Hinduism—A celebration of life

 

As a little girl, I would often stare with wonder at the four-armed Gods stationed majestically on our home altar. My mother would light the lamp every day at sunset and spend a few minutes in silent prayer. She would urge me to do the same but would not force me to do anything I did not want to.   After she had completed her prayers, I would ask her the same question almost every day:  “Amma why don’t you ask me to pray, the way you do?”  She would smile and give me the same reply “Child, everyone must find their own path.  Forcing someone to do something is not our way.  You must learn to celebrate your life and find the tools by which you could do that.”  I did not understand what she meant but could sense that she was saying something very profound and hoped that one day I would understand it.  

Years later, I realized that my mother had been reiterating the fundamental Hindu belief, that life is a “Soma Festival” or a “the drink of the Gods”, and even the Gods want to sip the wonders of human life, as only humans can attain the ultimate bliss of becoming Brahman.

 In several literary tomes human life is described as a Yagna.  Human life is treated as the “ahuthi” or offering in the fire of existence.  Dharmic (ethical living), yogic discipline, ceiling on desire, and control of the senses are regarded as outcomes of the yagna.  This leads to a state of bliss or Brahman which, in turn, results in the celebration of human life.

 It is up to every Hindu must make his /her own life a yagna from which he/ she can emerge into an intoxicating, enjoyable, celebratory state of bliss or Brahman.

            Of course, this understanding generated further questions and I set out on the quest to understand how I could make my own life a celebration.

            After delving into the volumes of literature available to the earnest seeker, I had a gleam of understanding.

I understood that every Hindu has four duties and five responsibilities.   A meticulous execution of these duties and responsibilities will result in the celebration of that life.

The four duties are Dharma (ethical living), Artha (rightful efforts to gather wealth), Kama (rightful desires) and Moksha (efforts to attain liberation).  The five responsibilities are: Bramha yagna (efforts to realize Brahman), Deva Yagna (efforts to preserve the natural elements), Pitr Yagna (efforts to keep the lineage pure by truthfulness and dutifulness), Bhuta yagna (efforts to protect all living things) and Athiti Yagna (efforts to serve the community and personal guests).

Let us look at the four duties first.

Dharma (Ethical Living)

The first of these is Dharma.  Dharma is the recognition of the eternal and inherent nature of reality and the cosmic law that governs behavior and social order.  The behavior must be in accordance with “Rta” or order and custom of the day.  It emphasizes that a Hindu must always adopt the “right way of living” within the given framework of society into which he/ she is born. It is one of the four “Purusharthas” or mandatory qualities of a true Hindu.  

Artha (rightful efforts at gathering wealth)

            Every Hindu must provide for the self, the family and for the community by earning sufficient wealth and collecting material goods.  The right economic activity performed righteously is the way to go.  In other words, economic activity must be performed in a Dharmic way, keeping in my mind the five yagnas that must be performed every day, without attachment to the fruits of action.

Kama (rightful desires)

            Dharmic desires are acceptable, so long as there is a ‘ceiling on desire’ and the desire does not in any way interfere with the performance of the five yagnas.

Moksha (Liberation)

            Moksha is the goal of a Hindu life.   Moksha means release from the cycle of birth and death.  The practice of the five yagnas or pancha yagnas unfailingly over a lifetime, leads to a deep understanding of the soul and detachment from worldly pursuits.   This in turn leads to the understanding of Brahman or the supreme reality.

            Now let us briefly study the responsibilities—the Pancha Mahayagnas.

Brahma yagna:

            The purpose of human life is to realize Brahman or attain Moksha.  To this end it is the responsibility of the individual to spend time studying the extant literature (Vedas, Upanishads, Puranas and other texts of the ilk) to garner knowledge about Brahman. If the person is lucky, he may acquire a guru who can teach him/her the ropes.  The individual must also discipline oneself mentally and physically through yoga, pranayama, and meditation.  This may include the several daily “Vedic” rituals that are prescribed to discipline the mind and body.

Deva yagna

This yagna is performed when the individual reveres and respects the elements of nature.   A few Vedic rituals are prescribed as part of the Deva yagna such as the Agnihotra. However, any effort made to preserve nature and protect the elements may be regarded as the performance of this yagna.  Associating with like-minded people (Satsang) is also Deva Yagna. It promotes purity of thought and love for nature. 

Pitr yagna

Pitr Yagna is the service of ancestors and an effort to carry forward the name and fame of the lineage.  It is a celebration of their lives on earth and the gifts they imparted to their descendants.  The yagna demands that the lineage should maintain its purity by integrating thought, word and action; espousing truthfulness and trustworthiness as the cornerstone of life.  This yagna is divided into two parts. Service of the ancestors through Tarpan (offering food and water rituals) and feeding of “Brahmans” (later corrupted as Brahmins) or those who are pure or self-realized souls around you. 

Bhuta yagna

This yagna is sometimes called the Vaishwadeva Yagna.  Sweetened food is to be offered to the fire in the kitchen to spread the aroma and purify the air.  After that food is to be offered to animals and birds and to the needy, disabled, and helpless.   It is a celebration of life in whatever form it exists.

Athiti yagna

Athiti yagna is the service given to unexpected guests. Historically, this practice was instituted to take care of the wandering sanyasis who would come and preach to householders and bless them. Today, we could interpret it as a service to our well-wishers and friends and those who visit us at our homes.

The above four duties and five responsibilities were integrated into a framework that spanned the entire lifetime of a Hindu. 

 Stages of Hindu Life, the four duties and five responsibilities

The Hindu way of life also demands that every practitioner must recognize that there are four distinct stages in human life.  Each stage of life must be lived to the fullest within the framework of Dharma (ethical living), Artha (material wealth), Kama (desires) and Moksha (liberation) and must facilitate the performance of the Pancha Mahayagnas or five yagnas—Bramha yagna (efforts to realize Brahman), Deva Yagna (efforts to preserve the natural elements), Pitr Yagna (efforts to keep the lineage pure), Bhuta yagna (efforts to protect all living things) and Athiti Yagna (efforts to serve the community and personal guests).

The first stage is childhood and youth.  This stage of life must be devoted to intense study, acquiring self-discipline (mental and physical), learning to serve others selflessly and to getting oneself ready to step into the next stage of life.  The student must understand Dharmic or ethical living and distinguish between right and wrong.  Artha or material possessions must be minimal, and desires must be confined to the service of the Guru and others in the community.  The goal of Moksha should never be forgotten. This stage is called Brahmacharya ashrama. 

The next stage is Grihasta ashrama or householder.  This stage of life must be devoted to acquiring material wealth and building personal and social relationships.  It is all about satisfying one’s innate desires and enjoying the pleasures of family and community life within the ambit of Dharma.  While Artha is the primary goal and Kama is the secondary goal, the Hindu must learn to set the “ceiling on desire” and perform action dispassionately without attachment to the fruits of action.   Moksha, the final goal, must always remain in focus.

When the aging body with a disciplined soul yearns for release from worldly duties, the Hindu must enter the next stage of life--the Vanaprastha Ashrama.   He/ She must retire from active community and family life and gradually wean the self away from all attachment—personal and material--and direct all energies on the realization of the Brahman or Moksha.  Artha (material wealth) and Kama(desires) are minimized to subsistence levels and Moksha is the focus.  

The Sanyas Ashrama is the final stage of life wherein the individual lives his life focused upon moksha or liberation. The five duties and responsibilities continue.  Ethical living takes on new meanings as the Sanyas observes the laws of nature and spends his time entirely focused upon Brahman. Artha (material wealth) is minimized to survival levels and Kama is almost non-existent.

In conclusion, the tapestry of Hindu life intricately weaves together the four duties and five responsibilities, guiding individuals through the stages of existence. From the innocent curiosity of childhood to the profound introspection of Sanyas Ashrama, the path of a Hindu unfolds within the framework of Dharma, Artha, Kama, and Moksha. Embracing the Pancha Mahayagnas ensures a holistic approach to existence, fostering a harmonious relationship with oneself, society, and the cosmos. As we navigate the cycles of life, may we find solace and purpose in the wisdom passed down through generations, realizing that the celebration of life lies not just in personal pursuits but in the selfless service to others, the preservation of nature, and the pursuit of spiritual enlightenment. Through understanding, commitment, and the pursuit of one's unique path, every Hindu can transform their life into a joyous and meaningful celebration, resonating with the eternal rhythms of the universe.

 

Practical Hinduism: Who is a Hindu?

"English education has made suspect, all Indian narratives." 

This statement resonates strongly with me.  This is so when I encounter the reactive response of the current generation of western-educated Indians. This is the norm for them. When any discussion around concepts/facts, propagated/discovered by our forefathers, is initiated, they react with a skeptical “Whatever!”.   

It is sad, but true, that the British systematically and deliberately destroyed all that is the true essence of being an Indian by teaching us to toe their line and to assume that everything Indian is inferior to everything western.  Modern western educated Indians are a byproduct of this indoctrination, and they get to be as close minded as can be about anything Indian.

Even today, India (especially Hindu India) is presented to the west as a land of people who are cheats, charlatans, heretics, people with bizarre practices (like that of the Aghori swamis or rigid caste systems), or men and women who are drowning in superstition.   Our western siblings and western educated youngsters (whether living in India or abroad) are perpetually brainwashed by these images and see the negatives in our culture and blow them out of proportion.  

Of course, no culture is without its share of charlatans and superstitions. Hinduism cannot be an exception. But exaggeration or dismissal, is not the way to go.  It is important to separate the chaff from the grain in any exercise that must lead to a true understanding of the truth.  So, I would like to invite my western compatriots and Indian hardliners alike, to pause awhile and join me in this journey of discovery of the truth. 

Before we proceed, let us list out a few facts that are often overlooked.

First, Hinduism is not a religion. It is a democratic framework that allows the believer, agnostic, and atheist to co-exist.  It is an accommodative conglomeration of beliefs with numerous shades of black, white, and grey in practice. 

Second, a Hindu is not a “believer”. He/ She is a seeker of truth.  The Hindu is welcome to be a theist, agnostic, or atheist. The fundamental purpose of an ideal Hindu life is to question everything, till the truth is revealed.    Personal Gods, community Gods and formless Gods are all considered to be tools that must be harnessed to arrive at the truth.  The scriptures themselves are only guidebooks and not sacrosanct works that have to be believed blindly.  Temples are not places of worship, but a concentrated powerhouse of energy for helping the truth-seekers reach their goal.

The term Hindu was coined by foreigners to refer to a set of people who occupied the land beyond the Indus.  It did not refer to the religion of the people. For a want of a better name, the term Hinduism came to be attached to the people who practiced a set of spiritual and moral codes in the region.

Having said all this, let us define the characteristics of the system that holds the people called "Hindus" together.

Intense individualism. Each soul is on a journey of realization and the soul will find God in one lifetime or in many whatever the path taken and whatever the form worshipped. 

Unflinching Democracy. Every form of God is true--even Jesus and Allah are acceptable as forms or formless representations of God. The individual has the free will to choose his God, path, and theoretically, no one has the right to interfere. So much so that, each member of a Hindu household may devote himself/herself to the worship of a different form of God or a formless God or even assert that there is no God and be completely accepted by the family and the society. 

Monotheism—God is one, but his forms; names, and paths to realization are numerous.  No one should be constrained to worship only one form of God or follow only one type of worship methodology. 

Reincarnation of the Soul. The goal of a Hindu is to attain liberation or Moksha from the cycle of life and death. It is imperative to be good, do good, and see good if one wants to attain the goal.

One may ask at this point--what of the factions that cause so much friction in Indian society? 

History is a witness to the fact that organization creates rules, regulations and belief systems. The crusades were organized by “Christians” who were “believers” and ISIS is the outcome of fanatical adherence to a particular faith. So long as Hinduism remains democratic and unorganized, caste, creed, beliefs, and methodologies of worship have no meaning. The moment sects of people organize themselves into “believers” in any one specific brand of philosophy, fanaticism becomes the driving force.  The battle lines were drawn only when the groups began to organize themselves into sects and sub-sects.  The various “isms” that plague the practice of Hinduism are a result of organization around philosophical lines.  The caste system is an organization around economics.

           In this blog, I have chosen to critically examine the thousands of years of the practice of Hinduism and focus my attention almost exclusively on the tools that have been provided by our ancestors in the form of the “guidebooks (in form of vast so-called-scriptural literature)”, in my search for the truth. You are free to agree, disagree or remain neutral about my understandings. These are my musings—wanderings- my search for the truth encapsulated in these essays. They may or may not help you in your journey of seeking.  You are free to validate your views with whatever tools you can find and use. Truth, like gravity, does not cease to exist because someone does not believe in its existence! The methodologies may be different, but the goal is the same!

Yes, Lord God, Should I Believe?

Image created by Bing Image Generator on 26/03/24

As a little girl, I was fascinated by a picture my Grandmother kept on her desk. It was a mesmerizing, awe-inspiring depiction of a storm at sea. Huge waves, threateningly hovered eternally over a tiny craft struggling to keep upright. The picture was so sharp and detailed that one could see the sinews of the sailors as they struggled with the ropes and oars! At the top right corner of the picture was a superscription “Yes, Lord God, I believe!”  Grandma told me, that to her, the picture, represented the sum total of human experience.  I looked at her curiously.  She smilingly pointed to the threatening waves and said “Look at these waves.  They are threatening, intimidating and frightening.  Death and destruction seem guaranteed. In the face of this threat, there are those who believe that an unconditional surrender to God alone can save them. They say loudly and clearly from the depth of their being ‘Yes, Lord God, I believe!’. They are confident that their faith will save them.  That is the path of religion.”  She then touched the portrayal of the struggling sailors and said “Look at the sailors. They have an immense belief in their own skills. They are drawing upon every bit of strength and skill they have.  They are entirely focused on getting themselves out of the crisis with the skills they have acquired.  That is the path of Science. Now step away from the picture and look at the composition as a whole. You will see the middle path. The sailors rely on their skills and do their best in the crisis, yet they believe in God. The combination of skill and grace is what will get them out of the situation!”

Hmm… I could see what Grandma meant.  I wondered how I would have reacted in a similar situation.  Perhaps I would have taken the middle path. One cannot sit idle and believe in a God one has never actually seen or experienced unequivocally, while life was under threat?  The instinct for survival and the rush of adrenaline would surely drive me to action? But, then the punishing strength of the wave would demand that I draw upon sources of power greater than myself!  I would certainly hope that there is a supreme intelligence which would intervene on behalf of my puny self!

Should we seek the wise counsel of Science?

            Growing up in a world that worshiped at the feet of science and technology, God was not a term one bandied about freely.  I was uneasily made aware that the world of rationalism and scientific temperament would frown upon, and perhaps strongly condemn, belief in any being whose existence was not repeatedly proven and objectively demonstrated beyond doubt.  Lack of explanations for natural phenomena or personal experience of miracles, would not be considered proof enough.  The scientifically-minded would laugh and say “Science may not have all the answers to what you call miracles, today. Someday, it will have those answers.  What you call miracles or gaps in scientific reasoning will be closed with objective and demonstrable explanations.  Science will be able to close the gaps in the “God of the Gaps” argument that are being advanced.  How can anyone risk life on a belief in a being whose very existence is in doubt?”

            Unfortunately, I found myself retreating from such arguments shaken and unsure.  “Was life just an accident? Is there no ordering intelligence that engineered this universe?”  Deep within me was a fount of dissatisfaction at the explanations offered by the Scientists.  My existential experience informed me that there was a consciousness and an awareness that distinguished me from the unthinking, sense-driven existence that seemingly characterized the plant and animal kingdom. “Surely, my awareness of existence had some meaning? That cannot be an accident!” 

The hard problem of consciousness

            Searching for answers to this extremely subjective and emotional response to the unsettling facts presented by science, I was surprised to find that scientists too had come up against this wall and were desperately trying to climb over/ walk through and find the necessary explanations for what they called “the hard problem of consciousness”. I gleefully joined the melee and read all the papers; watched all the debates and discussions on YouTube, that engaged, nay riveted the attention, of the hardened scientific community.  

Let me pause here, to warn you that if you join the melee, you are in for a merry ride down the proverbial rabbit hole!  Scientists and philosophers have entered the arena and are having a pitched battle out there.  That is not to say, that I did not enjoy the ride!

            Following the principle of KISS (Keep it simple stupid), I will try to reduce the discourses to the bare essentials for our understanding.  The “hard problem of consciousness’ is the gap that scientists experience when they try to resolve the “easy problems of consciousness”.  In other words, any ‘sentient experience’, that cannot be explained by a study of the functions of the neural pathways and brain (physical mechanisms), can be defined as the ‘hard problem of consciousness’.  If you experience fear, the adrenaline pumping into your system will force you to run from the object of fear.  That is a physical response-the easy problem of consciousness. You can report it, study the physical impact of it and even identify the triggers etc., If you ignore the bodily reaction (the adrenaline coursing through your bloodstream) and decide to undergo the suffering for the sake of a principle you hold dear, there is no physical explanation to the reaction.  You can report it. But you cannot study the physical cause of the reaction. Ignore the verbal reports and there is nothing to study.  That is the hard problem of consciousness.  Mother Theresa’s altruism in the face of the immense sacrifices she had to make is a classic example of the ‘hard problem of consciousness’!

Can religion explain this phenomena?

            Religion does not spend any time on analyzing the hard or easy problem of consciousness. They accept that consciousness exists and it is fundamental to our understanding of the world.  They are more concerned with the actions and reactions that are generated by the existence of awareness. Socrates, Aristotle, Plato and their ilk in the West and Vishwamitra, Vashishta and scores of others in the East, bent their minds to an analysis of fundamental questions that arose by virtue of the existence of ‘consciousness’. 

            The Western philosophers observed that sentient beings received inputs of the objective world through the medium of the senses. However, conscious (note the distinction between sentient and conscious) beings processed the inputs so received in ways in which other sentient beings did not. They related the object received as input with other similar objects and brought analytical acumen to dissect and ruminate on the physical object.  They concluded that awareness can be enhanced; new understandings gained and fine-tuned by actually dissecting, analyzing and studying the object of the sensory input.   Scientific thinking emerged as they pushed the boundaries of human understanding into the objective world.

            Eastern philosophers were convinced that consciousness is all there is. The world ceases to exist the moment we are unconscious or in deep sleep. Hence, the world emerges from our consciousness and therefore, the world out there, is an illusion created by our consciousness. While the illusion is valid, it is not real. In order to understand the world, one must understand the consciousness and its operations. They went within in an effort to understand this phenomenon and came up with a number of ways in which one can arrive at an understanding of the nature of this unique human experience. Yoga, meditation and a score of religious beliefs emerged as they dug deep into subjective experience. 

Are we any wiser?

                Has all the discussion above made us any wiser?  Should we go with science and assert that God is a “crutch for the weak to hold on at times of distress” or go with religion and affirm “God is the rock on which we must build our homes”? Or should we take the middle path and say with the majority “I hope there is God and I hope he/she will offer succor if I am in trouble! But, I must learn to rely on myself and my skills too!”  I do not think I am (for that matter anyone is) in the position to take a inflexible stand at this point in the history of man’s evolution. Most of us would, probably select the middle path.  Truly, it is not material whether you or I believe in the “God-of-religion(s)” or the “fact(s)-of-science”.  It is more material to keep an open mind and discover for ourselves, the true nature of our experiential self.  How we go about is it, is our business.