*GRADUAL DECLINE IN THE OUTLOOK OF VEDIC
TRADITION, GODS AND GURUS IN PRESENT DAY HINDUISM
(Compiled by N.R. Srinivasan, Nashville, TN, USA, FEBRUARY 2018)
Vishnu a Vedic solar deity as also Bhaga
contained in the solar orbit of 12 Adityas
and Vedic water (ambhasyapaare)
deity Narayana together form the
historical roots of Vaishnavism. In the late-Vedic texts (~1000 to 500 BCE),
the concept of a metaphysical Brahman grows to prominence, and the Vaishnavism
tradition considered Vishnu to be identical to Brahman, just like Saivism and
Saktism considered Siva and Devi to be Brahman respectively later. Pancharatra
theology regard Narayana as Paramaatman as Antaryamin soul of all souls. He is
all pervading hence VishNu. He has four Vyuhas Vasudeva the Paramaatman,
Sankarshana the Self, Pradyumna the Mind and Aniruddha Egocentrism. It looks in
Vedic tradition only Narayana or Vishnu figured in ParaTattva which is also
known as Vishnu Darsana or Vishnu Tattva. (Narayanam
Param Brahma Tattvam Narayanah Paraha).
The Rigveda (~1500–1200 BCE) has the
earliest clear mention of Rudra and Siva in its hymns such as 2.33, 1.43 and
1.114. The text also includes a Satarudriya, an influential hymn with
embedded hundred epithets for Rudra that is cited in many medieval era Saiva
texts as well as recited in major Shiva
temples of Hindus in contemporary times. Yet, the Vedic literature only
presents scriptural theology, but does not attest to the existence of Saivism. Mahābhasya
of Patanjali dated to the 2nd century BCE, mentions the term Siva-bhagavata
in section 5.2.76. Patanjali, while explaining Panini's rules of grammar,
states that this term refers to a devotee clad in animal skins and carrying an ayah
sulikah (iron spear, trident lance) as
an icon representing his god.
In
the early and late Vedic texts there is no consensus as to the origin of Siva
or Trinity deity now popularly worshiped! Was he pre-āryan? Was he contemporary
but external to the āryans? Was he a mountain or a forest god? A malevolent
force of nature? Or was he clearly as āryan as Agni, Vāyu and Soma, as Doris
Srinivasan would have us believe? Did he gain all his epithets by absorbing the
gods of smaller autochthonous cults? What were the stories that led to his
names in the Śatarudriya? We have traversed close to two thousand years of
textual history and as yet we haven’t even reached the part where he becomes
unequivocally Śiva or Śankara. I urge all to learn Sanskrit, read the Vedic
corpus and find your own answers!
Please refer to the Rigveda Mantra from 1.14. 7:
Maa noe mahaantamuta maa noe arbhkam maa na ukshantamuta maa na ukshitam | maa noe vadheeh pitaram mota maataram priyaa maa nastanuvo Rudra reereishah ||
O Rudra! hurt not our elders, our children, our adults capable of procreation, the fetus we have laid in the mother's womb and our father and mother. This and the following mantras contain a vivid and touching prayer, addressed by disconsolate people to Rudra-devata, the terrible who rules over destruction in its various aspects and not Narayana.
Narayanasookta says—Sa brahma sa siva (sa Harih) sendrah soksharah paraamah svarat. Bhattabhasakara explains: Paramaatman is NarayaNa, the source of Jivas. He is the creator, protector and dissolver of the universe. He is Svarat because He is the only independent Reality causing all other dependent categories.
Please refer to the Rigveda Mantra from 1.14. 7:
Maa noe mahaantamuta maa noe arbhkam maa na ukshantamuta maa na ukshitam | maa noe vadheeh pitaram mota maataram priyaa maa nastanuvo Rudra reereishah ||
O Rudra! hurt not our elders, our children, our adults capable of procreation, the fetus we have laid in the mother's womb and our father and mother. This and the following mantras contain a vivid and touching prayer, addressed by disconsolate people to Rudra-devata, the terrible who rules over destruction in its various aspects and not Narayana.
Narayanasookta says—Sa brahma sa siva (sa Harih) sendrah soksharah paraamah svarat. Bhattabhasakara explains: Paramaatman is NarayaNa, the source of Jivas. He is the creator, protector and dissolver of the universe. He is Svarat because He is the only independent Reality causing all other dependent categories.
The
Vedanga texts are Smriti texts that were composed in the second half of the
Vedic period that ended around 500 BCE. These are sometimes called the Smarta
sutras, the roots of the Smriti tradition. Smarta Tradition attempted to integrate varied
and conflicting devotional practices, with its ideas of non-dual experience of
Atman (self, soul) as Brahman. The rapprochement included the practice of panchayatana-puja
(five shrine worship), wherein a Hindu could focus on any saguna deity
of choice (ishtadevata) such as Vishnu, Siva, Durga, Surya or Ganesa, as
an interim step towards realizing the nirguna Brahman.
Traditionally,
Sri Adi Sankaracharya is regarded as
the greatest teacher and reformer of the Smarta. Practically, Adi Sankara Acharya fostered a rapprochement between Advaita and smarta
orthodoxy, as a solution to varied and
conflicting devotional practices. Thus one could worship any one of five
deities (Vishnu, Siva, Durga, Surya, Ganesa) as one's ishtadevata
("deity of one’s choice). This was extended to six adding Kartikeya. He also showed his own preference to Vishnu in Bhajagovindam and Tattvabodha. Popular
modern Ganesa in all probability is not a Vedic God
The spectrum of Hindu religiousness is found within four major sects or denominations: Saivism, Saktism, Vaishnavism and Smartism. Among these four streams, there are certainly more similarities than differences. All four believe in karma and reincarnation and in a Supreme Being who is of both forms, un-manifest and manifest. In manifest form he pervades who creates, sustains and destroys the universe only to create it again in unending cycles. They strongly declare the validity and importance of temple worship, in three worlds of existence and the myriad of devatas and divines residing in them. They concur that there is no intrinsic evil that the cosmos is created out of God and is permeated by Him. They each believe in Maya (though their definitions differ somewhat), and in the liberation of the soul from rebirth, called Mukti, as the goal of human existence. They believe in dharma and in ahimsa, non-injury, and in the need for a Sadguru to lead the soul toward Self Realization. They wear the sacred marks, tilaka, on their foreheads as sacred symbols, though each wears a distinct mark. Finally, they prefer cremation of the body upon death, believing that the soul will inhabit another body in the next life. While Hinduism has many sacred scriptures, all sects ascribe the highest authority to the Vedas and Agamas, though their Agamas differ somewhat.
People in Vedic culture did not worship images (Murti) although they invoked various gods and goddesses. Probably Shaivism and Vaishnavism played an important role in elevating it as an acceptable form of divine worship and domestic worship. The temples legitimized image worship and further elevated its ritual and spiritual importance. In the epic Ramayana, Rama advised Vibhishana to worship the image of Jagannatha the family deity of Ikshvakus. Ravana worshiped the image of Siva and Indrajit worshiped Devi, symbols of Gods. In the epic Mahabharata, Arjuna worshiped image of Shiva to obtain the mighty Pasupatha weapon. Ekalavya worshiped the image of his Guru Dronacharya. Probably this was the origin for worshiping the images of gurus motivated by Acharya Devo bhava mandated in Vedas that inspired installation and consecration of idols of Gurus in Temples. May be Vedavyasa an avatar of Vishnu was the earliest to talk about Guru Worship! Anyhow all these image worships are of Puranic origin and not Vedic. In the Bhagavad-Gita, Lord Krishna advises opeople about the right-way of worshipping the un-manifested Brahman. He also gives the assurance that in whatever form and manner people approach him in their own limited mental build-up, he will accordingly reciprocate. Yanti Devavrataa devaan pitrun yanti pitruvrataah | bhootani yaanti bhootejyaA yanti madyajinopi vaa ||9-25 || The worshipers of devatas go to devatas, the worshipers of manes reach the manes, and of the evil spirits (bhuta) go to the evil spirits. Those who worship Me alone, they surely come to ME. It looks as though worshiping all sorts of objects has even started towards the end of Dvapara Yuga hoping for liberation!
In
Kaliyuga good Lord has accepted Archa form worship as seen in the life of
Ramanuja, Madhva, Ramadasa, Ramakrishna Parmahamsa and others. He often appeared to them in his Archa form
the latest being appearance of Parasakti to Ramakrishna Paramahamsa. Guru
worship has come into vogue as promoted in Mahabharata. Tirupati includes a sanctum for Ramanuja and
Bhadrinath for Sankara. Almost all South Indian Vaishnava Temples include
sanctums for Andal, Ramanuja, Desika, Azhvars while Siva temples Nayanmars
establishing Guru worship tradition,
multiplying and complicating Guru worship.
Places of worship today have become
almost like offices focused on operational efficiencies for conducting
functions and for practice of rituals. While these are certainly necessary to
maintain our cultural traditions as is, and for people to be in touch with god,
realizing God personally is a private experience and needs different nurturing
environments altogether. These days Gods do not respond to prayers directly as
frequently they used to in centuries before – when Gods actually materialized
out of the images in the Sanctum Sanctorum in Hindu temples frequently – to
answer to prayers of calling devotees. This has been leading to frustrated
devotees who then seek new or sometimes risky solution to their problem.
Today,
in this scientifically oriented age, God is linked closely to daily lives
through the ‘Navagrahas’ (including two falsified Grahas Rahu and Ketu not mentioned in Vedic astrology) –
who are believed to be the representatives of I Hindu Gods and who have been
precisely delivering due reward to living beings according to his/her balance
of Karma. Only there are four planets in Navagrahas; Sun is a star and Moon satellite. Astrological remedies have also
become commonplace (and mechanical) these days – to the level of “give these
items, do these at these temples and the planets will provide you these results
in return”. Moreover, each planet has its favorite materials or symbolic items,
hence the majority of today’s Hindus have become content with remedial measures
to set right the ‘ill effects’ (dosha)
of Planets and thus live life at this level – leaving the final purpose
of precious human birth – which is to progress upward toward spirituality
ignored. Here they boast of their scientific knowledge on planets and their
effects on human life though their concept of all Grahas as all planets is
itself wrong.
You can either empower yourself
so that you decide the course of your destiny, or you can let the planets and a
million other things decide the course of your destiny. Unfortunately, Hindus
are looking too much at other planets. It is time they get a little interested
in the earth and do something about it. I hope people will pay a little more
attention to this planet. That is what is needed right now.
The
“Rishi Paramparaa” (Sage tradition) has been erased. Rishis were the
intermediaries between the commoners and Gods’ world. They guided the kings in
all aspects of welfare. They were model householders and model torch-bearers of
Vedic rituals and in continuing spiritual wisdom and cultural traditions. With
loss of the Rishi connecting layer, today India is polarized into the worldly
(Samsara) matters full of desires and seeking power and material wealth and the
mendicant/saints (Sanyaasis) at the other extreme – who live away from worldly
matters.
At the best, a few of the reputed pontiffs are given respect for keeping their traditions unchanged. But with these pontiffs unable to influence lifestyle matters much or critical official policy decisions, the wisdom of the ages transmitted through scriptures and spiritual masters is not utilized in matters of policy and everyday life. Temples in India are controlled by Government. And we Hindu Americans want to run our temples as in India? Many saints of the past and present are deified and worshiped and exclusive temples have been built. What is needed is not temples for them but all the focus on their wise teachings.
Hindu American Temples with their multi-tradition and outreach program have included Vardhamana and Buddha convincing orthodoxy and Agama followers arguing Jainism was started by Rishabha and Buddhism by Bauddha both being Avatar of Vishnu. Though recognizing promotion of Sathya and Guru-bachan as Vedic wisdom, Guru Nanak idols have not been installed in order not to buy the wrath of militant Sikhs as they are against idolatry. Many do not know Guru Nanak worshiped Vishnu. Sikh Mandirs were known as Hari Mandirs. Idols were installed in Hari Mandirs in early days before tenth guru and later removed. The historic Pahadi portrait of Guru Nanak worshiping Vishnu idol is stored hidden in Himachal Pradesh Museum.
Today it is impossible to count the number of
deities worshiped in Hindu temples—Santoshi Maa, Seetal Devi, Mariammans,
Nayaanmars, Azhwars, holymen etc. A
well-orchestrated and aggressive marketing
and salesmanship on the part of the so called 'God‑men' spearheading one or the
other of these multitudinous deities, divinities and demi-urges is also
responsible for the large scale polarization towards them. In the recent past, a plethora of
self-styled God-men with half‑ baked ideas have mushroomed strutting about the
world purporting to propagate the esoteric aspects of Hinduism. They establish “Ashrams", start “movements”, publish glossy journals, gather around them and
carefully cultivate a coterie of followers that includes successful businessmen, judicial officers, politicians of
hues, professors etc. They are
brainwashed, indoctrinated, intoxicated and mesmerized so much that they
develop a strange clannish camaraderie among themselves. No wonder, the
westerners who are ‘surfeit on materialism and starving in spiritualism’ fall
an easy prey to these con‑artists ‑ who either proclaim themselves or contrive
their favorites to confer on them such
honorifics as ranging from the modest Acharya, Guru, Swami etc., to the more ambitious Maha-atma,
Maha-rishi, Mahaa-swami, Jagat-guru, Jagad-Aacharya etc. sometimes even
arrogating themselves as the very Bhagavaan himself as a sort of a
modern Avatar, thus basking in the borrowed glory of the real ones. While
contributing nothing towards the spiritual advancement of its adherents to the
goal of Moksha, they, however, evoke in them such an ardent and passionate
attachment bordering on frenzy that they are effectively shielded from falling
a prey to the waves of conversion and proselytizing
efforts indulged in by certain Non‑Hindu faiths. As frequently happens,
these Gurus often play ‘fiction’ in place of 'fact' and 'metaphors' in place of
'proof' to make their sermons juicy.
This does
not mean that there are no real good souls at all. This also does not mean that
all of those who have spread out are not fully informed. The acid test of real spiritual leaders is
that they have to be “searched for and sought after” than “searching, scanning and scheming” for they
withdraw into seclusion, practice Dharmic duties un-ostentatiously in humble
dedication to God, shun publicity and are content be inconspicuous, selective
in choosing only deserving students who would follow their own code of conduct
before imparting to them the eternal truths.
The
mindset of the average Hindu American citizen has also become partly atheistic
– seeing USA prospering liberally without even believing in a God – let alone
our Hindu Gods. This has become pronounced in the
last thirty to forty years of globalization. Incidents of Gods rescuing people,
averting accidents or of genuine miracles have become rarer these days –
thereby making God almost a non-entity in the function and management of
today’s ‘real’ world affairs.
So in recent times there
has been much interest in an intensive study of different aspects of Hindu
Dharma the world over. Scholars of modern times are examining from various
angles several aspects of temple worship such as its rationale, significance,
and the role of temples in social context. Our progressive spiritual
thinkers feel thus:
“The Mandirs have to play a significant role
in the growth of the Hindu community in terms of its capacity to uphold Hindu
Dharma.” -- SWAMI DAYANANDA SARASWATI (www.arshavidya.org)
“We need to make temples
not just a center of rituals and congregation but lighthouses of philosophy and
knowledge, which are the basis of Hindu Dharma.” -- SRI SRI RAVI SHANKAR (www.artofliving.org)
“Creating an environment
where the youth understand, appreciate and love their Hindu culture is a
crucial need today, as is uniting all Hindu temples under one umbrella.” --
SWAMI CHIDANANDA SARASWATI (www.parmarth.com)
Why these serious
thinking by spiritual leaders? Evidently all is not going well and for this
we have to understand our present condition. Hence the need for diagnosing the
disease before cure. Let us Arise and Awaken to the situation and go by the advice of great thinkers as appended in the Appendix
Present day worship mostly aim at appeasing the God of their perception, for favors of physical well-being and happiness Preyas, immediate pleasure and relief and not Sreyas, eternal Joy living in the domain of the Supreme permanently (Saalokya, Saameepya or Saayujya). This short term appeasement is made by singing praises to that God, visualized in human form, and by offering presents in the form of money, gold and other valuables; this is akin to bribing some power-wielding, greedy mortals for securing protection and favors. Scriptures advice do your duty, and leave the results to God: “karmanyeva adhikariste maa phaleshu kadaachana” and “yad bhadram tanma asuva”—Good Lord knows what is good for you based on your Karma. Leave the choice to Him. For you may settle for less being stingy and narrow minded.
REFERENCES:
1.
Pilgrim
Progress, Anbil Ramaswamy, Sri Desika Sat Sangam, Atlanta, Georgia.
2.
Bharat
Kumar K, Changed Role of Gods Today, IndiaDivine.Org.
3.
Wikipedia
on Vaishanava, Saiva and Smarta Traditions.
4.
Anantha
Rangacharya, Principl Upanishads, Bengaluru, India.
5.
Prabhu
Duneja,Bhagawad Geeta, Govindram Hasanand, Delhi, India.
6.
Rishabh
Sharma, Lord Shiva—The Most Mysterious God, IndiaDivine.Org
APPENDIX
SIGNIFICANT ROLE OF HINDU TEMPLES & RELIGIOUS
INSTITUTIONS IN USA
(SWAMI JYOTIRMAYANANDA)
“The Mandirs have to play a
significant role in the growth of the Hindu community in terms of its capacity to
uphold Hindu Dharma. We need to make temples not just a center of rituals and
congregation but lighthouses of philosophy and knowledge, which are the basis
of Hindu Dharma. Creating an environment where the youth understand, appreciate
and love their Hindu culture is a crucial need today, as is uniting all Hindu
temples under one umbrella” say the wise men.
The church belongs to a parish,
which has a priest in charge of the parish and a congregation. So it is a place of assembly, of
congregation, and collective prayer. And they have some ritual also. A mosque
is also a place for collective prayer. Once a week they all assemble for that.
But the temple is an altar of worship
and therefore people come at different times, during the day, offer their worship,
and go. In Tirupathi, for instance, you can stand before the deity for only
half a minute. You wait in the queue for darshan and it takes only one or two
minutes. That is the darshan. It is over. The man has been waiting for that for
one day in the queue…It is darshan, because it is an altar of worship.
The priest doing puja etc. is
fine, but that is not enough. We need to have a hall of congregation for
collective prayer in USA or we live as a minority community. This is very
important. Every temple has to evolve a certain simple form of collective
prayer, and provide an explanation of it.
Hindu American children when they were young, went to the temples
along with their parents. Now they are in college, or perhaps working. They do
not come voluntarily to the temples. They have to participate, and for that
there should be a collective prayer and the meaning of it should be made known.
For every word the meaning must be there, it must be simple, a few lines, not
something elaborate. They should be able
to come and pray and leave.
We
must begin to call our religion by its true name ‘Sanatana Dharma’. We must never use the words
‘idol’ and ‘mythology’ to describe our Murtis and sacred stories that are used
by others to ridicule us. We must reclaim
our heritage. Such positive change might
come about slowly. The
religious culture which now goes by the name Hinduism gave itself no name
because it set itself no sectarian limits; it claimed no universal adhesion;
asserted no sole infallible dogma; set
up no single narrow path or gate of salvation; it was less a creed or
cult than continuously enlarging
tradition of the Godward endeavor of the human spirit. We should also not call followers of Sanatana Dharma
as Hindus. Names of cities in India
have changed. Why not “Hindu” which is a
geographical name to mean all those who are from the Land of Sindhu River and
not the followers of Sanatana dharma.
The Christian concept of God is
that He is a Creator separate from His creation, sitting somewhere far away,
behind and beyond the clouds, not easily accessible to us, the poor mortals.
But the Hindu concept is that not only God exists, but whatever exists is God
only, in fact, God only is (Isavasya Up.),
and God is immanent in everything and is beyond everything as well.
Hindus are neither monotheists nor
polytheists. Hindus are panentheists, i.e. they believe that God is in all
things and that all things are in God: God is everything, God is in everything,
and everything is in God only. In other religions of the world God is a unit,
not a Unity. Monotheists believe God exists “someplace” outside of His
creation. To them God is formless but has a location and that he is male! But
to Hindus God is not only the efficient cause but also the material cause of
the entire creation and God transcends everything, seen and unseen, and as such
God is the Isvara. The English word “God” as it is understood today cannot
convey all this. So it is better that we use the word Isvara than the English
word “God” which carries along with it a tint of an anthropomorphic view of the
Semitic theology. The word GOD had no root. It was coined joining three capital
letters: G=Generation; O=Operation and D=Dissolution. But its meaning is
forgotten today by Western religious followers. Isvara is essentially nirguna
(attributeless), niraakara (formless) and nirvikaara (immutable), in its static
aspect as the Pure Consciousness which is the One Infinite-Eternal-Existence --
Sat-Chit-Ananda (Existence Knowledge-Bliss Absolute). And in Its dynamic aspect is the Sakti, the infinite Power, inherent in
all names and forms. Sakti is feminine
word in Sanskrit that encouraged Puranic Projection of Devi worship. In Its immanent aspect Isvara alone has
become everything, manifest or un-manifest, and Isvara also transcends
everything, while at the same time being the indwelling spirit or consciousness
in all names and forms, and therefore every soul being potentially divine, no
one is born with the so-called ‘original sin.’ Every one, being the child of
Isvara, is the heir to immortal bliss. And, Isvara reveals to the one who
chooses Isvara with a firm conviction, endowed with steadfastness, unflinching
devotion and burning aspiration. And as such, no intermediary or an agent, like
a prophet or savior is necessary except the guru, the guide, who is also
Isvara’s manifestation, who helps just as a signpost does.
To understand Hindu concepts and
ideas, we have to have a working knowledge of Sanskrit. But as that is not
possible for many of us today, we do the best we can with English. Today,
English is the language we have to use to convey Hindu ideas to the educated
general public, especially for Hindus residing outside of India. But why not we
make Sanskrit a spiritual language of the world as in the beginning of the
world, making it a spoken language as there is worldwide enthusiasm to learn it
through faculties in colleges and universities?
Temple is a very natural and
common place for Hindus coming together. Temples overseas should be used for
strengthening Hindu society. We Hindus
can, and should, educate and guide the Hindu masses in temples at least once in
a week on a suitable day (perhaps Sunday) of a week, when people are relatively
free from their daily routine work. The
Chief of the Hindu Temple or some other knowledgeable person with the
permission of the temple authorities should devote a part of his religious
sermon time highlighting the need to preserve Hindu Dharma in a place where
major culture is opposed to Hindu Dharma or has not understood it. In this context, the Tirupathi
Declaration jointly made by the
prominent Hindu Dharma Acharyas assembled at Tirupathi, gains relevance and
significance: “We Hindus assembled here declare that we do not support, directly
or indirectly, any group, institution, religion, media, or political force,
which preaches, practices or works against Hindu Dharma in this country.”
Unfortunately Government Control of Hindu Temples in Secular India is a blatant violation of secularism &
religious freedom, while we enjoy greater freedom and non-interference in USA!
Now, it is time to give special
attention to remove the dross that has gathered around the Hindu traditions
through the ages. We have to clear the many
misconceptions about temple worship amidst our youth. They should be adequately
informed about the well-coordinated science evolved by the rishis of India
based on subtle facts of evolution of the universe, the interconnections in the
human life, universe and the Ultimate Reality. Once the new generation is
educated about these facts, they will discard the misconceptions that they may
have acquired from the false propaganda against our spiritual traditions. Once
that is accomplished, the Hindu youngsters will themselves become the best
ambassadors of their cultural heritage. Weekly
and monthly classes on Sundays
(to take advantage of the weekly holidays) can be held in temples focused on
the new generation. Temples can and
should establish suitable environments for discussing and exploring various
aspects of the concepts of Dharma and
its relevance to everyday life. The temples should be maintained with
utmost care for cleanliness and order. They should function as centers of
solace and wisdom in every respect. The
priests should be well trained, should have modern education, should be
well-versed in traditional knowledge, be service-oriented and well-paid.
They should at least have a modicum of knowledge of the Abrahamic faiths so
that they can converse with inquiring Westerners who come to our temples. There
is much virtue and value if a practicing Hindu can share his or her own insight of Sanatana Dharma with a Westerner
just as the latter will often share his or her tradition with an Indian walking
into a church or a mosque.
Another special role, which the
temples can adopt overseas, is in initiating “inter-faith” dialogues with people of the Abrahamic faiths, just
as the latter do. In recent years, Churches and Mosques have initiated interfaith
meetings, often with an ulterior motive of identifying future prospects for
possible conversion to their own faiths.
It is here that the religious traditions arising from Sanatana Dharma have greater advantage over
the Abrahamic faiths since our traditions are devoid of such inhibitions
and confer no special virtue on those who attract others to our spiritual
traditions. No doubt, we also welcome those who want to earnestly explore our
paths to self-knowledge. By ourselves initiating
a monthly or quarterly inter-faith
dialogue sessions within the portals of our temples, we can perhaps dispel
many misconceptions, which are spread by the adherents of Abrahamic faiths
about our forms of worship and our religious traditions. We can also thus be
effective communicators with our neighbors who are of the Abrahamic faiths.
Modern
man should develop a rational and scientific understanding of
the use of temples in refining his spiritual, mental and physical life. It
is in the absence of such understanding that these institutions evolved by the
sages to elevate man have often degenerated into centers of priest-craft and
empty ritualism or business centers. A priest who just parrot-like recites some
Sanskrit verses without any understanding of their content steeps himself and
others in ignorance. Rituals are meant to discipline the mind,
to refine it and tune it to the higher facts. They give a sublime, artistic
quality to worship. To that extent they are desirable. But when they are given
more importance than the human factor itself, making them an end, they
degenerate into empty ritualism. The priests
should equip themselves with modern education and specialization in ancient
knowledge. They should be able to give spiritual solace to people and give
them guidance. All those who are to be employed in temples should be carefully
selected, for they should have special cultural ability to serve. They should reflect brightness, love and
divine grace, which are the fundamental characteristics of the atmosphere in a
temple. Those who do not have a philosophical bent of mind and faith in the
greatness of their duty are unfit to be employed in temples. The vital purpose
of the temple will be defeated if it is managed by the narrow-minded and the
ignorant.
As one spiritually advances,
naturally the rituals become less important. Over-emphasis on ritualism is unhealthy. Everything has to be examined and accepted
with a balanced frame of mind. Blind acceptance and blind rejection are both
irrational. Let us maintain temples as a
Spiritual Dynamo that bestows solace and strength to one and all. A temple is a place where jnana (knowledge),
bhakti (devotion) and karma (service) are blended into a harmonious whole. A
temple should be managed in such a way that all these three aspects are given
expression. Young people should be trained as volunteers to promote a proper
perspective about these vital aspects. For this purpose the authorities of the
temples have to make themselves well informed about the potentials of temples
as spiritual and social institutions. All these are as need to be budgeted
properly. In the USA the temples also serve more intense social purposes and
therefore there is bound to be some confusion about the concept of temples as
they are in India and those in the USA. We cannot simply copy India for the
same reason.
Temples
should impart sound knowledge about the rituals and ceremonies and their
rationale, and clearly explain the meaning of various mantras chanted on the
occasion, their significance, etc. Language should not be a barrier since
Sanskrit usages can be properly and accurately rendered into English or any
other language familiar to the seeker. It is essential to link the performance and
the objectives of the hoary rituals and practices to the theories and
principles of modern science so as to render them logical and intelligible to
the modern man. The seemingly wide gap between old-world postulates and recent
directives should be narrowed down or eliminated so as to prevent doubters raising
irrelevant queries and issues. The knowledge imparted should be perfect and
unambiguous. No doubt, a clear presentation of the Dharma will appeal to the
Hindus as well as non-Hindus, all alike, because basically Hinduism contemplates an ideal, all-inclusive way of life for mankind
and not a set of unverifiable doctrines and dogmas, and unalterable religious edicts for a section of them. With a view to drive home this aspect
of our Dharma it would be advisable to hold effective interactive sessions with
the followers of other faiths as well. But before attempting such a step the
Hindus themselves must be adequately equipped. Hence it is essential that they
should be well-informed and adequately trained. Temples of yore used to render
yeomen service in this regard. There is no reason why those of the present day
also can’t achieve similar results. Instruction
calls for capable instructors and the temples cannot afford to ignore this
aspect.
Invoking and installing spiritual
power in a Murti is a very engaging and illuminating subject for study. The Murti of a Deity in a temple is a dynamic
source of spiritual power. There is an efficacious science of mantras and
rituals for the installation of power in the Murti of a Deity by invoking the
spiritual power from the infinite source, Brahman. The relevant mantras and rituals are used for
invoking the special spiritual powers represented by a particular form.
According to Vedanta, Brahman (Isvara)
is at once Intelligence and Energy. We tend to consider a block of stone or
metal as inert and lifeless. But today’s science knows that there are
tremendously moving energy fields within them that are in a sort of web-like
relationship with the whole universe. Hindu philosophy compliments this view of science by
highlighting the fact that the stone and everything else are the manifestations
of Paraa-Shakti, the transcendental supreme Energy of Brahman, which is at once
Energy and Intelligence.
Energy vibrations and forms are
two important aspects of the phenomenal universe. The world of forms is the
gross expression of energy. Both these aspects are used in invoking the
spiritual power and for communion with the Divine. The energy vibrations are
employed in the form of suitable mantras and the form aspect as the Deities.
Thus, there is a well-coordinated
science in the background of temple worship and it is the bounden duty of
temples to make the modern world sufficiently aware of this fact. This is
very necessary to counter effectively the fallacious and malicious ideas spread
by vested interests against this highly rational form of Hindu spiritual
practice for communion with Isvara and spiritual expansion.
Only when man comes in communion
with his inner Self, the Divinity within, he can find freedom from such
maladies that affect his body-mind-sense complex. Hindu philosophy offers the
know-how to achieve this communion and freedom. The temples are founded on a
practical science that helps establish this reinforcing contact with the
Divine. With a deeper understanding of this fact, the youth in the U.S.A. can
make the best use of the temples for their cultural and spiritual evolution and
all-round progress, thereby benefiting them and enriching others who come in
contact with them. The modern man endowed though with a scientific bent of
mind, intellectual upbringing and a technological background, not infrequently
tends to be influenced by misguiding views and is often pestered with needless
doubts and skepticism.
The temples in the USA are duty-bound to promote a better understanding of
the Hindu Dharma, especially among the younger generation, who must become
aware of the rationale of their rich cultural heritage with a modern
perspective. The Mandirs have to play a significant role in the growth of the Hindu
community in terms of its capacity to uphold
the Hindu Dharma. Much
of this super-scientific wisdom of the Hindu heritage is couched in symbolic
and esoteric representations and anecdotes, the most intelligent means adopted by the ancient explorers of Truth, so
that the knowledge can survive and percolate through generations and can be rediscovered in any age by way of proper
study, guided research and introspection. The temples, particularly in the U.S.A. have a great part to play in
inspiring and motivating the younger generation, particularly the young and budding scholars, to dive deep into these
treasures of our hoary wisdom.
The growth of Hindu Dharma in America critically depends on the
extent to which the Hindu children remain anchored in their
timeless traditions.
Ensuring this
will require collective thought and action.
Educated Hindus need a demythologized
and less ritualistic Hindu Dharma to blend modernity with the vision of the
Vedas, Upanishads and other Hindu scriptures. In addition to normal
activities, temples need to raise funds to support various institutions such as universities, yoga and meditation
centers, senior citizen centers, and hospitals. Such institutions would be the
symbol and model of the modern Hindu Dharma. Additionally, temples
need to get actively involved in establishing
harmonious and respectful relations with American public in their local
communities. This could be done by occasionally inviting them
to our temple festivals, helping the local charities and working actively with the Council of the World Parliament of Religions to
improve inter-community relations.
Though Hindus can worship at shrines in the home, a temple also provides a focal point for the community, and
an opportunity to translate their Dharma into collective practice. One of the important functions of
a temple should be to have a support
system to help Service
of people and helping each other in times of hardship is an important aspect of
Hindu Dharma, forming one of the ‘five duties’ enjoined on Hindus which they should perform as a matter of compassion. If
they do not incorporate such functions, it will only serve to disintegrate and erode the Hindu community.
[Abridged and edited by N.R. Srinivasan to make it
appropriate to Hindu Americans from the voluminous writings of Swami
Jyotirmayananda commended and contributed by others to benefit you all ]
A CRITICAL REVIEW BY N. R. SRINIVASAN
Please recall my discourse : http://nrsrini.blogspot.com/2016/05/vedanta-religion-everlasting-universal.html
Swami
Vivekananda said in his speech at the Chicago World Parliament of
Religions in 1893: “I am proud to belong to a religion which has taught
the world both tolerance and universal acceptance. We believe not only
in universal toleration, but we accept all religions as true” and boldly
proclaimed “Vedanta is the Religion of the Future”. Can Vedanta take
the role of all religions today? That is what I had focused in my
discourse mentioned above. Tharoor from India, an influential political
leader now adds with approbation that “acceptance…
implies that you have a truth but the other person may also have a
truth, that you accept his truth and respect it, while expecting him to
respect (and accept) your truth in turn.” He seemed to be over-riding
the Vedic Wisdom that Truth is one (Devo Ekah), Sathyameva Jayate and that Sathya is Deva explained in
Chhandodgya Upanishad about which I had talked a lot. He is a present
day religious follower of much corrupted sectarian Hinduism and so he
looks logical to similar thinkers.
"The
religious culture which goes by the name of Hinduism gave itself no
name because it set itself no sectarian limits; it claimed no universal
adhesion, asserted no sole infallible dogma, set up no single narrow
path or gate of salvation; it was less a creed or cult than a
continuously enlarging tradition of the God-ward endeavor of the human
spirit"—says Sri Aurobindo in his India's Rebirth. It is to this religious culture Swami Vivekananda gave the name “Vedanta Religion” as Hinduism even then was moving away from the basic principles of Sanatna Dharma—Devo Ekah, Vasudhaiva kutumbakam, Eko viprah bahuda vadanti, Atmavat sarvabhooteshu, Sanghacchadvam sam vadadvam and sahanavavatu, sahanau bhunaktu saha veeryam karavaavahai.
Hinduism
is a more recent nomenclature given to a conglomeration of
heterogeneous tradition and plurality of beliefs and worship with a long
history from the Vedic sacrificial religion of Aryans through the
worship of Epic and Puranic heroes and personal deities, cults and
sects, as well as philosophical systems rather than to a monolithic
tradition or a structure based on a single system of beliefs and worship
or a single text as scripture.
By the time Nanak arrived on the scene all the renaissance work recovering Hinduism from Buddhist influence and Atheism revolting against Vedic sacrificial religion that was done by the great Trinity Acharyas of the South eroded to a large extent in the North while South turned
its attention in a different direction building strong sectarian walls
moving away from the universal concept of Hinduism.
Thus
its deterioration and degradation that just started earlier was
recognized but was wrongly diagnosed by Guru Nanak who felt the pain was
mainly caused by the Islam then and wanted to reform those that were
converted in large numbers by brutal force and
authority. This happened mostly in the North. British employed
diplomacy and could easily convert many to Christianity by hanging a
carrot before the poor and illiterate masses in the South. Nanak did not
want a separate religion as is clear from his Vishnu worship and
calling Gurudvaras as Hari Mandirs which are often called as Durbara
Sahib now -a-days. He was only preaching the concept of Nirguna Brahman and Sathya vachan that is Om. We have talked about these in detail earlier.
Sri
Aurobindo liked Sikhism- "The Sikh Khalsa, writes Sri Aurobindo, was an
astonishingly original and novel creation and its face was turned not
to the past but to the future. Apart and singular in its theocratic head
and democratic soul and structure, its profound spiritual being, its
first attempt to combine the deepest elements of Islam and Vedanta, it
was a premature drive towards an entrance into the third or spiritual
stage of human society, but it could not create between the spirit and
the external life the transmitting medium of a rich creative thought and
culture. And thus hampered and deficient it began and ended with narrow
local limits, achieved intensity but no power of expansion..."
(Foundations of Indian Culture). Thus it became a minor religion in
India segregating loosely form Hinduism.
In this context it is worth rethinking and understanding once again the rationale of Vedantic philosophy and
its need to propagate as the Religion of the World as visualized by
Swami Vivekananda. I present to you the timely message of a Vedic
scholar from Kerala Sridharan Kartikeyan presenting his analytical and critical study:
RELIGION OF THE UPANISHADS
The rational spiritual philosophy of the Upaniṣhads finds
practical expression as a religion, as is usual with any other
spiritual philosophy, it must be known as the ‘Religion of the
Upanishads’. What is now being practiced as the Hindu religion is only a highly corrupted version of this religion. Hindu
religious practices have to undergo thorough reformation to live up to
the most scientific spiritual philosophy of the world which constitutes
their essence.
The
religion of the Upanishads is the religion of ultimate freedom, a
religion that promotes personal liberty. It does not require anybody to
invariably follow a particular faith or to uphold any specified belief
or to observe any prescribed rite or discipline; it is absolutely devoid
of such demands and dictates. You are at liberty to ponder over
whatever is preached to you and then accept only that which is felt
reasonable; no dogmatism and no authoritarianism. This religion does not
recognize the services of priests and mediators; it also does not
recognize any differentiation between the God and the worshiper or
between the leader and the follower. All is One; there is only ‘I’, all
in One.
Religion of the UpaniṣHads
asserts unity of origin and unity of essence of all beings. It is all
about transcending the diversity of external appearances and
characteristics and attaining to the unity of inner essence. The spirit
of this inner equality makes it devoid of all kinds of discrimination
and hatred. It is the universal religion. What it presently lacks is
proper dissemination of its principles. Effort to inculcate these
principles in the minds of all has to start at the very stage of childhood. This is essential to illumine their future lives with positive values and broader vision of universal oneness.
All
known religions possess various sets of prescriptions on rites and
observances as a means to practice their distinct spiritual philosophy.
These prescriptions mostly aim at appeasing the God of their perception,
for favors of physical well-being. This appeasement is made by singing
praises to that God, visualized in human form, and by offering presents
in the form of money, gold and other valuables; this is akin to bribing
some power-wielding, greedy mortals for securing protection and favors.
In contrast, Religion of the Upanishads does not approve of this notion
of appeasement. For, it does not consider God as a glorified being in
human form, amenable to appeasement and inclined to deliver favors in
return; moreover, it does not recognizes the acquisition and arrogation
of physical possessions as a goal of spiritual pursuit. Religion of the
Upanishads, on the other hand, holds that durable happiness is obtained
only by living the life in conformity with the principle of Ātmā. An
action that is in conformity with this principle is known as Puṇya
karma (meritorious deeds) and the opposite as Pāpa karma (evil thoughts and deeds)
When a puṇya karma is done, the doer feels contented and enriched,
since it resonates well with his inherent essence which is
SAT-CHIT-ĀNANDA. On the other hand, when a pāpa
karma is done, the doer is upset internally as it is repugnant to his
very essence. This contradiction between the inner essence and the outer
expression throws him into a chaos which diminishes his strength and
culminates in his total ruin. In the social front, when pāpa
karmas become rampant threatening the peace and well-being of the
society, the ultimate ruling principle, SAT-CHIT-ĀNANDA, intervenes by
churning out sufficient opposite forces to contain the adverse impacts
and to finally assert itself. This is what Gīta says ‘saṃbhavāmi yuge yuge’ (4.8). Pāpa
karmas are like obstructions to natural flow of water in a river; when
they reach an intolerable level, water musters sufficient force and
thrashes away all the obstructions with a violent sweep.
All
self-centered pursuits for physical yields will end up in retaliations
and entanglements. Only by abiding with the principle of Ātmā that one
can secure hassle-free, durable happiness. We should therefore get
enlightened about that principle. That is why Upanishads say that only
by knowing the Ātmā one can attain bliss. Gīta prescribes this knowing
as the only one goal deserving to be pursued, not too many, as would be
the case with physical benefits (Gīta 2.41 to 2.44).
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