A Peep into Hinduism

1. What is Hinduism ? 

         Hinduism  is one of the major religions of the world.  However, it can be seen that its name does not conform to the way other religions are named, e.g., Christianism, Mohammedanism, Judaism, Zoroastrianism, Buddhism, Jainism etc., wherein the suffix ‘ism’ is added to the name of the Prophet or the Originator of the particular religion.  In case of Hinduism, the word ‘Hindu’ does not refer to a Prophet. The word ‘Hindu’ is said to have been derived from the word ‘Sindhu’. This word ‘Sindhu’ refers to the name of the river ‘Indus’ and the country of ‘Sindh’, in the northern part of India, which, in ancient past, was called ‘Aryaavarta’ (the name ‘India’ was coined by westerners much later).  Even in ancient times, there were contacts with Persia (now called Iran), in the immediate west. It is said that in the Persian language, ‘S’ is pronounced as ‘H’. Thus, ‘Sindhu’ was transformed into ‘Hindhu’ which later on by usage became ‘Hindu’. Thus, this word ‘Hindu’ is a geographical name, referring to a region in that ancient land, Aryaavarta. Hindu-s were people inhabiting that region.  Well, whatever be the source of the name ‘Hindu’, it is a fact that, world over, Hinduism has come to be known as the religion of the Hindu-s.

         One more aspect of this is that, Hinduism is not a structured religion, as other religions, which have a particular Prophet, a particular Holy Text, and a particular time in history when they started.  Actually, it may be more apt to say that Hinduism is more a ‘way of life’ rather than a religion. The original inhabitants therein did not conceive it as a religion, but had a way of life, including customs and traditions, designated as ‘Sanaatana Dharma’.  The word ‘Sanaatana’ means ‘ancient’, and, ‘Dharma’ is a very comprehensive word that may  connote more than one meaning, such as  tradition, duty, characteristic, as also righteousness. Notwithstanding all this, we will fall in line with others, and refer to Hinduism as a religion.

2.  Its  uniqueness  and  universality. 

         Its uniqueness lies in that its basic scripture (authority) called  ‘Veda-s’ were not the creation of any individuals (hence called ‘apourusheya’), but  were revelations, out of the intuitive experiences of many Sages and Seers  (Rishi-s) of Aryaavarta, over a long period of time.   Its universality lies in its not being addressed to, or meant for, a particular region, or a particular time, but to entire humanity, and valid for all times, being Eternal Truths.

3.  Its  broad  spectrum   and   flexibility.

         Hinduism does not have a rigid format.  It accommodates people of diverse views and ways of worship. Be it one who is a super-intellectual  steeped in intense  meditation, or one who worships idols, be it a Vedantist or an agnostic, or even an atheist, be it one who believes in a personal God or an impersonal, or, be it one who worships a cow or a tree - - -  all have place in Hinduism. There is considerable freedom.  But, there are some commonalities amongst all these varying types of Hindu-s.  It is these that bind all the Hindu-s together.

         Firstly, all Hindu-s  believe in Veda-s  as their basic scripture.  Secondly, Hindu-s  mostly believe in a God, some Superior Divine Power. Thirdly, that this world is an eternal phenomena, without a beginning or end. Fourthly, that the  individual is not merely the body and mind, but at the core, the very Atman, the Soul.  Finally, that there is no Salvation  until  one ‘sees’ God  i.e., realizes the All-pervasive Divinity encompassing the entire universe which is but a manifestation  of that Divinity.

         Regarding the aspect of flexibility, there is considerable scope for this in ritualistic and social habits, customs and beliefs, as also in life-styles and ways of approach.

4.  Hindu’s  Basic  Scripture.

         It has already been mentioned that the basic scripture of Hindu-s  is the Veda-s  which are revelations, intuitive experiences of Sages engrossed in deep meditation. Veda-s  are also called ‘Sruti’ (‘heard’ or revealed by some Inner Voice). ‘Vid’ means to ‘know’. Hence, Veda-s are repositories of  Knowledge and Wisdom.  Veda-s, the most ancient literature of the world, are said to date back as early as 5000 to 6000 B.C (not precisely known).

        

Veda-s  are four in number:  Rig Veda, Yajur Veda, Saama Veda, and  Atharva Veda.  Rig Veda  has ‘Mantra-s’ ( Mananaat Traayateh Iti Mantraha’ meaning, that which when mentally reflected upon, protects you, is called a Mantra), or hymns in praise of Gods (called Deva-s) like  Indra, Varuna, Agni etc.  This Rig Veda is supposed to be the most ancient one.  Yajur Veda  has hymns for Sacrificial (Yagnya) rites and rituals.  Saama Veda is the musical format for the Rig Veda.  Atharva Veda  deals with more of materialistic sciences  including weapons of warfare, aesthetic arts like Silpa Sastra etc.   Each Veda has four parts:  1. Mantra or Samhita   2. Brahmana  3. Aranyaka, and  4. Vedanta (Upanishads, philosophic works). 

        [ It is said that recitation of  Vedic Mantra-s, even mentally, purifies the mind and imparts peace and solace.  A sufficiently loud recitation generates vibrations that would render purity and auspiciousness to the environment.

         Herewith are the sources (as a sample) of some of the oft repeated  Vedic Mantra-s :

1.  Maatru Devoabhava,  Pitru  Devoabhava . . .        Taittireeya  Upanishad

2.  Asatoamaa  Sadgamaya,  Tamasoamaa  . . . .Brihadaaranyaka Upanishad

3.  Sahanaa Vavatu,  Sahanou Bhunaktu  .  . . . .    Kathoapanishad

4.  Poorna Madaha   Poorna Midam  . . . .  . .     Brihadaaranyaka  Upanishad

5.  Gaayatri  Mantra  . . . . .   Rig  Veda

6.  Mrityunjaya  Mantra  . . . . .  Rig Veda  -  Taittireeya  Upanishad. ]

5.  Nature  of  God  in   Hinduism.

         There is a lot of liberty and variation regarding the concept of God. At ordinary level, for the common people (in contrast to the highly evolved spiritual concept), God may be conceived as ‘Saguna’ (with form and qualities, in the mold of the humans). This may include idolatory as well. However, such idols and pictures are merely symbolic and  indicative, and are mere pointers to the Supreme Godhead. It may be pointed out that even  other religions have symbolic representations, such as ‘Cross’ in Christianism ,  ‘Kaaba’ in Mohammedanism, ‘Fire’ for Parsis etc.  But as one evolves in Hinduism, and treads on the spiritual path, at Vedantic level, God (Paramaatma) is  Niraakaara ( Formless, Impersonal), Nirguna (attributeless), Nirvikalpa (Changeless),  Niranjana ( bereft of impurity) . The Almighty is deemed to be Omnipresent, Omniscient and Omnipotent. Sut-Chit-Ananda (Existence - Consciousness - Bliss). One without a second. 

6.  Creation  of  Universe.

          There have been many theories in vogue by various Sages. One said that universe was created by ‘Prakriti’ (Nature) in the presence of ‘Purusha’. Another, that atoms grouped themselves to various shapes of the universe. Another, that Nature on its own created itself.  Buddhists said that creation came out of ‘abhaava’ (non-existence). But all these postulations have been disproved as untenable, mainly with the argument that sentient creation cannot come out of insentient Nature. Sentient effect has to have a sentient cause. As per Advaita Vedanta, there has been no physical creation at all, and that the Supreme merely manifests as all this creation, which by itself is a mere illusion.

         For an illustrative explanation of the above, here are three analogies:

1. Creation is like the colorful spectrum  appearing when a solar ray (corresponding to Paramaatman) passes thru a glass-prism (akin to Maaya).

2.  Waves, bubbles, froth and whirlpools etc (representing creation) are all nothing but water (like Paramaatman) molding itself into those forms.

3.  As gold appears in various forms of ornaments, so does the Supreme appear as various names and forms, with qualities and attributes as universe.

7.  Purpose  of  Human  Life.

         The human species, being endowed with a highly developed discriminative intellect, compared to the other species,  must conceive of a higher purpose of life than the mere instinctive happiness, and undergoing the cycles of birth and death. The supreme purpose of life, as per Hindu  Scriptures, is  Liberation (Deliverance) from this caldron of Samsaara with its pits and perils, hopes and despairs, more pains than pleasures. The path to this has been charted out, by way of spiritual ‘saadhana’ (persistent effort) to reflect and peel out the sheath of ignorance, to discover the Real Nature of Self,  Eternal and Changeless, the Substratum of all that exists and is observed. Ultimately merging into that Universal Consciousness.

8.  Vedanta  --  three  schools  of  philosophy.  

         As Upanishads are at the end of each Veda, they are called  Vedanta  (Veda + Anta).  These philosophical concepts are of three categories: Dvaita,  Visishtaadvaita and Advaita,(Dualism, Qualified Monism, and Monism)  propagated by Madhwacharya,  Ramanujacharya, and  Adi Sankaracharya  respectively. Adi Sankaracharya, the great Savant of the Advaita philosophy, was of about eighth century AD, but the other two came much later. 

         Dvaita:  Enunciates that Jeeva and Jagat (individual and world) are both as real and eternal as the Paramaatma (Supreme Soul). Whereas the latter is Changeless and Eternal, the former two are changefully ‘Eternal’. In any case, the Jeevaatma can  never become Paramaatma.

         Visishtaadvaita:  The individual and the world are subservient to the  Supreme Soul, but are an ‘ Amsa’, a speck of the Divine. Like sparks from fire. Devotion to the Supreme Soul is the only way to Liberation.

         Advaita: Supreme Soul (Paramaatma) is the only Eternal Reality. Jeeva and Jagat are only a ‘Vibhooti’, a manifestation of that Divinity. This is conveyed by ‘Brahma Satyam  Jagat Midhya’ (Brahmam alone is the Truth, the world an illusion).  Deliverance is Self-Realization, the intuitive inner experience that one’s core nature (Swaroopa) is nothing but the Swaroopa of the Universal Soul Itself.  All is One All-pervasive Fullness, as the  sky, plus Consciousness (Awareness). This is the Supreme Wisdom of the Hindu philosophy.

         Adi Sankara, by his impeccable logic, proved beyond doubt, that Dvaita and Visishtaadvaita  are only intermediate stages, leading to the final pedestal of  Advaita, which alone is the gateway to  Moaksha (Liberation).

9.  Four  Yoga-s.

         People are so different from one another. Some are work-minded, some emotional, some mystic and contemplative, and yet some others are of sharp penetrating intellect that can easily grasp the Supreme Truth.  To cater to these different types, Hindu Sastra-s  prescribed four Yoga-s as follows:

Karma Yoga,  Bhakti Yoga,  Raja Yoga, and  Gnyaana Yoga.

 Karma Yoga:  Advocates ‘Nishkaama Karma’.  Action without worrying about the result. ‘Action is your duty; fruit is not thy concern’ is the adage. As per Bhagavad Geeta :  ‘Abstaining from attachment to the work, abstaining from rewardment in the work, yet doing it full faithfully, saying it is right to do . . .’.  This is the essence of Karma Yoga.

Bhakti  Yoga:  Having total faith in, and surrender to, God. ‘Saranaagati’. Love and devotion to the Lord and Master, without any ulterior motive.  Do thy best, and to Him  leave the rest.

Raja  Yoga :  Emphasis on control of mind. Practicing Transcendental Meditation.  Checking effectively all mental distractions.  Rather a mystic surrender to the Divine.

Gnyaana  Yoga :  This is the Advaita Maarga.  Let the mind turn inward, and deeply reflect until the realization dawns that you are that very Supreme Soul. That indeed is ‘Moaksha’ (Deliverance). Total release from all sorrow. Full merger with the Supreme Universal Soul. The bubble  quietly merging with the  Main.

         However, it is to be understood that the above four paths are not four independent ways to the Summit,  but four stages in sequence.  Liberation (Mukti)  possible finally only thru Gnyaana Maarga, states Bhagavad Geeta.

10.  Purushaardha-s  and  Aasrama-s.

         (a)  Purushaardha-s :  These are four in number, and refer to goals in life :  Dharma,  Ardha,  Kaama, and  Moaksha.  Dharma  (Righteousness).  Ardha (wealth and prosperity).  Kaama  (fulfillment of desires).  Moaksha  (Deliverance). Everyone passes thru the middle two stages. But if these are scrupulously within the orbit of the first, then, one is on the path to the fourth, and intense ‘saadhana’ (persistent effort) to achieve the Goal.

         (b)  Aasrama-s :   These also are four in number, and meant for continued progress in life to ultimately achieve the supreme objective in life.  The four are :  Brahmacharya,  Grihastha,  Vaanaprastha, and  Sannyaasa.

(i)  Brahmacharya : Covers childhood and youth. Involves acquiring knowledge (temporal as well as spiritual), and fully imbibing proper values in life, and assimilating  Dharma.  This ensures proper preparation  for the next three  aasrama-s.

(ii)   Grihastha :  This is the householder stage. The couple discharging the grihastha  dharma-s, family and social responsibilities. Earning a living the righteous way. Cultivating a charitable disposition, and rendering service to society, with an enlightened and broadminded outlook.

(iii)   Vaanaprastha :  As age  advances, learning to be detached, leaving the responsibilities to the younger generation.  Beginning the march on the spiritual path, by listening to enlightened Masters, and reflecting upon the meaning and purpose of life.

(iv)   Sannyaasa  :   Not running away from home, donning ochre robes, but cultivating a mental attitude of  ‘vairaagya’ (renunciation). Total detachment towards worldly affairs, intense saadhana towards enlightenment.

11.  Concept  of  Rebirth. 

         Hinduism believes in, and considers inevitable, the concept of rebirth, until achieving total Liberation. This is concerned with ‘cause and effect’ (Kaarya -  Kaarana) relationship. Every cause has an effect. Every action, good or bad, has a consequence.  ‘As you sow, so you reap’ is the saying. There are a number of reasons to impress its inevitability.

         Firstly, it can be easily seen that, for the full exhaustion of all consequences of all our actions till the moment of death, this one life is not enough.  Secondly, to explain the phenomena of infants being born blind, or deaf, or with deformities, or as an autistic, the  concept of rebirth becomes necessary  to explain these as consequences of actions of the previous birth.  Thirdly, it is often found that good and honest people undergo suffering and misfortune, whereas evil-minded people seem to be prosperous and flourishing.  This cannot be justified unless consequences of previous life are considered.  The sum total of all consequences is called ‘sanchita’, from which , some portion, called ‘praarabdha’, is exhausted  in the present life, and, actions of present life become ‘aagama’ for future life.  None, however enlightened one may be, can escape the run of  ‘praarabdha’. Adi Sankara in a Bhajagovinda sloka, laments: ‘Punarabhi Jananam   Punarabhi Maranam Punarabhi  Jananee Jatharay Sayanam . . .’, implying the concept of rebirth.

12.Caste-System   

Critics of Hinduism  often point out at the degradation being suffered by lower-caste people (including the abominable scourge of untouchability)  at the hands of the upper castes, as a blot and stain on the Caste System being prevalent in India, though now to a much smaller degree.  The poverty and backwardness of the lower castes, was being exploited by those of  so-called upper class.  Such a treatment is inexcusable, and merits total condemnation.  However, there is no religious sanction or authority of Sastra for this arrogance. It is strange and unfortunate that, in a community that considers every individual, at the core, to be the very Divinity, metes out such treatment to the under-privileged. It is a gross misuse of status by proud and egotistic upper-caste members who are to be blamed, and not the system as such. Can we blame the whole examination system, when a few unscrupulous  examinees indulge in malpractice ? 

         The original basis of the caste system  was, division of labor. Or,  as stated in Bhagavad Geeta,  persons being classified into four different castes, based on their ‘guna’ and ‘karma’ i.e., qualities (natures), and their actions, rather than by their birth.  However, it is imperative that no caste or group be looked down upon.  All groups are equally important, and be deemed equal, for the proper functioning of the society.

         That is a brief review of Hindu way of life (however, being called religion), and the Hindu Scriptures. The light that shone about eight million years back, shines even today, and shall shine forever and  forever !

 (Gist of talk by Krishna M. Gutala at  ICC  Cupertino, on 16^th Jan ’12)