instructed them to the disciples three times.
Keeping the essence of these Bhāshyas in his heart, the ‘prakarana granthas’ that were written later,
were intended only for the best among seekers.
Texts like ;
vivekacūḍāmaṇi,
Upadeśa Sāhasrī,
Sarva Vedānta Siddhānta Sāra Saṅgraham,
Aparokṣānubhūti
were composed for the discriminating seekers who had no interest in debates & arguments, but were interested only in Sādhana &