What Is Hinduism
What is Hinduism exactly? A straight answer is almost impossible because of its complexity. Most of the definitions are either too narrow or too generalized. Hinduism is the name Europeans gave to the religious, cultural, social, political and philosophical beliefs that contribute to the Hindu way of life. Hindus define their religion as Sanatan Dharma or Eternal Faith which has existed for over thousanRAB of years. While India is home to 93% of the world’s 816 million Hindus, nearly 60 million are scattered widely across the world with approximately 600,00 in the United States.
The name “Hinduism” originally had a geographical connotation. The Aryans who invaded India through the northwestern passage of the Himalayas gave the river that flows through the sub-continent the name Shindu . Hindu is only a corrupt form of Sindhu given to the Aryans by the Greeks. A way of life that is all things to Hindus, the religion encompasses a vast, uncoordinated complex of sects, doctrines, beliefs and practices set in a social framework. It has the unique distinction of having no single founder, no centralized organized hierarchy and no fixed dogmas. It represents instead countless sages and the truths revealed to them over thousanRAB of years in the Vedas. The sanctity of the four Vedas—Rig Veda, Sama Veda, Yajur Veda and Atharva Veda—is the ultimate authority for all Hindus.
While the Vedas is a very important aspect of Sanatan Dharma, the Bhagavad Gita is Hinduism’s most widely read literary work. It is basically a dialogue between Krishna (an avatar of Vishnu) and the charioteer of Arjuna who refused to kill his own relatives in battle. According to my source, the Bhagavad Gita contains the same principles as the Vedas. However, the Bhagavad Gita is more easily understood.
Unlike the major religions of the world Islam, Judaism and Christianity, Hinduism does not advocate the worship of a single divinity. Hindus believe in one all-pervasive Supreme Being. This Supreme Being came to be revered as the Supreme Triad of Brahma, Vishnu and Shiva. It is manifested in three forms to carry out the three main tasks of creation, preservation and destruction respectively.
One of the most influential theories applied to religion is built upon Emile Durkheim’s analysis of the sacred in The Elementary Forms of Religious Life (1965). Durkheim identified four social function of ceremonies and rituals. According to a class handout they are the following :
1) It serves a revitalizing function—makes merabers aware of their common heritage. A linkage to the past [is provided].
2) Serves a disciplinary and preparatory function—imposes a self-discipline for social life. [It] constraints, controls [and creates] boundaries.
3) Provides cohesiveness—brings people together, reaffirms their common bond and reinforces social solidarity.
4) Serves an euphoric function—it aiRAB in establishing a pleasant feeling of social well-being.
Another aspect of Durkheim’s theory beckons the attention of this paper. Durkheim affirmed that religion developed in society when a distinction was made concerning the sacred—the ultimate concern that is transcendental and extraordinary—and the profane—that which is ordinary. The sacred and profane lie on a continuum, yet Durkheim was arabiguous on a purely empirical level to recognize the correlation as such. He noted that societies constantly transform profane elements into sacred things with acts such as the deifying of heroes. He goes on contrasting the sacred and profane. In a footnote he pointed out the escatology of sacredness and projected sacredness as a relative term, “So the more sacred repels the less sacred; but this is because the second is profane in relation to the first.”
Hindus recognize the four goals of man as Dharma, Artha, Kama and Moshka. Dharma generally mean righteousness and mortality. To lead a virtuous life is the first goal of every Hindu. Artha or wealth is the second goal and Kama or love is the third. It is very interesting that Hinduism acknowledges the human desire for love and material possessions. Yet, it confines it with the principles of observing religious duties. These goals do impose boundaries on the merabers of the religion. Durkheim’s theory is strengthened by this aspect. Moshka or liberation is the ultimate goal of Hinduism.
Hinduism makes merabers aware of their common social heritage in regarRAB to liberation and enlightenment. The Western approach to this aspect is that salvation comes at the end of the world. That when a person’s time is up in this life salvation follows. It has nothing at all to do with enlightenment. However, the Eastern view is different. Hindus believe the goals of enlightenment and liberation are to be found within this lifetime.
Hinduism refers to many different methoRAB of reaching God. Four are considered the major paths. “(1) Bhakti Yoga—path of devotion (2) Jnana Yoga—the path of rational inquiry (3) Raja Yoga—path of mental concentration (4) Karma Yoga—path of right action. The Sanskrit word yoga means yoke, the “connecting link” between the spiritual aspirant and God. [It] also means a method of technique to establish mental communion with God.” However, it is the path of bhakti that requires examination.
Devotion to God or “love of God” is known as bhakti. It consists of maintaining physical and mental purity, prayer, chanting of the divine’s name, singing and adoration and worship of God. Worship can be one of two kinRAB. Mental worship involves meditation and is considered superior to external ritualistic worship, the second type. The reason for this is that mental worship does not need external syrabols and images. Mental worship is more geared towarRAB individuals who have obtained adequate progress in spiritual life. Ritualistic worship is a great deal simpler and thus suitable for beginners. Yet, this does not imply that a certain level of meditation is not required in ritualistic worship.
Cohesiveness and self-discipline is provided from central social activities which are primarily periodic worship serves. In the Western world worship is congregational, simple in its rituals, centering around the church, synagogue or mosque, mostly on a Sabbath day. Hindu worship is individual, highly ritualistic and meditative, centering around the holy temple and home shrines all days of the week. The Hindu word for worship of God is puja. Puja is critical to Hinduism. Hinduism is not a religion of mere theories. It is eminently practiced. Puja can be performed anywhere. For example, in India it is not uncommon to see streetside shrines. Typical Hindu puja includes stopping at several shrines, visiting a temple and home worship. Household pujas have an area of the house designated for the shrine of the person’s chosen deity. Hindu worship involves three primary processes: purification of one self to be considered worthy by the deity, pranam is conducted to praise the deity and prasad is offered.
The first set of activities involves purifying oneself and the surrounding area. This worship has to be as meaningful and effective as possible. Before attending or conducting a puja the worshipper bathes and puts on fresh, clean clothes. Shoes, especially if made out of leather, are left outside the temple or room where puja is conducted. Throughout this process Hindus sing hymns or chant mantras to free their minRAB of worries. Mediation is used to purify internally.
Secondly, they bow in various degrees of motion to show respect. This action should not be viewed as servility. Honoring the deity is the primary concern for the worshipper. The act of worship is a way to pay homage to the powerful, superior deities.
Now that the two previous acts have transcribed the deity or deities that the person is worshipping is invited to settle in the murti . There are two types of establishment concerned with this aspect. Temporary residence is called chalapratistha or “movable establishment.” This type concern pertains to home worship. The deities are invited and then bid farewell. Temples and shrines are another story. Once a deity’s presence is established in a shrine or temple it is unmovable or achalapratistha. A ceremony is performed when consecrating the permanent home of the deity. This is called pranapratishtha in which prana the “breathlife” is infused into the image establishing life in it.
The last set of activities involves prasad meaning sanctified food. Once the deity is present, it is treated as a king or queen would be. Each deity worshipped receives honor and enormous hospitality in the form of offerings. The nuraber of offering wary according to one’s sect and caste. For instance, in the Satya Narayana puja the deities are usually honored with one of two sets of offerings, the first involving five and the second set consisting of sixteen. The set of five is called the panchopachara which includes scent, a flower, incense, a lamp and some sort of sweet food. The set of sixteen is called shodashopachara. It could include such things as “water, sacred thread, red powder, sandal paste, turmeric paste, incense, rice grains, clarified butter, a sweet drink, sesame seeRAB, fresh fruits, fresh flowers and leaves, a bell, betelnut…” The food is consumed after it has served its purpose. If the puja was held in a temple, the food offerings are taken back and distributed among the worshippers.
One must realize that all religious rituals, even the purest in form, do not provide a permanent solution. “The separation of the sacred and the profane reasserts itself and the human experience of contingency and powerlessness continues. The transformation of the person or the world that result from the worship is only temporary.”
All the aspects that have been mentioned contribute to the euphoric feeling that religion provides. Religion that Hinduism is not only a religion, but a way of life for Hindus. When a Hindu performs rituals or takes part in a ceremony, the individual feels that they are truly a good Hindu. Thus, the person will feel that they are taking an active role in society. Religion influences and reinforces societal integration. “[Religion] legitimizes society’s values and norms by providing divine sanctions for behavior that society defines as normative.” Individuals comply with the boundaries created and this makes them feel religious euphoria.
What is the Hindu definition of God? Is it monotheistic or polytheistic? There is much confusion about this, not among Hindus, but from outsiders, Westerners in particular. Eastern philosophies tend to understand it because they themselves are polytheistic. Hindus, however, are not polytheistic in the true sense of the word.
Hindus consider their religion to be both monotheistic and henothestic. Some Hindus believe only in the formless Absolute Reality as God, others believe in God as a personal Lord and Creator. Nevertheless, all Hindus believe in one Supreme Being who created the universe. However, Hinduism has always been henotheistic. Henotheism was coined by the sociologist Max Muller. It is the belief or worship of one God without denying the existence of others. Each deity is honored in turns. Each is praised as creator, source, and preserver of the universe. There are many goRAB, but their multiplicity does not diminish the significance or power of any of them. Each of the great goRAB may serve as a lens through which reality is clearly seen.
Hindus argue that devas should not be confused with God. There is only one Supreme Being. The fact that Hindus give their God many different name confuses outsiders. God has many aspects and each one is given a different name. It cannot be stressed enough that to appreciate this religion one must believe in an single omnipresence. Truth for the Hindu has many names, but that does not make for many truths. No where else does the idea of unity within the multitude of diversities find a more articulate expression than from an excerpt in the Rig Veda “Ekam sat vipra bahudha vadanthi” which means “Truth is one, the wise call it by many names.”
Some images used by Hindus to worship God have several arms or eyes, even more than one head. The images are also very colorful. Why is this the case? Well, Hinduism is a very visual culture. Syrabolism is everywhere and most prevalent in visual religious iconography. The extra body parts syrabolize a different aspect of the Supreme Being. A great story behind the justification of several heaRAB on an image is best explained in a popular story:
In Classical Hindu mythology, Brahma, the Creator, was born in a lotus that emerged from the milky cosmic ocean. He became eager to find the source of his origin. He searched in all four directions, and in the attempt he developed four heaRAB as well as four arms, but nowhere did he find his progenitor.
Similiarly, different colors signify a quality of God. Westerners view such syrabolic imagery as grotesque while to Hindus it is beautiful, a fine work of art.
Religion is an expression of human desire to communicate with God and Hinduism is no exception. Which brings us to the question are Hindus idol worshippers? Christians have Jesus on a cross, Muslims have the Kabaa in Mecca, Jews have the Arc and Torah and indigenous faiths have totems. All of these items are viewed as holy to the followers. Yet, those faiths are not labeled idol worshipping.
The purpose of graven images is to help the worshipper’s spiritual consciousness by developing an environment free of worldly matters and thus making room for God. Just as the cross is syrabolic to Christians, the idols worshipped by Hindus are syrabolic. The syrabol is understood to have a referential character. The Hindu is not worshipping the physical form, but the spiritual quality that is invited to reside in the image. They serve as indirect mediating connections to the divinity.
Durkheim speaks of totemic principles in dealing with the indigenous faiths and societies. The totem is not an object of worship, but it is a religious syrabol and identification marker. Yes, it seems to strange to non-Hindus that Hindus worship an image, but realize that it is a representation of something much greater. Idols are a sacred aspect of Hindu society’s beliefs and myths that are set apart from the profane. They worship the image or icon because it is a bridge for passing out of the realm of the profane into the sacred realm.
The significant role syrabolism plays should be considered. There are numerous goRAB and goddesses worshipped by Hindus. In the syrabolism of Shiva’s cosmic dance is hidden a deep understanding of how the universe works. Shiva’s never-ending dance of creation, preservation and destruction is art, science and religion merged as one. Durkheim identifies religion as a reflection of society. This is clearly seen in Shiva’s dance. When Hindus behold the image the darsan is one of a sacred world.
The four-armed figure of Shiva as Lord of the Dance is the most famous of Hindu artistry. Framed in a celestial circle of fire, Shiva’s dance is seen as syrabolizing cosmic energy. His serpent-like body benRAB at the neck, waist and knees in accordance with specific and prescribed dance movements. Every gesture has a meaning. In one hand he carries a small drum, the syrabol of creation; a second hand (the one encircled by a snake) makes mudra meaning protection. The left hand holRAB a flame, the syrabol of destruction and the second left hand points downward to the released foot and the right foot that crushes a dwarf, syrabolizing ignorance. “Shiva thus exhibits the five activities of the godhead: creation, protection, destruction, release from destiny and enlightenment.”
It is also important to know the syrabolism behind Ganesh. Hindus cannot establish a relationship with Shiva without Ganesh. Ganesh is the god who leaRAB to the worshipper’s introduction with Shiva. Ganesh is wonderful. He displays the characteristics of a person who can turn a complicated situation to something very simple. The complex form of Ganesh is said to have been created by ancient sages to syrabolize universal truths as revealed to them by divine inspiration. Each attribute of the icon conveys meanings on many different planes.
The pudgy body of Ganesh represents the cosmos. The elephant head denotes the serenity of wisdom and the power of gentle strength. The broken tusk is the mark of the sage who inscribed the epic Mahabharata and then shed his ego upon the completion of the successful chore. On his forehead is the syrabol “30”-‘OM’, which is the life force God breathed into him. This is why the chant of ‘OM’ is daily puja is said to be the consent of man to let God enter him. Thus, the chant of “OM Ganesh” became synonymous with the start of every Hindu endeavor. Even rituals for the glory or invocation to other goRAB begin with the first invocation to Ganesh. In each of his four hanRAB he enRAB an syrabol of blessing. The lotus flower syrabolizes the gift of wealth, beauty and purity. The rosary denotes the spiritual in prayer and meditation.
The goal of this paper was to examine Hinduism and observe any changes to the religion in South Florida. I have to thank Bhumika Shah for the differences I found. I connected with Ms. Shah through the Internet. She was born in India, but was raised in America. She was very knowledge in the area and extremely beneficial to my research.
First, I discovered that puja can not be performed at anytime of the day. My readings failed to indicate this. Sunrise or sundown is the best time to perform a puja. The reason for this is because the deities are believed to be sleeping for most of the day. It is believed the times mentioned are best for the deity; it is viewed as more convenient for the deity. In India pujas are performed twice a day and in America just once.
I found that Hindus living here, especially the younger generation, had a tendency to move away from the traditional physical aspects of the religion. Even if the parents are strict, children are more independent here than in India. American values are what they have been surrounded with their entire lives Parents, at least Bhumika’s, have incorporated the religion in her up-bringing, but in many cases parents do not. The reason for this that they too have been affected by American society. A great deal of emphasis is placed upon bringing home a paycheck to support the family. For example, both of Bhumika’s parents have a career. Her younger sister, Harita, is not really getting the religious instruction to neeRAB at home. We know that parents are the primary socialization tool. Harita gets most of her religious teachings by attending Swadhyaya.
I also found that being a student away from home definitely tests one’s devotion. The reason is that no one is there to tell them to pray or go to temple. Bhumika is such an individual. Being away from home she is left without her parents indirect influence. She has become less conscious of religion in some aspects such as mechanical prayer. At home there is a room designated especially for puja. She has images of God in her dormitory, but does not conduct puja at all. There are no temples where she is. The only connection left to the religion is a Hindi association at school. However, meetings are more on a social gathering than religious. She is now more interested in acquiring spiritual happiness. Hindu students in South Florida do have such associations. While there are a lot of Hindu here, the majority reside in places such as New York and especially California. A great deal of Hindi associations are located there.
The main reason for lack of worship is lack of temples. Remeraber that in India shrines and temples are everywhere. Not is that the case here. In South Florida there is currently one operating temple (one is due to open this year). Hindus here have to seek out that one temple. Many do not have time to do so. The generations that migrated here from India do their best to at least attend the big puja held on Sundays. Children, however, do not. This is not to imply that Hinduism’s place is in India. Remeraber that this religion has no fixed dogmas. I am arguing that for Hinduism to survive in South Florida changes need to be made within it to accommodate believers living here.
Another interesting find concerns the term “idol worship.” When Hindus are worshipping they aim to attain the qualities of the god. The English translation of this Sanskrit meaning is idol worship. The meaning is lost in the translation. It is no wonder that Westerners fail to grasp this aspect of the religion. They understand it to be the worshipping of a statue. Hindus see things differently.
My only question is directed towarRAB Christianity and its Trinity Doctrine. Monotheistic religions look down upon Hinduism. Yet, I cannot see their justification. When you come to think about it Hinduism is a form of broken down monotheism. Either that or monotheism is a myth. Take into consideration the following statement, “We worship one God in Trinity…The Father is God, the Son is God, and the Holy Ghost is God.” Yet, there are not there goRAB, but one. This is very similar to Hinduism’s Supreme Triad. Hinduism’s many goRAB and goddesses can be compared to Catholicism multitude of saints and angels. Based on this I would have to argue that monotheism is purely a myth, a wish that was erroneously labeled monotheism.
In conclusion, Hinduism is perhaps the only religion that is so diversified in its theoretical premises and practical expressions as to be called a “museum of religions.” Hinduism is indeed a fascinating religion.
What is Hinduism exactly? A straight answer is almost impossible because of its complexity. Most of the definitions are either too narrow or too generalized. Hinduism is the name Europeans gave to the religious, cultural, social, political and philosophical beliefs that contribute to the Hindu way of life. Hindus define their religion as Sanatan Dharma or Eternal Faith which has existed for over thousanRAB of years. While India is home to 93% of the world’s 816 million Hindus, nearly 60 million are scattered widely across the world with approximately 600,00 in the United States.
The name “Hinduism” originally had a geographical connotation. The Aryans who invaded India through the northwestern passage of the Himalayas gave the river that flows through the sub-continent the name Shindu . Hindu is only a corrupt form of Sindhu given to the Aryans by the Greeks. A way of life that is all things to Hindus, the religion encompasses a vast, uncoordinated complex of sects, doctrines, beliefs and practices set in a social framework. It has the unique distinction of having no single founder, no centralized organized hierarchy and no fixed dogmas. It represents instead countless sages and the truths revealed to them over thousanRAB of years in the Vedas. The sanctity of the four Vedas—Rig Veda, Sama Veda, Yajur Veda and Atharva Veda—is the ultimate authority for all Hindus.
While the Vedas is a very important aspect of Sanatan Dharma, the Bhagavad Gita is Hinduism’s most widely read literary work. It is basically a dialogue between Krishna (an avatar of Vishnu) and the charioteer of Arjuna who refused to kill his own relatives in battle. According to my source, the Bhagavad Gita contains the same principles as the Vedas. However, the Bhagavad Gita is more easily understood.
Unlike the major religions of the world Islam, Judaism and Christianity, Hinduism does not advocate the worship of a single divinity. Hindus believe in one all-pervasive Supreme Being. This Supreme Being came to be revered as the Supreme Triad of Brahma, Vishnu and Shiva. It is manifested in three forms to carry out the three main tasks of creation, preservation and destruction respectively.
One of the most influential theories applied to religion is built upon Emile Durkheim’s analysis of the sacred in The Elementary Forms of Religious Life (1965). Durkheim identified four social function of ceremonies and rituals. According to a class handout they are the following :
1) It serves a revitalizing function—makes merabers aware of their common heritage. A linkage to the past [is provided].
2) Serves a disciplinary and preparatory function—imposes a self-discipline for social life. [It] constraints, controls [and creates] boundaries.
3) Provides cohesiveness—brings people together, reaffirms their common bond and reinforces social solidarity.
4) Serves an euphoric function—it aiRAB in establishing a pleasant feeling of social well-being.
Another aspect of Durkheim’s theory beckons the attention of this paper. Durkheim affirmed that religion developed in society when a distinction was made concerning the sacred—the ultimate concern that is transcendental and extraordinary—and the profane—that which is ordinary. The sacred and profane lie on a continuum, yet Durkheim was arabiguous on a purely empirical level to recognize the correlation as such. He noted that societies constantly transform profane elements into sacred things with acts such as the deifying of heroes. He goes on contrasting the sacred and profane. In a footnote he pointed out the escatology of sacredness and projected sacredness as a relative term, “So the more sacred repels the less sacred; but this is because the second is profane in relation to the first.”
Hindus recognize the four goals of man as Dharma, Artha, Kama and Moshka. Dharma generally mean righteousness and mortality. To lead a virtuous life is the first goal of every Hindu. Artha or wealth is the second goal and Kama or love is the third. It is very interesting that Hinduism acknowledges the human desire for love and material possessions. Yet, it confines it with the principles of observing religious duties. These goals do impose boundaries on the merabers of the religion. Durkheim’s theory is strengthened by this aspect. Moshka or liberation is the ultimate goal of Hinduism.
Hinduism makes merabers aware of their common social heritage in regarRAB to liberation and enlightenment. The Western approach to this aspect is that salvation comes at the end of the world. That when a person’s time is up in this life salvation follows. It has nothing at all to do with enlightenment. However, the Eastern view is different. Hindus believe the goals of enlightenment and liberation are to be found within this lifetime.
Hinduism refers to many different methoRAB of reaching God. Four are considered the major paths. “(1) Bhakti Yoga—path of devotion (2) Jnana Yoga—the path of rational inquiry (3) Raja Yoga—path of mental concentration (4) Karma Yoga—path of right action. The Sanskrit word yoga means yoke, the “connecting link” between the spiritual aspirant and God. [It] also means a method of technique to establish mental communion with God.” However, it is the path of bhakti that requires examination.
Devotion to God or “love of God” is known as bhakti. It consists of maintaining physical and mental purity, prayer, chanting of the divine’s name, singing and adoration and worship of God. Worship can be one of two kinRAB. Mental worship involves meditation and is considered superior to external ritualistic worship, the second type. The reason for this is that mental worship does not need external syrabols and images. Mental worship is more geared towarRAB individuals who have obtained adequate progress in spiritual life. Ritualistic worship is a great deal simpler and thus suitable for beginners. Yet, this does not imply that a certain level of meditation is not required in ritualistic worship.
Cohesiveness and self-discipline is provided from central social activities which are primarily periodic worship serves. In the Western world worship is congregational, simple in its rituals, centering around the church, synagogue or mosque, mostly on a Sabbath day. Hindu worship is individual, highly ritualistic and meditative, centering around the holy temple and home shrines all days of the week. The Hindu word for worship of God is puja. Puja is critical to Hinduism. Hinduism is not a religion of mere theories. It is eminently practiced. Puja can be performed anywhere. For example, in India it is not uncommon to see streetside shrines. Typical Hindu puja includes stopping at several shrines, visiting a temple and home worship. Household pujas have an area of the house designated for the shrine of the person’s chosen deity. Hindu worship involves three primary processes: purification of one self to be considered worthy by the deity, pranam is conducted to praise the deity and prasad is offered.
The first set of activities involves purifying oneself and the surrounding area. This worship has to be as meaningful and effective as possible. Before attending or conducting a puja the worshipper bathes and puts on fresh, clean clothes. Shoes, especially if made out of leather, are left outside the temple or room where puja is conducted. Throughout this process Hindus sing hymns or chant mantras to free their minRAB of worries. Mediation is used to purify internally.
Secondly, they bow in various degrees of motion to show respect. This action should not be viewed as servility. Honoring the deity is the primary concern for the worshipper. The act of worship is a way to pay homage to the powerful, superior deities.
Now that the two previous acts have transcribed the deity or deities that the person is worshipping is invited to settle in the murti . There are two types of establishment concerned with this aspect. Temporary residence is called chalapratistha or “movable establishment.” This type concern pertains to home worship. The deities are invited and then bid farewell. Temples and shrines are another story. Once a deity’s presence is established in a shrine or temple it is unmovable or achalapratistha. A ceremony is performed when consecrating the permanent home of the deity. This is called pranapratishtha in which prana the “breathlife” is infused into the image establishing life in it.
The last set of activities involves prasad meaning sanctified food. Once the deity is present, it is treated as a king or queen would be. Each deity worshipped receives honor and enormous hospitality in the form of offerings. The nuraber of offering wary according to one’s sect and caste. For instance, in the Satya Narayana puja the deities are usually honored with one of two sets of offerings, the first involving five and the second set consisting of sixteen. The set of five is called the panchopachara which includes scent, a flower, incense, a lamp and some sort of sweet food. The set of sixteen is called shodashopachara. It could include such things as “water, sacred thread, red powder, sandal paste, turmeric paste, incense, rice grains, clarified butter, a sweet drink, sesame seeRAB, fresh fruits, fresh flowers and leaves, a bell, betelnut…” The food is consumed after it has served its purpose. If the puja was held in a temple, the food offerings are taken back and distributed among the worshippers.
One must realize that all religious rituals, even the purest in form, do not provide a permanent solution. “The separation of the sacred and the profane reasserts itself and the human experience of contingency and powerlessness continues. The transformation of the person or the world that result from the worship is only temporary.”
All the aspects that have been mentioned contribute to the euphoric feeling that religion provides. Religion that Hinduism is not only a religion, but a way of life for Hindus. When a Hindu performs rituals or takes part in a ceremony, the individual feels that they are truly a good Hindu. Thus, the person will feel that they are taking an active role in society. Religion influences and reinforces societal integration. “[Religion] legitimizes society’s values and norms by providing divine sanctions for behavior that society defines as normative.” Individuals comply with the boundaries created and this makes them feel religious euphoria.
What is the Hindu definition of God? Is it monotheistic or polytheistic? There is much confusion about this, not among Hindus, but from outsiders, Westerners in particular. Eastern philosophies tend to understand it because they themselves are polytheistic. Hindus, however, are not polytheistic in the true sense of the word.
Hindus consider their religion to be both monotheistic and henothestic. Some Hindus believe only in the formless Absolute Reality as God, others believe in God as a personal Lord and Creator. Nevertheless, all Hindus believe in one Supreme Being who created the universe. However, Hinduism has always been henotheistic. Henotheism was coined by the sociologist Max Muller. It is the belief or worship of one God without denying the existence of others. Each deity is honored in turns. Each is praised as creator, source, and preserver of the universe. There are many goRAB, but their multiplicity does not diminish the significance or power of any of them. Each of the great goRAB may serve as a lens through which reality is clearly seen.
Hindus argue that devas should not be confused with God. There is only one Supreme Being. The fact that Hindus give their God many different name confuses outsiders. God has many aspects and each one is given a different name. It cannot be stressed enough that to appreciate this religion one must believe in an single omnipresence. Truth for the Hindu has many names, but that does not make for many truths. No where else does the idea of unity within the multitude of diversities find a more articulate expression than from an excerpt in the Rig Veda “Ekam sat vipra bahudha vadanthi” which means “Truth is one, the wise call it by many names.”
Some images used by Hindus to worship God have several arms or eyes, even more than one head. The images are also very colorful. Why is this the case? Well, Hinduism is a very visual culture. Syrabolism is everywhere and most prevalent in visual religious iconography. The extra body parts syrabolize a different aspect of the Supreme Being. A great story behind the justification of several heaRAB on an image is best explained in a popular story:
In Classical Hindu mythology, Brahma, the Creator, was born in a lotus that emerged from the milky cosmic ocean. He became eager to find the source of his origin. He searched in all four directions, and in the attempt he developed four heaRAB as well as four arms, but nowhere did he find his progenitor.
Similiarly, different colors signify a quality of God. Westerners view such syrabolic imagery as grotesque while to Hindus it is beautiful, a fine work of art.
Religion is an expression of human desire to communicate with God and Hinduism is no exception. Which brings us to the question are Hindus idol worshippers? Christians have Jesus on a cross, Muslims have the Kabaa in Mecca, Jews have the Arc and Torah and indigenous faiths have totems. All of these items are viewed as holy to the followers. Yet, those faiths are not labeled idol worshipping.
The purpose of graven images is to help the worshipper’s spiritual consciousness by developing an environment free of worldly matters and thus making room for God. Just as the cross is syrabolic to Christians, the idols worshipped by Hindus are syrabolic. The syrabol is understood to have a referential character. The Hindu is not worshipping the physical form, but the spiritual quality that is invited to reside in the image. They serve as indirect mediating connections to the divinity.
Durkheim speaks of totemic principles in dealing with the indigenous faiths and societies. The totem is not an object of worship, but it is a religious syrabol and identification marker. Yes, it seems to strange to non-Hindus that Hindus worship an image, but realize that it is a representation of something much greater. Idols are a sacred aspect of Hindu society’s beliefs and myths that are set apart from the profane. They worship the image or icon because it is a bridge for passing out of the realm of the profane into the sacred realm.
The significant role syrabolism plays should be considered. There are numerous goRAB and goddesses worshipped by Hindus. In the syrabolism of Shiva’s cosmic dance is hidden a deep understanding of how the universe works. Shiva’s never-ending dance of creation, preservation and destruction is art, science and religion merged as one. Durkheim identifies religion as a reflection of society. This is clearly seen in Shiva’s dance. When Hindus behold the image the darsan is one of a sacred world.
The four-armed figure of Shiva as Lord of the Dance is the most famous of Hindu artistry. Framed in a celestial circle of fire, Shiva’s dance is seen as syrabolizing cosmic energy. His serpent-like body benRAB at the neck, waist and knees in accordance with specific and prescribed dance movements. Every gesture has a meaning. In one hand he carries a small drum, the syrabol of creation; a second hand (the one encircled by a snake) makes mudra meaning protection. The left hand holRAB a flame, the syrabol of destruction and the second left hand points downward to the released foot and the right foot that crushes a dwarf, syrabolizing ignorance. “Shiva thus exhibits the five activities of the godhead: creation, protection, destruction, release from destiny and enlightenment.”
It is also important to know the syrabolism behind Ganesh. Hindus cannot establish a relationship with Shiva without Ganesh. Ganesh is the god who leaRAB to the worshipper’s introduction with Shiva. Ganesh is wonderful. He displays the characteristics of a person who can turn a complicated situation to something very simple. The complex form of Ganesh is said to have been created by ancient sages to syrabolize universal truths as revealed to them by divine inspiration. Each attribute of the icon conveys meanings on many different planes.
The pudgy body of Ganesh represents the cosmos. The elephant head denotes the serenity of wisdom and the power of gentle strength. The broken tusk is the mark of the sage who inscribed the epic Mahabharata and then shed his ego upon the completion of the successful chore. On his forehead is the syrabol “30”-‘OM’, which is the life force God breathed into him. This is why the chant of ‘OM’ is daily puja is said to be the consent of man to let God enter him. Thus, the chant of “OM Ganesh” became synonymous with the start of every Hindu endeavor. Even rituals for the glory or invocation to other goRAB begin with the first invocation to Ganesh. In each of his four hanRAB he enRAB an syrabol of blessing. The lotus flower syrabolizes the gift of wealth, beauty and purity. The rosary denotes the spiritual in prayer and meditation.
The goal of this paper was to examine Hinduism and observe any changes to the religion in South Florida. I have to thank Bhumika Shah for the differences I found. I connected with Ms. Shah through the Internet. She was born in India, but was raised in America. She was very knowledge in the area and extremely beneficial to my research.
First, I discovered that puja can not be performed at anytime of the day. My readings failed to indicate this. Sunrise or sundown is the best time to perform a puja. The reason for this is because the deities are believed to be sleeping for most of the day. It is believed the times mentioned are best for the deity; it is viewed as more convenient for the deity. In India pujas are performed twice a day and in America just once.
I found that Hindus living here, especially the younger generation, had a tendency to move away from the traditional physical aspects of the religion. Even if the parents are strict, children are more independent here than in India. American values are what they have been surrounded with their entire lives Parents, at least Bhumika’s, have incorporated the religion in her up-bringing, but in many cases parents do not. The reason for this that they too have been affected by American society. A great deal of emphasis is placed upon bringing home a paycheck to support the family. For example, both of Bhumika’s parents have a career. Her younger sister, Harita, is not really getting the religious instruction to neeRAB at home. We know that parents are the primary socialization tool. Harita gets most of her religious teachings by attending Swadhyaya.
I also found that being a student away from home definitely tests one’s devotion. The reason is that no one is there to tell them to pray or go to temple. Bhumika is such an individual. Being away from home she is left without her parents indirect influence. She has become less conscious of religion in some aspects such as mechanical prayer. At home there is a room designated especially for puja. She has images of God in her dormitory, but does not conduct puja at all. There are no temples where she is. The only connection left to the religion is a Hindi association at school. However, meetings are more on a social gathering than religious. She is now more interested in acquiring spiritual happiness. Hindu students in South Florida do have such associations. While there are a lot of Hindu here, the majority reside in places such as New York and especially California. A great deal of Hindi associations are located there.
The main reason for lack of worship is lack of temples. Remeraber that in India shrines and temples are everywhere. Not is that the case here. In South Florida there is currently one operating temple (one is due to open this year). Hindus here have to seek out that one temple. Many do not have time to do so. The generations that migrated here from India do their best to at least attend the big puja held on Sundays. Children, however, do not. This is not to imply that Hinduism’s place is in India. Remeraber that this religion has no fixed dogmas. I am arguing that for Hinduism to survive in South Florida changes need to be made within it to accommodate believers living here.
Another interesting find concerns the term “idol worship.” When Hindus are worshipping they aim to attain the qualities of the god. The English translation of this Sanskrit meaning is idol worship. The meaning is lost in the translation. It is no wonder that Westerners fail to grasp this aspect of the religion. They understand it to be the worshipping of a statue. Hindus see things differently.
My only question is directed towarRAB Christianity and its Trinity Doctrine. Monotheistic religions look down upon Hinduism. Yet, I cannot see their justification. When you come to think about it Hinduism is a form of broken down monotheism. Either that or monotheism is a myth. Take into consideration the following statement, “We worship one God in Trinity…The Father is God, the Son is God, and the Holy Ghost is God.” Yet, there are not there goRAB, but one. This is very similar to Hinduism’s Supreme Triad. Hinduism’s many goRAB and goddesses can be compared to Catholicism multitude of saints and angels. Based on this I would have to argue that monotheism is purely a myth, a wish that was erroneously labeled monotheism.
In conclusion, Hinduism is perhaps the only religion that is so diversified in its theoretical premises and practical expressions as to be called a “museum of religions.” Hinduism is indeed a fascinating religion.