Excerpts from talk on “India and Indian Culture”- Part 5

[Guest guest]

Excerpts from talk on “India and Indian Culture” delivered by Anbil Ramaswamy, at “Alterra Sterling House (Senior Care Facility) at 1277 S. Sawburg Rd, Alliance, OH 44601 on 22nd September 2007 (An All- American audience) – Part 5 (CONCLUDED)

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INDIA AND HINDU - A Sneak preview of Salient features of Hinduism

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You may wonder why in the quotes in the previous part talking about Indian culture, mention is made about Hindu culture almost interchangeably with Indian culture.

 

The reason is that out of the total population of 1.06 billions in India, more than 82 % (>850millions) are Hindus, about 12% (<150 millions) are Muslims, 2% (<24 millions) are Christians and the rest make up for other groups.

 

(Incidentally, it is worth noting that even assuming for argument’s sake that the entire population of 152 millions of Pakistan is Muslim, it just equals the Muslim population of India!).

 

It is but natural that the way of life of overwhelming majority of Hindus in India (Hindu India) reflects Indian culture.

 

You will remember that A.L. Basham, Professor, Asian Civilization, Australian National University, Canberra wrote “The wonder that WAS India”. Time has now come to write on “The wonder that IS India”!

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This takes us on to have a sneak preview of the salient features of Hinduism:

(From “Hinduism Rediscovered” by Anbil Ramaswamy)

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1. APAURUSHEYAM (Authorlessness)

Hinduism has no single founder, no father figure like Abraham, Moses, Buddha, Mahavir Jain, Jesus Christ or Muhammad, no single event or events which started the religion like the exodus or the genesis. A series of scriptural literature believed to have originated from what the Hindus call the 'Brahman' (in the neuter gender) but not created by him either. The 'Vedas' literally 'knowledge' is considered to exist permanently and after every deluge (Pralaya), 'Brahman' remembered the texts and taught them to the four faced Brahma and through him to succeeding generations through oral tradition - the 'Auditory' phenomenon. Hinduism is thus a primordial religion.

2. AVATAR (Descent)

By his supreme will, God can 'descend' from his abode and 'appear' in any form as if he were a being in flesh and blood. The perfect God dons an imperfection to show us imperfect beings how to achieve perfection!

3. VIGRAHA ARADHANA (Idol Worship)

God is Omnipresent; he is present in all nature, even in inanimate objects. Any object in the manifest world is his creation, supported by him, directed by him, controlled by him and exists at his will and for his pleasure. Mind cannot visualize God (and consequently worship) in abstraction or isolation. So, he can be worshiped in any form or material so created, supported, controlled and directed by him. Just as the Flag is a symbol of a nation's honor and people are prepared to sacrifice their lives to protect the flag; just as the flag inspires nations to realize, reveal and uphold their individuality in the comity of nations - the idol, the icon or even a stone image for the Hindu is symbolic of his God. In idol worship, it is the attitude that matters, the attitude of loving devotion (Bhakti), not the ritual as a ritual. Hindus worship God enshrined in the idol, not the idol itself As God.

4. KARMA (Action theory)

The 'Punya' (Spiritual merit) or 'Papa' (Sin) of every being accumulated by it in its previous births which incidentally may be innumerable, conditions its future. How one will be born, or will be happy or miserable depends on the effects of Karma or action performed during the present life: an inevitable cause and effect syndrome.

5. PUNARJANMA (Re-Incarnation or Transmigration of Souls)

Everything is transient, impermanent. God is the ONLY reality that is permanent and everlasting. Every soul in its evolution toward Godhood needs 'reincarnation' to expend all the 'punyas' and 'papas' accumulated in successive births. Only when the balance sheet shows a nil balance of both punya and papa can one reach Godhood. This is closely linked to the Karma (Action Theory) mentioned above.

6. PURUSHARTAS (Objectives of life)

Long before others could even comprehend the purpose of life, Hinduism had not only identified the answers but had also classified them as Dharma (Virtue), Artha (Material prosperity), Kama (Hedonic pleasures) and Moksha (Salvation). The secondary objectives of Artha and Kama have been adroitly sandwiched between the primary objectives of Dharma and Moksha. This is to emphasize that they should be regulated on Dharmic principles, if one wants salvation.

7. SANATANA DHARMA (Eternal Virtues)

The basic tenets of good conduct one should observe in day to day life and those evil tendencies one should avoid scrupulously to make life worthwhile both individually and socially is called the Sanatana Dharma. Hinduism is a positive vibrant religion showing how to live peacefully and die gracefully, if the time comes, when it comes and is definitely not fatalist, as some believe.

8. VARNASHRAMA DHARMA (Caste and Stage Systems)

The caste system is the most maligned concept that Only Hinduism has dared to 'label' but actually practiced the world over without such 'labeling'. The origin of the caste system as it is commonly called, its rationale, the vicissitudes the system had to pass through and the present status if understood properly would show that it is not really reprehensive at all as some would have us believe However, even they find the stage of life system to be natural and logical.

9. TRIGUNA AND AHARA NIYAMA

(Triple qualities and the Dietary Regimen)

A mixture of qualities called Satva (Serenity), Rajas (Vigor) and Tamas (Sullenness) govern the human psyche. Promoting the first, regulating the second and eliminating the last would ensure proper evolution of the individual both mentally and physically. A dietary regimen is considered to be one important discipline to guarantee this evolution, the other being the control of the physical and mental reflexes. And, Hinduism tenders sage advice on these aspects.

10. YOGA AND PRAPATTI (Union and Surrender)

The ultimate objective of individual souls is to seek union with the Universal soul (God). This union is what the word 'Yoga' means. Hinduism considers several yogas including Raja yoga (Kingly union), Hata yoga (Forceful union), Karma yoga (union through action), Gnana yoga (union through Knowledge) and Bhakti yoga (union through devotion) and finally the direct and easiest means of Prapatti (Absolute surrender to God)

11. SAHYAM (Tolerance)

Hinduism believes that all religions are true - not as a matter of strategy but as an article of faith. Therefore, Hinduism does not encourage hate or distrust and does not indulge in decrying other faiths as heretical. Hinduism is intolerant of intolerance, since love is the sheet - anchor of Hinduism. Hinduism does not equate tolerance with inertia or apathy.

"There are many first or best things. Because one thing is good or even best does not mean that another is not good or even best as well. This is a deep-rooted Indian attitude and often differs from those of the western thinker" - Kirk, James A. "Stories of the Hindus" (p.43) McMillan & Co, NY, 1961

"There is only one religion though there are hundreds of versions of it." Shaw George Bernard, quoted by Rausch, in "World Religions - Our Quest for meaning" (p.xi) Fortress Press, Minneopolis, 1989

In his famous address at the Parliament of Religions, Swami VIVEKANANDA declared.

"I am proud to belong to a religion which has taught the world both tolerance and universal acceptance". He thundered: "We believe not only in universal toleration, but we also accept all religions to be true" (Vivekananda Swami - Address at the Parliament of Religions at Chicago on Sep.11, 1893.)

Hinduism is also a missionary religion but its mission is of a different kind. Hinduism never deemed it, as its mission to convert others to its opinions since what matters ultimately is conduct not creed. At best, Hinduism encourages conscience and adherence to truth. At worst, it does not equate even errors in judgment or lack of understanding in others as any moral depravity. This characteristic distinguishes Hinduism as one directed towards an inner cohesion not on the basis of a regimented creed but in a unifying binding of sentiments shared by Hindus all over the world in a common quest for the eternal truths.

12. EKATVA (Unity in diversity)

No particular doctrine, dogma or practice is central to Hinduism. The extraordinary diversity of Hinduism is the result of prehistoric, historic and the contemporary situations. Evolution and assimilation of the Aryan religion not only with those of the native originals but also with every wave of new elements from far and wide in space and from time to time has produced an enormous variety of systems, beliefs and practices. Nevertheless, Hinduism has been and is standing as a rock as one single religion posing a riddle to the westerner. He is confused by the diversity found in the polytheism of the masses and confounded by the unity found in the monotheism of the classes in Hindu Society.

It is the Hindu self - awareness and self - identity that affirms Hinduism to be a single religious universe. Its richly varied content makes it a significant and potent force compared with the other religions of the world. Hinduism is a happy blend of both continuity and change. No single image could adequately represent so complex an agglomeration as Hinduism. In Hinduism, there is no room for fanaticism nor is it inflexible in its assumptions. It never boasts itself as the one and only repository of religious truths. In fact, several religious beliefs found elsewhere as independent entities find a harmonious expression in Hinduism. And, this has not been by any deliberate design or as a matter of diplomacy but is a product of parallel natural growth.

"India beyond all doubt possesses a deep underlying unity far more profound than that produced either by geographical isolation or by political superiority. That unity transcends the innumerable diversity of blood, color, language, dress, manners and sect" (Smith, Vincent," The Oxford History of India" - 3rd Edition (p.x) Oxford Press, 1958)

(CONCLUDED)

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