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HINDUISM
A Portrait
Introduction Hinduism is the oldest and perhaps the most complex of all the living, historical world religions. It has no one single identifiable founder. The actual names found for the religion in the Hindu scriptures are Vedic Religion, i.e., the Religion of the Vedas (Scriptures) and Sangtana Dharma, i.e., the Universal or Perennial Wisdom and Righteousness, the "Eternal Religion." Hinduism is not merely a religion, however. It encompasses an entire civilization and way of life, whose roots date back prior to 3000 B.C.E. beyond the peoples of Indus Valley culture. Yet, since the time of the Vedas, there is seen a remarkable continuity, a cultural and philosophical complexity and also a pattern of unity in diversity that evolved in the course of its history, also a demonstrated propensity for deep integration and assimilation of all new and external influences. Main Sources of Religious Knowledge Scriptures: 1) The four Vedas -- Rig, Yajur, Sama, and Atharva Vedas -- are seen as Sruti, "Heard," as Revelation and "not human- originated," though human beings, wise and holy sages, seers, and prophets were the human channels of the revealed wisdom. They " heard" in their hearts the eternal messages and "saw" and symbolized various names and forms of the One, Sacred, Ultimate Reality, Truth, God from different perspectives and contexts. The Hindu gods and goddesses, worshipped with different names and forms and qualities, are, in reality, many aspects, powers, functions, and symbols of the only One all-pervasive Supreme Being, without a second. The Upanishads, later portions in the Vedas, teach that salvation/liberation is achieved in an experiential way and that oneness with the supreme Reality, Brahman, is possible; the supreme goal, Brahman, is also the One Self, the higher Self found in all. The philosophy and spiritual practice is known as Vedanta. 2) The Agamas (Further Scriptures) teach union with God as the Lord, the Highest Person, Brahman seen in the process of action. Supplements to the Scriptures: 1) Smritis (works of Hindu Law, etc.). 2) The two epics: the Ramayana and the Mahabharata (along with the Bhagavad-Gita in the latter, seen almost as an autonomous scripture) and the various Puranas. Basic Beliefs, Values, Paradigms, and Teachings The one all-pervasive supreme Being is both immanent and transcendent, both supra-personal and highest person (God), who can be worshipped as both Father and/or Mother of the universe. The universe undergoes endless cycles of creation, preservation, and dissolution. All souls are evolving and progressing toward union with God and everyone will ultimately attain salvation/liberation. Karma is the moral and physical law of cause and effect by which each individual creates one's own future destiny by accepting responsibility and accountability for one's own thoughts, words, and deeds, individual and collective. The individual soul reincarnates, evolving through many births and deaths, until all the karmic results, good and bad, are resolved. One can and should strive to attain liberation from this cycle of constant births and deaths in this very life, by pursuing one of the four spiritual paths to God-realization -- the ways of Knowledge, Love and Devotion, Selfless Action, and Meditation. Four aims or goals in life are arranged hierarchically: the joy cluster (sensual, sexual, artistic, aesthetic joys, compatible with ethics), the economic and social fulfillment cluster, the morality cluster (duties, obligations, right action, law, righteousness, general virtues, and supreme ethical values, etc.), and the spiritual goal of salvation/liberation (union and oneness with God). All the elements that are usually seen as exclusive or antagonistic in life are brought together in this holistic model, in which every goal has its own place. Each individual passes through several stages in his/her journey through life toward the spiritual goal. The four classical stages in life are 1) the student, 2) the house-holder, 3) retirement to the woods for spiritual pursuits, and 4) renunciation (optional). Within each stage are specific goals that provide a practical model for the organization of life. Divine aspects and elements of God, the "presence," are invoked through ritual symbolism and prayers in consecrated images and icons for purposes of worship. God also "descends," periodically, in incarnations and historical personalities such as Raffia and Krishna. All life is sacred and is to be loved and revered, through the practice of nonviolence, realizing that there is unity and interdependency among all forms of life and all aspects of the universe. Exemplary spiritual teachers (Gurus) who themselves are liberated in this life help the spiritual aspirants with their knowledge and compassion. No particular religion (including Hinduism) teaches the only, exclusive way to God and salvation, above all others. All authentic, genuine religious paths and traditions lead to the One God and are facets of God's love and light, deserving proper respect, mutual tolerance, and right understanding. Hindu Sub-traditions (sampradayas )
The One Brahman is conceived and symbolized according to divine functions as Brahma (the Creator), Vishnu (the Sustainer and Preserver), and Shiva (the Destroyer of evils and the Dissolver of the universe). This is referred to as the Hindu Trinity. Within the Great Tradition of Hinduism are four main, living subtraditions, called sampradayas: Hinduism has a vast network of sacred symbols. Some are drawn from sacred geography like the Ganges River, others are drawn from plant, bird, and animal life; other symbols include profound polyvalent (multilevel meanings) symbols such as the sacred sound-syllable Om (also written as AUM) which contains all reality, and Shiva's icon as the "Cosmic Dancer," fulfilling all the divine functions. Approaches to Interfaith Dialogue and Cooperation There are several hymns in the Vedas and other scriptures that categorically declare that there are different approaches and perspectives to God and experience of God and Ultimate Reality. This also arises, necessarily, from different human contexts. The central teaching, constantly repeated, is God is One, but names and forms are many; symbols and paths are many. Thus, there arose a rich theological and philosophical pluralism within Hinduism creating an internal "parliament of sub-traditions and sub-religions," but all grounded in the unity of the Vedas and One Brahman. Also, multiplicity is encouraged and thrives by means of the free choice and self-determined identification with one specially loved manifestation of God-Shiva, Krishna, Shakti, Rama, and so on -- in pursuing the moral and spiritual path to salvation/liberation. Because people are at different starting points and stations, Hindu scriptures affirm and accept variety in religious experiences as a necessity and psychological reality. This wisdom is extended to other non-Hindu religions as a spontaneous and logical outflow of the same ethos. There is no historical tradition or theological necessity in Hinduism for proselytization or conversion of non-Hindus to Hinduism. All authentic religions and traditions, all over the world, rising from different historical and cultural starting points and contexts, are to be respected, accepted, appreciated, and cherished. Multiplicity brings with it differences, which one cannot destroy or do away with. Yet, the deep commonalities in structures of religious experience and in the profound moral values found in all religions are to be constantly probed and appropriated for the development of a deeper spiritual and human solidarity and fellowship, transcending the cultural and other barriers. At the same time, the distinctive theological and core-symbol elements and central rites of all religions are to be respected in dialogue and interrelations, based on correct and accurate understandings and on mutual empathy. All should work together to eliminate, in the future, horrors that have been committed in the name of God and religion. Truth values are equally important to the values of religious satisfaction. Primary Challenges Facing Humanity at This Time Our age has deteriorated to an age of quick fixes of meaning from sources such as science and the media; it has become an analgesic culture. Our contemporary metaphors, symbols, and signals are mixed, confused, and contradictory. Several examples can show that we live in a mosaic of fragmentation in consciousness, with nothing to hold the pieces together, nothing beneath to connect them and provide a meaningful substratum. We inhabit several historical ages simultaneously. Social stability and participation in a common good have vastly eroded; we lack a broad consensus where an intricate web of mutual obligations and an accepted network of responsibilities uphold society. Family integrity is threatened. Cultural and ecological balance and harmony in the universe are being depleted. Economic and technological progress has limits. It now seems unlikely that the wasteful affluence of the West can become available to all. Everyone should learn to endure more weal and woe equally, develop more patience, and pursue real quality of life on the planet, which is not found in the acquisitive amassing of material goods. Uncontrolled population growth has become another global war, a war which must be won. Religious, cultural, and ethnic hatreds are on the increase; horrors of unprecedented scale, violence, and cruelty are being unleashed in different parts of the world. Group identities and ideologies are being sanctified and absolutized. Holistic human development and the complete fulfillment of all needs -- material, moral, and spiritual -- have been lost from view; physical and mental health and the quality of our lifestyles have deteriorated. Depersonalization caused by mega-cities and technology continues to cheapen the richness and meaning of human joys and life. Computer simulations usurp relationships and are on the verge of providing the most intimate pleasures, online, providing virtual sex. How Do Members of the Hindu Community Respond to These Issues? The responses of both the Hindu community and contemporary Hinduism are briefly summarized. Some of these responses are still modest. There is a renewed and vigorous interest in restoring the rich, polyvalent Hindu myths and their moral, philosophical, and spiritual impact through new art forms, media ventures, etc. Of all the peoples, Hindus never abandoned their myths through excessive demythologization and heavy rationalization, as happened in the West. If the body needs a house and nourishing food, provided by latest technologies, the soul equally needs an abode in which to grow. In Hinduism, the religious myths built that house and provided a unified and integrated vision of life. One cannot live with values that are only contingent and ephemeral. Hindu art and myths save one from the one-sided, reductionistic understanding of reality. It should be carefully noted that myths are different from verbal dogma and ideology. They also help to raise the human consciousness to the highest levels and heal fragmentations. The "fourfold goals" scheme and the "four stages in life" paradigm, found in the Hindu Dha1ma, are both needed for holistic human development. These are now being carefully restudied in their contemporary contexts with help and insight derived from the social sciences. Further relevant interpolations and applications are being generated, with universal implications. Too much emphasis on individual rights has somewhat torn the intricate and delicate network of obligations and duties that are necessary to sustain and uphold family integrity, restore a sense of community, and foster world responsibilities. This shredded fabric has thwarted the creation of abilities and energies needed to create new forms of consensus on the common good. One of the central definitions of God (Brahman) found in the Vedas is Rta, which is maifested in the universe and also on planet Earth. Rta also has mystery and transcendental dimensions, with many meanings, including Order, Balance, Harmony, Law, Unified Life-Energy, and the principle of Intelligence. The divine Rta is the foundational and fundamental norm of existence, the ground of cosmic and human morality and intelligence. To be fully and really rational is also to be fully moral. Satya (Truth) and Rta are two sides to the same Divine. Divinity should not be segregated from creation and the all-embracing presence should be constantly felt. This truth, a vital part of the Hindu tradition, is being researched and reprobed to formulate sound environmental and ecological policies and programs at the highest levels. The aim is to seek to restore cultural and ecological balance and harmony, including new population-management and family planning programs with a Hindu ethos, combined with the latest scientific help. Preventive medicine as seen and practiced in the ancient Hindu medicine texts and life sciences, such as Ayurveda and yoga manuals, along with the already established and well-documented mind-body connections found in those ancient texts, have spurred vast new research and applications worldwide, with future relevance for all. Renewed interest in and use of ancient meditation systems and techniques is supported by pioneering brain studies, consciousness research, and new mind-body behavior modification techniques; together these are pointing toward renewed physical, mental, and spiritual health in humanity. Conclusion The respect within Hinduism for other religions has been discussed in detail. Beyond that, Hindus everywhere are actively promoting and aggressively participating in interfaith dialogues and other interreligious projects. The constant message is, One should not delimit or circumscribe God by one's own concepts or by one's own religion or worldviews. On Yoga Compiled by T. K. Venkateswaran "Not even by deep learning and knowledge (alone) can the Self (Atman) be reached and realized, unless the evil ways are abandoned and there is discipline and rest in the senses and oncentration and meditation practiced in one's mind." Katha Upanishad, Ch. II "Yoga is the control and cessation of the constant fluctuations and modifications of the mind. Then, when the citta (mind-stuff) is ripple-less, the Subject (Purusha, Seer) is established in Its own real form (the original Self). By constant practice and detachment are these activities of the mind-stuff to be brought to stillness -- or through deep meditation on the Supreme Spirit, the ultimate Lord who is the unique special Being, not vitiated by the afflictions, (selfish) works, resulting fruits of the impressions and desires thereof." Yoga-Sutras. I Pada "The eight limbs (and progressions) of Yoga are self-restraint; moral rules and observances regulating one's life; postures of bodily restfulness; regulation and control of breath; inward withdrawal of the senses from the external field of objects; holding and fixing the mind on a spiritual symbol; profound continued meditation process (dhyana); and finally absorption and establishment of oneself in (union) and as the object of meditation." Yoga-Sutras. II Pada "When one does not expect any selfish fruits even in meditation, (and when one) also has perfect knowledge and discernment and differentiation (between the real and the unreal), then the absorption (samadhi) also called the 'dharma-raining cloud' results (and is experienced). At that stage, all afflictions, sorrow, and selfish actions cease...The blissful liberation of the soul (the individual self) is the Subject's (the Self's, God's) power established in Its own true innate nature." Yoga-Sutras. IV Pada The above are excerpts from sage Patanjali's Yoga-Sutras, in the form of aphorisms. The whole work deals with the theory, guidance, and procedures for the practice of Yoga (meditation) leading to physical, moral, mental, and spiritual well-being and liberation. They can be fully and properly understood and practiced, under the instructions, guidance, and counseling, of a realized and accomplished spiritual guru. There are several significant and "clinically" oriented commentaries on the Yoga-Sutra, including those of Vyasa, Bhoja, and Vacas-pati. The total corpus of these writings, many still untranslated from Sanskrit, are of great value in their contributions (some already made and many yet to be researched) to contemporary interdisciplinary studies of the mind-body continuum and the total understanding, cure, and care of the physical and menta1 health of the human person. Yoga in the West Fred Stella and Joel Beversluis Many in the West identify Yoga primarily with bodily postures and breathing exercises for physical health. This Hatha Yoga has been adapted to accommodate the interests of Western cultures. Some teachers have identified five approaches to Yoga:
Some of the credit for the introduction of Yoga to the West is attributed to Swami Vivekananda at the 1893 World's Parliament of Religions and during his subsequent tours throughout North America and Europe. Among his books is Raja Yoga, in which Vivekananda describes the goal of learning about God, our souls, and eternity through direct experience: "This is what Raja Yoga proposes to teach. The goal of all its teaching is to show how to concentrate the mind; then how to discover the innermost recesses of our own minds; then how to generalize their contents and form our own conclusions from them. It never asks what our belief is -- whether we are deists, or atheists, whether Christians, Jews, or Buddhists. We are human beings, and that is sufficient. Every human being has the right and power to seek religion; every human being has the right to ask the reason why and to have his question answered by himself -- if only he takes the trouble." Vedanta, Ramakrishna, and Vivekananda Vedanta is a philosophy taught by the Vedas, the most ancient scriptures oflndia. Its basic teaching is that our real nature is divine. God, the underlying reality, exists in every being. Religion is therefore a search for self-knowledge, a search for God within ourselves. "Find God. That is the only purpose in life." RAMAKRISHNA According to the words of a Sanskrit hymn, there are different approaches to God: "As the different streams having their sources in different places all mingle their waters in the sea, so, O Lord, the different paths which men take through various tendencies, various though they appear, crooked or straight, all lead to thee." Thus, Vedanta teaches respect for all religions. Throughout the centuries, India has produced many great saints and illumined teachers. One of the greatest of these was Ramakrishna (1836-1886). His intense spirituality attracted a group of young disciples who, on his passing, formed a monastic community, later to be called the Ramakrishna Order of India. RAMAKRISHNA One of the young monks, Swami Vivekananda, came to America as the representative of Hinduism at the World's Parliament of Religions held in Chicago in 1893. His success was so great that he was invited to remain. For three years he toured the United States lecturing and holding classes. With the help of some monks and nuns, Vedanta centers were started in America. Swami Vivekananda also had a profound influence throughout the world, spending time in England and Europe during his travels. There are now 13 Vedanta societies in the United States and approximately 125 centers in the world managed by the Ramakrishna Order. Over one thousand more centers bear the names of Ramakrishna and Vivekananda. Vivekananda Speaks, from the 1893 Parliament Personal Spiritual Growth "Each soul is potentially divine. The goal is to manifest this divine within, by controlling nature external and internal. Do this either by work, or worship, or psychic control or philosophy -- by one or more, or all of these -- and be free." "This is the whole of religion. Doctrines or dogmas or rituals or books or temples or forms are but secondary details." Peace and Harmony "I would ask mankind to recognize this maxim: DO NOT DESTROY! Break not, pull not anything down, but build. Help, if you can; if you cannot, fold your hands and stand by and see things go on." "Do not injure if you cannot render help. Say not a word against any man's convictions so far as they are sincere." "Secondly, take man where he stands and from there give him a lift ... and at the centre where all the radii meet all our differences will cease."
Social Justice
"My heart is too full to express my feeling: You know it, you can imagine it. So long as the millions live in hunger and ignorance, I hold every man a 'traitor' who, having been educated at their expense, pays not the least heed to them. " ...These men who strut about in their finery, having got all their money grinding the poor wretches, so long as they do not do anything for these millions, are no better than savages."
Faith, Strength, and Women
"Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth-sinners? It is a sin to call a man so; it is a standing libel on human ature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter. ..." "Let positive, strong, helpful thoughts enter into their brains from very childhood. Lay yourselves open to these thoughts, and not to weakening and paralyzing ones." "Women must be in a position to solve their own problems in their own way. No one can or ought to do this for them. And our Indian women are as capable of doing it as any in the world." -The materials on this page were compiled by the Editor from materials provided by Vedanta societies. Self-Realization Fellowship Self-Realization Fellowship is an international religious organization founded in 1920 by Paramahansa Yogananda to disseminate his teachings worldwide. Those teachings -- which provide in-depth guidance in all aspects of physical, mental, and spiritual development-- center around the science of Kriya Yoga, an advanced system of meditation that leads to direct, personal experience of God. Yogananda's "Autobiography of a Yogi" provides a fascinating and comprehensive introduction to the science of Yoga, and has remained a classic in its field since it was first published in 1946. In the "Aims and Ideals of Self-Realization Fellowship," Paramahansa Yogananda set forth these principles:
From the late 1930s until the early '50s, Sri Yogananda established several temples in southern California, Phoenix, Arizona, and Washington, D.C. Each was christened as a "Self-Realization Fellowship Church of All Religions." The emphasis was on religious unity and dialogue with devotees of all faiths. SRF has participated in interfaith meetings and councils throughout the years, and has established several "world brotherhood colonies." The government of India paid tribute to the founder of Self-Realization Fellowship/Yogoda Satsanga Society of India on March 7, 1977, the twenty-fifth anniversary of his passing: "The ideal of love for God and service to humanity found full expression in the life of Paramahansa Yogananda
ISKCON, the International Society for Krishna Consciousness IsKCON, also known as the Hare Krishna Movement, is a worldwide community of devotees practicing Bhakti Yoga, the eternal science of loving service to God, which has been practiced in India for at least the last five thousand years. Its religious belief is monotheistic. Scriptures include the Vedas, particularly the Bhagavad-Gita and the Srimad-Bhagavatam. The Vedas deal with the process of devotional service to God as well as with different arts and sciences. Basic beliefs include these: everyone is a servant of God; belief in reincarnation (souls are reborn if necessary); a person is embodied at present, but the goal is to reconnect oneself with God; loving service is a method of reconnection; chanting of names of God (Hare Krishna) is a means of meeting God; God is one and has had many incarnations; four main laws of life include no meat, no intoxicants, no gambling, and no illicit sex.
The Hare Krishna Movement was brought to the West in 1965 by A. C. Bhaktivedanta Swami Prabhupada. A very important figure in the history of the movement is the great saint Sri Caitanya Mahaprabhu, who lived in the 16th century. The Hare Krishna Movement follows the disciplic succession named the Gaudia Vaishnava and it thus sees itself as an authorized
spiritual movement representing the ancient Vedic ideas.
Wisdom from the Hindu Tradition |
