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by Jayaram V
Hinduism is the name we have given collectively to a group of
religious traditions that originated and developed in the Indian
subcontinent for the last 6000 years or so. The most dominant of these
traditions are Saivism, Vaishnavisim, Shaktism, Vedism, Tantricism, and
several ascetic and folk traditions, which are now part of Hinduism and
whose identity is difficult to establish separately. In addition to
these, several schools of philosophy became part of Hindu tradition, the
most popular of them being Samkhya, Yoga, Nyaya, Vaisheshkia, Mimansa
and Vedanta, which are presently designated as the Darshanas or view
points. It is a fact that in the west many books and educational programs on world
philosophy ignore
these six schools of Indian philosophy and focus more on Greek philosophies, which
is an unfortunate trend, because by not knowing about them, the
western world has been overlooking a vital link in the development of
human knowledge and religious thought. This is
not because these schools have any demerits compared to the Greek
philosophies, but because they are
rooted in Hindu religion and to teach them one need to have to include
the basic concepts of Hinduism in the academic curriculum. For many
academicians in the western world this is worse than teaching evolution.
In a world dominated mostly by Christian
institutions and funded by Christians, it would require immense courage
on the part of academicians to rewrite their books of philosophy and
glorify the so called pagan religions, without incurring the displeasure
of the conservative people, who want their children to be brought
up only on Christian values.
To
suppress all forms of opposition, either by force or by condemnation has been the way of the western
eclectic world, since earlier
times. It
happened in the Roman period to Gnostics and others who opposed the
distortion of original Christian teachings or deviated from the official
version approved by the Roman authority. It happened again in the medieval period
to the so called witches and scientific thinkers, who were burnt on the
stakes, on the grounds of religious blasphemy; and it has been happening
right now, in a more civilized
way, to philosophies that are based on religions like Hinduism, Buddhism
and Jainism, and scientific research and theories like evolution that
seem to challenge the Biblical notions of creation. Of these six schools
only one, Yoga, has become popular in the western world, unfortunately,
not as an aspect of Hinduism or Buddhism or the means to achieve self-control and self-realization, but as a
set of mere physical and mental exercises to enhance one's well being
and energies, devoid of its true philosophy, intent and purpose.
Strengths
Hinduism is the oldest surviving religion, currently followed by over a
billion people in the world, with a universal appeal that is too
difficult to ignore. To understand the future of Hinduism, we have to understand its
strengths and weaknesses and identify the threats and opportunities to
which it is exposed. Such a study would help us understand what forces
are at work and how Hinduism can meet various challenges in order to
survive and continue. Its chief strengths are:
1. It is a very flexible, assimilative and adaptive religion, with a broader
outlook and many divergent traditions. It is not dogmatic, because it is
not based on a particular set of teachings, scriptures or a founder. Its
flexibility gives it the special ability to adapts itself to the
changing times, without losing its vitality, core values or focus. Hinduism acknowledges that the world is unstable,
human mind is fickle, our beliefs and circumstances can change, but Truth is permanent
and unchangeable, and it is this Truth it encourages its followers
to seek by whatever means they consider appropriate.
2. There is no centralized authority in Hinduism. So any one can be a
Hindu, without the need for approval from any one. There are no
compulsions to observe any code of conduct, as long as one can find
their basis in some scripture, school of thought or the teachings of a
guru, saint or seer. One can be even an atheist and
still a Hindu.
3. It is not opposed to scientific exploration nor the technological progress of
mankind as long as such an activity is not an end by itself, but part of
our divine centered search for Truth. It has the ability and flexibility to align itself to both science and
spiritualism as two different tools of knowledge.
4. There are many layers within Hinduism. It has something for every
one and every strata of society and offers a broad spectrum of solutions
to the problems of human life. From the most ignorant to the most knowledgeable,
every one can find solace in Hinduism through ever lasting solutions to their existential, spiritual
and personal problems.
5. Hinduism is a peaceful and tolerant religion. Because it is a composite
religion, it has no issues with dogmatic religions which are based on the
teachings of a founder or prophet. Its broader religious and
philosophical base allows it to find parallels within other religions
and coexist with them without feeling threatened or the compulsion to establish its
superiority. Hindus are perhaps the only people in the world who have
never launched an aggression on other nations on religious grounds. And
Hinduism is perhaps the only religion in the world that survived over
700 years of Islamic oppression and 400 years of Christian propaganda.
Weaknesses
Because Hinduism has been an organic religion, which evolved in all
directions without proper regulation and assimilated divergent traditions,
beliefs and practices, it has both the best and the worst
elements. It is wrong to believe and accept that everything that is part
of Hindu Dharma is inviolable and unquestionable. To do so would
tantamount to fanaticism and dogmatism, neither of which have a place in
Hinduism. If Hinduism has to survive and continue as a world religion,
it is the duty of every Hindu to recognize its weaknesses and address
them sincerely so that we can preserve and protect its vitality and
ensure its future. Its main weaknesses are:
1. Hinduism is caste based. Castes in Hinduism are part of Vedic
tradition, which is but one aspect of Hinduism. There are other
traditions in Hinduism, which do not acknowledge castes. The castes might have
served their purpose in ancient India. But today it is one of the chief
weaknesses of Hinduism. Birth based caste system is responsible for disunity
and discontentment within Hindu society and exodus of many people to
other religions. It is also a great hindrance in assimilating many
people from other parts of the world, who want to be part of Hindu society.
2. Besides caste, there are many other divisive forces at work within Hindu
society, such as region, language, sects, gurus and even color and race.
They keep the society divided, weak and vulnerable. This division runs
so deep that even those who migrate to other countries or who have been
living there for decades, form caste based, region based or language
based associations and try to keep their caste and linguistic identities
intact.
2. Hindu dharmashastras or law books have a particular bias against
women and their role in family and society. Currently Hindu women are
subject to many social and religious disabilities.
3. If absence of a centralized authority enables Hindus to
practice their religion with greater freedom, it also make a vast majority of them irreligious,
irresponsible and vulnerable to decadent ideas and practices. The most unfortunate part is many
are not serious about their religion, have little understanding of traditions or
scriptures and hold on to erroneous ideas and beliefs. Justification of violence, vulgarity
in films, unbridled materialism, lack of sincerity and personal
integrity are some of the dominant features of Hindu society in India today. When
children notice inconsistency in the religious attitude and moral
behavior of their parents, they would not develop respect or admiration
for the religion in which they are born or the morality it upholds. If
parents are ignorant of their religion, they cannot make their children
religious. They
easily take to western ways and ignore their own traditions as empty
rituals bereft of merit or distinction.
4. Diversity of Hinduism is both a strength and weakness. It creates
a lot of confusion in the minds of people, as to which path to follow,
whom to worship and what to practice. We have many scriptures and
teachings of countless gurus and traditions and do not know what to
study and what to ignore. A vast majority of Hindus therefore practice
popular religion because it is easier to do. They go to temples, follow
a religious guru or his or her teachings, do some pooja at home, believe
in some practices and superstitions, but are hardly well versed in our
scriptures, traditions and practices. So there is a great
disconnect between what they practice and what they should ideally do.
5. Decay of traditional institutions. While Hinduism does not have a
centralized authority to regulate its affairs, over these centuries it
survived on the strength of some of its traditional institutions,
recognized in Hinduism as the upholders of Dharma. These are the
institutions of family,
gurus or spiritual teachers and king or the political authority. These institutions
are now in grave danger and unless we find some effective remedies,
Hinduism will be a thing of the past. Hindu families used to be joint
families, in which children had a great opportunity to learn about their
religion, religious practices and family occupation from their elders.
Through the practice of dharma, parents used to serve as the role models
for their children. The Hindu family as a social unit underwent a great
transformation in recent times. Joint family system is almost
extinct. In the family structure that we have now, parents are no more
performing their obligatory duty as the role models
of dharma for their children. They are too busy to worry about the religious
knowledge of
their children or the values religion can teach them. They believe that
it
is the responsibility of the education system, which is in itself
defective and narrow in its scope and function. Financial solvency not individual salvation is
the current mantra of many Hindu parents. Their main concern is
how to educate their sons successfully so that they would get a good job
and lots of dowry and how to get rid of
their daughters as early as possible with as little dowry by finding a
suitable match!. No wonder, when they reach these goals, most of them
remain neglected by their children and live unhappily. The institution of religious teachers is also on the wane, with so many
dubious characters, claiming themselves as enlightened beings, or
confining their teachings to particular sampradayas or some mumbo jumbo
yoga practices. Regarding the political authority in India, the less
said the better. Now a days it is easier in India for a dacoit or a
criminal to become a
legislative member or even minister rather than a religious teacher or a temple
priest or a brave soldier.
5. Superstition and obscurantism. There are many superstitious and
obscurantist practices of Hinduism, which degrade the religion and make
it vulnerable to criticism from within and without.
The Threats
The gravest threat to Hinduism in India today are political, social and
religious in nature. The political threats are mainly caused by the
parochial and opportunistic politics played by the political parties in
India and the so called secularism in which criminals with a track record of police complaints and leftists with atheistic inclinations are welcome,
but religious people with social and political aims are viewed
with grave suspicion and dubbed as Nazi. In the lexicon of Indian
politics, secularism means not to speak for Hindus as a religious group
and keep a distance from them on any national or social issue. Probably this trend will likely
continue indefinitely, unless Hindus themselves
become a minority and prove useful in the factional politics of
exploitative political parties.
The social
threats are mainly in the form of growing western influences and the
dilution of religious activities in the day to day life of individuals.
Children in schools, and people outside, who are serious about their
religious or moral values, are ridiculed by their friends as traditional
and orthodox stereotypes, while those who follow western values and life
styles,
which are themselves considered decadent in the west, are considered hip hop
and progressive.
The religious threats come from the activities of
violent religious groups both within and without, religion based
political parties and social institutions opposed to Hinduism and the
organizations that use money and material for conversion of Hindus into other
religions.
The Solutions
Hinduism can become a dominant and vibrant religion of the world,
through the strengthening of its traditional institutions, namely the
institutions of family, of gurus or spiritual teachers and of private organizations,
filling in the void
left by the political authority, supporting a wide range of
activities that are aimed at inculcating the
values, knowledge, teachings and activities upheld by the religion and
its scriptures. We should also aim to develop either a casteless Hindu
society or a society that is structured not on birth based castes but
profession based ones, which was probably the ideal of the original
Vedic people and part of their cosmic vision. This will be possible only
when we are willing to teach the Vedas and other scriptures to qualified
people from the so called lower castes and appoint them in our temples
and religious institutions as priests and religious heads. It is not
that this is going to be a new tradition. It has been practiced in Saivism for the last
several centuries. It has the approval of the scriptures and many gurus.
We need to make it more universal.
Parents
In the absence of traditional family structure and when the education
of children is not rooted in religious and moral values, it becomes the
sole responsibility of parents and grand parents to become role models
for their own children. The best way to do this is through self example,
by practicing religion and maintaining integrity in way that would strengthen
children's faith in their religion and respect for their parents. If
parents are religious and show consistency in their thought and action,
children would believe in them and imbibe their religious values. But if
parents are irreligious or if children are not convinced of their
parents' religious beliefs and moral values, they would develop
skepticism and disbelief and become alienated not only from their
parents but also from what they believe in and stand for. Lack of moral
and religious integrity is a major social issue in Hindu society today,
and if parents do not address this problem seriously in their individual
ways, they will become victims of their own actions and suffer from the
irreligious behavior of their own children, which is what we are already
seeing happening in various families. You cannot expect your children to
be religious and carryout their obligatory duties as your children, if
you do not undertake your own traditional responsibility as a parent and
educate your children. Parents should take this matter seriously to save
themselves and their children lot of trouble.
Spiritual Teachers
The institution of religious teachers is somewhat vibrant today. Our
religious teachers seem to be doing a great service to the cause of
Hinduism. Many of them are well known world personalities. They
participate in international conferences, travel all over the world,
receive honors from governments and world bodies for their meritorious
work, set up spiritual centers in various parts of the world and provide
spiritual guidance and mentoring to millions of seekers. While this is a
positive development for Hinduism, most of the institutions and
movements initiated by the religious gurus, somehow, degenerate into
mere sectarian movements over a period of time or lose their direction
somewhere, following the demise of the original founder or due to the
petty politics of his followers in their struggle for leadership, money,
power or position.
Secondly, most of these teachers preach their own brand of Hinduism,
which is like a concoction brewed out of existing Hindu scriptures, and
give it a brand identity of their own, just as the way commercial
institutions in the west brand their products to distinguish them from
similar products of other companies. Some are even hesitant to call
their teachings Hindu, in the hope of drawing followers from other
religions, and try to come out with a synthetic philosophy that is
neither convincing to the followers of Hinduism nor other religions.
Thirdly, the gurus are worshipped by their followers as divinities,
instead of as spiritual teachers. They do not see God in their
gurus and respect them for that, bur rather the physical body of guru
only as God. Hinduism has already thousands
of divinities. So one wonders why we need more!
If we want to protect and preserve Hinduism, we need spiritual
teachers of different kind, teachers whose sole purpose would be to
preserve the core knowledge of Hindu dharma and help capable people
achieve self-realization through spiritual practices. In ancient India
serious students of spirituality had to take enormous risks to find
their way to a spiritual teacher, who often lived in inaccessible areas
for a purpose. This is in contrast to most of today's gurus who rarely
stay in their ashrams, helping their serious students. They travel far
and wide to reach out to people who are less than half serious or who
look for gurus for material benefits. What we need today are gurus
who can open the doors of enlightenment for people who are worthy of
higher knowledge and who in turn can preserve and continue the tradition
of their masters through their own enlightenment. We have to accept and
respect gurus for what they are, teachers who can show us the way and
connect us with ourselves. In the process of teaching detachment if
gurus succeed only in creating a new attachment between themselves and
their followers, the whole purpose is defeated. It is like breeding
illusion of another kind. We should therefore learn to respect our gurus
and look to them for spiritual guidance, provided if they have time and
energy to meet you, know about you and help you personally, as a teacher
does to his students, not once in a year or two, not when you can manage
to push your way through a frenzied mass of people to the front row, not
when you are standing or sitting in an unending queue, but regularly, in
person, whenever you need guidance or advice. It is better to wait for
such a guru, even if takes long, rather than developing some illusory
attachment and sense of dependency on a remote guru who is globally
active, has a mass following, addresses a crowd, but does not have time
for you or does not even know or vaguely knows that you exist and that
you are fit enough for self-realization. Till you find one, prepare
yourself, study the scriptures, practice religious discipline and fill
your heart with a genuine aspiration for the right kind of guru, someone
who can truly show you the self that is hidden behind the golden lid and
connect you with your source. The prescription for today's
spiritual dilemmas about gurus and their confusing ways is svadhyaya or
self-study. When you are conversant with your own religion and its
values, you will find a suitable guru with your buddhi (discriminating
intellect) and save yourself and your family from problems. Remember the
importance of svadhyaya is recommended by none other than Patanjali, the
master of yoga himself.
Institutions
Compared to organized religions, Hinduism is at a great disadvantage
because it does not have established patrons. Most of the philanthropic
support goes to the temples, gurus and the institutions they create and
uphold, not to Hinduism as a religion or a body of eternal knowledge.
While such a parochial approach may help some sects and aspects of
Hinduism, in the absence of political authority who used to be the
upholder of dharma in previous times, the fate of Hinduism today is more
or less like that of an orphan, seriously in need of commitment from
dedicated people and institutions that can address the problems of
Hinduism objectively and sincerely, without any hidden agenda, without
any allegiance to any particular movement or ideology or ism or guru or
even a divinity. This can be possible only if good people come forward
and establish institutions both in India and elsewhere that are
not affiliated to any political party or religious group or school of
philosophy and which can serve purely as institutions and organizations
of Hinduism. We are proud to declare that Hinduwebsite.com falls into
this category and serves the mainstream of Santatan Dharma.
The Unfolding Divine Plan
If anytime in the history of the world there is an opportunity for
Hinduism to spread out to various parts of the world and establish
itself as a truly world religion it is now. This has become possible for
two obvious reasons, the growing wealth of Hindus and their immigration
to various parts of the world in recent times. Hinduism is not a
missionary religion and will never spread to other parts of the world
through acts of conversion. Religious teachers may establish various
spiritual centers in different parts of the world and spread their own
brand of Hinduism. But as it happened in the past, most of these sectarian
movements will raise like flashes of individual brilliance and degenerate
into smoke of confusion due to leadership or ethical issues. Hinduism
will spread to other parts of the world, just the way vedic religion
spread in India millenniums before, peacefully, through individual
families and their religious activities and contributions.
If Hinduism is going to establish its roots in different countries,
it would be mainly through waves of immigrant Indian families and their religious
practices. Knowingly or unknowingly, willingly or unwillingly, in their
own limited and ignorant ways, these people would spread the
awareness of Hinduism in the communities they live and gradually attract
the attention of others. The souls who will be born in these countries
and who are destined to become Hindus as a part of their spiritual salvation, will be attracted
to their gatherings and become receptive to the ideals, beliefs and
values of Hinduism. This is how Hinduism will become a
beacon of eternal divine wisdom for the generations to come in different
nations of the world. This is God's plan to
take the Sanatana
Dharma (eternal religion) beyond the shores of India, a process that is
already in motion, which no force on earth can stop, unless the Divine
wills otherwise, and which is the reason why
India is shaping itself into an economic giant.
Conclusion
Hinduism is a continuously evolving religion, with a lot of flexibility already built into it. There is a comprehensive scope and opportunity for Hinduism to mould itself according to the demands and aspirations of the modern world. Since Hinduism is not afraid of scientific explorations, nor the technological progress of mankind, it has the ability to align itself with both science and
spiritualism in a balanced manner. Because of its emphasis on self
exploration of Truth, without any allegiance to any particular dogma or
prophet, Hinduism does not have to force the theories of Darwin or Mendel out of school rooms in order to
justify itself, nor suffer from the compulsions of suppressing the
freedom of human thought on medieval values in order to continue itself. A Hindu has the freedom to
superimpose modern knowledge on his ancient theories and reinforce his own beliefs. He has the freedom to criticize certain aspects of his own religion, but still remain within its boundaries practicing a philosophy of his
own that has its basis in its core values. What better example can there be than the
fact that Internet, the world wide web, or the quantum physics all
can serve as models to explain the basic concepts of Hinduism such as maya or the illusory
nature of our existence or the theory of atoms propounded by the
Vaisheshikas some 2500 - 3000 years ago?
Suggested Further Reading
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