"After a study of some forty years and more of the great religions of the world, I find none so perfect, none so scientific, none so philosophical and none so spiritual than the great religion known by the name of Hinduism."
-Annie Wood Besant
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"That which we call the Hindu religion is really the eternal religion because it embraces all others."
- Sri Aurobindo
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"The Vedas contain a sensible account of God." "The veneration in which the Vedas are held is itself a remarkable feat. Their code embraced the whole moral life of the Hindus and in such a case there is no other truth than sincerity. Truth is such by reference to the heart of man within, not to any standard without."
-Henry David Thoreau
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"I owed a magnificent day to the Bhagavad-Gita. It was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us."
- Emerson
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"I read the Indian poem for the first time when I was in my country estate in Silesia and, while doing so, I felt a sense of overwhelming gratitude to God for having let me live to be acquainted with this work. It must be the most profound and sublime thing to be found in the world. "
- Wilhelm von Humboldt (on reading of Gita)
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"India has two million gods, and worships them all. In religion all other countries are paupers; India is the only millionaire."
- Mart Twain
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"It is already becoming clear that a chapter which had a Western beginning will have to have an Indian ending if it is not to end in self-destruction of the human race. At this supremely dangerous moment in human history , the only way of salvation is the ancient Hindu way. Here we have the attitude and spirit that can make it possible for the human race to grow together in to a single family."
- Dr. Arnold Joseph Toynbee
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“Each year, it is necessary to respire, to take breath again, to revive ourselves at the great living sources that forever keep their eternal freshness. Where can we find them if not at the cradle of our race, on the sacred summits from where descend the Indus and the Ganga....?
- Jules Michelet
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"That year will always remain a dear and cherished memory; it was the first time I had the opportunity to read the great sacred poem of India, the divine Ramayana. If anyone has lost the freshness of emotion, let him drink a long draught of life, and youth from that deep chalice."
- Jules Michelet
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" I am convinced that everything has come down to us from the banks of the Ganga - astronomy, astrology, metempsychosis, etc."" It is very important to note that some 2,500 years ago at the least Pythagoras went from Samos to the Ganga to learn geometry... But he would certainly not have undertaken such a strange journey had the reputation of the Brahmins' science not been long established in Europe..."
- Francois Marie Arouet Voltaire
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"They are the oldest extant philosophy and psychology of our race; the surprisingly subtle and patient effort of man to understand the mind and the world, and their relation. The Upanishads are as old as Homer, and as modern as Kant."
- Will Durant
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"The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. The Gita is one of the clearest and most comprehensive summaries of the spiritual thoughts ever to have been made."
- Aldous Huxley
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"The strength of Hinduism lies in its infinite adaptability to the infinite diversity of human character and human tendencies. It has its highly spiritual and abstract side suited to the philosopher, its practical to the man of the world, its aesthetic and ceremonial side attuned to the man of the poetic feeling and imagination; and its quiescent contemplative aspect that has its appeal for the man of peace and the lover of seclusion."
- Sir Monier Monier-Williams
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"If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered over the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India." And if I were to ask myself from what literature we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of the Semitic race, the Jewish, may draw the corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human a life...again I should point to India."
- Friedrich Maximilian Mueller
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"Hinduism at its best has spoken the only relevant truth about the way to self-realization in the full sense of the word.'
- Count Hermann Keyserling
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"Religious faith in the case of the Hindus has never been allowed to run counter to scientific laws, moreover the former is never made a condition for the knowledge they teach, but there are always scrupulously careful to take into consideration the possibility that by reason both the agnostic and atheist may attain truth in their own way. Such tolerance may be surprising to religious believers in the West, but it is an integral part of Vedantic belief."
- Romain Rolland
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"The Geeta is the universal mother. I find a solace in the Bhagavadgeeta that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavad Gita. I find a verse here and a verse there , and I immediately begin to smile in the midst of overwhelming tragedies - and my life has been full of external tragedies - and if they have left no visible or indelible scar on me, I owe it all to the teaching of Bhagavadgeeta."
- Mahatma Gandhi
Saturday, December 29, 2007
A way of life
Hinduism is not considered to be a religion but a way of life, because religion is deeply interwoven into the life of a Hindu the way nerves are interwoven in our bodies. It is very difficult to separate living and religion in the life of a devout Hindu. Both are inseparable. Both compliment each other. Both exist because of each other and both would lose their meaning and significance without the other. Religion is the center of living and living is the center of religion.
In the following article we will try to understand the philosophy hidden behind this beautiful and noble concept of life and why a Hindu considers his it as a way of life rather than as a religion.
Religion is there in every aspect of a Hindu's life. Religion is his inseparable companion, guide and philosopher. It is there, always, however modern or advanced he may be, whether he believes in God or not, at the back of his mind, like a tuft of hair on the head of a priest, deeply rooted in his subconscious, firmly entrenched in his being, from which he cannot escape even if he chooses to follow another religion.
It is there when he is born, as if he comes into this world carrying with him the burden of his religion, with all his deeply rooted religious beliefs and practices, as if they are his traditional family tools from which he can never be separated, because his present life is but a continuation and result of his past one.
And it stays with him till the end, influencing every action of his and helping him to adjust to the harsh realities of life in a rather philosophical and stoical way and accept suffering as a part of his self-purification and inner correction.
According to Hinduism, religion is not separate from living. It is living itself. God does not exist in temples and sacred places only. Going to the temples is a good practice, but that is not the only way to worship God. God does not exist in temples alone, in some particular altar or sacred place.
He exists every where and can be approached in every way, not just by performing some special yagnas and rituals, but also through the very process of living ones life and discharging ones responsibility towards oneself, ones family, ones society and ones own religion. Even helping other religions is not an abominable act.
The very life that we live on earth is divine. Every aspect of it is infused with Divine presence. Hidden behind the illusion of life is God's golden and immortal presence. If we are clever enough and careful enough in our thoughts and deeds, we can see His foot prints every where, in our lives and actions.
We can realize Him right amidst our active living process. If we are careful, if we are intelligent, if we have the right discrimination, we can make the very process of living a kind of daily worship, a means to establish contact with the Divine, a way to purify ourselves and ennoble ourselves, and create, in this very life, amidst this very society, a strong foundation, a lasting basis, for our spiritual growth that would eventually lead us towards self-realization.
The Hindu way of life encourages us to accept living as a means of self-realization. Every activity that we perform while living and every aspect of life that we know and deal with becomes means to realize God. In this approach there is very little difference between living and worshipping.
Life is but divine and sacred. The Divine does not exist elsewhere in some heavenly regions, separate and distinct from ours. He is right here, amidst us, at the centers of our very lives and activities. Every act that we perform in this life will either contribute towards our evolution or inhibit it.
Life is verily an opportunity to receive into our selves, the Divine force, the illuminating and enlightening awareness of God, the overwhelming and all encompassing should consciousness. Life is an opportunity to discover our hidden selves. It is a great way to go beyond our limited vision and limited capacities. It is the best possible instrument with in our reach to realize Truth of ourselves and of God in the truest and grandest possible manner.
Performing ones duties with a sense of detachment and as an offering to God, or worshipping God in a temple or during a ritual, are conceptually one and the same. Self-realization can be achieved not only by renouncing the world and performing tapas, but living amidst society, with a sense of detachment, untouched by the corruptions of life, like a lotus leaf in a pond.
If we live with a divine sense of responsibility, every act that we perform in the course of our lives can lead us into the mysteries of divine life and into highest transcendental state of light and delight.
Every Hindu artist brought in the true traditions of Hinduism know this secret. For him his art is simply an inseparable from of divine worship. For him it is the best and the easiest way to be in touch with the heart of God. His devotion to God flows out of him in the form of an artistic expression. His art flourishes to the extent he is devoted to God. It is the same conviction, the same philosophy, the same approach, which prompts a karmayogi to perform his duties with a degree of detachment that is rare to come across elsewhere in the world.
The present life is but a continuation of the previous. It is another opportunity that we create for ourselves to continue our experiments with truth, to correct our past mistakes, cleanse our souls and make ourselves more qualified for the infusion of light and ascent into higher planes of existence. The present is so because of the deeds of the past.
We are the creators of our own lives and destinies. We create them out of our right and wrong actions which have both positive and negative consequences. So if one has to change the conditions and secure a better future one has to live more responsibly and more carefully.
And this has to be done right now, here and in this very life.
This is the philosophy, the line of thinking, behind the concept of Hinduism as a way of life. The concepts of the omnipresence of God and his inviolable law of life (dharma) operating universally keeps the typical Hindu careful in his actions and responsible towards his own life. For the typical Hindu religion is thus a way of life, a means of self-purification and inner evolution.
In the following article we will try to understand the philosophy hidden behind this beautiful and noble concept of life and why a Hindu considers his it as a way of life rather than as a religion.
Religion is there in every aspect of a Hindu's life. Religion is his inseparable companion, guide and philosopher. It is there, always, however modern or advanced he may be, whether he believes in God or not, at the back of his mind, like a tuft of hair on the head of a priest, deeply rooted in his subconscious, firmly entrenched in his being, from which he cannot escape even if he chooses to follow another religion.
It is there when he is born, as if he comes into this world carrying with him the burden of his religion, with all his deeply rooted religious beliefs and practices, as if they are his traditional family tools from which he can never be separated, because his present life is but a continuation and result of his past one.
And it stays with him till the end, influencing every action of his and helping him to adjust to the harsh realities of life in a rather philosophical and stoical way and accept suffering as a part of his self-purification and inner correction.
According to Hinduism, religion is not separate from living. It is living itself. God does not exist in temples and sacred places only. Going to the temples is a good practice, but that is not the only way to worship God. God does not exist in temples alone, in some particular altar or sacred place.
He exists every where and can be approached in every way, not just by performing some special yagnas and rituals, but also through the very process of living ones life and discharging ones responsibility towards oneself, ones family, ones society and ones own religion. Even helping other religions is not an abominable act.
The very life that we live on earth is divine. Every aspect of it is infused with Divine presence. Hidden behind the illusion of life is God's golden and immortal presence. If we are clever enough and careful enough in our thoughts and deeds, we can see His foot prints every where, in our lives and actions.
We can realize Him right amidst our active living process. If we are careful, if we are intelligent, if we have the right discrimination, we can make the very process of living a kind of daily worship, a means to establish contact with the Divine, a way to purify ourselves and ennoble ourselves, and create, in this very life, amidst this very society, a strong foundation, a lasting basis, for our spiritual growth that would eventually lead us towards self-realization.
The Hindu way of life encourages us to accept living as a means of self-realization. Every activity that we perform while living and every aspect of life that we know and deal with becomes means to realize God. In this approach there is very little difference between living and worshipping.
Life is but divine and sacred. The Divine does not exist elsewhere in some heavenly regions, separate and distinct from ours. He is right here, amidst us, at the centers of our very lives and activities. Every act that we perform in this life will either contribute towards our evolution or inhibit it.
Life is verily an opportunity to receive into our selves, the Divine force, the illuminating and enlightening awareness of God, the overwhelming and all encompassing should consciousness. Life is an opportunity to discover our hidden selves. It is a great way to go beyond our limited vision and limited capacities. It is the best possible instrument with in our reach to realize Truth of ourselves and of God in the truest and grandest possible manner.
Performing ones duties with a sense of detachment and as an offering to God, or worshipping God in a temple or during a ritual, are conceptually one and the same. Self-realization can be achieved not only by renouncing the world and performing tapas, but living amidst society, with a sense of detachment, untouched by the corruptions of life, like a lotus leaf in a pond.
If we live with a divine sense of responsibility, every act that we perform in the course of our lives can lead us into the mysteries of divine life and into highest transcendental state of light and delight.
Every Hindu artist brought in the true traditions of Hinduism know this secret. For him his art is simply an inseparable from of divine worship. For him it is the best and the easiest way to be in touch with the heart of God. His devotion to God flows out of him in the form of an artistic expression. His art flourishes to the extent he is devoted to God. It is the same conviction, the same philosophy, the same approach, which prompts a karmayogi to perform his duties with a degree of detachment that is rare to come across elsewhere in the world.
The present life is but a continuation of the previous. It is another opportunity that we create for ourselves to continue our experiments with truth, to correct our past mistakes, cleanse our souls and make ourselves more qualified for the infusion of light and ascent into higher planes of existence. The present is so because of the deeds of the past.
We are the creators of our own lives and destinies. We create them out of our right and wrong actions which have both positive and negative consequences. So if one has to change the conditions and secure a better future one has to live more responsibly and more carefully.
And this has to be done right now, here and in this very life.
This is the philosophy, the line of thinking, behind the concept of Hinduism as a way of life. The concepts of the omnipresence of God and his inviolable law of life (dharma) operating universally keeps the typical Hindu careful in his actions and responsible towards his own life. For the typical Hindu religion is thus a way of life, a means of self-purification and inner evolution.
Friday, December 28, 2007
Main Beliefs
- According to Hinduism God is One, but also Many. The One becomes many and the many have to begin their journey finally towards the One as a process of creation.
- Hinduism believes that man is divine in nature. The basic purpose of a human being is to realize this divine nature in him.
- Hinduism firmly declares that the ego or ahamkar is the root cause of all suffering. If an individual has to escape from suffering he has to cease to be his egoistic self and identify himself with his limitless inner self.
- Hinduism believes unquestionably that the world is an illusion or maya. Attachment with it is the cause of birth and death. When a person overcomes this illusion through detachment and withdrawal of senses he will become qualified for self-realization.
- The Hindus believe in reincarnation or rebirth, according to which each individual lives many lives because of his ignorance and the play of maya before he attains liberation.
- Hinduism believes that all beings have souls, are equally important in the scheme of creation and that they all evolve continuously till they achieve final freedom. Man is but one stage in this evolution of life and in the soul's upward journey towards such liberation. This is the reason why many Hindus choose to remain as vegetarians throughout their lives.
- Hinduism believes in the concept of incarnation of God. According to this concept God is an active and dynamic principle, who sometimes descends into the earth's consciousness directly and assumes human form to protect the weak and restore world Order.
- Hinduism has given to the world the concept of karma, according to which all actions produce positive or negative reactions and effect our lives. There is however no scope here for fatalism. Actions done as an offering to God do not effect us. Sacrifice through surrendering to God is therefore the basis of salvation. Hinduism offers the best way to live a life devoid of anxieties and worries. It says, "Live your normal life, offering all your actions and possessions mentally to God in the spirit of sacrifice without bothering about the results of your actions."
- Hinduism gives immense freedom to each individual to choose whatever path he or she wants to choose. It does not believe in super imposition of faith from outside, nor changing of ones faith to another because it is more attractive. Each has to pursue the path of God according to his or her inner nature and evolution. Hinduism says, "Follow your own self, live according to your own dharma and discover you own truth that is in harmony with yourself."
- Hinduism does not believe in converting people from one faith to faith in an organized way. If an individual want to change his religion that is his inner choice. But no one should force him or tempt him to change. Hinduism strictly prohibits teaching of the scriptures to people who are not inclined to understand them or follow them. There are many ways in which one can approach God. All paths in the end lead to Him only.
What is Hinduism?
Hinduism is a way of living according to the one's understanding of principles of Vedas and Upanishads.
It is important to recognize four important fundamental doctrines to fully understand Hinduism. These are derived from the philosophical Vedic texts of Upanishads.
It is important to recognize four important fundamental doctrines to fully understand Hinduism. These are derived from the philosophical Vedic texts of Upanishads.
- The phenomenal world of matter, animals, humans and even gods is a manifestation of a Supreme Being called Brahman, without whom nothing would exist.
- The human beings are capable of not only merely knowing about the existence of Brahman; they can also realize its existence by direct intuition and discursive reasoning.
- The human being possesses a dual nature: one is Jiva-atman or the phenomenal ego and the other is an eternal Self (antar-atman), which is an inner spirit designed in the same mold as Brahman. If he so desires, it is possible to identify himself with the inner spirit and therefore with Brahman.
- The only purpose of man’s life on earth is to identify himself with the eternal Self called Brahman and unite with it through knowledge (jnana), service (karma) and/or devotion (bhakti).Vedic religion as practiced for thousands of years has little resemblance to current day Hinduism. However the common binding thread is the acceptance of the Vedas as supreme scriptures in both variations of religion.
Today much importance is given to the worship of a personal God (bhakti), whereas in yesteryears the main form of worship was sacrifice. Nevertheless, the ultimate goal of the sacrificial Vedic religion and the bhakti form of Hinduism, as practiced today, is the same. It is the aim of attaining salvation or moksha.
When the inner Self or Brahman in every soul is uncovered, it is called Self Realization or salvation. This act will release a soul from the burden of repeated births and deaths. As a consequence of being born as humans, everyone is caught in the endless and repeated cycle of birth and death. This is the Samsara that all humans have to endure. Liberation from this cycle of misery is the purpose of life for all Hindus.
There are incentives to serve the rest of humanity well. Good deeds and bad deeds are counted, like a balance sheet. This law of retributive justice is called karma. Karma literally means deed or work. The cumulative effects of the deeds in this life has profound effects in the afterlife. Through karma the body of next life is acquired; and on previous karma depended a man’s character, fortune, and social class and his happiness or sorrow.
The body cannot escape the law of karma. However, by judgment and forethought one can utilize karma to his advantage. Human being has a free will that permits him to make intelligent choices, which in turn may alter the manifestation of karma.
The ultimate goal of every Hindu is to reduce the bad karma that he may have to carry with him into his next cycle of birth. When enough good karma is accumulated over a number of lifetimes, the soul is liberated and attainment of salvation is at hand.
Every human being has the potential to eventually attain salvation by his or her deeds and this fundamental right cannot be denied to anyone. Paths to salvation are through three different means. Through the study of scriptures for the learned is called jnana yoga.
A practitioner of Hinduism has other choices such as intense devotion to a personal God that he can utilize to attain salvation. This is referred to as bhakti yoga. The third method is through selfless service to humanity called the karma yoga, so well discussed in the Bhagavad-Gita.
If an essence of God or Brahman is in every soul, then the service of humanity is the same as service of the Divine. Service without regard for the fruits of action is specially extolled.
A commoner can practice the latter two means of attaining salvation, even if he is illiterate and unable to study the scriptures on his own.Codes of conduct (dharma) are specifically enumerated in Manu Smriti.
Four stations of life are
- Brahmacharya (bachelor student studying scriptures under the tutelage of a Guru),
- Grahastya (family man providing for his family),
- Vanaprasta (man preparing for speculation after his offspring is well settled) and
- Sanyasa (a stage of renunciation when a man moves away from everything he once loved and concentrates on meditation and study of the Vedas).
A Hindu is advised to contain and restrain all the emotions that may lead to a sinful existence. Thus he is asked to control such emotions as Kama (lust), Krodha (anger), Mada (ego, pride) and Matsara (jealousy).
The moral codes of various texts repeatedly emphasize the importance of being aware of these ordinary but strong human emotions that lead to the disruptions of a harmonious society.
The Medieval Period
Hinduism faced a very stiff competition from Islam during the medieval period. Free booters and plunderers from the harsh plains of central Asia and Persia descended upon the Indian subcontinent carrying in their hands the flag of Islam and in their hearts dreams of looting the vast and legendary treasures of the country and establishing great empires.
They occupied vast territories in northern India, plundered and destroyed many temples, traditions, practices and native kingdoms and tried to introduce the new religion among the native people with a zeal and enthusiasm that was totally alien to the native traditions and religious practices.
Some of these rulers adopted very cruel and inhuman methods in their zeal to convert people to Islam. But they were hardly successful in their objective.
These rulers succeeded in establishing large empires in the subcontinent on the lines of Islamic traditions, in establishing their own system of political administration, taxation and jurisprudence, and in forcibly converting many to Islam either through the fear of punishment or the lure of royal patronage or elevation of their social status.
They also succeeded in imposing additional taxation on the people of other faiths, inflicting undue suffering on Hindus through persecution and biased treatment as a part of their religious propaganda, and thereby reducing many rich Hindu families to utter penury and social degradation so much so that some of them had to do menial jobs in the Muslim households to eke out a living.
But despite all the suffering and cruel treatment, despite all the temptations of joining the new creed, despite their losing power prestige and status, despite the insults and ignominy they had to bear, majority of the Hindus clung to the religion of their ancestors and remained steadfast in their devotion to the gods of their ancestral land. Many preferred to die honorably than converting to the new faith. Amidst this political turmoil and religious bigotry, the followers of Hinduism remained largely intact, rooted in their traditions, accepting suffering and social disabilities as a part of their lives.
The Muslim rulers who ruled the country during the medieval period were largely unaware that what they were dealing here were not the people but a tradition and faith that were much more stronger, sturdier and steadier than their own political power.
Even those who accepted Islam as their new religion either under some political or economic compulsion, or willingly on their own, could not completely align themselves with the alien thought and culture because of their old mindsets and the deep rooted influence of their former religion. Into the new religion they marched willingly or unwillingly with a new faith, but with a mind set that was peculiarly Indian and traditional.
They were the new converts, the neophytes, with new hopes and enthusiasm, but with minds already conditioned by age old traditions and beliefs, from which there was hardly any escape. What happened to them mentally and socially, what conflicts went on in their minds as they adjusted themselves slowly to the new religion, only history, if it has a voice of its own, can tell.
The Mughal rulers who came to power subsequently and established their domain far and wide in the subcontinent, except for some parts in the south, were not much different from the previous Muslim rulers in their attitude towards the native rulers whom they killed quite mercilessly and forced a great number of people to convert to Islam.
Though modern historian tend to be sympathetic towards these rulers and often describe them in glorious words, a careful reader of history would not miss the element of disgust and contempt these rulers most often showed towards idol worship and other religious practices of the native population.
Babar the founder of the dynasty is credited with instances of destroying many Hindu temples and waging wars in the name of Islam. A lilliput in the politics of central Asia, who would have otherwise died an unknown death somewhere in the snow clad lands of Central Asia, the incompetent Indian rulers of his time, made him truly great and famous by their pathetic lethargy, internal quarrels and their singular unwillingness to give a serious and united fight to this intruder.
His successors, Humayun and Akbar were no less cruel towards Hindus. Although historians tend to favor Akbar with a great deal of Catholicism, he too had his own share of atrocities perpetrated against innocent Hindus in the earlier days of his regime. He married many hindu wives not because he liked Hindus or their methods of worship, but because that was how he declared his supremacy as the emperor in charge to the weak and vacillating Rajput chieftains of his time. what more greater satisfaction would there be for a ruler of his stature than to marry these helpless hindu women and force them to serve him and produce children for him? He also killed many hindus during his wars with uncompromising Rajputs, decimating at times whole armies.
It is true that he allowed the weak Rajputs to occupy prominent places in his administration. But again this was done not because he liked Hindus, but because he had little faith in the loyalty of his Muslim noblemen who were for ever scheming against him. It is a fact that his own uncle Bairam khan, his childhood friend Adamkhan, and his own son Salim were unhappy with him and tried to finish him politically as well as physically.
In the later part of his life he turned to other religions for inspiration. He even tried to establish a new religion of his own called Din-Ilahi. But we have reasons to believe that his Din-Ilahi was more a product of his megalomania or wishful thinking than a serious attempt to start a new religion. It is hard to believe that Akbar had ever reconciled himself with Hinduism or with any other religion.
His successors Jehangir and Shahjahan were very cruel rulers who never missed an opportunity to punish the Hindus. Jehangir executed a Sikh guru and destroyed many temples and idols. His successor, Shahjehan, was more intolerant than even Jehangir. Though he built the beautiful Tajmahal, he had no liking for the Hindus and put many to death.
His son Aurangazeb was even more cruel. He made it a state policy to persecute the Hindus openly, subjecting them to all possible methods of harassment. Under him Hindus suffered greatly. His short sighted religious policy in a way proved to be the undoing of the Mughal dynasty. A series of rebellions broke out during his time and shook his empire. The Marathas under Shivaji and the Sikhs in the Punjab under Banda gave him a lot of trouble. With his death, the Mughal dynasty began to decline, under the weight of its past misdeeds and the increasing resistance from the Hindu ruling classes, especially the Marathas in the south.
From the time Islam entered the country it was inevitable that the two religions would clash and challenge each other. While the two religions weighed and watched each other suspiciously as well as curiously, the broadminded as well the enlightened among both sections of society tried to find similarities among the two religions and worked for religious harmony.
They were probably more successful than the Delhi Sultans or the Mughals in fulfilling their objective. Many ancient Indian scriptures were translated into Persian and Urdu, the new language of the land slowly became a popular native language in its own right.
The Islamic art and architecture, music and cuisine, modes of dressing etc, found their way into the Indian milieu, while Hindu art and architecture found ready patrons among the Muslim nobility. The Sufi saints found acceptance among the Hindus, while many of the native traditions were continued to be followed by the new converts to Islam.
During the medieval period, Hinduism witnessed a great and silent revival through the rise of bhakti movement. Bhakti or devotion to a particular God became the central theme of many social and religious reform movements of this period.
This movement laid particular emphasis on devotion and surrender to God as the best way to attain salvation. It set aside knowledge and asceticism as the means for salvation and took up devotion as the best and the easiest path to achieve the same.
The rise of bhakti was very timely and momentous in the religious history of Hinduism because it not only protected the religion from degeneration but also enabled the masses to participate in it. In all fairness we must say that instead of destroying Hinduism, Islam strengthened it. It helped Hindus to come together and regroup themselves silently and religiously. By challenging its tenets, it helped Hindus to look at their religion afresh and strengthen its weaker aspects.
Many prominent personalities like Shri Ramanuja, Shri Ramananda, Nimbarka, Shri Vallabhacharya, Shri Basava, Lord Chaitanya, Mirabai, Tulsidas, the Nayanars and Alvars of south, Shri Namdev, Shri Chandidas and Vidyapati, Sant Tukaram and many more played a key role in the bhakti movement.
Through their sincere efforts and total devotion to God, they raised the religious fervor of the masses, bringing God closer to their homes and hearts. They completely relied upon simple faith and total devotion as the best means to protect Hindu Dharma from destruction.
Bhakti movement also contributed to the rise of devotional literature. Many of the scriptures and epics were translated into native languages, as Sanskrit was slowly losing ground to other languages due to absence of royal patronage. Tulsidas translated the epic Ramayana into Ramacharitmanas. Shri Surdas composed the Sursagar containing devotional hymns depicting the childhood exploits of Lord Krishna. Many famous literary figures from the south translated the epics into vernacular languages.
In south, Hinduism found great patronage among some strong and powerful rulers like the Rayas of Hampi and Gajapatis of Orissa. These rulers aware of the political situation in the north, did their best to prevent the Muslim rulers from entering deep into the south and also worked for the welfare of Hinduism. Themselves great devotees, they encouraged religious activity among their subjects and were responsible for the construction of many temples in their kingdoms.
Another momentous event of this period was the birth of Guru Nanak in 1469 in the region of Punjab, whose teachings gave raise to the formation of a new faith called Sikhism. Sikhs played a very prominent role during the medieval period and along with Hindus they stood against any unjust treatment in the hands of Mughal emperors.
They occupied vast territories in northern India, plundered and destroyed many temples, traditions, practices and native kingdoms and tried to introduce the new religion among the native people with a zeal and enthusiasm that was totally alien to the native traditions and religious practices.
Some of these rulers adopted very cruel and inhuman methods in their zeal to convert people to Islam. But they were hardly successful in their objective.
These rulers succeeded in establishing large empires in the subcontinent on the lines of Islamic traditions, in establishing their own system of political administration, taxation and jurisprudence, and in forcibly converting many to Islam either through the fear of punishment or the lure of royal patronage or elevation of their social status.
They also succeeded in imposing additional taxation on the people of other faiths, inflicting undue suffering on Hindus through persecution and biased treatment as a part of their religious propaganda, and thereby reducing many rich Hindu families to utter penury and social degradation so much so that some of them had to do menial jobs in the Muslim households to eke out a living.
But despite all the suffering and cruel treatment, despite all the temptations of joining the new creed, despite their losing power prestige and status, despite the insults and ignominy they had to bear, majority of the Hindus clung to the religion of their ancestors and remained steadfast in their devotion to the gods of their ancestral land. Many preferred to die honorably than converting to the new faith. Amidst this political turmoil and religious bigotry, the followers of Hinduism remained largely intact, rooted in their traditions, accepting suffering and social disabilities as a part of their lives.
The Muslim rulers who ruled the country during the medieval period were largely unaware that what they were dealing here were not the people but a tradition and faith that were much more stronger, sturdier and steadier than their own political power.
Even those who accepted Islam as their new religion either under some political or economic compulsion, or willingly on their own, could not completely align themselves with the alien thought and culture because of their old mindsets and the deep rooted influence of their former religion. Into the new religion they marched willingly or unwillingly with a new faith, but with a mind set that was peculiarly Indian and traditional.
They were the new converts, the neophytes, with new hopes and enthusiasm, but with minds already conditioned by age old traditions and beliefs, from which there was hardly any escape. What happened to them mentally and socially, what conflicts went on in their minds as they adjusted themselves slowly to the new religion, only history, if it has a voice of its own, can tell.
The Mughal rulers who came to power subsequently and established their domain far and wide in the subcontinent, except for some parts in the south, were not much different from the previous Muslim rulers in their attitude towards the native rulers whom they killed quite mercilessly and forced a great number of people to convert to Islam.
Though modern historian tend to be sympathetic towards these rulers and often describe them in glorious words, a careful reader of history would not miss the element of disgust and contempt these rulers most often showed towards idol worship and other religious practices of the native population.
Babar the founder of the dynasty is credited with instances of destroying many Hindu temples and waging wars in the name of Islam. A lilliput in the politics of central Asia, who would have otherwise died an unknown death somewhere in the snow clad lands of Central Asia, the incompetent Indian rulers of his time, made him truly great and famous by their pathetic lethargy, internal quarrels and their singular unwillingness to give a serious and united fight to this intruder.
His successors, Humayun and Akbar were no less cruel towards Hindus. Although historians tend to favor Akbar with a great deal of Catholicism, he too had his own share of atrocities perpetrated against innocent Hindus in the earlier days of his regime. He married many hindu wives not because he liked Hindus or their methods of worship, but because that was how he declared his supremacy as the emperor in charge to the weak and vacillating Rajput chieftains of his time. what more greater satisfaction would there be for a ruler of his stature than to marry these helpless hindu women and force them to serve him and produce children for him? He also killed many hindus during his wars with uncompromising Rajputs, decimating at times whole armies.
It is true that he allowed the weak Rajputs to occupy prominent places in his administration. But again this was done not because he liked Hindus, but because he had little faith in the loyalty of his Muslim noblemen who were for ever scheming against him. It is a fact that his own uncle Bairam khan, his childhood friend Adamkhan, and his own son Salim were unhappy with him and tried to finish him politically as well as physically.
In the later part of his life he turned to other religions for inspiration. He even tried to establish a new religion of his own called Din-Ilahi. But we have reasons to believe that his Din-Ilahi was more a product of his megalomania or wishful thinking than a serious attempt to start a new religion. It is hard to believe that Akbar had ever reconciled himself with Hinduism or with any other religion.
His successors Jehangir and Shahjahan were very cruel rulers who never missed an opportunity to punish the Hindus. Jehangir executed a Sikh guru and destroyed many temples and idols. His successor, Shahjehan, was more intolerant than even Jehangir. Though he built the beautiful Tajmahal, he had no liking for the Hindus and put many to death.
His son Aurangazeb was even more cruel. He made it a state policy to persecute the Hindus openly, subjecting them to all possible methods of harassment. Under him Hindus suffered greatly. His short sighted religious policy in a way proved to be the undoing of the Mughal dynasty. A series of rebellions broke out during his time and shook his empire. The Marathas under Shivaji and the Sikhs in the Punjab under Banda gave him a lot of trouble. With his death, the Mughal dynasty began to decline, under the weight of its past misdeeds and the increasing resistance from the Hindu ruling classes, especially the Marathas in the south.
From the time Islam entered the country it was inevitable that the two religions would clash and challenge each other. While the two religions weighed and watched each other suspiciously as well as curiously, the broadminded as well the enlightened among both sections of society tried to find similarities among the two religions and worked for religious harmony.
They were probably more successful than the Delhi Sultans or the Mughals in fulfilling their objective. Many ancient Indian scriptures were translated into Persian and Urdu, the new language of the land slowly became a popular native language in its own right.
The Islamic art and architecture, music and cuisine, modes of dressing etc, found their way into the Indian milieu, while Hindu art and architecture found ready patrons among the Muslim nobility. The Sufi saints found acceptance among the Hindus, while many of the native traditions were continued to be followed by the new converts to Islam.
During the medieval period, Hinduism witnessed a great and silent revival through the rise of bhakti movement. Bhakti or devotion to a particular God became the central theme of many social and religious reform movements of this period.
This movement laid particular emphasis on devotion and surrender to God as the best way to attain salvation. It set aside knowledge and asceticism as the means for salvation and took up devotion as the best and the easiest path to achieve the same.
The rise of bhakti was very timely and momentous in the religious history of Hinduism because it not only protected the religion from degeneration but also enabled the masses to participate in it. In all fairness we must say that instead of destroying Hinduism, Islam strengthened it. It helped Hindus to come together and regroup themselves silently and religiously. By challenging its tenets, it helped Hindus to look at their religion afresh and strengthen its weaker aspects.
Many prominent personalities like Shri Ramanuja, Shri Ramananda, Nimbarka, Shri Vallabhacharya, Shri Basava, Lord Chaitanya, Mirabai, Tulsidas, the Nayanars and Alvars of south, Shri Namdev, Shri Chandidas and Vidyapati, Sant Tukaram and many more played a key role in the bhakti movement.
Through their sincere efforts and total devotion to God, they raised the religious fervor of the masses, bringing God closer to their homes and hearts. They completely relied upon simple faith and total devotion as the best means to protect Hindu Dharma from destruction.
Bhakti movement also contributed to the rise of devotional literature. Many of the scriptures and epics were translated into native languages, as Sanskrit was slowly losing ground to other languages due to absence of royal patronage. Tulsidas translated the epic Ramayana into Ramacharitmanas. Shri Surdas composed the Sursagar containing devotional hymns depicting the childhood exploits of Lord Krishna. Many famous literary figures from the south translated the epics into vernacular languages.
In south, Hinduism found great patronage among some strong and powerful rulers like the Rayas of Hampi and Gajapatis of Orissa. These rulers aware of the political situation in the north, did their best to prevent the Muslim rulers from entering deep into the south and also worked for the welfare of Hinduism. Themselves great devotees, they encouraged religious activity among their subjects and were responsible for the construction of many temples in their kingdoms.
Another momentous event of this period was the birth of Guru Nanak in 1469 in the region of Punjab, whose teachings gave raise to the formation of a new faith called Sikhism. Sikhs played a very prominent role during the medieval period and along with Hindus they stood against any unjust treatment in the hands of Mughal emperors.
Sunday, November 11, 2007
The Begining
Hinduism is a religious tradition that originated in the Indian subcontinent. Hinduism is the world's oldest major religion that is still practiced. Its earliest origins can be traced to the ancient Vedic civilization. The earliest evidence for elements of Hinduism date back to the late Neolithic to the early Harappan period (5500–2600BCE).
Hinduism is unique among the world religions in that it has no founder or date of origin. While most major religions derive from new ideas taught by a charismatic leader, Hinduism is simply the religion of the people of India, which has gradually developed over four thousand years. The origins and authors of its sacred texts are largely unknown.
The earliest archaeological evidence of Hinduism was found in the excavations done at Harappa and Mohenjodaro, where, among many other items, were unearthed a number of seals showing the bull and a seated yogi and some icons representing the mother goddess, the phallus symbol and a seated yogi.
According to some historians it is possible to draw some parallels between these and the subsequent iconographic images of Saivism and Shaktism. But it is difficult to say whether the earliest form of Hinduism originated from the people of Indus Valley or whether some of their practices were incorporated into it subsequently by the Vedic Aryans. The religion is definitely much more older than the Indus Valley civilization.
The Vedic Aryans were responsible for the introduction of many practices and beliefs into Hinduism and giving it a distinct identity. According to some, they migrated to the subcontinent of India at least five thousand years ago, probably through central Asia comprising of present day Iran.
But there is another school of thought which believes that they did not come from outside but were the natives of the subcontinent, who might have spread later to other parts of the world, carrying with them the fond memories of their old life styles and culture.
However it is an undeniable fact that there were many similarities between the ancient people who lived in the land called Persia and the those who lived in the northern parts of the subcontinent. There were similarities between Zoroastrianism and the Vedic religion of the early Aryans.
However subsequently the two groups fell apart and the God of Zoroastrians, Ahura became a demon (Asura) in the terminology of the Aryans, while the devas of the Aryans became "powers of evil " (daeva) to the Zoroastrians.
The Aryans' language of communication was Sanskrit which is closely connected to Latin and together they constitute the two fundamental branches of Indo-European languages. It is believed that both might have been derived from a single source.
Whatever be the truth, the Vedic Aryans practiced a form of religion which became the basis for Hinduism as it is known today. The Vedic Aryans were great warriors who occupied greater part of Northern India and brought it under their political and religious control.
During the subsequent Vedic period they also crossed over to southern India where they encountered powerful local tribes. What actually happened politically during such encounters we have little information.
But it was amply clear that there was an unprecedented synthesis of cultures and religious beliefs resulting in partial aryanization of south, amalgamation of thought and induction of many gods and goddesses into Hindu pantheon.
The Vedic Aryans invoked gods, especially Indra, Varuna, Agni, Vayu, Mitra, Aditya, Pushan, Asvins, Usha etc, performed yagnas and other rituals to supplicate them, invoke them, and seek their approval, guidance and help for their material comforts, personal gains, general welfare, appeasement of nature and victory over hostile tribes.
Simultaneously a great reform movement was born with the Vedic religious fold through the rise of Shaivism and Bhagavatism. They emphasized the need for bhakti or devotion to God as the best way to attain salvation. Bhagavatism started with the teachings of the great teacher, Sri Krishna-Vasudeva of the satvata or Vrisni tribe, and became very popular during the later periods as Vaishnavism. Saivism with Shiva as the principal deity came into existence during the later Vedic period and became equally popular throughout India.
During the post Mauryan and Pre Gupta period, the religion witnessed the further popularity of Vaishnavism, Saivism. Tantrism or the worship of Shakti, also became widely prevalent during this period. While Vaisnavism was gaining ground in the north under the rule of the Guptas who were renowned devotees of Lord Vishnu and built many temples in his honor, Saivism became a well established sect with the composition of the Agamas, and the works of Nayanmars from south, which is today available to us as Periya Puranam. The worship of Sun was also prevalent during this period.
Between the Sixth Century A.D., and Ten Century A.D., the subcontinent witnessed the birth of many great religious teachers, who provided new insights into the religion through their works and commentaries and added richness of thought and content to it.
Prominent among them was Shri Adishankaracharya, who not only provided the required inspiration for the revival of the religion through his teachings and tours, but also wrote commentaries on several Upanishads and also on the Gita. He traveled across the length and breadth of the country preaching the basic doctrines of the religion and spreading his message of monism far and wide.
Another great religious personality who needs mention during this period was Shri Ramanujacharya who preached devotion to Lord Vishnu as the best way to attain salvation.
Hinduism is unique among the world religions in that it has no founder or date of origin. While most major religions derive from new ideas taught by a charismatic leader, Hinduism is simply the religion of the people of India, which has gradually developed over four thousand years. The origins and authors of its sacred texts are largely unknown.
The earliest archaeological evidence of Hinduism was found in the excavations done at Harappa and Mohenjodaro, where, among many other items, were unearthed a number of seals showing the bull and a seated yogi and some icons representing the mother goddess, the phallus symbol and a seated yogi.
According to some historians it is possible to draw some parallels between these and the subsequent iconographic images of Saivism and Shaktism. But it is difficult to say whether the earliest form of Hinduism originated from the people of Indus Valley or whether some of their practices were incorporated into it subsequently by the Vedic Aryans. The religion is definitely much more older than the Indus Valley civilization.
The Vedic Aryans were responsible for the introduction of many practices and beliefs into Hinduism and giving it a distinct identity. According to some, they migrated to the subcontinent of India at least five thousand years ago, probably through central Asia comprising of present day Iran.
But there is another school of thought which believes that they did not come from outside but were the natives of the subcontinent, who might have spread later to other parts of the world, carrying with them the fond memories of their old life styles and culture.
However it is an undeniable fact that there were many similarities between the ancient people who lived in the land called Persia and the those who lived in the northern parts of the subcontinent. There were similarities between Zoroastrianism and the Vedic religion of the early Aryans.
However subsequently the two groups fell apart and the God of Zoroastrians, Ahura became a demon (Asura) in the terminology of the Aryans, while the devas of the Aryans became "powers of evil " (daeva) to the Zoroastrians.
The Aryans' language of communication was Sanskrit which is closely connected to Latin and together they constitute the two fundamental branches of Indo-European languages. It is believed that both might have been derived from a single source.
Whatever be the truth, the Vedic Aryans practiced a form of religion which became the basis for Hinduism as it is known today. The Vedic Aryans were great warriors who occupied greater part of Northern India and brought it under their political and religious control.
During the subsequent Vedic period they also crossed over to southern India where they encountered powerful local tribes. What actually happened politically during such encounters we have little information.
But it was amply clear that there was an unprecedented synthesis of cultures and religious beliefs resulting in partial aryanization of south, amalgamation of thought and induction of many gods and goddesses into Hindu pantheon.
The Vedic Aryans invoked gods, especially Indra, Varuna, Agni, Vayu, Mitra, Aditya, Pushan, Asvins, Usha etc, performed yagnas and other rituals to supplicate them, invoke them, and seek their approval, guidance and help for their material comforts, personal gains, general welfare, appeasement of nature and victory over hostile tribes.
Simultaneously a great reform movement was born with the Vedic religious fold through the rise of Shaivism and Bhagavatism. They emphasized the need for bhakti or devotion to God as the best way to attain salvation. Bhagavatism started with the teachings of the great teacher, Sri Krishna-Vasudeva of the satvata or Vrisni tribe, and became very popular during the later periods as Vaishnavism. Saivism with Shiva as the principal deity came into existence during the later Vedic period and became equally popular throughout India.
During the post Mauryan and Pre Gupta period, the religion witnessed the further popularity of Vaishnavism, Saivism. Tantrism or the worship of Shakti, also became widely prevalent during this period. While Vaisnavism was gaining ground in the north under the rule of the Guptas who were renowned devotees of Lord Vishnu and built many temples in his honor, Saivism became a well established sect with the composition of the Agamas, and the works of Nayanmars from south, which is today available to us as Periya Puranam. The worship of Sun was also prevalent during this period.
Between the Sixth Century A.D., and Ten Century A.D., the subcontinent witnessed the birth of many great religious teachers, who provided new insights into the religion through their works and commentaries and added richness of thought and content to it.
Prominent among them was Shri Adishankaracharya, who not only provided the required inspiration for the revival of the religion through his teachings and tours, but also wrote commentaries on several Upanishads and also on the Gita. He traveled across the length and breadth of the country preaching the basic doctrines of the religion and spreading his message of monism far and wide.
Another great religious personality who needs mention during this period was Shri Ramanujacharya who preached devotion to Lord Vishnu as the best way to attain salvation.
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