Guest guest Posted June 22, 2009 Report Share Posted June 22, 2009 NAMASTE, ALL Although I know, ADVAITA is beyond all religions, I thought the following may be of interest to the Group members. Thanks =============================================================  Posted by Mr. S. Kalyanaraman http://sites.google.com/site/hindunew/dharma Defining Hindu religion and its social order  By Ram Gopal (March 2008) (1)_Background                   On March 20, 2007, the Allahabad High Court, (Justice S.N. Srivastava) made the following observation on a petition filed by one Phool Chand Yadav: “The questions needing consideration are, what the definition of religion is? Whether Hindus are members of one religion or a combination of various religious groups born and brought up in India from time to time… There are Buddhists, Jains, Arya-Samajis, Brahmo Samajis, Lingayats, Shakts, followers of ISKCON, Sikhs, Kabir-panthis and also many other groupsâ€. Justice Srivastava further made an important observation, “Religious groups born and brought up in India, if taken separately might be treated as minorities in comparison to Muslims, whose population in Uttar Pradesh was 18.6 per cent.        (2) Meaning of the term ‘Hindu’ – ‘Hindu’ or ‘Hindi’ is the name by which people of Bharat, that is India, were known to the Persians and Arabs since time immemorial, long before they came to rule over India. In the pre-Islamic Arabic and Persian literature, the words ‘Hind’ or ‘Hindustan’ for Bharat and ‘Hindi’ or ‘Hindu’ for her natives were used frequently with reverence. There were close and cordial cultural relations between the Sanskrit speaking people of Bharat and the Arabic or Persian speaking nations of Arabia, West and Central Asia. Incidentally, the word ‘Hindu’ also got entry in a few Sanskrit works of 8th to 10th centuries AD. Therefore, the words Hindu, Hindi and Hindustan have a national and geographical connotation. When Arab, Turk and Mughal rulers became masters of Bharat, that is Hindustan, and Persian was made its official language for about 600 years, the words ‘Hindu’ and ‘Hindustan’ became house-hold. While these foreign rulers proudly called themselves “Shahenshah-e-Hindustan†(emperors of Bharat), those who resisted or fought against them were called Hindus.            When a substantial number of Hindu natives got converted to Mohammedanism (Islam) and became one with the foreign rulers, the word ‘Hindu’ got a religious connotation, a bad name. All the Hindu religious orders, namely, Vedic, non-Vedic, Shaiva, Shakta, Vaishnava, Jain, Bouddh, including their variants, were grouped into one as ‘Hindu Dharma’ or ‘Hindu religion’ and subjected to a special poll tax, called jizia. Thus, Hindu Dharma is a generic term for all India-born religious orders, a commonwealth of all India-based religions.              (3) What is religion? – The Chambers Dictionary of English language defines religion as “belief in, recognition of or an awakened sense of a higher unseen controlling power or powers, with the emotion and morality connected with such; rites or worship; any system of such belief or worship; devoted fidelity; monastic life; a monastic orderâ€. Some one has summed it up as “a package of spiritual philosophy, rites and way of worship, a code of individual and social conduct among its adherentsâ€. It is this part of Hindu Dharma with which we are presently concerned.                It is correct that Hindu Dharma, that is, Sanatan Dharma or Vedic Dharma, is a very wide term, which includes every aspect of human life, namely, spirituality (adhyatma), social order, polity, economics, health, rights and duties of the king and the subjects, (Raj Dharma), ethics, et al. At the moment, the attempt is to define Hindu religion in the context of spirituality and its social order applicable to adherents of Hindu religion, throughout the globe.             (4) Savarkar’s definition of a ‘Hindu’ – A good number of friends has suggested acceptance of Veer Savarkar’s definition of a ‘Hindu’. Savarkar was a great scholar, a greater patriot and a great freedom fighter. In the historical background, stated earlier, and Hindustan’s freedom struggle against the colonial rule of the British, he defined a Hindu in the sense of a national of Hindu Rashtra or Hindu State. His Sanskrit shloka reads: “Aasindhu-Sindhu paryanta yasya Bharat-bhumika/ Pitribhu punyabhushchaiva sarve Hinduriti smritahâ€, (All those who look upon the whole of Bharat, stretching from the Sindhus – the Sindhu and the Brahmaputra rivers – to the seas as their fatherland and holy land are Hindus). It did not refer to religion, because a nation can consist of people of different faiths. What we need now is a definition of Hindu religion and Hindu religionist which can be applied even to a Hindu religionist having become a national of the USA, the UK or any other country.          (5) The existing legal definition – After the Partition of 1947 and transfer of political power of Hindu India to the Congress, its first Prime Minister, Jawaharlal Nehru rushed to codify Hindu personal laws in the form of a Hindu Code Bill. Faced with practical difficulties, he divided it into four parts and got them passed as Hindu Marriage Act, 1955; Hindu Succession Act, 1956; Hindu Minority and Guardianship Act, 1956; Hindu Adoption and Maintenance Act, 1956. They define a Hindu by religion as follows: (a)     Any person who is a Hindu, Jain, Sikh or Buddhist by religion, i.e. Hindu by religion, (including converts);(b)    Any person who is born of Hindu parents, (viz., when both the parents or one of them is a Hindu, Jain, Sikh or Buddhist by religion), i.e. Hindu by birth;©Â     Any person who is not a Muslim, Christian, Parsi or Jew. A position that ‘any one who is not a Muslim, a Christian, a Parsi or a Jew is a Hindu’ is ridiculous. It has often been interpreted to mean that persons, who do not follow any religion or even Hindu apostates, are also Hindus. Actual intention of the makers of Hindu laws was that such of the persons who are not covered by any existing personal law shall also be governed by Hindu law, because the term ‘Hindu’ by religion had remained undefined. Even before 1955, there were persons who could hardly be called Hindus by religion, yet Hindu law applied to them. That is why a negative definition of a Hindu was introduced, namely, a person who had no religion was also deemed to be a Hindu.          (6) Need for a positive definition of Hindu religion            During the past few decades, physical, ideological; and intellectual attacks on Hindus and Hindu religion have increased manifold throughout the world. Before any concrete preventive and curative action is taken it is necessary to state the precise parameters of Hindu religion, i.e., define Hindu religion in positive terms, to know what constitutes violation, attack or transgression of Hindu religion and where or how to defend it. It is also necessary to distinguish Hindu religion from other religions, especially, Christianity, Islam and Judaism. In the absence of a clear definition, it is not possible to identify Hindu apostates, invaders from outside or traitors within. At the moment, such apostates and traitors within are causing the greatest harm. On many important occasions, such apostates, holding high offices, become spokesmen and interpreters of Hindu religion, Hindu philosophy. They are the people who recently recommended Bharat Ratna , India ’s highest civilian award, to a criminal painter, M.F. Husain. Let such non-Hindus or even anti-Hindus be governed by Hindu laws in courts of law in their personal matters, like, marriage divorce, inheritance, etc., but they should have no business to be spokesmen of Hindu religion. Besides, a clear definition would enable the lay Hindu and Hindu society to guard against fake Swamis, Babas, Bhagwans, and Mahants and remove harmful weeds.         In this context, it will be useful to refer to what the Constitution Bench of the Supreme Court, headed by the former Chief Justice of India, Shri Gajendragadkar, observed in Shastri Versus Muldas, 1966 SCC 1119, and SCR 1966(3) 263:            “Beneath the diversity of philosophic thoughts, concepts and ideas expressed by Hindu philosophers who started different philosophical schools, lay certain broad concepts which can be treated as basic. The first among these basic concepts is the acceptance of the Vedas as the highest authority in religious and philosophical matters. This concept necessarily implies that all the systems claim to have drawn their principles from a reservoir of thoughts enshrined in the Vedas… The other basic concept, which is common to six systems of Hindu philosophy, is that all of them accept this view of the great world rhythm. Vast periods of creation, maintenance and dissolution follow each other in endless succession… It may also be said that all the systems of Hindu philosophy believe in rebirth and pre-existenceâ€.  The Chief Justice Gajendragadkar also quoted with approval the following passage from Lokmamnya Tilak’s “Gita Rahasya†–              “Acceptance of the Vedas with reverence, recognition of the fact that means or ways of salvation are diverse and realization of the truth that number of gods (devatas) to be worshipped is large, that indeed is the distinguishing feature of Hindu religionâ€.          The main difficulty in giving a positive definition of Hindu religion arises because, unlike Christianity, Mohammedanism and others, Hindu religion does not have a single prophet or a single book of revelation, the reason being that Hindu religion is a commonwealth of various India-born religious philosophies, like, pure Vedic, Vaishnava, Shaiva, and Shakta, with all their variants, which claim their origin to holy Vedas and even some others who claim their origin to non-Vedic sources, like, Buddhism, Jainism and Sikhism, which claim their origin to their respective founders, namely Gautam Buddh, Lord Mahavir, and Guru Nanak, respectively. Nevertheless, most scholars hold that their religious philosophies too conform to the teachings of the holy Vedas , the Darshan Shastras, (like, Sankhya, Vaisheshika, Nyaya & Yoga), Upanishadas and Bhagvatgeeta. Incidentally, the Arya Samajis vehemently oppose the idea that they are a separate sect or religion. They hold that their mission, as founded by Rishi (Swami) Dayanand Saraswati, (19th century), is to revive the original Vedic Dharma in its prestine form, not to start a new sect.              For ease of understanding, various Hindu sects can be classified into the following five categories: (a)            Sects which emerged up to the Mahabharata period, mentioned in the Bhagvatgeeta itself, namely, Gyan Yoga, Bhakti Yoga, (Nishkam) Karmayoga, Hath-Yoga, (propounded by Mahrishi Patanjali): (b)            Sects which emerged with Jainism and Buddhism, after 5th century BC.  ©Â        Sects which emerged after Pauranic literature and inception of worship through the medium of a murty/image/pratika.  (d)  Sects which emerged during Islamic rule, for example, Sikhism, Kabirpanth and numerous other Bhakti cults, throughout India.  (e)  Sects which emerged during the British Raj and after, for example, Brahmo Samaj, Rama Krishna Mission, Arya Samaj, Radhaswami sect, Nirankari sect, ISKCON, Sain Cult, et al.           All these sects carry impressions of the political turmoil and social upheavals of their respective periods, religious and cultural intermingling of races coming to India as refugees, invaders or traders, mutual conflicts and coalitions. These sects developed their own books of religion, mostly after their founders. For example, Vedantis have their founder in Adi Shankaracharya and their holy book is the Brahmasutra (Vedanta), based on Shankaracharya’s commentary on Uttar Meemamsa of Mahrishi Ved Vyas. Sects which came up with the Pauranic age, (5th century AD and onwards), like Shaiva has its holy books, ‘Linga Purana, Shiva Mahapurana and the Shaiva Agamas, glorifying Shiva. Vaishnava has Srimadbhagwat and Vaishnava Agamas, glorifying Vishnu as the Supreme God. Shakta sect, which prescribes worship of God in the form of Mother, has Devi Bhagvat and a number of books on Tantra. (Tantrism has been dealt with later under a separate head). Buddhism, founded by Lord Buddha, has its Tripitakas – Sutta Pitak, Dhamma Pitak, Vinay Pitak. Jainism, founded by Lord Mahavir, has its own over 40 Aagamas. Sikhisim has its Guru Granth Sahib, so on and so forth. Many sects which emerged during the Mohammedan rule and even thereafter, have a distinct Sufi influence, that is, overemphasis on Guru (Pir, Murshid) and an attempt to lay common ground between India-born religions and Mohammedanism of Arab origin.              All these branches of Hindu religion can be grouped into two broad streams. Firstly, those which believe in one Almighty, Multifaced, Omnipotent, Omnipresent God (Parameshwara or Parmatman), the Creator and Sustainer of the universe. They lay stress on His worship through Bhakti (Devotion) or performance of certain rites propounded by their Gurus or priests to invoke His Kripa. Secondly, those who do not bother about the nature or meaning of God (Parmeshwara) and stress on self-emancipation, doing tapas (penance) and pursuit of knowledge, as the means of attaining Moksha/Mukti or Nirvana. Significantly, the simplest and the best definition of ‘Dharma’ is the one propounded by the Vaisheshik Darshan, (1/12): “Yatoabhyudaya-nihshreyasa-siddhi sa Dharmaâ€, (That knowledge and practice by which one makes progress in this world and gets moksha/mukti/nirvana after death). Here, there is no direct reference to God or Godhood.               Based on the holy Vedas, Hindu religion has six schools of philosophy, (Shad-Darshanas or Shastras). Of them, Sankhya Darshan, (of Sage Kapil), Vaisheshic, (of Sage Kanada), and Nyaya, (of Sage Gautam), lay stress on the path of Jnyan and tapas. These are also the foundation of Buddhism and Jainism. Many western scholars have termed these three Shastras as propounding non-God religion. So, for them, Buddhism and Jainism are non-God religions and hence non-Vedic. This theory is flawed, simply because all the six Shastras claim their origin and authority from the Vedas. So, Hindu religion is a commonwealth of all India born religious orders and a Hindu by religion is one who follows any of them.            (7) The Definition               After going through various Hindu scriptures, old and new sayings of great authorities, (like Lokmanya Tilak, Aurobindo Ghose, great Vedic scholar Swami Dayanand Saraswati of the 19th century, et al, and observations of the Supreme Court), the following elements have emerged as the essential common features of all the spiritual philosophies, within the commonwealth of Hindu religion: i)                   Faith in the existence of one omniscient, omnipotent, omnipresent universal God (Parmeshwara) and His multiple manifestations.ii)                  Reverence to holy Vedas.iii)                Immortality and transmigration of soul, according to one’s ‘Karma’, (deeds or misdeeds).iv)               While ‘Swarga’ (Heaven) is desirable, Moksha/Mukti/Nirvana, meaning, liberation from all kinds of pain and sorrow – physical, mental and spiritual, is the ultimate goal of human life.v)                 There are more than one way of worship and to attain Mokha/Mukti/Nirvana.vi)               Renunciation, not accumulation of wealth, helping the poor, rendering service to the needy, and doing one’s duty faithfully, are guiding principles of human life.vii)              Protection of cow progeny and abstinence from cow-meat.           Besides the above, non-violence, regard for all living beings, including trees, plants, and rivers, are distinguishing features of Hindu culture or Hindu way of life. The first Hindu law maker, Maharaj Manu has indicated four parameters of a religious life, namely, it should be in conformity with (1) the principles laid down in the Vedas, (2) the code of conduct prescribed by the Smritis, (3) ethical values, and, (4) where one has a choice between two or more alternatives, one that may be more satisfying, (Manu.2/12). In the event of a conflict between the Vedas and the Smritis, Manu has ordained to follow the Vedas, (Manu.2/13). He has also indicated ten signs of an ideal human life, namely, Dhriti (patience, calmness); Kshama (forgiveness); Dama (endurance); Shaucham (piety); Indriya-nigrah (control over senses); Dhi (wisdom); Vidya (knowledge); Satyam (truthfulness); Akrodha (control over anger), Manu.6/92. Later seers added non-violence as the 11th sign. With slight changes, these signs have been adopted by all sects of Hindu religion. Jainism and Buddhism lay special emphasis on non-violence. Also, each Hindu sect has developed its own code of religious conduct, way of worship, a set of does and don’ts, rites and rituals. Their core points are, however, similar, with small variance in details.           Consequent to the above, a person who does not believe in Parameshwara, does not revere the holy Vedas, does not believe in immortality, transmigration of soul and Moksha/Mukti/Nirvana, or does not abstain from eating or selling cow meat, is not a Hindu by religion, even though may be a subject of Hindu laws in courts or a member of the Hindu nation/a citizen of a Hindu State.                 (7-A) - Hindu Sanskars (Rites or Purification ceremonies)           In addition, Dharma Shastras prescribe 16 main rites or ceremonies, called ‘Sanskars’ to be observed by Hindu house holders (Grihasthas). Now these are observed in slightly different ways in different parts of India and abroad. Some are more important in one part while some others are more important in others. Their names and significance are explained in Appendix “Aâ€.               (8) Panch Mahayajna (5 important Yajnas) – Transliteration of ‘Yajna’ in English as ‘Sacrifice’ is not only wrong, but utterly misleading. ‘Yajna’ is derived from the Sanskrit word ‘yajan’ and means a sublime act of offerings or action with a view to invoking some Devi or Devata for the benefit of self, family, or humanity at large. In Vedic mantras, Yajna is also a Devata. [incidentally, some of the Devatas named in the holy Vedas, e.g., Indra, Agni, Vayu, Vaat, Surya, are also, at times, indicators of Parmeshwara (God). More about Devatas in para. (10)]. The five important Yajnas to be performed daily by all grihasthas (householders) are (1) Brahma yajna, (2) Deva yajna. (3) Pitri yajna, (4) Balivaishvadeva or Bhoota yajna, (5) Atithi yajna.           Brahma yajna, also called Rishi yajna, (Manu.4/21), means prayers in the morning and evening and study of religious books. Deva yajna means performance of Vedic havan by lighting the sacred fire, burning fragrant herbs and chanting Vedic mantras in the name of various devatas. This should be done both morning and evening, along with prayers, already stated. However, if it is not practicable for any reasons, it ought to be done once a day, a week, a fortnight or a month. Balivaishvadeva or Bhoota yajna means feeding animals, (like, cows, bulls, etc.), birds, fish, etc., who need it. Pitriyajana means looking after and caring parents, teachers, sages and other elderly persons in the family. Atithi-yajna, also called Nri-yajna, (Manu.3/70), means welcoming and serving unexpected guests and men of learning with food, shelter, etc.           In addition, there are many optional yajnas for different occasions and different purposes, according to need, local custom or tradition.       (9) Caste (Varna) system - Let it be clear that Varna (Caste) system is not an essential part of Hindu religion, as often presented. It is a social order and a kind of division of labour in an organized society. Varna system, as envisaged by the holy Vedas is not to be birth based. There are numerous instances in the Mahabharata and earlier Hindu texts, (like the Upanishads), to prove it. The Purush Sukta of the Rigveda, (10-90-1/16, repeated in the Yajurveda, 31/1-22) has been misinterpreted in the post-Mahabharata period to support a birth based Varna system. A reading of the Purush Sukta, (consisting of 16 Mantras), as a whole would reveal that it has personified the Vedic society as an everlasting human organisation, a limb of Parmeshwara, the Controller of the Universe. The question arose, “What is his face, what are his arms, what are his thighs & legs, (“Mukhamkimasya, kau baahu…â€). The answer given in the next Mantra is that “Brahmins (the learned ones and teachers) are his face, Kshatriyas (the rulers and soldiers) are his arms, the Vaishyas (the farmers & traders) are his thighs, and the Shudras (service personnel) are his legs. Except in a rare situation, how can one limb of a living body be superior or untouchable to others? Conforming to the above Vedic concept, Lord Krishna says in the Geeta, chap.4/13), “Chaturvarnyam maya srishtam gunkarma-vibhagshahâ€, (I am the creator of the fourfold human society according to aptitude and profession). There is no reference to birth, either in the Rigveda or the Geeta. Also, the words “Chaturvarnyam†and “Srishtam†are singular numbers, which testify that the four Varnas together constitute one singular society. Such a professional classification of people is universal. Notwithstanding this Varna system, Lord Krishna placed the entire humanity in only two categories, (Geeta, chap.9/12-13), namely, those possessing Asuri (Satanic) nature and those possessing Daivic (godly) nature. Enemies of Hindus, Hindu religion and Hindustan have, for centuries, tried to project different Varnas (Castes) as antagonistic and mutually at war.        The question of Panchama, (Fifth) – From time to time, the Marxists and other Hindu baiters make a very damaging statement that Shudras or the Dalits (SCs) don’t form part of the Hindu four-fold Varna system, and are placed in a separate category of “Panchamaâ€. This is absurd and baseless. Nowhere, Hindu scriptures make mention of “Panchamaâ€. The Manusmriti, (10/4), “Brahmanah, Kshatriyo Vaishyastrayo Varna dwijaatayah/ Chaturth ekjatistu Shudro na-asti tu panchamahâ€, (Brahmin, Kshatriya and Vaishya, these three, (by virtue of Sanskars), are called twice born, while Shudra, (for lack of Sanskars), merely born as a human being, is the fourth one: there is no fifth).         (10) Devatas (gods) - Translation of the Sanskrit word “Devatas†as Gods or gods has caused immense confusion and loss. Briefly, “God†in English is what “Parmeshwar†or “Paramatma†is in Sanskrit and other Indian languages. Occasionally, “Devata†has been used for “Parmasehwar†in the holy Vedas and the Upanishads. A distinction between the two terms became difficult after the Pauranic age, (broadly, since the beginning of the Christian era).             In Vedic sense, “Devata†means one who provides, one who lights and one who gives knowledge, (“Devodanaadva, deepanaadva, dyotnaadva, dyusthano bhavateeti vaâ€, Nirukta, chap. 7/Part.15). Vedic texts enumerate 33 Devatas, namely, 8 Vasus, (Fire, Earth, Sun, Air, Varun, Cosmos, Moon and Stars); 11 Rudras, (Soul and ten other body systems, which hold human body alive and whose departure leaves the body dead, causing pain and sorrow and so ‘Rudra’); 12 Adityas, (twelve months of the year), one Indra (symbolizing electric power) and one Prajapati (Yajna). To these were later added Mother, Father, Teacher and unexpected Guest, (“Matridevo bhava, Pitridevo bhava, Aacharyadeo bhava, Atithidevo bhava…â€). It needs to be understood that Devatas owe their power to Parmeshwara, while Parmeshwara Himself is self effulgent. (This para. on Devatas is based on Swami (Rishi) Dayanand’s Rigvedaadibhashya Bhumika).             During Pauranic age, the number of Devatas was said to be 33 crore (330 million). In my view, (subject to correction), the Sanskrit word 33 koti meaning 33 kinds were interpreted to mean 33 crore, because the word “koti†means kind and also the numerical figure “crore†(10 million). During that period, even the total human population of undivided India was far less than this huge number of 33 crore. That apart, the recognized essential Devatas to be worshipped were reduced to five, Panchdevas – (1) Vishnu (and his Avatars, like, Shri Ram, Shri Krishna, Narsimha, and so on); (2) Shiva (Rudra); (3) Shakti (Durga, Saraswati, Lakshmi, Kali, Prithvi, Parvati); (4) Surya (Bhaskar, Aaditya, Pushan, Savitri); (5) Ganesh (Ganapati, Vinayak).  Controversy about Nirguna Upasana, (worshipping God without any murty/pratika/image) and Saguna Upasana (worship through a murty/pratika/deity) is separately dealt with in Appendix ‘D’           (11) Food - There is no hard and fast rule about food. Vegetarianism has been applauded throughout. There are guidelines for avoiding ‘Rajasik and Tamasic food items, treating cow a mother, and protecting her progeny. Hence, protection of cow and abstinence from cow meat has been included in the essentials of Hindu religion. This is the only outward sign of a Hindu religionist.                More about it in Appendix ‘B’.     (12) Meaning of various ways to Parameshwara, Moksha or Nirvan - It is true that, unlike Christianity, Islam and others, Hindu religion recognizes various ways to reach God or attain salvation, (like Jnyan-yoga, Bhakti-yoga, Karma-yoga, Nirguna Upasana, Saguna Upasana), but there can be only one way for an individual to tread, at a time, while respecting other modes. One who claims or prêtends to follow all religions or tread every path to Parmeshwara must be a fool or a cheat. Further, the most important part on the way to spirituality, according to Hindu religion, is “Aachar†(conduct) of the individual, not learning. It is often re-iterated that “Aacharheenan na punanti Vedahâ€, (the scriptures do not sanctify or condone a characterless person).              Incidentally, the Muslims, though a minority in India, got their strength to forcefully raise their demand for Partition and Pakistan in 1940, only after the passing of their Shariat Act 1937, which required every Muslim to follow only the tenets of Quranic order and forced them to shed all traces of their traditional Hindu customs and practices. Ahmediyas and some other Muslim sections, like the Khojas and Memons, who had been deviating from the Quranic  injunctions in personal matters, got expelled from the Muslim fold. It did not, in any way, reduce the striking or multiplying power of the Muslims. It does not mean that Hindus should blindly copy the Muslims. But, there are certain universal fundamental principles or rules of an organized society which must be followed for self-preservation and for an orderly growth of the society. Too much of individual liberty leads to anarchy.  (13) Conclusion - All this debate is unending. Once ‘Hindu religion’ is properly defined and approved at all India level by an apex Hindu Dharma Acharya Sabha, hardly any sect within the pale of Hindu religion will talk of separation. Till that time, every sect is bound to seek separate recognition and higher placement. When roots and trunk of a tree get decaying, the leaves start falling apart. Defining Hindu religion is, however, impossible without active participation of Hindu Dharma Acharyas. Heads and executives of at least all those Hindu religious sects in India and abroad, who trace their origin from the holy Vedas, Upanishads or Shastras should work for it and ensure formation of an all India, (or global), Hindu religious & Social Order organization, which should work as a parliament of Hindu religion and personal law. It must also be kept in mind that “nothing will ever be attempted if all possible objections must first be overcome†It may be that certain sects, to keep their independence intact, may not join today but will surely come around once a body like Hindu religious parliament takes a concrete shape.              R. S. Mani ICC World Twenty20 England & #39;09 exclusively on ! CRICKET http://cricket. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 22, 2009 Report Share Posted June 22, 2009 " Hinduism, the Eternal Way or Sanatana Dharma, has no beginning, therefore will certainly have no end. It was never created, and therefore it cannot be destroyed. It is a God-centric religion. The center of it is God. All of the other religions are prophet-centric. It is the only religion that has such breadth and depth. Hinduism contains the deities and the sanctified temples, the esoteric knowledge of inner states of consciousness, yoga and the disciplines of meditation. It possesses a gentle compassion and a genuine tolerance and appreciation for other religions. It remains undogmatic and open to inquiry. It believes in a just world in which every soul is guided by karma to the ultimate goal of Self Realization, or moksha, freedom from rebirth. It rest content in the knowledge of the divine origin of the soul. It cherishes the largest storehouse of scripture and philosophy on the Earth, and the oldest. It is endowed with a tradition of saints and sages, of realized men and women, unrivaled on the Earth. It is the sum of these, and more, which makes me boldly declare that Hinduism is the greatest religion in the world. (source: Hinduism Today - March/April 2000 p. 10 -11). --- On Mon, 6/22/09, R.S.MANI <r_s_mani wrote: R.S.MANI <r_s_mani DEFINITION OF HINDU " group " <advaitin > Monday, June 22, 2009, 9:12 AM NAMASTE, ALL Although I know, ADVAITA is beyond all religions, I thought the following may be of interest to the Group members. Thanks ============ ========= ========= ========= ========= ========= ====  Posted by Mr. S. Kalyanaraman http://sites. google.com/ site/hindunew/ dharma Defining Hindu religion and its social order  By Ram Gopal (March 2008) (1)_Background                   On March 20, 2007, the Allahabad High Court, (Justice S.N. Srivastava) made the following observation on a petition filed by one Phool Chand Yadav: “The questions needing consideration are, what the definition of religion is? Whether Hindus are members of one religion or a combination of various religious groups born and brought up in India from time to time… There are Buddhists, Jains, Arya-Samajis, Brahmo Samajis, Lingayats, Shakts, followers of ISKCON, Sikhs, Kabir-panthis and also many other groupsâ€. Justice Srivastava further made an important observation, “Religious groups born and brought up in India, if taken separately might be treated as minorities in comparison to Muslims, whose population in Uttar Pradesh was 18.6 per cent.        (2) Meaning of the term ‘Hindu’ – ‘Hindu’ or ‘Hindi’ is the name by which people of Bharat, that is India, were known to the Persians and Arabs since time immemorial, long before they came to rule over India. In the pre-Islamic Arabic and Persian literature, the words ‘Hind’ or ‘Hindustan’ for Bharat and ‘Hindi’ or ‘Hindu’ for her natives were used frequently with reverence. There were close and cordial cultural relations between the Sanskrit speaking people of Bharat and the Arabic or Persian speaking nations of Arabia, West and Central Asia. Incidentally, the word ‘Hindu’ also got entry in a few Sanskrit works of 8th to 10th centuries AD. Therefore, the words Hindu, Hindi and Hindustan have a national and geographical connotation. When Arab, Turk and Mughal rulers became masters of Bharat, that is Hindustan, and Persian was made its official language for about 600 years, the words ‘Hindu’ and ‘Hindustan’ became house-hold. While these foreign rulers proudly called themselves “Shahenshah-e- Hindustan†(emperors of Bharat), those who resisted or fought against them were called Hindus.            When a substantial number of Hindu natives got converted to Mohammedanism (Islam) and became one with the foreign rulers, the word ‘Hindu’ got a religious connotation, a bad name. All the Hindu religious orders, namely, Vedic, non-Vedic, Shaiva, Shakta, Vaishnava, Jain, Bouddh, including their variants, were grouped into one as ‘Hindu Dharma’ or ‘Hindu religion’ and subjected to a special poll tax, called jizia. Thus, Hindu Dharma is a generic term for all India-born religious orders, a commonwealth of all India-based religions.              (3) What is religion? – The Chambers Dictionary of English language defines religion as “belief in, recognition of or an awakened sense of a higher unseen controlling power or powers, with the emotion and morality connected with such; rites or worship; any system of such belief or worship; devoted fidelity; monastic life; a monastic orderâ€. Some one has summed it up as “a package of spiritual philosophy, rites and way of worship, a code of individual and social conduct among its adherentsâ€. It is this part of Hindu Dharma with which we are presently concerned.                It is correct that Hindu Dharma, that is, Sanatan Dharma or Vedic Dharma, is a very wide term, which includes every aspect of human life, namely, spirituality (adhyatma), social order, polity, economics, health, rights and duties of the king and the subjects, (Raj Dharma), ethics, et al. At the moment, the attempt is to define Hindu religion in the context of spirituality and its social order applicable to adherents of Hindu religion, throughout the globe.             (4) Savarkar’s definition of a ‘Hindu’ – A good number of friends has suggested acceptance of Veer Savarkar’s definition of a ‘Hindu’. Savarkar was a great scholar, a greater patriot and a great freedom fighter. In the historical background, stated earlier, and Hindustan’s freedom struggle against the colonial rule of the British, he defined a Hindu in the sense of a national of Hindu Rashtra or Hindu State. His Sanskrit shloka reads: “Aasindhu-Sindhu paryanta yasya Bharat-bhumika/ Pitribhu punyabhushchaiva sarve Hinduriti smritahâ€, (All those who look upon the whole of Bharat, stretching from the Sindhus – the Sindhu and the Brahmaputra rivers – to the seas as their fatherland and holy land are Hindus). It did not refer to religion, because a nation can consist of people of different faiths. What we need now is a definition of Hindu religion and Hindu religionist which can be applied even to a Hindu religionist having become a national of the USA, the UK or any other country.          (5) The existing legal definition – After the Partition of 1947 and transfer of political power of Hindu India to the Congress, its first Prime Minister, Jawaharlal Nehru rushed to codify Hindu personal laws in the form of a Hindu Code Bill. Faced with practical difficulties, he divided it into four parts and got them passed as Hindu Marriage Act, 1955; Hindu Succession Act, 1956; Hindu Minority and Guardianship Act, 1956; Hindu Adoption and Maintenance Act, 1956. They define a Hindu by religion as follows: (a)     Any person who is a Hindu, Jain, Sikh or Buddhist by religion, i.e. Hindu by religion, (including converts);(b)    Any person who is born of Hindu parents, (viz., when both the parents or one of them is a Hindu, Jain, Sikh or Buddhist by religion), i.e. Hindu by birth;©Â     Any person who is not a Muslim, Christian, Parsi or Jew. A position that ‘any one who is not a Muslim, a Christian, a Parsi or a Jew is a Hindu’ is ridiculous. It has often been interpreted to mean that persons, who do not follow any religion or even Hindu apostates, are also Hindus. Actual intention of the makers of Hindu laws was that such of the persons who are not covered by any existing personal law shall also be governed by Hindu law, because the term ‘Hindu’ by religion had remained undefined. Even before 1955, there were persons who could hardly be called Hindus by religion, yet Hindu law applied to them. That is why a negative definition of a Hindu was introduced, namely, a person who had no religion was also deemed to be a Hindu.          (6) Need for a positive definition of Hindu religion            During the past few decades, physical, ideological; and intellectual attacks on Hindus and Hindu religion have increased manifold throughout the world. Before any concrete preventive and curative action is taken it is necessary to state the precise parameters of Hindu religion, i.e., define Hindu religion in positive terms, to know what constitutes violation, attack or transgression of Hindu religion and where or how to defend it. It is also necessary to distinguish Hindu religion from other religions, especially, Christianity, Islam and Judaism. In the absence of a clear definition, it is not possible to identify Hindu apostates, invaders from outside or traitors within. At the moment, such apostates and traitors within are causing the greatest harm. On many important occasions, such apostates, holding high offices, become spokesmen and interpreters of Hindu religion, Hindu philosophy. They are the people who recently recommended Bharat Ratna , India ’s highest civilian award, to a criminal painter, M.F. Husain. Let such non-Hindus or even anti-Hindus be governed by Hindu laws in courts of law in their personal matters, like, marriage divorce, inheritance, etc., but they should have no business to be spokesmen of Hindu religion. Besides, a clear definition would enable the lay Hindu and Hindu society to guard against fake Swamis, Babas, Bhagwans, and Mahants and remove harmful weeds.         In this context, it will be useful to refer to what the Constitution Bench of the Supreme Court, headed by the former Chief Justice of India, Shri Gajendragadkar, observed in Shastri Versus Muldas, 1966 SCC 1119, and SCR 1966(3) 263:            “Beneath the diversity of philosophic thoughts, concepts and ideas expressed by Hindu philosophers who started different philosophical schools, lay certain broad concepts which can be treated as basic. The first among these basic concepts is the acceptance of the Vedas as the highest authority in religious and philosophical matters. This concept necessarily implies that all the systems claim to have drawn their principles from a reservoir of thoughts enshrined in the Vedas… The other basic concept, which is common to six systems of Hindu philosophy, is that all of them accept this view of the great world rhythm. Vast periods of creation, maintenance and dissolution follow each other in endless succession… It may also be said that all the systems of Hindu philosophy believe in rebirth and pre-existenceâ€.  The Chief Justice Gajendragadkar also quoted with approval the following passage from Lokmamnya Tilak’s “Gita Rahasya†–              “Acceptance of the Vedas with reverence, recognition of the fact that means or ways of salvation are diverse and realization of the truth that number of gods (devatas) to be worshipped is large, that indeed is the distinguishing feature of Hindu religionâ€.          The main difficulty in giving a positive definition of Hindu religion arises because, unlike Christianity, Mohammedanism and others, Hindu religion does not have a single prophet or a single book of revelation, the reason being that Hindu religion is a commonwealth of various India-born religious philosophies, like, pure Vedic, Vaishnava, Shaiva, and Shakta, with all their variants, which claim their origin to holy Vedas and even some others who claim their origin to non-Vedic sources, like, Buddhism, Jainism and Sikhism, which claim their origin to their respective founders, namely Gautam Buddh, Lord Mahavir, and Guru Nanak, respectively. Nevertheless, most scholars hold that their religious philosophies too conform to the teachings of the holy Vedas , the Darshan Shastras, (like, Sankhya, Vaisheshika, Nyaya & Yoga), Upanishadas and Bhagvatgeeta. Incidentally, the Arya Samajis vehemently oppose the idea that they are a separate sect or religion. They hold that their mission, as founded by Rishi (Swami) Dayanand Saraswati, (19th century), is to revive the original Vedic Dharma in its prestine form, not to start a new sect.              For ease of understanding, various Hindu sects can be classified into the following five categories: (a)            Sects which emerged up to the Mahabharata period, mentioned in the Bhagvatgeeta itself, namely, Gyan Yoga, Bhakti Yoga, (Nishkam) Karmayoga, Hath-Yoga, (propounded by Mahrishi Patanjali): (b)            Sects which emerged with Jainism and Buddhism, after 5th century BC.  ©Â        Sects which emerged after Pauranic literature and inception of worship through the medium of a murty/image/ pratika.  (d)  Sects which emerged during Islamic rule, for example, Sikhism, Kabirpanth and numerous other Bhakti cults, throughout India.  (e)  Sects which emerged during the British Raj and after, for example, Brahmo Samaj, Rama Krishna Mission, Arya Samaj, Radhaswami sect, Nirankari sect, ISKCON, Sain Cult, et al.           All these sects carry impressions of the political turmoil and social upheavals of their respective periods, religious and cultural intermingling of races coming to India as refugees, invaders or traders, mutual conflicts and coalitions. These sects developed their own books of religion, mostly after their founders. For example, Vedantis have their founder in Adi Shankaracharya and their holy book is the Brahmasutra (Vedanta), based on Shankaracharya’s commentary on Uttar Meemamsa of Mahrishi Ved Vyas. Sects which came up with the Pauranic age, (5th century AD and onwards), like Shaiva has its holy books, ‘Linga Purana, Shiva Mahapurana and the Shaiva Agamas, glorifying Shiva. Vaishnava has Srimadbhagwat and Vaishnava Agamas, glorifying Vishnu as the Supreme God. Shakta sect, which prescribes worship of God in the form of Mother, has Devi Bhagvat and a number of books on Tantra. (Tantrism has been dealt with later under a separate head). Buddhism, founded by Lord Buddha, has its Tripitakas – Sutta Pitak, Dhamma Pitak, Vinay Pitak. Jainism, founded by Lord Mahavir, has its own over 40 Aagamas. Sikhisim has its Guru Granth Sahib, so on and so forth. Many sects which emerged during the Mohammedan rule and even thereafter, have a distinct Sufi influence, that is, overemphasis on Guru (Pir, Murshid) and an attempt to lay common ground between India-born religions and Mohammedanism of Arab origin.              All these branches of Hindu religion can be grouped into two broad streams. Firstly, those which believe in one Almighty, Multifaced, Omnipotent, Omnipresent God (Parameshwara or Parmatman), the Creator and Sustainer of the universe. They lay stress on His worship through Bhakti (Devotion) or performance of certain rites propounded by their Gurus or priests to invoke His Kripa. Secondly, those who do not bother about the nature or meaning of God (Parmeshwara) and stress on self-emancipation, doing tapas (penance) and pursuit of knowledge, as the means of attaining Moksha/Mukti or Nirvana. Significantly, the simplest and the best definition of ‘Dharma’ is the one propounded by the Vaisheshik Darshan, (1/12): “Yatoabhyudaya- nihshreyasa- siddhi sa Dharmaâ€, (That knowledge and practice by which one makes progress in this world and gets moksha/mukti/ nirvana after death). Here, there is no direct reference to God or Godhood.               Based on the holy Vedas, Hindu religion has six schools of philosophy, (Shad-Darshanas or Shastras). Of them, Sankhya Darshan, (of Sage Kapil), Vaisheshic, (of Sage Kanada), and Nyaya, (of Sage Gautam), lay stress on the path of Jnyan and tapas. These are also the foundation of Buddhism and Jainism. Many western scholars have termed these three Shastras as propounding non-God religion. So, for them, Buddhism and Jainism are non-God religions and hence non-Vedic. This theory is flawed, simply because all the six Shastras claim their origin and authority from the Vedas. So, Hindu religion is a commonwealth of all India born religious orders and a Hindu by religion is one who follows any of them.            (7) The Definition               After going through various Hindu scriptures, old and new sayings of great authorities, (like Lokmanya Tilak, Aurobindo Ghose, great Vedic scholar Swami Dayanand Saraswati of the 19th century, et al, and observations of the Supreme Court), the following elements have emerged as the essential common features of all the spiritual philosophies, within the commonwealth of Hindu religion: i)                   Faith in the existence of one omniscient, omnipotent, omnipresent universal God (Parmeshwara) and His multiple manifestations. ii)                  Reverence to holy Vedas.iii)                Immortality and transmigration of soul, according to one’s ‘Karma’, (deeds or misdeeds).iv)               While ‘Swarga’ (Heaven) is desirable, Moksha/Mukti/ Nirvana, meaning, liberation from all kinds of pain and sorrow – physical, mental and spiritual, is the ultimate goal of human life.v)                 There are more than one way of worship and to attain Mokha/Mukti/ Nirvana.vi)               Renunciation, not accumulation of wealth, helping the poor, rendering service to the needy, and doing one’s duty faithfully, are guiding principles of human life.vii)              Protection of cow progeny and abstinence from cow-meat.           Besides the above, non-violence, regard for all living beings, including trees, plants, and rivers, are distinguishing features of Hindu culture or Hindu way of life. The first Hindu law maker, Maharaj Manu has indicated four parameters of a religious life, namely, it should be in conformity with (1) the principles laid down in the Vedas, (2) the code of conduct prescribed by the Smritis, (3) ethical values, and, (4) where one has a choice between two or more alternatives, one that may be more satisfying, (Manu.2/12). In the event of a conflict between the Vedas and the Smritis, Manu has ordained to follow the Vedas, (Manu.2/13). He has also indicated ten signs of an ideal human life, namely, Dhriti (patience, calmness); Kshama (forgiveness) ; Dama (endurance); Shaucham (piety); Indriya-nigrah (control over senses); Dhi (wisdom); Vidya (knowledge); Satyam (truthfulness) ; Akrodha (control over anger), Manu.6/92. Later seers added non-violence as the 11th sign. With slight changes, these signs have been adopted by all sects of Hindu religion. Jainism and Buddhism lay special emphasis on non-violence. Also, each Hindu sect has developed its own code of religious conduct, way of worship, a set of does and don’ts, rites and rituals. Their core points are, however, similar, with small variance in details.           Consequent to the above, a person who does not believe in Parameshwara, does not revere the holy Vedas, does not believe in immortality, transmigration of soul and Moksha/Mukti/ Nirvana, or does not abstain from eating or selling cow meat, is not a Hindu by religion, even though may be a subject of Hindu laws in courts or a member of the Hindu nation/a citizen of a Hindu State.                 (7-A) - Hindu Sanskars (Rites or Purification ceremonies)           In addition, Dharma Shastras prescribe 16 main rites or ceremonies, called ‘Sanskars’ to be observed by Hindu house holders (Grihasthas) . Now these are observed in slightly different ways in different parts of India and abroad. Some are more important in one part while some others are more important in others. Their names and significance are explained in Appendix “Aâ€.               (8) Panch Mahayajna (5 important Yajnas) – Transliteration of ‘Yajna’ in English as ‘Sacrifice’ is not only wrong, but utterly misleading. ‘Yajna’ is derived from the Sanskrit word ‘yajan’ and means a sublime act of offerings or action with a view to invoking some Devi or Devata for the benefit of self, family, or humanity at large. In Vedic mantras, Yajna is also a Devata. [incidentally, some of the Devatas named in the holy Vedas, e.g., Indra, Agni, Vayu, Vaat, Surya, are also, at times, indicators of Parmeshwara (God). More about Devatas in para. (10)]. The five important Yajnas to be performed daily by all grihasthas (householders) are (1) Brahma yajna, (2) Deva yajna. (3) Pitri yajna, (4) Balivaishvadeva or Bhoota yajna, (5) Atithi yajna.           Brahma yajna, also called Rishi yajna, (Manu.4/21), means prayers in the morning and evening and study of religious books. Deva yajna means performance of Vedic havan by lighting the sacred fire, burning fragrant herbs and chanting Vedic mantras in the name of various devatas. This should be done both morning and evening, along with prayers, already stated. However, if it is not practicable for any reasons, it ought to be done once a day, a week, a fortnight or a month. Balivaishvadeva or Bhoota yajna means feeding animals, (like, cows, bulls, etc.), birds, fish, etc., who need it. Pitriyajana means looking after and caring parents, teachers, sages and other elderly persons in the family. Atithi-yajna, also called Nri-yajna, (Manu.3/70), means welcoming and serving unexpected guests and men of learning with food, shelter, etc.           In addition, there are many optional yajnas for different occasions and different purposes, according to need, local custom or tradition.       (9) Caste (Varna) system - Let it be clear that Varna (Caste) system is not an essential part of Hindu religion, as often presented. It is a social order and a kind of division of labour in an organized society. Varna system, as envisaged by the holy Vedas is not to be birth based. There are numerous instances in the Mahabharata and earlier Hindu texts, (like the Upanishads), to prove it. The Purush Sukta of the Rigveda, (10-90-1/16, repeated in the Yajurveda, 31/1-22) has been misinterpreted in the post-Mahabharata period to support a birth based Varna system. A reading of the Purush Sukta, (consisting of 16 Mantras), as a whole would reveal that it has personified the Vedic society as an everlasting human organisation, a limb of Parmeshwara, the Controller of the Universe. The question arose, “What is his face, what are his arms, what are his thighs & legs, (“Mukhamkimasya, kau baahu…â€). The answer given in the next Mantra is that “Brahmins (the learned ones and teachers) are his face, Kshatriyas (the rulers and soldiers) are his arms, the Vaishyas (the farmers & traders) are his thighs, and the Shudras (service personnel) are his legs. Except in a rare situation, how can one limb of a living body be superior or untouchable to others? Conforming to the above Vedic concept, Lord Krishna says in the Geeta, chap.4/13), “Chaturvarnyam maya srishtam gunkarma-vibhagshahâ€, (I am the creator of the fourfold human society according to aptitude and profession). There is no reference to birth, either in the Rigveda or the Geeta. Also, the words “Chaturvarnyam†and “Srishtam†are singular numbers, which testify that the four Varnas together constitute one singular society. Such a professional classification of people is universal. Notwithstanding this Varna system, Lord Krishna placed the entire humanity in only two categories, (Geeta, chap.9/12-13) , namely, those possessing Asuri (Satanic) nature and those possessing Daivic (godly) nature. Enemies of Hindus, Hindu religion and Hindustan have, for centuries, tried to project different Varnas (Castes) as antagonistic and mutually at war.        The question of Panchama, (Fifth) – From time to time, the Marxists and other Hindu baiters make a very damaging statement that Shudras or the Dalits (SCs) don’t form part of the Hindu four-fold Varna system, and are placed in a separate category of “Panchamaâ€. This is absurd and baseless. Nowhere, Hindu scriptures make mention of “Panchamaâ€. The Manusmriti, (10/4), “Brahmanah, Kshatriyo Vaishyastrayo Varna dwijaatayah/ Chaturth ekjatistu Shudro na-asti tu panchamahâ€, (Brahmin, Kshatriya and Vaishya, these three, (by virtue of Sanskars), are called twice born, while Shudra, (for lack of Sanskars), merely born as a human being, is the fourth one: there is no fifth).         (10) Devatas (gods) - Translation of the Sanskrit word “Devatas†as Gods or gods has caused immense confusion and loss. Briefly, “God†in English is what “Parmeshwar†or “Paramatma†is in Sanskrit and other Indian languages. Occasionally, “Devata†has been used for “Parmasehwar†in the holy Vedas and the Upanishads. A distinction between the two terms became difficult after the Pauranic age, (broadly, since the beginning of the Christian era).             In Vedic sense, “Devata†means one who provides, one who lights and one who gives knowledge, (“Devodanaadva, deepanaadva, dyotnaadva, dyusthano bhavateeti vaâ€, Nirukta, chap. 7/Part.15). Vedic texts enumerate 33 Devatas, namely, 8 Vasus, (Fire, Earth, Sun, Air, Varun, Cosmos, Moon and Stars); 11 Rudras, (Soul and ten other body systems, which hold human body alive and whose departure leaves the body dead, causing pain and sorrow and so ‘Rudra’); 12 Adityas, (twelve months of the year), one Indra (symbolizing electric power) and one Prajapati (Yajna). To these were later added Mother, Father, Teacher and unexpected Guest, (“Matridevo bhava, Pitridevo bhava, Aacharyadeo bhava, Atithidevo bhava…â€). It needs to be understood that Devatas owe their power to Parmeshwara, while Parmeshwara Himself is self effulgent. (This para. on Devatas is based on Swami (Rishi) Dayanand’s Rigvedaadibhashya Bhumika).             During Pauranic age, the number of Devatas was said to be 33 crore (330 million). In my view, (subject to correction), the Sanskrit word 33 koti meaning 33 kinds were interpreted to mean 33 crore, because the word “koti†means kind and also the numerical figure “crore†(10 million). During that period, even the total human population of undivided India was far less than this huge number of 33 crore. That apart, the recognized essential Devatas to be worshipped were reduced to five, Panchdevas – (1) Vishnu (and his Avatars, like, Shri Ram, Shri Krishna, Narsimha, and so on); (2) Shiva (Rudra); (3) Shakti (Durga, Saraswati, Lakshmi, Kali, Prithvi, Parvati); (4) Surya (Bhaskar, Aaditya, Pushan, Savitri); (5) Ganesh (Ganapati, Vinayak).  Controversy about Nirguna Upasana, (worshipping God without any murty/pratika/ image) and Saguna Upasana (worship through a murty/pratika/ deity) is separately dealt with in Appendix ‘D’           (11) Food - There is no hard and fast rule about food. Vegetarianism has been applauded throughout. There are guidelines for avoiding ‘Rajasik and Tamasic food items, treating cow a mother, and protecting her progeny. Hence, protection of cow and abstinence from cow meat has been included in the essentials of Hindu religion. This is the only outward sign of a Hindu religionist.                More about it in Appendix ‘B’.     (12) Meaning of various ways to Parameshwara, Moksha or Nirvan - It is true that, unlike Christianity, Islam and others, Hindu religion recognizes various ways to reach God or attain salvation, (like Jnyan-yoga, Bhakti-yoga, Karma-yoga, Nirguna Upasana, Saguna Upasana), but there can be only one way for an individual to tread, at a time, while respecting other modes. One who claims or prêtends to follow all religions or tread every path to Parmeshwara must be a fool or a cheat. Further, the most important part on the way to spirituality, according to Hindu religion, is “Aachar†(conduct) of the individual, not learning. It is often re-iterated that “Aacharheenan na punanti Vedahâ€, (the scriptures do not sanctify or condone a characterless person).              Incidentally, the Muslims, though a minority in India, got their strength to forcefully raise their demand for Partition and Pakistan in 1940, only after the passing of their Shariat Act 1937, which required every Muslim to follow only the tenets of Quranic order and forced them to shed all traces of their traditional Hindu customs and practices. Ahmediyas and some other Muslim sections, like the Khojas and Memons, who had been deviating from the Quranic  injunctions in personal matters, got expelled from the Muslim fold. It did not, in any way, reduce the striking or multiplying power of the Muslims. It does not mean that Hindus should blindly copy the Muslims. But, there are certain universal fundamental principles or rules of an organized society which must be followed for self-preservation and for an orderly growth of the society. Too much of individual liberty leads to anarchy.  (13) Conclusion - All this debate is unending. Once ‘Hindu religion’ is properly defined and approved at all India level by an apex Hindu Dharma Acharya Sabha, hardly any sect within the pale of Hindu religion will talk of separation. Till that time, every sect is bound to seek separate recognition and higher placement. When roots and trunk of a tree get decaying, the leaves start falling apart. Defining Hindu religion is, however, impossible without active participation of Hindu Dharma Acharyas. Heads and executives of at least all those Hindu religious sects in India and abroad, who trace their origin from the holy Vedas, Upanishads or Shastras should work for it and ensure formation of an all India, (or global), Hindu religious & Social Order organization, which should work as a parliament of Hindu religion and personal law. It must also be kept in mind that “nothing will ever be attempted if all possible objections must first be overcome†It may be that certain sects, to keep their independence intact, may not join today but will surely come around once a body like Hindu religious parliament takes a concrete shape.              R. S. Mani ICC World Twenty20 England & #39;09 exclusively on ! CRICKET http://cricket. Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.