Ten Questions
People Ask About Hinduism...and ten terrific answers
Plus...Hinduism's Code of Conduct: the
Yamas & Niyamas
Part 1: Ten Questions
Humanity's
most profound faith is now a global phenomenon. Students, teachers, neighbors
and friends are full of questions. Misconceptions run rampant. Here are ten
thoughtful answers you can use to set the record straight.
Have you ever
been put on the spot with a provocative question about Hinduism, even one that
really shouldn't be so hard to answer? If so, you are not alone. It takes some
good preparation and a little attitude adjustment to confidently field queries
on your faith be they from friendly co-workers, students, passersby or
especially from Christian evangelists. Back in the spring of 1990, a group of
teens from the Hindu Temple of Greater Chicago, Lemont, sent a request to
Hinduism Today for "official answers " to nine questions they were
commonly asked by their peers. These questions had perplexed the Hindu youth
themselves; and their parents had no convincing answers. Satguru Sivaya
Subramuniyaswami took up the challenge and provided the following answers to
the nine questions. Perusing the list for this edition of the magazine, we
thought it crucial to add a tenth dialog on caste, since that is the most
relentless criticism Hinduism faces today.
Let's begin with
advice on the attitudes to hold when responding. First, ask yourself, "Who
is asking the question?" Millions of people are sincerely interested in
Hinduism and the many Asian religions. So, when asked about Hinduism, don't be
defensive, even if the questioner seems confrontational. Instead, assume that
the person really wants to learn. Of course, some only want to harass, badger
and turn you to their view. If you sense this is the case, feel free to smile
and courteously dismiss yourself without any attempt to answer, lest you simply
add fuel to his fires.
With all this in
mind, it is still best never to answer a question about religion too boldly or
too immediately. That might lead to confrontation. Offer a prologue first, then
come to the question, guiding the inquirer toward understanding. Your poise and
deliberateness gives assurance that you know what you are talking about. It
also gives you a moment to think and draw on your intuitive knowing. Before
going deeply into an answer, always ask the questioner what his religion is.
Knowing that, you can address his particular frame of mind and make your answer
most relevant. Another key: have confidence in yourself and your ability to
give a meaningful and polite response. Even to say "I am sorry. I still
have much to learn about my religion and I don't yet know the answer to that
" is a meaningful answer. Honesty is always appreciated. Never be afraid
to admit what you don't know, for this lends credibility to what you do know.
Here are four
prologues that can be used, according to the situation, before you begin to
actually answer a question. 1) "I am really pleased that you are
interested in my religion. You may not know that one out of every six people in
the world is a Hindu." 2) "Many people have asked me about my
tradition. I don't know everything, but I will try to answer your
question." 3)"First, you should know that in Hinduism, it is not only
belief and intellectual understanding that is important. Hindus place the
greatest value on experiencing each of these truths personally." 4) The
fourth type of prologue is to repeat the question to see if the person has
actually stated what he wants to know. Repeat the question in your own words and
ask if you have understood his query correctly. If it's a complicated question,
you might begin by saying, "Philosophers have spent lifetimes discussing
and pondering questions such as this, but I will do my best to explain."
Have courage.
Speak from your inner mind. Sanatana Dharma is an experiential path, not a
dogma, so your experience in answering questions will help your own spiritual
unfoldment. You will learn from your answers if you listen to your inner mind
speak. This can actually be a lot of fun. The attentive teacher always learns
more than the student.
After the
prologue, address the question without hesitation. If the person is sincere,
you can ask, "Do you have any other questions?" If he wants to know
more, then elaborate as best you can. Use easy, everyday examples. Share what
enlightened souls and scriptures of Hinduism have said on the subject.
Remember, we must not assume that everyone who asks about Hinduism is insincere
or is challenging our faith. Many are just being friendly or making
conversation to get to know you. So don't be on the defensive or take it all
too seriously. Smile when you give your response. Be open. If the second or
third question is on something you know nothing about, you can say, "I
don't know. But if you are really interested, I will find out, mail you some
literature or lend you one of my books." Smile and have confidence as you
give these answers. Don't be shy. There is no question that can be put to you
in your birth karmas that you cannot rise up to with a fine answer to fully
satisfy the seeker. You may make lifelong friends in this way.
Each of the ten
answers is organized with a short response that can be committed to memory, a
longer answer, and a detailed explanation. Many questioners will be content
with the short, simple answer, so start with that first. Use the explanation as
background information for yourself, or as a contingency response in case you
end up in a deeper philosophical discussion. Additional resources can be found
at:http://www.himalayanacademy.com/basics/.
1. Why does Hinduism have so many Gods?
Hindus
all believe in one Supreme God who created the universe. He is all-pervasive.
He created many Gods, highly advanced spiritual beings, to be His helpers.
Contrary to
prevailing misconceptions, Hindus all worship a one Supreme Being, though by
different names. This is because the peoples of India with different languages
and cultures have understood the one God in their own distinct way. Through
history there arose four principal Hindu denominations--Saivism, Shaktism,
Vaishnavism and Smartism. For Saivites, God is Siva. For Shaktas, Goddess
Shakti is supreme. For Vaishnavites, Lord Vishnu is God. For Smartas--who see
all Deities as reflections of the One God--the choice of Deity is left to the
devotee. This liberal Smarta perspective is well known, but it is not the
prevailing Hindu view. Due to this diversity, Hindus are profoundly tolerant of
other religions, respecting the fact that each has its own pathway to the one
God.
One of the
unique understandings in Hinduism is that God is not far away, living in a
remote heaven, but is inside each and every soul, in the heart and
consciousness, waiting to be discovered. This knowing that God is always with
us gives us hope and courage. Knowing the One Great God in this intimate and
experiential way is the goal of Hindu spirituality.
Elaboration:
Hinduism is both monotheistic and henotheistic. Hindus were never polytheistic,
in the sense that there are many equal Gods. Henotheism (literally "one
God ") better defines the Hindu view. It means the worship of one God
without denying the existence of other Gods. We Hindus believe in the one
all-pervasive God who energizes the entire universe. We can see Him in the life
shining out of the eyes of humans and all creatures. This view of God as
existing in and giving life to all things is called panentheism. It is
different from pantheism, which is the belief that God is the natural universe
and nothing more. It is also different from strict theism which says God is
only above the world, apart and transcendent. Panentheism is an
all-encompassing concept. It says that God is both in the world and beyond it,
both immanent and transcendent. That is the highest Hindu view.
Hindus also
believe in many Gods who perform various functions, like executives in a large
corporation. These should not be confused with the Supreme God. These
Divinities are highly advanced beings who have specific duties and powers --not
unlike the heavenly spirits, overlords or archangels revered in other faiths.
Each denomination worships the Supreme God and its own pantheon of divine
beings.
What is
sometimes confusing to non-Hindus is that Hindus of various sects may call the
one God by many different names, according to their denomination or regional
tradition. Truth for the Hindu has many names, but that does not make for many
truths. Hinduism gives us the freedom to approach God in our own way,
encouraging a multiplicity of paths, not asking for conformity to just one.
There is much
confusion about this subject, even among Hindus. Learn the right terms and the
subtle differences in them, and you can explain the profound ways Hindus look
at Divinity. Others will be delighted with the richness of the Indian concepts
of God. You may wish to mention that some Hindus believe only in the formless
Absolute Reality as God; others believe in God as personal Lord and Creator.
This freedom makes the understanding of God in Hinduism, the oldest living
religion, the richest in all of Earth's existing faiths.
2. Do Hindus believe in reincarnation?
Yes,
we believe the soul is immortal and takes birth time and time again. Through
this process, we have experiences, learn lessons and evolve spiritually.
Finally we graduate from physical birth.
Carnate means
"of flesh, " and reincarnate means to "reenter the flesh."
Yes, Hindus believe in reincarnation. To us, it explains the natural way the
soul evolves from immaturity to spiritual illumination. Life and death are
realities for all of us. Hinduism believes that the soul is immortal, that it
never dies, but inhabits one body after another on the Earth during its
evolutionary journey. Like the caterpillar's transformation into a butterfly,
physical death is a most natural transition for the soul, which survives and,
guided by karma, continues its long pilgrimage until it is one with God.
I myself have
had many lives before this one and expect to have more. Finally, when I have it
all worked out and all the lessons have been learned, I will attain
enlightenment and moksha, liberation. This means I will still exist, but will
no longer be pulled back to be born in a physical body.
Even modern
science is discovering reincarnation. There have been many cases of
individuals' remembering their past lives. These have been researched by
scientists, psychiatrists and parapsychologists during the past decades and
documented in good books and videos. Young children speak of vivid past-life
memories, which fade as they grow older, as the veils of individuality shroud
the soul's intuitive understanding. Great mystics speak of their past lives as
well. So do our ancient scriptures, the Vedas, reveal the reality of
reincarnation.
Reincarnation is
believed in by the Jains and the Sikhs, by the Indians of the Americas, and by
the Buddhists, certain Jewish sects, the Pagans and the many indigenous faiths.
Even Christianity originally taught reincarnation, but formally renounced it in
the twelfth century. It is, in fact, one of the widest held articles of faith
on planet Earth.
Elaboration: At
death the soul leaves the physical body. But the soul does not die. It lives on
in a subtle body called the astral body. The astral body exists in the
nonphysical dimension called the astral plane, which is also the world we are
in during our dreams at night when we sleep. Here we continue to have
experiences until we are reborn again in another physical body as a baby. Each
reincarnating soul chooses a home and a family which can best fulfill its next
step of learning and maturation.
After many
lifetimes of following dharma, the soul is fully matured in love, wisdom and
knowledge of God. There is no longer a need for physical birth, for all lessons
have been learned, all karmas fulfilled. That soul is then liberated, freed
from the cycle of birth, death and rebirth. Evolution then continues in the
more refined spiritual worlds. Similarly, after we graduate from elementary
school we never have to go back to the fifth grade. We have gone beyond that
level in understanding. Thus, life's ultimate goal is not money, not clothes,
not sex, not power, not food or any other of the instinctive needs. These are
natural pursuits, but our real purpose on this Earth is to know, to love and to
serve God and the Gods. That leads to the rare and priceless objects of life:
enlightenment and liberation. This Hindu view of the soul's evolution answers
many otherwise bewildering questions, removing the fear of death while giving
assurance that each soul is evolving toward the same spiritual destiny, for the
Hindu believes that karma and reincarnation are leading every single soul to
God Realization.
3. What is karma?
Karma
is the universal principle of cause and effect. Our actions, both good and bad,
come back to us in the future, helping us to learn from life's lessons and
become better people.
Karma is one of
the natural laws of the mind, just as gravity is a law of matter. Just as God
created gravity to bring order to the physical world, He created karma as a
divine system of justice that is self-governing and infinitely fair. It
automatically creates the appropriate future experience in response to the
current action. Karma simply means "action " or "cause and
effect." When something happens to us that is apparently unfortunate or
unjust, it is not God punishing us. It is the result of our own past actions.
The Vedas, Hinduism's revealed scripture, tell us if we sow goodness, we will
reap goodness; if we sow evil, we will reap evil. Thus we create our own
destiny through thought and action. And the divine law is: whatever karma we
are experiencing in our life is just what we need at the moment, and nothing
can happen but that we have the strength to meet it. Even harsh karma, when
faced in wisdom, can be the greatest catalyst for spiritual growth.
Understanding the way karma works, we seek to live a good and virtuous life
through right thought, right speech and right action. This is called dharma.
Elaboration:
Karma is basically energy. I throw energy out through thoughts, words and
deeds, and it comes back to me, in time, through other people. Karma is our
best teacher, for we must always face the consequences of our actions and thus
improve and refine our behavior, or suffer if we do not. We Hindus look at time
as a circle, as things cycle around again. Professor Einstein came to the same
conclusion. He saw time as a curve, and space as well. This would eventually
make a circle. Karma is a very just law which, like gravity, treats everyone
the same. Because we Hindus understand karma, we do not hate or resent people
who do us harm. We understand they are giving back the effects of the causes we
set in motion at an earlier time. The law of karma puts man at the center of
responsibility for everything he does and everything that is done to him.
Karma is a word
we hear quite often on television. "This is my karma, " or "It
must have been something I did in a past life to bring such good karma to
me." We hear karma simply defined as "What goes around, comes
around." In some schools of Hinduism, karma is looked upon as something
bad --perhaps because we are most aware of this law when we are facing
difficult karma, and not so aware of it when life is going smoothly. Even some
Hindus equate karma with sin, and this is what evangelical Christians preach
that it means. Many people believe that karma means "fate, " a
preordained destiny over which one has no control, which is also untrue.
The process of
action and reaction on all levels --physical, mental and spiritual --is karma.
Here is an example. I say kind words to you, and you feel peaceful and happy. I
say harsh words to you, and you become ruffled and upset. The kindness and the
harshness will return to me, through others, at a later time. This is karma. An
architect thinks creative, productive thoughts while drawing plans for a new
building. But were he to think destructive, unproductive thoughts, he would
soon not be able to accomplish any kind of positive task even if he desired to
do so. This is karma, a natural law of the mind. We must also be very careful
about our thoughts, because thought creates, and thoughts make karmas --good,
bad and mixed.
4. Why Do Hindus worship the cow?
Hindus
don't worship cows. We respect, honor and adore the cow. By honoring this
gentle animal, who gives more than she takes, we honor all creatures.
Hindus regard
all livingcreatures as sacred --mammals, fishes, birds and more. We acknowledge
this reverence for life in our special affection for the cow. At festivals we
decorate and honor her, but we do not worship her in the sense that we worship
the Deity.
To the Hindu,
the cow symbolizes all other creatures. The cow is a symbol of the Earth, the
nourisher, the ever-giving, undemanding provider. The cow represents life and
the sustenance of life. The cow is so generous, taking nothing but water, grass
and grain. It gives and gives and gives of its milk, as does the liberated soul
give of his spiritual knowledge. The cow is so vital to life, the virtual
sustainer of life, for many humans. The cow is a symbol of grace and abundance.
Veneration of the cow instills in Hindus the virtues of gentleness, receptivity
and connectedness with nature.
Elaboration: Who
is the greatest giver on planet Earth today? Who do we see on every table in
every country of the world --breakfast, lunch and dinner? It is the cow. McDonald's
cow-vending golden arches and their rivals have made fortunes on the humble
cow. The generous cow gives milk and cream, yogurt and cheese, butter and ice
cream, ghee and buttermilk. It gives entirely of itself through sirloin, ribs,
rump, porterhouse and beef stew. Its bones are the base for soup broths and
glues. It gives the world leather belts, leather seats, leather coats and
shoes, beef jerky, cowboy hats --you name it. The only cow-question for Hindus
is, "Why don't more people respect and protect this remarkable
creature?" Mahatma Gandhi once said, "One can measure the greatness
of a nation and its moral progress by the way it treats its animals. Cow
protection to me is not mere protection of the cow. It means protection of all
that lives and is helpless and weak in the world. The cow means the entire
subhuman world."
In the Hindu
tradition, the cow is honored, garlanded and given special feedings at
festivals all over India, most importantly the annual Gopashtama festival.
Demonstrating how dearly Hindus love their cows, colorful cow jewelry and
clothing is sold at fairs all over the Indian countryside. From a young age,
Hindu children are taught to decorate the cow with garlands, paint and
ornaments. Her nature is epitomized in Kamadhenu, the divine, wish-fulfilling
cow. The cow and her sacred gifts --milk and ghee in particular --are essential
elements in Hindu worship, penance and rites of passage. In India, more than
3,000 institutions called Gaushalas, maintained by charitable trusts, care for
old and infirm cows. And while many Hindus are not vegetarians, most respect
the still widely held code of abstaining from eating beef.
By her docile,
tolerant nature, the cow exemplifies the cardinal virtue of Hinduism,
noninjury, known as ahimsa. The cow also symbolizes dignity, strength,
endurance, maternity and selfless service.
In the Vedas,
cows represent wealth and joyous Earthly life. From the Rig Veda (4.28.1;6) we
read. "The cows have come and have brought us good fortune. In our stalls,
contented, may they stay! May they bring forth calves for us, many-colored,
giving milk for Indra each day. You make, O cows, the thin man sleek; to the
unlovely you bring beauty. Rejoice our homestead with pleasant lowing. In our
assemblies we laud your vigor."
5. Are Hindus idol worshipers?
Hindus
do not worship a stone or metal "idol " as God. We worship God
through the image. We invoke the presence of God from the higher, unseen
worlds, into the image so that we can commune with Him and receive His blessings.
The stone or
metal deity images in Hindu temples and shrines are not mere symbols of the
Gods. They are the form through which their love, power and blessings flood
forth into this world. We may liken this mystery to our ability to communicate
with others through the telephone. We do not talk to the telephone; rather we
use it as a means of communication with another person. Without the telephone,
we could not converse across long distances; and without the sanctified icon in
the temple, we cannot easily commune with the Deity. Divinity can also be
invoked and felt in a sacred fire, or in a tree, or in the enlightened person
of a satguru. In our temples, God is invoked in the sanctum by highly trained
priests. Through the practice of yoga, or meditation, we invoke God inside
ourself. Yoga means to yoke oneself to God within. The image or icon of worship
is a focus for our prayers and devotions.
Another way to
explain icon worship is to acknowledge that Hindus believe God is everywhere,
in all things, whether stone, wood, creatures or people. So, it is not
surprising that they feel comfortable worshiping the Divine in His material
manifestation. The Hindu can see God in stone and water, fire, air and ether,
and inside his own soul. Indeed, there are Hindu temples which have in the
sanctum sanctorum no image at all but a yantra, a symbolic or mystic diagram.
However, the sight of the image enhances the devotee's worship.
Elaboration: In
Hinduism one of the ultimate attainments is when the seeker transcends the need
of all form and symbol. This is the yogi's goal. In this way Hinduism is the
least idol-oriented of all the religions of the world. There is no religion
that is more aware of the transcendent, timeless, formless, causeless Truth.
Nor is there any religion which uses more symbols to represent Truth in
preparation for that realization.
Humorously
speaking, Hindus are not idle worshipers. I have never seen a Hindu worship in
a lazy or idle way. They worship with great vigor and devotion, with unstinting
regularity and constancy. There's nothing idle about our ways of worship! (A
little humor never hurts.) But, of course, the question is about "graven
images." All religions have their symbols of holiness through which the
sacred flows into the mundane. To name a few: the Christian cross, or statues
of Mother Mary and Saint Theresa, the holy Kaaba in Mecca, the Sikh Adi Granth
enshrined in the Golden Temple in Amritsar, the Arc and Torah of the Jews, the
image of a meditating Buddha, the totems of indigenous and Pagan faiths, and
the artifacts of the holy men and women of all religions. Such icons, or graven
images, are held in awe by the followers of the respective faiths. The question
is, does this make all such religionists idol worshipers? The answer is, yes
and no. From our perspective, idol worship is an intelligent, mystical practice
shared by all of the world's great faiths.
The human mind
releases itself from suffering through the use of forms and symbols that awaken
reverence, evoke sanctity and spiritual wisdom. Even a fundamentalist Christian
who rejects all forms of idol worship, including those of the Catholic and
Episcopal churches, would resent someone who showed disrespect for his Bible.
This is because he considers it sacred. His book and the Hindu's icon are much
alike in this way.
6. Are Hindus forbidden to eat meat?
Hindus
teach vegetarianism as a way to live with a minimum of hurt to other beings.
But in today's world not all Hindus are vegetarians.
Our religion
does not lay down rigid "do's and don'ts." There are no commandments.
Hinduism gives us the wisdom to make up our own mind on what we put in our
body, for it is the only one we have --in this life, at least. Vegetarians are
more numerous in the South of India than in the North. This is because of the
North's cooler climactic conditions and past Islamic influence. Priests and
religious leaders are definitely vegetarian, so as to maintain a high level of
purity and spiritual consciousness to fulfill their responsibilities, and to awaken
the refined areas of their nature. Soldiers and law-enforcement officers are
generally not vegetarians, because they have to keep alive their aggressive
forces in order to perform their work. To practice yoga and be successful in
meditation, it is mandatory to be vegetarian. It is a matter of wisdom --the
application of knowledge at any given moment. Today, about twenty percent of
all Hindus are vegetarians.
Elaboration:
This can be a touchy subject. There are several ways to respond, depending on
who is asking and the background in which he was raised. But the overlying
principle that defines the Hindu answer to this query is ahimsa --refraining
from injuring, physically, mentally or emotionally, anyone or any living
creature. The Hindu who wishes to strictly follow the path of noninjury
naturally adopts a vegetarian diet. It's a matter of conscience more than
anything else.
When we eat
meat, fish, fowl and eggs, we absorb the vibration of the instinctive creatures
into our nerve system. This chemically alters our consciousness and amplifies
our lower nature, which is prone to fear, anger, jealousy, confusion,
resentment and the like. Many Hindu swamis advise followers to be
well-established vegetarians prior to initiation into mantra, and to remain vegetarian
thereafter. But most do not insist upon vegetarianism for those not seeking
initiation. Swamis have learned that families who are vegetarian have fewer
problems than those who are not.
Poignant
scriptural citations counsel against eating meat. The Yajur Veda (36.18) calls
for kindliness toward all creatures living on the Earth, in the air and in the
water. The Tirukural, a 2,200-year-old masterpiece of ethics, states,
"When a man realizes that meat is the butchered flesh of another creature,
he will abstain from eating it " (257). The Manu Dharma Shastras state,
"Having well considered the origin of flesh and the cruelty of fettering
and slaying corporeal beings, let one entirely abstain from eating flesh,
" and "When the diet is pure, the mind and heart are pure." For
guidance in this and all matters, Hindus also rely on their own guru, community
elders, their own conscience and their knowledge of the benefits of abstaining
from meat and enjoying a wholesome vegetarian diet. Of course, there are good Hindus
who eat meat, and there are not-so-good Hindus who are vegetarians.
Today in America
and Europe millions of people are vegetarians because they want to live a long
time and be healthy. Many feel a moral obligation to shun the mentality of
violence to which meat-eating gives rise. There are good books on
vegetarianism, such as Diet for a New America. There is also a fine magazine
called Vegetarian Times. The booklet "How to Win an Argument with a
Meat-Eater " is online at:http://www.himalayanacademy.com/books
... WinMeatEaterArgument.html.
7. Do Hindus have a Bible?
Our
"Bible " is called the Veda. The Veda, which means "wisdom,
" is comprised of four ancient and holy scriptures which all Hindus revere
as the revealed word of God.
Like the Taoist
Tao Te Ching, the Buddhist Dhammapada, the Sikh Adi Granth, the Jewish Torah,
the Christian Bible and the Muslim Koran --the Veda is the Hindu holy book. The
four books of the Vedas --Rig, Yajur, Sama and Atharva --include over 100,000
verses. The knowledge imparted by the Vedas ranges from earthy devotion to high
philosophy. Their words and wisdom permeate Hindu thought, ritual and
meditation. The Vedas are the ultimate scriptural authority for Hindus. Their
oldest portions are said by some to date back as far as 6,000 bce, orally
transmitted for most of history and written down in Sanskrit in the last few
millennia, making them the world's longest and most ancient scripture. The
Vedas open a rare window into ancient Indian society, proclaiming life's
sacredness and the way to oneness with God.
Elaboration: For
untold centuries unto today, the Vedas have remained the sustaining force and
authoritative doctrine, guiding followers in ways of worship, duty and
enlightenment. The Vedas are the meditative and philosophical focus for
millions of monks and a billion seekers. Their stanzas are chanted from memory
by priests and laymen daily as liturgy in temple worship and domestic ritual.
All Hindus wholeheartedly accept the Vedas, yet each draws selectively,
interprets freely and amplifies abundantly. Over time, this tolerant allegiance
has woven the varied tapestry of Indian Hindu Dharma.
Each of the four
Vedas has four sections: Samhitas (hymn collections), Brahmanas (priestly
manuals), Aranyakas (forest treatises) and Upanishads (enlightened discourses).
The Samhitas and Brahmanas affirm that God is immanent and transcendent and
prescribe ritual worship, mantra and devotional hymns to establish
communication with the spiritual worlds. The hymns are invocations to the One
Divine and to the Divinities of nature, such as the Sun, the Rain, the Wind,
the Fire and the Dawn --as well as prayers for matrimony, progeny, prosperity,
concord, protection, domestic rites and more.
The Aranyakas
and Upanishads outline the soul's evolutionary journey, provide yogic
philosophical training and propound realization of man's oneness with God as
the destiny of all souls. Today, the Vedas are published in Sanskrit, English,
French, German and other languages. But it is the popular, metaphysical
Upanishads that have been most amply and ably translated.
The Vedas
advise: "Let there be no neglect of Truth. Let there be no neglect of
dharma. Let there be no neglect of welfare. Let there be no neglect of
prosperity. Let there be no neglect of study and teaching. Let there be no
neglect of the duties to the Gods and the ancestors " (Taittiriya
Upanishad 1.11.1). "United your resolve, united your hearts, may your
spirits be one, that you may long together dwell in unity and concord!"
(Rig Veda 10.191.4). "There, where there is no darkness, nor night, nor
day, nor being, nor nonbeing, there is the Auspicious One, alone, absolute and
eternal. There is the glorious splendor of that Light from whom in the
beginning sprang ancient wisdom " (Shvetashvatara Upanishad 4.18).
"Taking as a bow the great weapon of the Upanishad, one should put upon it
an arrow sharpened by meditation. Stretching it with a thought directed to the
essence of That, penetrate that Imperishable as the mark, my friend "
(Mundaka Upanishad 2.2.3).
8. Why do many Hindus wear a dot near the middle of their
forehead?
The
dot worn on the forehead is a religious symbol. It represents divine sight and
shows that one is a Hindu. For women, it is also a beauty mark.
The dot worn
between the eyes or in the middle of the forehead is a sign that one is a
Hindu. It is called the bindi in the Hindi language, bindu in Sanskrit and
pottu in Tamil. In olden days, all Hindu men and women wore these marks, and
they both also wore earrings. Today it is the women who are most faithful in
wearing the bindi.
The dot has a
mystical meaning. It represents the third eye of spiritual sight, which sees
things the physical eyes cannot see. Hindus seek to awaken their inner sight
through yoga. The forehead dot is a reminder to use and cultivate this
spiritual vision to perceive and better understand life's inner workings --to
see things not just physically, but with the "mind's eye " as well.
The bindi is made of red powder (called sindur, traditionally made from
powdered turmeric and fresh lime juice), sandalpaste or cosmetics.
In addition to
the simple dot, there are many types of forehead marks, known as tilaka in
Sanskrit. Each mark represents a particular sect or denomination of our vast
religion. We have four major sects: Saivism, Vaishnavism, Shaktism and
Smartism. Vaishnava Hindus, for example, wear a v-shaped tilaka made of white
clay. Elaborate tilakas are worn by Hindus mainly at religious events, though
many wear the simple bindi, indicating they are Hindu, even in the general
public. By these marks we know what a person believes, and therefore know how
to begin conversations.
For Hindu women,
the forehead dot is also a beauty mark, not unlike the black mark European and
American women once wore on the cheek. The red bindi is generally a sign of
marriage. A black bindi is often worn before marriage to ward off the evil eye.
As an exotic fashion statement, the dot's color complements the color of a
lady's sari. Ornate bindis are even worn by actresses in popular American TV
shows.
Elaboration: Men
and women of a particular religion wishing to identify themselves to one
another often do so by wearing distinctive religious symbols. Often these are
blessed in their temples, churches or synagogues. Christians wear a cross on a
necklace. Jewish boys wear small leather cases that hold scriptural passages,
and the round cap called yarmulka. Sikh men wear their hair in a turban. In
many countries, Muslim women cover their head with a scarf, called hajib.
Do not be
ashamed to wear the bindi on your forehead in the United States, Canada, Europe
or any country of the world. Wear it proudly. The forehead dot will distinguish
you from all other people as a very special person, a Hindu, a knower of
eternal truths. You will never be mistaken as belonging to another nationality
or religion. The sacred forehead dot is an easy way of distinguishing Hindus
from Muslims. And don't be intimidated when people ask you what the dot means.
Now you have lots of information to give a good answer, which will probably
lead to more questions about your venerable religion.
For both boys
and girls, men and women, the dot can be small or large depending on the
circumstance, but should always be there when appropriate. Naturally, we don't
want to flaunt our religion in the face of others. We observe that many Christian
men and women take off or conceal their crosses in the corporate business
world. Some communities and institutions disallow wearing religious symbols
entirely.
9. Are the Gods of Hinduism really married?
It
is true that God is often depicted with a spouse in our traditional stories.
However, on adeeper philosophical level, the Supreme Being and the Gods are
neither male nor female and are therefore not married.
In popular,
village hinduism God is represented as male, and God's energy, or Shakti, is personified
as His spouse --for example, Vishnu and Lakshmi. In Hindu temples, art and
mythology, God is everywhere seen as the beloved, divine couple.
Philosophically, however, the caution is always made that God and God's energy
are One, and the metaphor of the inseparable divine couple serves only to
illustrate this Oneness.
Hinduism is
taught on many levels to many different people, and to uneducated people who
are not able to understand high philosophy, Hinduism is taught in story form.
Because the temple is the center of every Hindu community, and everyone is
focused on the temple and the Gods within it, the Gods are the major players in
these stories. Hindus who understand the higher philosophy seek to find God on
the inside while also worshiping God in the temples. Simple folk strive to be
like a God, or like a Goddess. These tales, called Puranas, have long been the
basis of dance, plays and storytelling around the fire in the homes to children
as they are growing up. The stories illustrate how a family should live, how
they should raise their children, and much more. Before the printing press,
there were few books, and Hinduism was conveyed orally through stories and
parables. While these often violent children's tales should not be perpetuated,
there remains much of value in the extensive writings of the Puranas.
Elaboration:
Those who learn the higher Hindu philosophies know that Gods are neither male
nor female. In fact, attaining to that Godly level of being is one of the
mystical goals of yoga. This is accomplished by blending the feminine and
masculine currents, ida and pingala, into the spiritual current, sushumna, in
the center of the spine within each individual.
Hindus know that
the Gods do not marry, that they are complete within themselves. This unity is
depicted in the traditional icon of Ardhanarishvara, Siva as half man and half
woman, and in the teaching that Siva and Shakti are one, that Shakti is Siva's
energy. Siva is dearly loved as our Father-Mother God. Yet, sexual gender and
matrimonial relations are of the physical and emotional realms, whereas the Gods
exist in a stratum that far supersedes these levels of life. For that matter,
the soul itself is neither male nor female.
Some modern
swamis now urge devotees not to pay any attention to Puranic stories about the
Gods, saying that they have no relationship with the world today --that they
are misleading and confusing and should no longer be taught to the children.
Instead, they encourage followers to deepen themselves with the higher
philosophies of the Vedic Upanishads and the realizations of Hindu seers.
Other faiths
sometimes criticize the Hindu religion as a sort of comic-book religion, and we
should not be part of perpetuating that image by passing on such misconceptions
as the marriage of the Gods. Other religions move and adjust with the times.
Hinduism must also do so. It must offer answers to the questions about God,
soul and world --answers that are reasonable, that can be understood and
accepted even by a child, that are coherent, sensible and strictly in accord
with scripture and tradition. This is necessary in the technological age,
necessary in order that Hinduism will be a religion of the future, not of the
past.
10. What about caste and untouchability?
Caste
is the hereditary division of Indian society based on occupation. The lowest
class, deemed untouchables, suffer from discrimination and mistreatment. It is
illegal in India to discriminate against, abuse or insult anyone on the basis
of caste.
Caste, from the
portuguese casta, meaning "clan " or "lineage, " refers to
two systems within Hindu society. The first is varna, the division of society
into four groups: workers, business people, lawmakers/law enforcers and
priests. The second is jati, the thousands of occupational guilds whose members
follow a single profession. Jati members usually marry within their own jati
and follow traditions associated with their jati. In urban areas they often
enter other occupations, but still usually arrange marriages within the jati.
Wealth,
especially in urban areas, often trumps caste. Industrialization and education
have greatly altered India's jati system by eliminating or changing the
professions upon which it was originally based, and opening new employment
options. The jatis are evolving to function today less like guilds and more
like large clans of related families. At the bottom are the so-called
untouchables, who perform the dirtiest jobs and have suffered much like the
black people of America, who were freed from slavery just 138 years ago. Strong
laws have been passed in India to end caste-based discrimination. Modern Hindus
rightly deplore caste abuse and are working to set matters right. Just as in
the US, it is a difficult task that will take decades, especially in the
villages.
Elaboration:
Caste is, no doubt, the biggest stick that Hindus get beaten with. It is taught
as the defining attribute, or fatal flaw, of Hinduism in Western schools.
Untouchability as a formal system shocks Westerners. One response we can make
is to separate social stratification from the issue of racial/class discrimination.
First issue:
social stratification. India is one of the world's oldest societies. It has
sustained a continuity of culture and religion for thousands of years. Europe,
on the other hand, has seen millenniums of upheaval. Still, one only has to go
back to before the 17th-century industrial revolution to find a social system
that is similar to caste. European society then comprised the landed elite
(including royalty, a hereditary caste maintained to this day), merchants,
artisans and peasants. The artisans formed guilds, occupation-based
organizations that served both as closed unions and marketing monopolies. The
guild legacy remains in Western surnames such as Smith, a metal worker. There
was no public education system, and each generation learned at home the family
occupation. There was little technological change, so jobs were static.
Industrialization and public education altered (but did not destroy) this class
system in the West, just as they are changing caste and jati in India today.
Second issue:
racial/class discrimination. Most Indians are unfamiliar with the extent of
discrimination in the West today. In America, for example, hundreds of
thousands live destitute and homeless on city streets, as true
"untouchables." US cities are more racially segregated than before
the 1950s Civil Rights Movement because of "white flight " to the
suburbs. Black Americans receive harsher sentences than white Americans for the
same crime. Many Native American Indians live at the bottom of society,
destitute and alcoholic, on barren Indian reservations. This kind of response
--we can call it the "You're one, too " defense --doesn't mean Hindus
should not work much harder to end caste discrimination. But it reminds others
that no country in the world is yet free from racial discrimination.
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