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!

Seek and ye shall find….

It all began when I was introduced to Sanskrit more than three decades ago. My Sanskrit text consigned my very solid world to the realm of the illusory (Maya). I could not understand or appreciate why anyone would categorize this world that I can touch, feel, see and hear as insubstantial. It seemed very solid to me. I protested very loudly and vociferously and got sent out of class for misbehavior.

The long and short of it is that, my teacher failed to explain to me the concept of Maya or illusion that is the core of Hindu belief. He either had no clue about the meaning or thought I was not ready for the meanings encapsulated in the words. Decades later, here I am still grappling with the concepts referenced in my Sanskrit classes and still struggling to make some sense of them for myself.

Over the years I discovered that there are many more terms that are never clearly and unambiguously explained to the Hindu as part of his religious upbringing. Why is that?

Hinduism is not really a religion in the sense that Christianity or Islam is. It is a democratic, fluid set up that looks upon the atheist, the agnostic and the believer with unfazed indifference. Belief is a very personal thing and no one has the right to dictate the terms of belief. Those who seek will find the meanings and the path. So, the seekers have learnt the meanings and travelled the path to realization. Non-seekers have heard the echoes and have remained forever uncaring or enthusiastically unbelieving.

Is it a good or bad thing? Ask a “Hindu” and you will get the reply— “There is nothing good or bad. It is their Karma. They will seek if they are destined to”.

Karma and free will

If that is so, what is Karma? Karma is the universal law of cause and effect. What you sow, you will reap. Interestingly, the belief is that, the effect of the action in one lifetime may be spread over multiple lifetimes. If you were a strong non-believer in one lifetime, you may continue to carry that trait with you over multiple lifetimes. Stories of Hiranyakashipu and Hiranyakasha; Kansa and Sisupala are put forth as examples of people who carried the same trait of enmity to God over multiple lifetimes. They had to live and die with that trait till they learnt to overcome it and merge with the divine.

Hmm...I can hear you asking me…Did they finally merge with the divine? Their merger with the divine was either…not an interesting story or they were probably born as one of the saints we hear so much about!

Citing examples from our own life, Karma is defined as the result of our own actions. If, for instance, you intentionally deprived someone of their eyesight in some lifetime, you may have to spend one or more lifetimes as a blind person. You need to realize that blindness is a painful state and no one should be subject to that experience. Your suffering should make you learn the lesson—intentionally blinding someone is not good karma... It may make you passionate about researching on or curing blindness---and that may be your ticket out of this specific karmic vortex!

But, how do you know the blindness in the current lifetime is the result of your action in some past life time? The reality is, you cannot know unless you are a trikaladarshi (a person who knows the past, present and future). If you are not, you must have enough faith to accept it and try to learn your lesson. Once you have learnt your lesson, the cycle will be broken and the effect will fade into insignificance. You may enjoy other lifetimes sans the crippling blindness.

You may ask: “Hmm…while there is a positivity to the concept, there is very little stress on agency (free will)?”

“Free will” is paramount in the concept of Karma. You can change your fate by deliberately and efficiently setting out to negate the effects of Karma. Your suffering and the cause of it are visible realities in your life. As a first step, you have to accept the “effect” of past karma as a reality in your life. Next you must find ways and means of negating the impact of that Karma in this lifetime or in future lifetimes. Your “free will” can determine how you live out this life and what you will be born with in the next lifetime.

Here again, Hinduism is not prescriptive. You can reduce physical suffering and earn brownie points in the karmic cycle by using your body for the service of others (paropakarartham idam shareeram—my body is for the service of others). Alternately, you can erase the cycle of Karma itself, by realizing that this world is an illusion and you are that Brahman—the creator who has become the created.

The Creator and the Created

Anything that is created exists in dualism. This is because, the process of creation itself creates a duality. “That which is not” (Sathya –true reality)—the unmanifest reality-- becomes “that which is” visible to the senses (Mithya-Maya—illusion)—the manifest form and therefore by contrast can be juxtaposed; compared. Since “that which is not” exists alongside or rather pervades “that which is”, it is possible to tear the veil of the manifested illusion using a number of tools discussed in the Upanishads and merge in the true reality.

But how?

Upanishadic texts and the Bhagavad Gita inform us that we need to understand that the body is an object in this duality. It is not our real self. The real self is Brahman--a witness to the antics of the body, untouched by causes or effects; unchanged by time; immutable. To distinguish between the real and unreal; the true and untrue; the uncreated and created, you need to first understand the nature of the body and the self.

How can we experience the body as an object of duality and distinguish it from the real self?

The body is a creation. It is created by past Karma. (for those who are tempted to ask—what is the karma that created the first body—I would point out that it is clearly stated in the spiritual

literature of the world—the will of God. Subsequent bodies were created by the karma (actions) of the individual manifestation).

My understanding is that; Karma or action creates a vortex of directional energy. Multiple karmic vortexes (Sanchita Karma or collected Karma) may be generated sequentially (note—I do not say simultaneously here because simultaneous generation of lifetimes or multiverses is a little too much for me to grasp at the moment) to create a lifetime. One or more of these vortexes (prarabda karma) may powerfully shape and place a body in an appropriate environment. The body so created will carry with it the dominant impulses or vasanas that initiated the karmic vortex. The purpose of that karmic body is to understand the specific vasana and reduce; erase its power. Those who succeed will be able to erase/ reduce/ negate that specific karmic energy. Those who fail will add energy to the karmic vortex (agami karma) and will have to repeat the lesson. All Karmic vortexes can be negated over multiple lifetimes and the cycle of birth and death can be broken.

However, this is a hard and long path, but not the only one. You have the choice to break ALL Karmic vortexes in this lifetime itself. Texts like Aparokshanubhuti, Vivekachudamani, Panchadasi and so on tell you how you can distinguish between the body and the self. These texts gently lead you from a definition of the characteristics of the gross body to delineations of the subtle body, and repeat themselves seemingly, endlessly till you can truly grasp their meaning and work towards making the distinctions. Once this distinction is made, the body and the world will be seen to be the illusion (Maya) it is stated to be.

Conclusion

The journey from hearing to understanding has been long and hard. I can still see the path stretching interminably before me, fading into the grey distance into a pinpoint. The echoes continue to harass. But, now I know the answers exist and I have to seek to find them…I have become a seeker!