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Hindu Dharma

Introduction

Hindu Dharma is the oldest of all religions and yet endures today as a healthy, colorful and exuberant tradition.

Other religions have all been founded by individuals, but Hinduism is not based on the teachings of any one single person. Before any prophet was born, the Sanatana Dharma was there.

 — Swami Rama Thirtha (1873-1906)

It has intimate links with India and Nepal, but its influence visibly extends throughout South East Asia to countries like Sri Lanka, Mauritius, Bangladesh, Pakistan, Indonesia, Singapore, Bhutan, Indonesia-Bali etc. It has in recent times reached all corners of the world through immigration as well as through adoption by millions of persons of different nationalities, religions and cultures of one or many aspects of Hindu culture. Hinduism is conspicuous through its art, food, dress, music and philosophy. It is classified as one of the main world religions with over 1.2 Billion follwer. It has also been the source of other Eastern traditions such as Buddhism, Jainism and Sikhism.

Hindu Dharma has no single scripture but many. They include the Vedas and their corollaries sometimes called collectively “the Vedic scriptures” written in the Sanskrit language.

1. The Rig Veda is the most important and the oldest and it is divided into 10 books with a total of 1028 hymns in praise of various deities. It also contains the famous Gayatri mantra and the prayer called the Purusha Sukta (the story of Primal Man).
2. The Yajur Veda is a priestly handbook for use in the performance of yajnas (sacrifices).
3. The Sama Veda consists of chants and melodies to be sung during worship and performance of yajna.
4. The Atharva Veda contains hymns, mantras and incantations, largely outside the scope of yajna.



Within each of these 4 books there are 4 types of composition or divisions:

• The Samhitas are literally “collections”, in this case of hymns and mantras.
• The Brahmanas are prose manuals of ritual and prayer for guiding priests. They tend to explain the Samhitas.
• The Aranyakas are literally “forest books” for hermits and saints. They are philosophical treatises.
• The Upanishads are the books of philosophy and are also called “Vedanta”, the end or conclusion of the Vedas.



There are also 2 important bodies of supplementary literature, related closely to the Vedas themselves:



1. The Vedangas which expound the sciences required to understand and apply the Vedas:



• Kalpa: Ritual detail
• Siksha: Pronounciation
• Vyakarana: Grammar
• Nirukti: Etymology
• Chandas: Meter
• Jyotisha: Astronomy/Astrology



1. The Upavedas (usually considered Smrti) which deal with 4 traditional arts and sciences:



• Ayur-veda: Medicine
• Gandharva-veda: Music and dance
• Dhanur-veda: Military
• Shilpa-veda: Architecture
• Within the category of Smriti there are 4 main subcategories:
• The Itihasas include “histories” and great epics like the Mahabharata (110.000 verses) and the Ramayana, which are the most popular texts for Hindus. The Mahabharata includes the Bhagavad Gita (700 verses) which is a philosophical Smriti text and the most widely read book by Hindus. (It comes closest to what the Bible is for Christians and the Koran for Muslims).
• The Puranas include 18 Maha (great) Puranas and many Upa (subsidiary) Puranas. The Bhagavata Purana is the most popular and very important for Vaishnavas of all denominations.
• The Dharma Sastras are “law books” which include the famous Manu-smriti and the Vishnu-smriti.
• The Sutras are books of concise truths or aphorisms and include the Shrauta sutras, Shulba-sutras, Grihya-sutras, Vedanta-sutras, etc.



Finally the writings and commentaries of the great Acharyas or Theologians are also considered Vedic scriptures.

Atman – in order to understand the Hindu world-view it is essential to grasp this first and foundational concept. Atman refers to the non-material self, which never changes. It is distinct from both the mind and the body. This real self is beyond the temporary designations we normally ascribe to ourselves, in terms of race, gender, species and nationality. Consciousness, wherever it is found (in other words not only human beings), is considered a symptom of the soul, and without it the body has no awareness. In short the atman or individual soul is spirit (Brahman), unchanging, eternal and conscious while the body is material, temporary and unconscious. At death the soul is carried within the subtle (astral) body into another body. The next body is determined by the state of mind at death, and by the soul’s desires and deserts.

Samsara – or cycle of reincarnation refers to the process of passing from one body to another throughout all species of life. Hindus believe that consciousness is present in all life forms, even fish and plants. However, though the soul is present in all species, its potential is exhibited to different degrees. In aquatics and plants it is most “covered”, practically asleep, whereas in humans it is most alert. This progression of consciousness is manifest throughout 6 broad “classes of life”, namely 1) aquatics, 2) plants, 3) insects and reptiles, 4) birds, 5) animals and 6) humans. Most Hindus consider samsara essentially painful, a cycle of 4 recurring problems: birth, disease, old-age and death.

Karma – The universal law of karma (action and reaction) determines each soul’s unique destiny. The self-determination and accountability of the individual soul rests on its capacity for free choice. This is exercised only in the human form. Whilst in lower species, the atman takes no moral decisions but is instead bound by instinct. Therefore, although all species of life are subject to the reactions of past activities, such karma is generated only while in the human form. Human life alone is a life of responsibility. The Bhagavd Gita categorizes karma, listing 3 kinds of human actions: 1) Karma; those which elevate, 2) Vikarma: those which degrade and 3) Akarma: those which create neither good nor bad reactions and thus lead to liberation.

Prakriti – or matter is inert, temporary and unconscious. Everything made of matter undergoes 3 stages of existence- 1) it is created, 2) it remains for some time and, 3) it is inevitably destroyed.

Gunas – Matter is composed of 3 qualities (gunas) corresponding to creation, sustenance and destruction:

• Sattva or goodness is pure, elevating, enlightening.
• Rajas or passion motivates us to create, acquire and enjoy.
• Tamas or ignorance is dirty, degrading, deluding and destructive.



All material phenomena can be analyzed in terms of the gunas. According to the soul’s preference for a particular mode, it takes on a corresponding body. Those influenced by goodness will be elevated to the heavenly planets at death, those largely in influenced by passion stay in the human society and those influenced by ignorance enter into the lower species.



Maya – or illusion means that which is not. Influenced by the 3 gunas the atman or soul mistakenly identifies with the body. He accepts such thoughts such as “I am white and I am a man”, or “This is my house, my country and my religion.” Thus the bewildered soul identifies with the temporary body and everything connected to it, such as race, gender, family, nation, bank balance and sectarian religion. Under this false identity the atman aspires to control and enjoy matter. It is by cultivating the quality of goodness that the soul can make gradual progress towards transcendence and eventually fully escape the influence of any of the 3 gunas including goodness and obtain liberation.

Moksha – or liberation from Samsara, Maya and the influence of the 3 Gunas is considered by most Hindu traditions as the ultimate goal of life. The main difference of opinion centre on the precise nature of Moksha. Although practically all schools consider it a state of unity with God, the nature of such unity is contested. The Advaita or monistic traditions say that moksha entails annihilation of the soul’s false sense of individuality and realization of its complete non-difference from God. The Dvaita or dualistic traditions claim that God remains ever distinct from the individual soul or atman even after the soul has achieved liberation from its false identity; and union with God refers to a unity of purpose in which the individual soul surrenders, serves and loves the Supreme Brahman or God.

God is addressed by many names in Hinduism depending on the tradition or aspect of the Supreme Truth that one is trying to present. Many Hindus describe God as Sat-Cid-Ananda or full of eternity, knowledge and bliss.

These correspond to three main features of the Supreme:



• Brahman refers to the all-pervading aspect of God. Scripture states ‘everything is Brahman.” This sat/eternal aspect of God is realized by understanding one’s own eternal nature as atman.
• Paramatman or Antaryami means “the controller within” and refers to God residing within the hearts of all beings. He is often referred to as the Supersoul and is initially perceived in various ways, through memory, instinct, intelligence, inspiration, and exceptional ability. He is the object of meditation for many mystic yogis. This feature of God represents his cit or knowledge aspect.
• Bhagavan means “one endowed with unlimited opulence” and refers to God who lives beyond this material world. Bhagavan is the Supreme person and the individual soul can enter into a direct relationship with Him, thus experiencing ananda or spiritual pleasure.



Most traditions accommodate these three aspects of God, but will understand the relationship between them differently. They often stress one feature as more important than the others. They also differ as to the exact identity of God and their understanding of the many gods and goddesses.

Classifying the many groups within Hinduism is a challenge more so than with other religions. In so doing, we may unconsciously promote the idea that Hinduism is a single monolithic religion. As mentioned before it is more accurately a “family of religions” with each family member autonomous but sharing distinctive family features. The fact that some Hindu traditions are monotheistic others monistic and yet others polytheistic is a proof that Hinduism is quite different from other world faiths. In trying to discern specific strands within Hinduism we are in danger of over-generalizing, promoting stereotypes and creating false boundaries. Nonetheless, it is useful- even necessary-to establish a somewhat tentative framework for categorizing the numerous groups and sub-groups. The main classification of Hinduism is based on the focus of worship which produces four main traditions



• Vaishnavism is the largest tradition within the family of religions called Hinduism. It is the oldest monotheistic tradition in the world. Its followers called Vaishnavas worship God under the names/forms of Vishnu (“one who is all-pervading”), Krishna (“the all- attractive one”), Rama (“the source of all-pleasure”) or other less well known names/forms or Avatars. There are four main branches or sampradayas of Vaishnavism and many sub-branches. The theologians/founders of these 4 main branches or sampradayas are: Ramanuja, Madhva, Nimbarka and Vishnuswami. The main Vedic scriptures studied and followed by the Vaishnavas are: Mahabharata, Ramayana, Bhagavad-Gita, Bhagavat Purana and Vedanta Sutras. The main places of pilgrimage for the Vaishnavas are: Mathura/Vrndavana, Ayodhya, Puri, Dvaraka, Tirupati, Gurvayor, Shri Rangan, etc.
• Shaivism is the second largest tradition and has several and important branches. It is commonly associated with asceticism. Lord Shiva himself is often depicted as a yogi sitting in meditation in the Himalayas. The main Vedic scriptures studied and followed by the Shaivites are: Svetashvatara Upanishad, Shiva Purana and the Agamas. The main places of pilgrimage for the Shaivites are: Benares, Rameshvaram, Kedarnatha, Amarnatha, etc.
• Shaktism focuses on the goddess generically called “Devi”. The Shakta tradition specifically worships Shiva’s consort, in her many various forms such as Parvati, Durga, Kali, etc. The main Vedic scriptures studied and followed by the Shaktas are: Devi Purana, Kalika Purana, Devi Bhagavata Purana and the Tantras. The main places of pilgrimage are: Bengal, Calcutta (Kali Temple), Kanyakumari, Madurai, Vaishno Devi, etc.



There is a fourth mainstream Hindu tradition called Smarta. The followers of this tradition are called the Smartas and are traditional and very strict about rules and regulations and emphasize the universality of Hinduism by distancing themselves from the exclusive worshippers of Vishnu, Shiva or Devi. The Smarta Tradition is a relatively new development in Hinduism and many Hindus may not strictly identify themselves as Smartas but, by adhering to Advaita Vedanta ( the doctrine of Monism or Oneness with the Supreme) as a foundation for non-sectarianism, are indirect followers. The main theologian of this tradition is Shankaracharya or Adi Shankara who is reputed to have started the system of worshipping 5 deities. He was the founder of the Advaita School of Vedanta which underpins the widespread notion that all deities are equal. The main scriptures for the Smartas are: Vedanta Sutra, Upanishads and Shariraka Bhasya. And the main places of pilgrimage are: Badrinatha, Puri, Kanchipuram, etc.



Another criterion for classifying the followers of Hinduism is the spiritual processes or paths they choose. Though within Hinduism there are many diverse practices most fall within 4 main paths or margs. Since these paths are aimed at union (with God) they are also called “yogas”. They are:



• Karma Marg/Yoga or the path of (proper) action
• Jnana Marg/Yoga or the path of knowledge
• Raja (Astanga) Marg/Yoga or the path of meditation
• Bhakti Marg/Yoga or the path of devotion



The four main denominations often favor one or more of these paths for example the Vaishnavas favor the path of devotion, the Shaivites favor the paths of knowledge and meditation, the Shaktas favor the path of proper action and the Smartas favor the path of knowledge.

Though most Hindus belong to one of the above mentioned traditions or practice one of the above mentioned paths there are many Hindus that don’t identify with any particular tradition or path but several or all traditions and paths simultaneously. There are also many that follow one or several of the many modern Hindu movements many of which are syncretic, adopting concepts and practices from any of the above traditions or paths or even from other world religions and philosophies. Hindu Dharma tends to accommodate people with different concepts of the Supreme so that all can gradually progress towards ultimate self-and God-realization.

The term Hindu Dharma needs to be addressed by the leaders of the many different traditions within it and reassessed. There may be a more original and proper word or term for referring to the different traditions originating in India of following the Vedic scriptures.

The Ananda Marga Yoga Society was founded in 1955 by Prabhat Rarjar Sarkar (1921-1990) in the state of Bihar, India. Ananda Marga, as it is commonly called, conceives of itself as “an international socio spiritual movement involved in the twin pursuit of self-realization and service to all creation”. Sarkar better known as Sri Sri Anandamurti is often referred to by his followers as “Baba” (father). Ananda Marga practices Tantra Yoga, meditation and active engagement in social service toward the goal of realizing a more humane and just world.

The Gaudiya Math was founded by Bhaktisiddhanta Sarasvati Maharaja (1869-1936) in 1918 creating a modern institution dedicated to promote Vaishnavism. The original Gaudiya Math was now divided into several Maths with different names and spiritual leaders but with almost identical philosophy and practices.