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Hinduism
Defending
Hinduism
 The problem with
upholding Hindu values in an organized fashion, as many voices are
calling for today, is that no one is sure as to which values are to be
upheld. The religion is incapable of organizing itself into one voice
because it is an anathema to do so, if the principle codes of the
religion are to be followed.
It is hard to define Hinduism, let alone
defend it. This is the reason when someone asks the question, “Who is a
Hindu or what is Hinduism?” a variety of answers are given. The most
appropriate answer perhaps is a long pause and then silence. The
confusion that has been propagated in the religion over many centuries
has made it prohibitive even to define the word Hinduism.
The religion is an assimilation of disparate beliefs and ideas somehow
glued together but the bonding is surprisingly strong. If not for the
forethought of some ancient sages and philosophers (especially
Sankara), there certainly would have been many religions in India today
that vaguely resembled Hinduism. It is perceivable that today there
could have been many different religious groups like Shivites, Vaishnavites
and Shaktites battling for supremacy. Unlike Islam where Ulema
sets the rules and Christianity with their structured religious heads
(e.g. Pope for the Catholics), Hinduism lacks a central leadership or
religious head. While this has kept Hinduism from a central organizing
capacity, it also has left the religion as it was meant to be – a
private, personal religion.
A Hindu visits a temple when and where he feels like doing so. He is
not compelled to do so. He may or may not take his family along with
him. In the temple, he meditates, prays and leaves. He may or may not
partake in a puja ceremony, sometimes paying a fee. Unlike
Christians or Muslims, a Hindu is not compelled (as ordained by God),
to donate a percentage of his earnings to the institution. However, the
20th century saw changes in the exploitation of puja rituals in
certain well-known temples. The highest bidder had a better chance of
attaining an audience with God! The puja rituals also became exorbitant
both in price and form in order to extort money from the richer
devotees. Anyone who has visited Varanasi or Thirupathi
knows how tasteless the temple business has turned into.
In the 19th century an attempt was made by some to bring back the focus
of Hindus to the teachings of the Upanishads. Some reforms were set in
place with long lasting effects. A Hindu renaissance took place and the
world took notice of this mystical religion of the East. Many
intellectual Hindus (who are now blamed for abandoning Hindu principles
and imitating the West), today do not see progress made in the
tradition of the Hindu renaissance. Much more prominence is given to
ritualism and temple building than propagation of Vedic and Vedantic
ideals. See the number of elaborate temples built in comparison to
ashrams where meditation or yoga can be taught. Little progress has
been made since 19th century and we are mired in infighting and back
stabbing. In order to gain political power, the caste card is played to
incite and pitch one Hindu against another. At a national level the
religion card is played to maintain power.
When we are called to defend the religion
against a foreign threat, what Hindu values are we defending? Defense
of our country and values are important. This has to be done in a
secular way without bringing religion into it. There is an attempt at
excluding part of the population from their rights as its citizens.
Then will the minorities be asked to defend the country from another
external threat, say one that is non-religious, like China? If the war
with Pakistan is purely a religious war, as some would like us to
believe, the soldiers who are not Hindus should not be asked to fight
in Kashmir, should they?
A Hindu is understandably irate when his religion is misrepresented and
misinterpreted. But a Hindu is as confused as an outsider about his own
religion and its covenants. Defense of religion has to start with an
internal reform of the religion itself. We tend to blame the
proselytizing religions, when they use the media to gain converts in
large numbers. Should we not wonder why masses of people are changing
their religions and abandoning Hinduism? What is enticing them to do
so? The converted are generally poor and desperate people, who have
been abandoned by Hinduism. They have been abused and discriminated
against, with no hope of uplifting themselves or their families because
they happen to be born as lower class Hindus. In Hinduism, they will
remain as lower castes for generations to come. Their only hope to be
treated with more respect and as equals is to convert to another
religion. How about starting a media campaign in India that reassures
these poor people that they do have hopes in their own religion? A
media campaign to educate the upper classes as to the essence of
Hinduism that preaches tolerance and equality to all also might help.
It is the ignorance and blind beliefs that lead to tragedy like the
ones we have seen in Gujarat recently.
There definitely is a need for another Hindu renaissance. A third form
of practice of religion (the first two were sacrificial Vedic and
Bhakti forms) that is more attuned to meditation and introspective
reflection may be the answer. The temple worship is important for a
Hindu, which need not be abandoned. But there perhaps should be more
emphasis on speculation and quiet meditative spirituality in the
temples and the current noisy ritualism should be phased out. The
serene atmosphere in a temple is conducive to such practices and they
were originally built with that intent. Temples as mega businesses
should cease to exist. If one does not know what values one is
defending, all this call to unite and defend Hinduism is an empty
drumbeat. First it is a matter of educating Hindus of the true values
of Hinduism and then the rest of the world can be enlightened. With
this unity within Hinduism, it will be a cinch to defend it.
Internal reform of Hinduism is intricately and inexorably connected to
defending it from external infiltration.
–
Neria Harish Hebbar
May 29, 2002
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