Yesterday, i was on campus, at the university, while an international student suddenly asked me a question. The question was very thought-provoking, and a very intelligent one. He labelled himself as an Atheist. However, seeing the red ‘rakshasutra’ on my right hand, he became in a very pensive mood, and started questioning me. Nevertheless, the main question which he asked me was:
“I would like to know, as a non-Hindu, what are the main reasons why I would consider Hinduism as true or at least more true than than any other Religion?”
This question is more complicated than you may appreciate. I hope this is not too much information, but I do want to help you understand this important question.
Among the common teachings of Hinduism that I consider important are the following three principles:
These determine one’s life.
- Karma: actions and reactions
- Dharma: Righteousness, truth, religion
- Marga: Destiny, one’s natural course.
As these three factors play out in our lives we go through many experiences and lifetimes that are harmonious with our Karma, dharma and marga. Hindus will tell you that not all paths are “equal,” however as the Rg Veda tells us, “Truth is one, the sages call it by different names.” Therefore, the various religions are intended to reach people where they are. Of those who practice their religions we read:
Bhagavad Gita: 9:23: Also those who are devotees of other gods, and who worship them, endowed with faith, they actually worship Me alone, O son of Kunti, but by a lesser method.
Regardless of the religion one practices, all worship goes to the Ek Devata, the One Supreme Being. Of course, which is the highest is a matter for debate. Most Hindus would say that the best or highest religion is that whereby one grows spiritually.
As we read in the Brihadaranyaka Upanishad 3.9.1:
“Then Vidaghdha, son of Shakala, asked him, “How many gods are there, Yajnavalkya?” Yajnavalkya, ascertaining the number through a group of mantras known as the Nivid, replied, “As many as are mentioned in the Nivid of the gods: three hundred and three, and three thousand and three.”
“Very good,” said the son of Shakala, “and how many gods are there, Yajnavalkya?”
“Thirty-three.”
“Very good, and how many gods are there, Yajnavalkya?”
“Six.”
“Very good, and how many gods are there, Yajnavalkya?”
“Three.”
“Very good, and how many gods are there, Yajnavalkya?”
“Two.”
“Very good, and how many gods are there, Yajnavalkya?”
“One and a half.”
“Very good, and how many gods are there, Yajnavalkya?”
“Ek [one].”
First, we must understand that Hinduism is not a single religion like Christianity, Judaism, Islam and so on, it is the composite of many different religious traditions melded into an intended unity. These diverse religions, when taken as a group, are known as the Sanatana Dharma or Universal Truth or Way. The name “Hinduism” is a slang term that has generally been accepted as though this were a single religion. Similar to the way the Religious Society of Friends are better known as “Quakers,” an originally pejorative term that they chose to embrace.
“Hindus” differ one from another in many significant respects and over the millennia the principle deities they worship have shifted and transformed as well. Today, the majority of Hindus worship “forms” or “emanations” of Vishnu/Narayana, Siva/Rudra, or Devi — generally speaking. Practically no one worships Lord Brahma as a principle deity, although all acknowledge his role as temporal creator.
Most Hindus conceive of God in transcendence, which is to say, they readily acknowledge that the specific names and forms attributed to “God” are but limited conceptions of That Which Is Beyond comprehension (apart from Self Realisation).
Many Hindus worship various forms of Visnu/Narayana such as Sri Krsna (Krishna), Sri Ramacandra, Lord Narayana etc. They follow the teachings of scriptures such as the Mahabharata, the Srimad Bhagavad Geeta, the Ramayana and so on. They also accept all of the standard texts like the Upanishads, Puranas and so on.
Others conceive of God in forms of Lord Siva (Shivah, Rudra…) and his consort Parvati, and revere scriptures such as the Tirukural (a classic of couplets).
Others worship the Goddess (Devi) in various forms, as Kali, Durga, etc. and read scriptures such as the Devi Gita, the Devi Mahatmya and so on.
These of course are only the more significant divisions.
In popular Hinduism (i.e. as commonly practiced by the people), most honour all the various deities. Families tend to have what is known as an ista devata or familial “house god” that is honored as well. For instance, a Vaisnava worships Lord Vishnu, however at home he/she might specifically worship Lord Rudhra due to tradition or some specific event in the family’s past. This appears like polytheism to those who do not properly understand what is being done.
Despite this, the concept is generally held in mind, even if it is not usually voiced, that, as the ancient Rg Veda says, “Truth is one, the sages merely call it by different names.” or as cited above, there is only Ek Devata, one true God, despite the seeming plurality.
For one who principally worships Lord Siva, the worship of Lord Visnu is not problematic. There may be some “sibling rivalry” that argues that Siva is higher than Visnu or vice versa, but in the end, Hindus believe that Truth is One.
Then there are the multitudinous demi-gods (or lesser gods) who fulfill specific “functions,” for instance, when beginning some new undertaking both Vaisnavas, Sivaites and worshippers of the Great Goddess will often invoke the blessings of Lord Ganapati (the elephant-headed Lord Ganesha, son of Lord Siva and Goddess Parvati).
For most Hindus, the true identity of “the ultimate God” is not what matters and is seldom discussed or even considered, there are exceptions. The important thing is what we might consider “spirituality” or the living of a spiritual life, and tradition. Hindus understand that God transcends all superficialities, diversities and personal preferences. Hindus therefore worship the One God in diverse forms that best suit their individual or community needs and traditions.
Then there is the arguably more philosophical side of Hinduism, often referred to as Vedanta, or the “End of the Vedas.” Masters such as Srila Sankara (circa 800 CE) developed the Path of Impersonalism, wherein the various deities are seen metaphorically rather than as literal gods and goddesses to be worshipped. This understandings remains quite popular as well.
Buddhism, which began as part of the Sanatana Dharma, presents a similar view.
Although Sikhism now exists as a separate religion, it did develop within a Hindu context as well and it is important to note the ten Sikh guru’s developments here, where the One God is seen as Sound (Nam) that transcends all form and yet, unlike with the Impersonalists, continues to be considered an individual “God” existing in nirguna (hence Sikhs have altered the traditional meaning of this concept). Many Hindus accept this teaching as well.
So much could be said, but in my opinion, the strength of Hinduism is its diversity and its reliance, insistence even, of experiential spirituality. While there are creeds and doctrines, many of them, for Hindus these are merely ways of expressing the inexpressible. There is room within Hinduism for everyone.
Feel free to write back any time if you have any question or comment to make!
~Krishna Athal
- Ҝғĩ§ηλẳ §ρħĩηҳ - 