BY DR.
PRABHAT KUMAR PRUSTY
Table of Contents
1. Brief Overview
2. Based on the Timeless Dharma
3. Basic Principles
4. Basic Practices
5. Ethical and Moral Principles
6. Hindu Scriptures
7. The Spiritual Inquiry
8. Who am I ?
9. What am I doing here ?
10. What do I do next?
11. What is the nature of birth and death?
12. The Central Concepts
13. Dharma must guide our living
14. Karmas produce appropriate results
15. Bhagavaan or God is Infinite
16. Human life is our chance to seek unity with Brahman
17. The aim of life is to 'know' Brahman
18. It is God who has become this Universe and everything in it
19. Respect for this Creation leads to Harmony
20. There are three eternal existences
21. This is a temporal world
22. Creation is cyclical
23. References
Brief Overview
Hinduism is mankind's oldest spiritual declaration, the very
fountainhead of faith on the planet. It emphasizes dharma (the right
way of living) rather than a set of doctrines, and thus embraces
diverse religious beliefs and practices. Hinduism has been called the
"cradle of spirituality" and "the mother of all religions," partly
because it has influenced virtually every major religion.
The Hindu Tradition is a dharma evolved by the
great rishis (sages and seers) of ancient India. It
has its origins in such remote past that it cannot
be traced to any one individual. It is the only
religion, that is not founded in a single historic
event or prophet, but which itself precedes
recorded history. Some scholars view that
Hinduism must have existed even in circa 10000 B.C. and that the
earliest of the Hindu scriptures -– the Rigveda -– was composed well
before 7000 B.C.
The early phase of the Hindu tradition in India is dated between
10,000 to 7,000 BCE. Yet, in spite of the fact that it first evolved more
than 5,000 years ago, Hinduism (Sanatana Dharma) is also very much
a living tradition. And as such, Hindus are arguably the most intensely
religious people on the earth. Today, Hinduism is the third largest
religion in the world with approximately 1 billion adherents.
Based on the Timeless Dharma
The Hindu doctrines are based on Universal Principles which do not
depend on a particular race or place. Hence it is called Sanatana
Dharma (Universal Religion). Its uniqueness lies in veracity of
experience & knowledge as opposed to dogma and beliefs. Its primary
scriptures are the Vedas, the worlds most ancient scriptures.
Hinduism is a peace loving and personal religion. It does not attempt
to convert anyone.
“Hinduism is not just a faith. It is the union of reason and intuition that cannot
be defined but is only to be experienced. Evil and error are not ultimate. There
is no Hell, for that means there is a place where God is not, and there are sins
which exceed his love.”
— Dr S Radhakrishnan
Central to Hindus is "Truth is one, ways are many." Thus, no particular
religion teaches the only way to salvation, but all dharmic (righteous
or genuine) religious expressions are facets of God's Pure Light,
deserving tolerance and understanding.
For the millions of people who practice this dharma (religion), it is a
way of life that encompasses all aspects of life including family, social
life, sciences, politics, business, art, and health behaviors. The sacred
scriptures contain instructions on these aspects of life and have a
strong influence on art and drama. While the ascetic practices of yoga
are a well-known aspect of Hinduism, family life is also considered a
sacred duty. It guides people along paths that will ultimately lead to
the atman (Innermost Self) and becoming one with Brahman (the
Universal Consciousness).
Basic Principles
Hindu Dharma recognizes that everyone is different and has a unique
intellectual and spiritual outlook. Therefore, it allows people to develop
and grow at their own pace by making different spiritual paths
available to them. It allows various schools of thought under its broad
principles. It also allows for freedom of worship so that individuals may
be guided by their own spiritual experiences.
What can be said to be common to all Hindus is the concept in
Dharma (duties and obligations), Samsara (reincarnation/rebirth),
Karma ("actions", leading to a cause and effect relationship), and
Moksha (liberation) of every ātman (the Innermost Self) through a
variety of paths, such as Bhakti (devotion), Karma Yoga (action) and
Jñāna (knowledge), and of course, belief in Īshvara / bhagavan
(God).
According to Hindu sastras (scriptures), one's ignorance of the true
nature of the ātman as one with Brahman is what traps one in the
cycle of endless death or samsara. The term samsara refers to the
process of birth and rebirth continuing for life after life. Samsara or the
atman's transmigration through a
cycle of birth and death, until it
attains Moksha, is governed by
Karma. The particular form and
condition (pleasant or unpleasant) of
rebirth are the result of karma, the
law by which the consequences of
actions within one life are carried over
into the next and influence its
character.
The thought of dharma generates deep confidence in the Hindu
mind in cosmic justice.
The philosophy of Karma lays forth the results of free-willed actions,
which leave their imprint on the ātman or the Self. These actions
determine the course of life and the life cycle for the ātman in its
subsequent life. Virtuous actions take the ātman closer to the divine
supreme and lead to a birth with higher-consciousness. Evil actions
hinder this recognition of the divine supreme and the ātman takes
lower forms of worldly life. All living existence, per Hindu Dharma,
from vegetation to animals to mankind, is subject to the timeless
dharma, which is the natural law.
Even Heaven (svarga or swarga) and lower spiritual worlds are
temporary. Liberation from this material existence and cycle of birth
and death, to join, reach or develop a relationship with the Brahman
("universal spirit"), is known as moksha, which is the ultimate goal of
Hindus.
The other principles include the guru/chela dynamic, the divinity of
the word AUM and the power of mantra (religious hymn),
manifestations of the divine's spirit in all forms of existence; that is an
understanding that the essential spark of the ātman / Brahman is in
every living being, the concept that all living beings are divine.
Basic Practices
The term, Hinduism is heterogeneous, as it consists of several schools
of thought. There is variation in local practices and the worship of
particular deities. However, there are central tenants that unify it as
one tradition. The core of Hinduism is faith in Brahman, the
underlying universal life force that encompasses and embodies
existence which may be worshiped in personal forms such as Vishnu,
Shiva or Shakti.
Most households have a shrine to a particular deity. Women conduct a
household puja, the offering of fruit, raw rice, flowers, incense, and
other items to the deity, on a regular basis. People may be invited to
join puja on occasion, making it a communal event. After the food has
been offered it is considered to have been spiritually consumed and
blessed by the deity's power. It is redistributed as a way to share the
deity's blessings.
Hinduism includes a variety of practices, primarily spiritual devotion
(Bhakti Yoga), selfless service (Karma Yoga), knowledge and
meditation (Jnana or Raja Yoga). These are described in the two
principal texts on Yoga: The Bhagavad Gita and the Yoga Sutras.
The Upanishads are also important as a philosophical foundation for
these practices.
Ethical and Moral Principles
Hinduism has 10 Yama (Vedic restraints) and 10 Niyama (Vedic
practices). The Vedic restraints include: ahimsa (Non-Injury), satya
(Truthfulness), asteya or nonstealing, brahmcharya (divine
conduct), kshma (patience), dhriti (steadfastedness), daya
(compassion), arjava (honesty), mitahara (moderate appetite) and
saucha (purity).
The 10 Vedic practices include: hri (remorse), santosha
(contentment), dana (giving), astikya (faith), Ishwara-pujana
(worship), Siddhanta Shravana (scriptural listening), mati
(cognition), vrata (sacred vows), japa (recitation), and tapas
(austerity).
10 YAMA (VEDIC RESTRAINTS)
Hindu Scriptures
The divine scriptures of Hinduism include the Vedas, the Upvedas,
the vedanga, the Smritis, the Darshan Shastras, the Upanishads,
the Puranas, the Itihas (Ramayana and Mahabharata), the Gita,
the Bhagavatam and the writings of Jagadgurus, acharyas, and
Seers. The vast collection of Hindu scriptures are a systematic line of
teachings. They provide the guidelines for all kinds of people, having
varying levels of purity of mind and receptivity for God, and lead them
towards God Realization.
1. The Srutis come from the Vedas, of divine origin and
unchangeable. They encapsulate the greatest truths.
2. The Smritis, referred to as the Dharma Shashtras, are of
human composition. They govern the daily conduct of people,
including the actions of the individual, the community, and
the nation, and may change over time.
3. The epics are those events or narration in which the
philosophy of the Vedas is told. The most important epics are
the Ramayana and the Mahabharata.
4. The Puranas are the Hindu scriptures that convey the truths
of the Vedas and the Dharma Shashtras in the form of tales.
These stories form the basis of religious education for the
common man.
5. The agama record the doctrine for the worship of different
deities, including Shiva, Vishnu, and Shakti.
6. The darsanas encompass the six schools of Hindu
philosophy; they guide scholars.
The Hindu scriptures also reveal the scientific axioms that are valuable
in the research and development of modern science. They reveal the
sequence of the procedure of creation of the universe, the exact model
and working of the universe, as well as the science of defense,
medicine and aviation, whatever is required by the society for daily
living.
The Spiritual Inquiry
Hindu Dharma discusses every minute detail of the human Spirit and
analyzes it. Hence it is a teaching tradition, not a preaching one. In its
depth it is closer to Quantum physics than any other religion. It has no
one Prophet who started it, rather it is the vision of age old rishis
(seers) and Rishi-Kaas who spent lifetimes thinking about issues
central to a Human life.
This whole process of spiritual inquiry can be summed up in a module
of four questions;
1. Who am I ?
2. What am I doing here in this world?
3. What do I do next?
4. What is the nature of life?
Who am I ?
This inquiry consists of investigating the true nature of the Self
(jivatman). This also includes by default, the inquiry into the nature of
the Absolute Godhead (Brahman) to which we, as spiritual beings have
an intimate relationship. This will be further dealt with in a later
chapter.
What am I doing here ?
Once we have intellectually accepted that we are not what we think we
are, we then turn our attention to the nature of the universe and our
place in it. We investigate the nature of mundane reality, the origin of
the universe and of living beings, and the inter-dependant relationship
between various categories of animate and inanimate beings. We can
then investigate the universal problem of unhappiness and the
meaning of life and principally the subject of our duty (Dharma)
towards other beings and the environment in which we live.
What do I do next?
Once we have gained knowledge about these topics we then have to
seriously consider what we are going to do with that knowledge, that
is, how to apply it in our daily lives. What do we do about our own
personal suffering and that of others? A theory of “everything” which
does not lead to some form of self-transformation and practical,
universal application is simply cognitive reverie.
What is the nature of birth and death?
The fundamental premise of Hinduism is that birth and death are the
two alternating phases in the seemingly endless cycle of
transmigration. This cycle has been set in motion by ourselves in the
distant past, and the ultimate goal of all spiritual practice is to end this
cycle. The cessation of this cycle of transmigration is known as
“liberation” (moksha or the “end of becoming” — nirvana).
For those who care to know it gives the methodology to teach,
prescribes a lifestyle that helps us learn and allows immense
opportunity to mature mentally. Anything born gets old and dies. Only
in a human birth we can mature in a unique way. That ability is what
makes us the higher species.
The Central Concepts
To get a basic understanding of the central concepts of Hinduism, we
need a basic change in thinking from the linear way of looking at
everything in this Creation as we usually have been taught in the
West, to a cyclical thinking. This way can bring about a much wiser,
gentler outlook, as we will see.
Here is a quick explanation of the central concept of this vast and
ancient tradition.
Dharma must guide our living
The thought of dharma generates deep confidence in the Hindu mind
in cosmic justice. This is reflected in the often-quoted maxims: “The
righteous side will have the victory.”, “Truth only prevails, not
falsehood.”, “Dharma kills if it is killed; dharma protects if it is
protected.”, “The entire world rests on dharma.”
Dharma is the law that maintains the cosmic order as well as the
individual and social order. Dharma sustains human life in harmony
with nature. When we follow dharma, we are in conformity with the
law that sustains the universe. Living can be harmonious only if we
respect the Dharma and live without rubbing against it. So we cannot
hope to feel no burn if we stick our hand into a fire! So too, when we
hurt someone, we will get hurt, when we take someone else’s lands or
money or life, eventually we will have the same pain come to us. So
Dharma can be called righteousness too.
Karmas produce appropriate results
Hindus explains that God, who is all-loving and merciful, does not
punish or reward anyone. He molds our destinies based upon our own
thoughts and deeds. Every action of a person, in though, word, or
deed, brings results, either good or bad, depending upon the moral
quality of the action. Moral consequences of all actions are conserved
by the Nature.
These are simply our actions that we perform which always produce
appropriate results. These may themselves be limited by our previous
actions to some extent. We seem to have no control on where or to
whom we are born or what kind of a childhood we have. So much is
given already. For example, born into a rich family or a poor family will
shape our thinking accordingly. So the destiny we experience is itself a
result of our Karmas done in other times.
Free will allows us to break out of given situations through our Karmas
or actions. However, we must understand that we have our free will
over our actions, but the results come from the Lord and are always
appropriate to the action performed. So the incentive to do good is
that we write our own destiny, not God. These results can be
immediate or delayed, in this life or another. Since the results are not
within our control we may results more than expected, same as
expected, or less than expected. If we understand properly, we are
able to take whatever comes with equanimity with the least
disturbance to our minds. The more we recognize as God’s order the
more calm and fearless we stay.
Bhagavaan or God is Infinite
The Vedas depict Brahman as the Ultimate Reality, the Absolute or
Paramātman (Universal Soul). Brahman is the indescribable,
inexhaustible, incorporeal, omniscient, omnipresent, original, first,
eternal, both transcendent and immanent, absolute infinite existence,
and the ultimate principle who is without a beginning, without an end,
who is hidden in all and who is the cause, source, material and effect
of all creation known, unknown and yet to happen in the entire
universe. Brahman (not to be confused with the deity Brahmā) is
seen as a panentheistic Cosmic Spirit. The personality behind Brahman
is known as Parabrahman (The superior Brahman). Brahman may be
viewed as Nirguna Brahman (without personal attributes) or Saguna
Brahman (with attributes).
Perhaps the best word in Hinduism to represent the concept of God is
Īshvara (lit., the Supreme Lord). In Advaita Vedanta philosophy,
Īshvara is simply the manifested form of Brahman upon the human
mind. Thus according to Smarta views, the Divine can be with
attributes, Saguna Brahman, and also be viewed with whatever
attributes, (e.g., a female goddess) a devotee conceives. For the
Hindus, Īshvara is full of innumerable auspicious qualities; He is
omniscient, omnipotent, perfect, just, merciful, glorious, mysterious,
and yet full of love. He is the Creator, the Ruler and the Destroyer of
this universe. Some believe Him to be infinite and incorporeal. In
Vaishnava and Shaiva, Saguna Brahman is viewed solely as Vishnu
or Shiva — so their followers may attribute an anthropomorphic form
to Īshvara. Īshvara is also called as Bhagavān. The Divine Power (or
energy) of God is personified as female, or Shakti. However, God and
the Divine-Energy are indivisible, unitary, and the same. The analogy
is that fire represents the Divine and the actual heat Shakti.
Human life is our chance to seek unity with Brahman
All atman (the Self) are evolving toward union with Brahman and will
ultimately find Moksha, spiritual knowledge and liberation from the
cycle of rebirth. Not a single atman will be eternally deprived of this
attainment.
Each human being, regardless of religion, geographic region, gender,
color or creed is in reality atman clothed in a physical body. Since
atman is inherently pure and divine, every human being is potentially
divine. In Hindu view, a man is not born a sinner, but becomes a
victim of ignorance under the influence of cosmic ignorance, called
Maya. Just as darkness quickly disappears upon the appearance of
light, an individual’s delusion vanishes when he gains self-
knowledge.
Hinduism explains that the atman (the Innermost Self) is eternally
yearning for perfect, unlimited and everlasting happiness. But the
atman is mistakenly searching for this happiness in the mayic world
where one finds only transitory pleasures followed by disappointments.
Human life alone gives us a chance to know our true identity, which
has its basis in the one true thing called Brahman. All else has a
dependent reality because nothing except Brahman can exist on its
own. Our relationship with God is like the wave in an ocean. The ocean
exists with or without the waves, but the waves have no independent
existence without the ocean. When the waves become enlightened
they know they too are water and are liberated from the notions of
limitedness. This is called Moksha or liberation, and can be achieved
while living.
The aim of life is to 'know' Brahman
Brahman (Supreme Reality) cannot be 'known' in the usual sense of
the word. Brahman is the Knower of everything. We call it 'realizing'
God or God-Realization. This is beyond the manas (mind). It is a
direct experience of God. This is the ultimate goal of life. Till we reach
this goal, we will have to live again and again. Till we reach this goal,
we have to undergo birth, death and again birth and so on. Every time
we are born, we continue our journey towards the goal from where we
left. So nothing is lost by death on this journey. When the goal is
reached, there is no need for anymore death or birth. The person is
said to have attained Immortality. Actually the person goes beyond all
limitations. Even the basic limitations imposed by the concept of
individuality and personality vanish.
There are intermediate milestones and targets set by Hindu Dharma.
They are Dharma (righteousness), artha (wealth acquired by
righteous means) and kama (quenching of desires within the limits of
Dharma and Artha). As there is a scope for lot of misconception about
these intermediate targets, there are several texts explaining them.
These are intermediate targets and not ends. The ultimate aim is
Moksha — freedom from limitations by God-Realization. Dharma,
artha and kama should be stepping stones and thus means to the end,
which is Moksha. But this does not mean that Artha and Kama are
forbidden by Hinduism. According to Hindu Dharma, if people pursue
and enjoy artha and kama within the boundaries of Dharma, they will
naturally develop the maturity to enquire and aspire after Moksha in
due course of time.
It is God who has become this Universe and everything in it
Whatever is seen, dreamed or imagined are nothing but
manifestations of God. God is beyond space, time, causation and all
distinctions like gender, race, species, living/non-living and
form/formless. Since He is beyond space, He is omnipresent. Since He
is beyond time, He is eternal. Since He is beyond the concept of form,
He is with form, without form, both and neither. Every form is His and
yet He is formless and beyond the concept of form. Similarly with all
attributes concievable by the mind.
Respect for this Creation leads to Harmony
So if we do understand that everything is God, even what we see as
unpleasant or destructive at the micro, individual level, then a certain
attitude comes out of this:
Respect for all things and all people
Naturally move to a harmonious living
Ability to have a non-judgmental attitude
A mind that does not get easily disturbed
When in tough situations no feeling of being alone
A mind that is not constantly blaming others for our
situations
Recognition that this Creation is an interconnected and
interdependent entity backed by an all knowing, all powerful,
conscious being that can be invoked
There are three eternal existences
There are three eternal existences: atman (Inherent True Self),
maya, and brahman (Supreme Reality). Atman is unlimited in
number, infinitesimal in size, Divine in quality but eternally under the
bondage of maya. Atman does not belong to maya or the mayic world.
It has a natural and eternal relationship with God. Maya is a lifeless
power of God having three qualities: sattvic (pious), rajas (selfish)
and tamas (impious) that represent its existence when it is evolved
into the form of the universe. The universe has two dimensions —
material and celestial. The Divine dimension of God lies beyond the
field of maya.
This is a temporal world
The illusion of finding perfect happiness in the mayic (temporal) world
is the cause of samsara (atman’s reincarnation). The atman, since
uncountable lifetimes, has been taking birth into the 8.4 million
species of life where it undergoes the consequences of actions
(karmas). Perfect happiness is neither a feature of the mind nor a
nature or quality of the mayic world. It can only be attained by God
Realization.
Creation is cyclical
Creation is a continuous process. At all times there are both
beginnings and ends. We are part of this process of creation and
dissolution, in that way we too create, but human creation is
somewhat different than God’s creation.
References
Bibliography
1. Hindu Dharma – A Simple Overview, By Renu S.
Malhotra, Seed The World, Inc.
2. Hinduism for Beginners -- An concise introduction
to the Eternal Path to Liberation, By Pandit Ram Sivan
(Srirama Ramanuja Achari), Simha Publications.
