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HINDUISM:
A PRIMER
This symbol is the Sanskrit word Om. Om is said to
embody the origination, reverberation, and dissolution
of all sound—and the silence which follows. Om is first
mentioned in the Upanishads.
ORIGINS
Hinduism is a Western label. This ancient way
of life calls itself Sanatana Dharma (the eternal law).
• Hinduism claims no founder, no seminal
event, no creed. This agelessness gives it a tremendous range ofexpression — from sensual
to philosophical to ascetic. It also accounts for
its breadth of toleration for variety of understanding and practice expressed in the axiom:
Paths are many; truth is one.
• While Hinduism is now practiced worldwide
by more than 800 million adherents, it remains
linked to the geography and culture of the Indian subcontinent whose mountains, cities,
and especially its rivers are considered sacred.
of the one divine Ultimate Reality or Supreme Being, the source of all souls.
“love
your
• Hindus believe in Samsara —an endless
neighbor
cycle of creation, preservation, and dissoluas
tion. This cycle of birth, death, and rebirth
yourself”
causes each soul to transmigrate from one
earthly existence to another and to progress
toward maturity. Ultimately, every soul matures, escapes Samsara, and achieves
Moksha —merger with Ultimate Reality.
Thus, Hinduism may be termed monistic: it
understands the Ultimate Creator to be expressed through all living creatures and inert objects; the difference between the Creator and these created things is only in level
of maturity. Hindus, therefore, hold deep re• While Hinduism has tremendous variety, spect for all living creatures. Many demonstrate this respect by following a vegetarian
there are some commonalities of belief.
• In general, Hindus believe in one Ultimate diet, and by practicing ahimsa (nonvioReality—both ever-present and beyond time lence).
and space—simultaneously Creator (Brah- • Hindus believe Dharma (divine law) dema), Sustainer (Vishnu), and Destroyer mands eight yaman (restraints) and eight
(Shiva). For most Hindus, the hundreds of niyaman (observances). Following Dharma
deities with their various names and quali- brings us into harmony with Ultimate Realties are understood to be icons— pointers ity. Humans are said to strive after a series
to the many aspects, powers, and functions of four successive goals: joy and pleasure
BELIEFS
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(the most childlike); economic and social
fulfillment; morality (attention to duty, giving back to society); and liberation (union
with God). Sometimes an entire lifetime
may be focussed on only one goal.
• Traditionally, Hinduism speaks of four
stages of life: student, householder, detachment (retirement), and (for particularly old
souls) complete renunciation of one’s identity to finish this life as an ascetic.
• Hindus believe in Karma —the moral and
physical law of cause and effect (thus, of
complete personal responsibility). According to the doctrine of karma, nothing is accidental in a completely moral universe. We
all get what we have earned, are responsible
for our own condition, and create our own
future. Every decision is made freely, and the
lot we receive may be played many ways.
• Hindus see worship as a means for direct,
personal communion with God. Under the
umbrella of Hinduism, all spiritual paths are
an acceptable means to the divine.
WRITINGS
• Hinduism believes that its scriptures have
no author and no beginning—which makes
them free from human error. Rishis (learned
sages) who collected this literature are considered mere vehicles of the Divine. After centuries of oral transmission in Sanskrit, the literature of Hinduism eventually was put in
written form.
• While reverence for sacred texts is usual, no
specific ones are required for all Hindus everywhere.
• Earliest in this vast library are four collections of Vedas (bodies of knowledge). The
best known is the Rig Veda, which includes
some 1028 metrical hymns, prayers, poems,
riddles, and legends.
• Other collections build upon the Vedic
legacy. The Upanishads contain philosophical poetry and prose, often in dialogue or dramatic form. The Purånas (religious lore)—
of which there are eighteen major examples—
contain folk literature meant to be chanted to
music. Two popular epics deal with the continual interplay of good and evil: the
Råmåyana (the exploits of Råmå) and the
Mahåbhårata (the great story of the Bhårata
family). The Mahåbhårata is a semi-historical
national epic of more than 100,000 verses
(more than ten times as long as the Christian
Bible). Its best known portion is the Bhagavad
Gîtå (Song of God). Both epics are dramatized
annually in India, and several productions are
available on videotape.
• The classical writings on yoga are the Yoga
Sutras (threads), a work by Patanjali (an Indian sage who lived in the second or third
century BCE). This collection of 196 sayings
in four books is a succinct explanation of
the nature of yoga, its goal, and its methods,
which provides the foundation for the yogic way of life. Patanjali’s text is augmented
by many commentaries.
• In addition to the ancient classic literature,
some congregations give particular priority to
the writings of their own current or founding
guru (spiritual leader).
PRACTICE
• Many Hindus are devotees of a particular deity. The four main sub-traditions of Hinduism
are Shaivites (devotees of Shiva ), Vaishnavites
(devotees of Vishnu ), Shaktas (devotees of
Shakti —the Divine Mother), and Smartas
(who pay reverence to several deities but emphasize the identity of the individual with the
Supreme Self—Brahman). Others may align
themselves with, for instance, Ganesh, or
Lakshmi, or Krishna. Still others are known
by the name of the particular guru (teacher
and spiritual leader) they follow.
• Temple worship is considered an effective
channel for close communication with God
via one or more of the deities or one’s guru.
In the U.S., only a few Hindu temples are
buildings bult expressly for this purpose.
The exterior and interior of the temple (also
called mandir, ashram, gurukul, or arya
samaj ) may be austere or highly ornate.
Shoes must be removed. Furnishings are
simple—mats and may have an altar facing
east which displays the symbols for om (the
Absolute) and Agni (Holy Fire). There may
be representations of one or more deities.
Participants remove shoes before entering;
they sit on the carpeted floor or walk from
one station to the next. There may be one
or more altars or shrines with statues or pictures of deities, or of the congregation’s own
guru.
• Congregations also have a priest who, like
the guru, is trained to interpret scripture and
provide spiritual counsel. Priests lead pujas
(worship), and traditionally wear white or saffron robes at all times; many leave their hair
uncut. No special clothing is required of other
Hindus, although many may choose to wear
traditional garb at the temple.
• Pujas may be brief, or may last an hour or
more and make use of all senses: verses of
scripture are chanted, bells are rung, incense
and flowers are smelled, sacred food is tasted.
The image is accorded the same hospitality deserved by an honored guest; it is seen, touched,
and even bathed, dressed, and fed. Many activities may be occurring simultaneously in
various corners of the temple. Temple pujas
are held daily at specific times or as requested.
In India, there may be a specific day for a particular ritual, but American Hindus often come
together on weekends. Other temple events
include philosophical lectures, weddings, ceremonial dance classes, festive meals, and the
feeding of the poor.
• Pujas may also be held at home. This sanctifies the home and keeps the family aware of
God. A home might have a small shrine featuring an image or picture of the family’s guru
or chosen deity. Darßan —to see and be seen
by these holy images or people—is considered
auspicious, and has a prominent place in Hinduism. Festivals, pilgrimages, and meditation
are also considered modes of worship.
• The word yoga comes from the Sanskrit
root yuk, meaning to yoke. In practical terms
for the yoga aspirant, it means to join together the individual with the universal. Classically, yoga is an ancient, systematic and
well-defined means of attaining unity with
the divine which was developed in India and
has been perpetuated there for thousands
of years. Swami Vivekananda was instrumental in bringing yoga to the attention of
the West. Yoga can be practiced anywhere
and at any time.
• Yoga may be translated as path. This path
takes many expressions and accomodates all
personalities. Bhakti Yoga (the path of devotion) uses songs, prayers, chants, rituals,
and other forms of adoration of and surrender to the divine. Jnana Yoga (the path of
knowledge) uses all the necessary means of
discrimination to gain knowledge of the divine, including—but not limited to—study,
direct inquiry, and contemplation. Karma
Yoga (the path of action) is the performance
of every human activity without looking for
any reward—simply as an offering to the Supreme and, therefore, for the benefit of life
as a whole. Hatha Yoga (the path of purification) uses exercises such as postures and
rhythmic breathing exercise. This prepares
the individual for Raja Yoga. Raja Yoga (the
kingly path) was pioneered by Sri Patanjali.
It seeks liberation and perfection both of the
Patanjali’s Eight Steps of Yoga
Yaman (restraints)
Avoidance of
violence, arrogance & anger;
dishonesty & injustice;
theft, lust, greed, & desire;
sexual inappropriateness &
evil company
Niyaman (observances)
Pursuit of
contentment;
purity of body, mind, &
speech;
austerity;
study of sacred writings;
Love of
humanity,
tolerance;
charity;
devotion to the divine
Asanas (yoga postures)
Pranayama (breathing techniques)
Pratyahara (withdrawal of the
senses)
Dharana (concentration)
dhyana (meditation)
Samadhi (the super-conscious state
of union with the Divine reached
only by complete surrender)
body and the mind by control of all forms of
thought and consciousness, emotions, and
sensations. Patanjali’s eight-step system of
Raja Yoga. The first five steps prepare the
mind for concentration, and the final three
steps develop concentration itself.
• Nåmasté —the ritual greeting said while bowing with palms together—demonstrates the belief that all people are of the same substance
as the Creator.
ORGANIZATION
• Some Hindu temples in America are autonomous. For example, the Hindu Temple
Society of North America in Flushing, NY, is
run by a board of trustees and a network of
committees. On the other hand, its neighbor, the Bochasanwasi Swaminarayan
Sanstha, USA (BSS) is part of a network of
72 centers and 13 temples in North America,
and over 3,000 centers worldwide.
• In the United States, some congregations
elect a board of directors who select its spiritual leaders. Funds for temple maintenance
and other congregational needs are raised
through donations and fund-raising events.
HOLIDAYS
• Popular deity festivals
include:
Janmashtami —or, Sri Krishna Jayanti —
( Krishna’s birthday) ; Ganesh Chaturthi
(birthday of the elephant-headed God of
Success); Navaratri (ten-day Durga festival); Diwali (Festival of Lights marks
Vishnu’s triumph over evil and honors
Lakshmi —or, in some regions, Kali ); Holi
(honors Krishna or Kama ).
SOCIAL ACTION
• Action on behalf of others flows naturally
out of two Hindu practices in particular:
Karma yoga —service devoid of self-interest; and, Bhakti yoga, which may be understood as compassionate action. Hindu flood
relief efforts, social welfare programs, and
ecological projects are well documented.
The Ramakrishna Movement has established
many relief programs. American Hindus are
involved in feeding the poor and homeless,
and work on community health issues.
BIBLIOGRAPHY
• Eck, Diana L. Darsan: Seeing the Divine
Image in India, Second Revised and Enlarged Edition. Chambersburg, PA: Anima
Books, 1985.
• The over 2000-year-old Hindu calendar is • Pandit, Bansi. Hindu Dharma. Glen Ellyn,
lunar, adjusted to the solar seasons. The Illinois: B & V Enterprises, 1996.
new- and full-moon days and eleventh day
• Radhakrishnan, Sarvepalli and Charles A.
of each month are believed to be auspicious.
Moore, eds. A Sourcebook in Indian Philoso• There are at least as many Hindu holidays phy. Princeton, NJ: Princeton University
as there are deities—at least one for every Press, 1957.
day of the year! They are observed by puja,
feasts, fasts, dance, chant, and readings or • Subramuniyaswami, Satguru Sivaya. Dancdramatizations of sacred texts. Among other ing With Siva: Hinduism’s Contemporary
events, Hindu congregations observe the Catechism, Fourth Edition. Concord, CA:
birthday of their chosen deity or guru.
Himalayan Academy, 1993.