HINDUISM

HINDUISM
OM GANESAYA NAMH
by M.P. Bhattathiry
(RETD. CHIEF TECHNICAL EXAMINER TO THE GOVT. OF KERALA, RADHANIVAS, THALIYAL, KARAMANA, TRIVANDRUM)


Hinduism is the mother of all religions and it is individual's (jeevatma) association with the Supreme (Paramatma), and the ultimate objective of religion is realization of Truth. Forms which symbolize Truth are only indications; they are not Truth itself, which transcends all conceptualization. The mind in its efforts to understand Truth through reasoning must always fail, for Truth transcends the very mind which seeks to embrace it. (Tatwamasi)

It is unique among the world's religions. We may boldly proclaim it the greatest and oldest religion in the world. To begin with, it is mankind's oldest spiritual declaration, the very fountainhead of faith on the planet. Hinduism's venerable age has seasoned it to maturity. It is the only religion, to my knowledge, which is not founded in a single historic event or prophet, but which itself precedes recorded history. Hinduism has been called the "cradle of spirituality," and the "mother of all religions," partially because it has influenced virtually every major religion and partly because it can absorb all other religions, honor and embrace their scriptures, their saints, their philosophy. This is possible because Hinduism looks compassionately on all genuine spiritual effort and knows unmistakably that all souls are evolving toward union with the Divine, and all are destined, without exception, to achieve spiritual enlightenment and liberation in this or a future life.

Any religion in the world is considered as a mind stratum within people. It is a group of people who think consciously, subconsciously and subsuperconsciously alike and who are guided by their own superconsciousness and the superconsciousness of their leaders which make up the force field which we call a religion. It does not exist outside the mind. People of a certain religion have all been impressed with the same experiences. They have all accepted the same or similar beliefs and attitudes, and their mutual concurrence creates the bonds of fellowship and purpose, of doctrine and communion.

The people in Hinduism through a shared mind structure can understand, acknowledge, accept and love all the peoples of the world, encompass them within their mind as being fine religious people. The Hindu truly believes that there is a single Eternal Path, but he does not believe that any one religion is the only valid religion or the only religion that will lead the soul to salvation. Rather, the Eternal Path is seen reflected in all religions.

The will of God or the Gods is at work in all genuine worship and service. It is said in Hindu scripture that "Truth is one. Paths are many." The search for Truth, for God, is called the Sanatana Dharma, or the Eternal Path because it is inherent in the soul itself, where religion begins. This path, this return to his Source, is ever existent in man, and is at work whether he is aware of the processes or not. There is not this man's search and that man's search. And where does the impetus come from? It comes from the inside of man himself. Thus, Hinduism is ever vibrant and alive for it depends on this original source of inspiration, this first impulse of the spirit within, giving it an energy and a vibrancy that is renewable eternally in the now.

The Hindu feels that his faith is the broadest, the most practical and effective instrument of spiritual unfoldment, but he includes in his Hindu mind all the religions of the world as expressions of the one Eternal Path and understands each proportionately in accordance with its doctrines and dogma. He knows that certain beliefs and inner attitudes are more conducive to spiritual growth than others, and that all religions are, therefore, not the same. They differ in important ways. Yet, there is no sense whatsoever in Hinduism of an "only path." A devout Hindu is supportive of all efforts that lead to a pure and virtuous life and would consider it unthinkable to dissuade a sincere devotee from his chosen faith. This is the Hindu mind, and this is what we teach, what we practice and what we offer aspirants on the path.

To the Hindu, conduct and the inner processes of the soul's maturation are more essential than the particular religion one may be by the accidents of birth, culture or geography. The Hindu knows that he might unknowingly disturb the dharma of the individual if he pulls him away from his religious roots, and that would cause an unsavory karma for them both. He knows, too that it is not necessary that all people believe exactly the same way or call God by the same name.

Hinduism is also extremely sectarian, altogether dogmatic in its beliefs. Its doctrines of karma and reincarnation, its philosophy of nonviolence and compassion, its certainty of mystical realities and experience and its universality are held with unshakable conviction. Perhaps this is due to the fact that Hinduism is a religion more of experience than of doctrine. It prefers to say to its followers, "This is the nature of Truth, and these are the means by which that truth may be realized. Here are the traditions which have withstood time and proved most effective. Now you may test them in your own life, prove them to yourself. And we will help as we can." It will never say, "You must do or believe thusly or be condemned." In Hinduism it is believed that none are eternally condemned.

Within Hinduism, as within every religious system, are the practical means of attaining the purity, the knowledge and the serenity of life. Each Hindu is enjoined to attend a puja every day, preferably at a certain and consistent time. He must observe the laws of virtue and the codes of ethics. He must serve others, support religion within his community. He should occasionally pilgrimage to sacred shrines and temples, and partake in the sacraments. If he is more advanced, an older soul, then he is expected, expects of himself, to undertake certain forms of sadhana and tapas, of discipline and asceticism.

Though it is broad and open in the freedom of the mind to inquire, Hinduism is narrowly strict in its expectations of devotees--the more awakened the soul, the higher the demands and responsibilities placed upon him. And though other systems of belief are fully acceptable mind structures within the structure of the higher mind, there is no way out of Hinduism. There is no excommunication. There is no means of severance. There's no leaving Hinduism once you have formally accepted and been accepted. Why is that? That is because Hinduism contains the whole of religion within itself. There is no "other religion" which one can adopt by leaving Hinduism, only other aspects of the one religion which is the sum of them all, the Eternal Path, the Sanatana Dharma.

It can be said that, if it lacked all the qualities of open-mindedness and compassion and tolerance just mentioned, that Hinduism would be the greatest religion on the basis of its profound mysticism alone. No other faith boasts such a deep and enduring comprehension of the mysteries of existence, or possesses so vast a metaphysical system. The storehouse of religious revelation in Hinduism cannot be reckoned. I know of its equal nowhere. It contains the entire system of yoga, of meditation and contemplation and Self Realization. Nowhere else is there such insightful revelation of the inner bodies of man, the subtle pranas and the chakras, or psychic centers within the nerve system. Inner states of superconsciousness are explored and mapped fully in Hinduism, from the clear white light to the sights and sounds which flood the awakened inner consciousness of man. In the West it is the mystically awakened soul who is drawn to Hinduism for understanding of inner states of consciousness, discovering after ardent seeking that Hinduism possesses answers which do not exist elsewhere and is capable of guiding awareness into ever-deepening mind strata.

The various scriptures written thousands of years ago explain how we should live, and saints and rishis and seers throughout the ages have told us that it is impossible to live that way. So, Hinduism has a great tolerance for those who strive and a great forgiveness for those who fail. It looks in awe at those who succeed in living a life according to its own strict ethics. In Hinduism we have many, many saints. You don't have to die to be acknowledged a saint in our religion, you have to live. The Hindus, perhaps beyond all other people on the earth, realize the difficulties of living in a human body and look in awe at those who achieve true spirituality.

Hindus believes in reincarnation. He believes that he is not the body in which he lives, but the soul or awareness which takes on a body for a definite purpose. He believes he is going to get a better body in a better birth, that the process does not begin and end in a single life, that the process is continuous, reaching beyond the limits that one life may impose on inner progress. Of course, his belief in karma assures him that a better birth, that progress inwardly, will come only if he behaves in a certain way. He knows that if he does not behave according to the natural laws, to the Hindu ethics, that he will suffer for his transgressions in a future life, or future lives, that he may by his own actions earn the necessity of a so-called inferior birth, earn the right to start over where he left off in the birth in which he failed.

This belief in more than a single life brings to the Hindu a great sense of peace. He knows that the maturity of the soul takes many lives, perhaps hundreds of lives. If he is not perfect right now, then at least he knows that he is progressing, that there will be many opportunities for learning and growing. This eliminates anxiety, gives the serene perception that everything is all right as it is. There is no sense of a time limit, of an impending end or an ultimate judgement of his actions and attitudes. This understanding that the soul evolves gives the Hindu remarkable insight into the human condition and appreciation for all men in all stages of spiritual development.

Within it there is a place for the insane and a place for the saint. There is a place for the beggar and for those who support beggars. There is a place for the intelligent person and plenty of room for the fool. The beauty of Hinduism is that it does not demand of every soul perfection in this life, a necessary conclusion for those who believe in a single lifetime during which human perfection or grace must be achieved. Belief in reincarnation gives the Hindu an acceptance of every level of humanity. Some souls are simply older souls than others, but all are inherently the same, inherently immortal and of the nature of the Divine.

In Hinduism it is believed that the Gods are living, thinking, dynamic beings who live in a different world, in an inner world in the microcosm within this world in which there exists a greater macrocosm than this visible macrocosm. For the Hindu, surrender to the Divine Will, that created and pervades and guides the universe, is essential. The Hindu believes that these beings guide our experiences on earth, actually consciously guide the evolutionary processes. Therefore, he worships these beings as greater beings than himself, and he maintains a subjective attitude toward them, wondering if he is attuned with these grand forces of the universe, if his personal will is in phase with what these great beings would have him do. This gives birth to a great culture, a great attitude, a great tolerance and kindness one to another. It gives rise to humility in the approach to life. Not a weak or false humility, but a strong and mature sense of the grand presence and purpose of life before which the head naturally bows.

There are said to be millions of Gods in the Hindu pantheon, though only a few major Deities are actually worshipped in the temples. That God may be worshipped as the Divine Father, or a Sainted Mother or the King of Kings is one of the blessings of Hinduism. It offers to each a personal and significant contact, and each Hindu will choose that aspect of the Deity which most appeals to his inner needs and sensibilities. That can be confusing to some, but not to the Hindu. Within his religion is monism and dualism, monotheism and polytheism, and a rich array of other theological views.

God and Goddess in Hinduism is accepted as both transcendent and immanent, both beyond the mind and the very substratum of the mind. The ideal of the Hindu is to think of God always, every moment, and to be ever conscious of God's presence. This does not mean the transcendent God, the Absolute Lord. That is for the yogi to ponder in his contemplative discipline. That is for the well-perfected Hindu who has worshipped faithfully in the temples, studied deeply the scriptures and found his guru. For most Hindus, God means the Gods, one of the many personal devas and Mahadevas which prevail in our religion. This means a personal great soul which may never have known physical birth, a being which pervades the planet, pervades form with His mind and Being, and which guides evolution. Such a God is capable of offering protection and direction to the followers of Hinduism. The Hindu is supposed to think of God every minute of every day, to see God everywhere. Of course, most of us don't think of God even one minute a day. That's the reason that each Hindu is obliged to conduct or attend at least one religious service, one puja or ceremony, every day in his temple or home shrine. This turns his mind inward to God and the Gods.

Hinduism is an Eastern religion, and the Eastern religions are very different from those of the West. For one thing, they are more introspective. Hinduism gave birth to Buddhism, for Buddha was born and died as a good Hindu. And it gave birth to other religions of the East, to Taoism, to Jainism, to Sikhism and others.

There are three distinct aspects of Hinduism: the temples, the philosophy and the guru. It is very fortunate that in the last decade Hindu temples have nearly circumferenced the world. There are temples in Europe, in the United States, in South America, in Africa and throughout Southeast Asia. The Hindu temple and stone images in it work as a channel for the Deity, for the Gods, who hover over the stone image and in their subtle etheric forms change people's lives through changing the nerve currents within them through their darshan. People come to a sanctified temple and go away, and in that process they are slowly changed from the inside out. They have changed because their very life force has changed, their mind has been changed and their emotions have undergone a subtle transformation. The temples of Hinduism are magnificent in their immensity and in their ability to canalize the three worlds, the First World of physical, outer existence and the inner Second and Third Worlds. Hindu temples are not centered around a priest or minister, though there may be a holy man associated with a temple whose advice is cautiously and quietly sought. There is no sermon, no mediator, no director to guide the worship of pilgrims. The temple is the home of the Deities, and each devotee goes according to his own timing and for his own particular needs. Some may go to weep and seek consolation in times of sorrow, while simultaneously others will be there to rejoice in their good fortune and to sing God's name in thanksgiving. Naturally, the sacraments of name-giving and marriage and so forth are closely associated with the temple. One has only to attend a Hindu temple during festival days to capture the great energy and vitality of this ancient religion.

In its second section, of philosophy, Hinduism has influenced the deep religious thinkers of all cultures through known history. It is not a single philosophy which can be labeled "Hinduism." Rather, it is a network of many philosophies, some seeming to impertinently contradict the validity of others, yet on deeper reflection seen as integral aspects of a single radiant mind flow. In the area of philosophy must be included the enormous array of scripture, hymns, mantrams, devotional bhajan and philosophical texts which are certainly unequaled in the world. In the natural order of things temple worship precedes philosophy. It all starts with the temple, with this sacred house of the Deities, this sanctified site where the three worlds communicate, where the inner and outer mesh and merge. It is there that devotees change. They become more like the perfect being that lives in the temple, become the voice of the Deity, writing down what is taught them from the inside, and their writings, if they are faithful to the superconscious message of the God, become scripture and make up the philosophies of Hinduism. The philosophies then stand alone as the voice of the religion. They are taught in the universities, discussed among scholars, meditated upon by yogis and devout seekers. It is possible to be a good Hindu by only learning the philosophy and never going to the temple, or by simply going to the temple and never hearing of the deeper philosophies.

Hinduism has still another section within it, and that is the guru--the teacher, the illuminator, the spiritual preceptor. The guru is the remover of darkness. He is one who knows the philosophy, who knows the inner workings of the temple, and who in himself is the philosopher and the temple. The guru is he who can enliven the spirit within people. Like the temple and the philosophy, he stands alone, apart from the institutions of learning, apart from sites of pilgrimage. He is himself the source of knowledge, and he is himself the pilgrim's destination. Should all the temples be destroyed, they would spring up again from the seeds of philosophy, or from the presence of a realized man. And if all the scriptures and philosophical treatises were burned, they would be written again from the same source. So Hinduism cannot be destroyed. It can never be destroyed. It exists as the spirit of religion within each being. Its three aspects, the temple, the philosophy and the guru, individually proficient, taken together make Hinduism the most vital and abundant religion in the world.

Hinduism has a grand diversity among its many sects. That diversity is itself strength, showing how broad and encompassing Hinduism is. It does not seek to have all devotees believe exactly alike. In fact, it has no central authority, no single organized institution which could ever proclaim or enforce such sameness. There is an immense inner unity, but the real strength and wisdom of Hinduism is its diversity, its variety. There are so many sects within Hinduism that you could spend a lifetime studying them and never begin to assess them all. More is there than any single human being could assimilate in a single lifetime. Hinduism, therefore, has the magnetism to draw us back into its immensity life after life. Each sect may be said to be a full religion in its own right, with all the increments of faith, with no necessary part missing. Therefore, each sect works for the individuals within it completely, and each tolerates all the other sects. It does not totally divorce itself from the other sects, denying their beliefs, but simply separates to stress or expound a limited area of the vast philosophy, apart from all others, to be understood by the limited faculties of man.

These various sects and divisions within Hinduism all spring from a one source. Most Hindus believe in the transcendental God as well as the personal Lord or God, and yet there is within the boundaries of the faith room for the nonbeliever, for the atheist or for the agnostic who is assessing and developing his beliefs. This brings another unique asset to our religion--the absence of heresy. There is no such thing as a heretic in Hinduism, for there is no single right perspective or belief. Doctrine and sadhana are not considered absolutes, but the means to an absolute end, and they can be tailored to individual needs and natures. My Guru would say that different prescriptions are required for different ailments.

In Hinduism there is no person or spiritual authority who stands between man and God. In fact, Hinduism teaches just the opposite. The priests in the temples are the servants of the Deity, the helper, the keeper of the Gods' house. He prepares and purifies the atmosphere of the temple, but he does not intervene between the devotee and his God--whichever of the many Gods within our religion that he may be worshiping. Without a mediator, responsibility is placed fully upon the individual.

There is on one to intercede on his behalf. He is responsible for his actions, for his thoughts, for his emotions, for his relationship with his God. He must work out his beliefs from the inside without undue dependence upon external influences. Of course, there is much help, as much as may be needed, from those who have previously gone through what he is now going through. It is not enough that he adopts an authorized dogma. He must study and bring the teachings to life from within himself.

Within the philosophy each philosopher proclaims that God can be found within man if man practices the proper precepts of yoga and delves within himself through his kundalini force. The guru himself teaches the awakening of that force and how God can be realized in His transcendental as well as His personal aspect within the sphere of one's own personal experience in this very lifetime if he but pursues the path and is obedient.

Hinduism is unique because God and man, mind and God, instinctive mind, intellectual mind and superconscious mind, can merge as one, according to the evolution of the individual. Each one, according to his own self-created karma, has his own fulfillment. Those in the first stages of evolution, whose interests and experiences are basically instinctive, who possess little intellect or mental prowess are guided by their emotions and impulses are generally fearful. They have a personal experience of the Deity in the temple, but it is generally a fearful experience. They are afraid of God. Alongside of them during a puja is a great rishi who has had many hundreds of lives on this planet. He has his own personal experience of God, but it is an experience of love, of oneness and of union. There they are, side by side. Each experience of God is as real to one as to the other. There is no one in-between, no arbitrator of the experience to compel the one to see God exactly as the other one does.

Hinduism is as broad as humanity is, as diverse as people are diverse. It is for the rich and the poor, for the mystic and for the materialist. It is for the sage and the fool. None is excluded. In a Hindu temple one can find every variety of humanity. The man of accumulated wealth is there, supporting the institutions that have grown up around the temple, seeking to spend his abundance wisely and for its best purpose so that good merit may be earned for his next life. The pauper is there, begging in hopes that perhaps he will eat tomorrow and the God will inspire some devotee to give Him a coin or two. So a Hindu temple is a reflection of life, set in the midst of the life of the community. It is not making an effort to be better than the life of the village, only to serve that life and direct it to its next stage of evolution. The same Hindu mind which can consume within it all the religions of the world can and does consume within it all of the peoples of the world who are drawn to the temple by the shakti, the power, of the temple. Such is the great embracing compassion of our religion.

The greatness of Hinduism cannot be compared with other religions. There is no basis for comparison. Hinduism 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. The center of those religions is a great saint or sage, a prophet, a messenger or messiah, some God-Realized person who has lived on earth and died. Perhaps he was born to create that particular sect, that particular religion, needed by the people of a certain part of the world at a certain time in history. The Hindus acknowledge this and recognize all of the world's religious leaders as great prophets, as great souls, as great incarnations, perhaps, of the Gods, or as great realized beings who have through their realization and inward practices incarnated themselves into, or transformed themselves into, eminent religious leaders and attracted devotees to them to give forth the precepts of life all over again and thus guide a tribe, or a nation or a race, into a better way of life.

The Hindu mind can encompass this, appreciate it, for it is firmly settled in a God-centric religion. The center of Hinduism is the Absolute, the timeless, formless, spaceless God who manifests as Pure Consciousness and as the most perfect form conceivable, the Primal Soul. He radiates out from that form as a myriad of Gods and Goddesses who inhabit the temples and bless the people, inspire the scriptures, inspire the spiritual leaders and uplift humanity in general. It is a one God in many forms.

There are nearly sixtyfive crores Hindus in the world today. Hinduism attends to the needs of each one. It is the only religion in the world today 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. It rests content in the knowledge of the divine origin of the soul, its passage through one life and another until maturity has been reached. It offers guidance to all who take refuge in it, from the nonbeliever to the most evolved rishi. 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 us boldly declare that Hinduism is the greatest, even though not the largest, religion in the entire world.

People in other religions may question the sanctity of idol worship and we can say it is only due to ignorance. God is all-pervading formless Being.

The divinity of the all-pervading God is vibrant in every atom of creation. There is not a speck of space where He is not. Why do you then say that He is not the idols?

The idol is a support for the neophyte. It is a prop of his spiritual childhood. A form or image is necessary for worship in the beginning. It is not possible for all to fix the mind on the Absolute or the Infinite. A concrete form is necessary for the vast majority for practicing concentration.

Idols are not the idle fancies of sculptors, but shining channels through which the heart of the devotee flows towards God. Though the image is worshipped, the devotee feels the presence of the Lord in it and pours out his devotion unto it. The idol remains an idol, but the worship goes to the Lord.

To a devotee, the image is a mass of Chaitanya or consciousness. He draws inspiration from the image. The image guides him. It talks to him. It assumes human form to help him in a variety of ways. Idol worship is not peculiar to Hinduism. The Christians worship the Cross. They have the image of the Cross in their mind. The Mohammedans keep the image of the Kaaba stone when they kneel and do prayers. The mental image also is a form of idol. The difference is not one in kind, but only one of degree.

All worshippers, however intellectual they may be, generate a form in the mind and make the mind dwell on that image. Everyone is an idol worshipper. Pictures and drawings are only a form of idol. A gross mind needs a concrete symbol as a prop or Alambana; a subtle mind requires an abstract symbol. Even a Vedantin has the symbol OM for fixing the wandering mind. It is not only pictures or images in stone and wood that are idols. Dialectics and leaders also become idols.

In conclusion what we can say is that we should be proud to be a Hindu.

OM TATSAT