HINDUISM

Why I am a believer:

Hindu’s answer

Why I am a Believer, Personal Reflections on Nine World Religions, contains nine essays by articulate believers in the Buddhist, Jaina, Sikh, Dao, Jewish, Christian, Confucian, Muslim and Hindu faiths.

Dr Arvind Sharma chooses to be, and remain, a Hindu because of three profound features of Hinduism – its subtlety, charity and civilizational creativity.

by Dr Arvind SHARMA

By subtlety, I mean Hinduism’s capacity to draw and to hold on to subtle distinctions. Here are seven such distinctions...

n One such distinction is the distinction between emptiness and openness. We might indifferently describe a field as a vast open field or a vast empty field. But there is a difference. In fact, one could say that the goal of Hinduism is to convert an empty mind into an open mind.

This is a delicate endeavour; how delicate may be seen in the West’s attempt to do this in the form of the New Age movement. The mind tends to become so open, according to observers, that the brain almost falls out.

n Another such distinction is between the absolute and the universal. I think Hinduism searches for the ultimate in metaphysics and for the universal in morality, in comparison to the West, which concludes only too often that it has found the ultimate in metaphysics, even as it formulates the absolute in morality.

I know these remarks are somewhat opaque. They could perhaps be elucidated by drawing a related distinction between ultimate and final.

Something is ultimate when nothing lies beyond it, in the sense that nothing could possibly lie beyond it. Something is final, however, in the sense that it marks the final point within a given framework, whereas the ultimate could transcend such frameworks.

According to Hinduism, no religion can have the final say about the ultimate, precisely because each such claim to finality is made from viewing the reality from within a certain framework, when the reality itself might be beyond all frameworks.

The philosopher Shankara is said to have begged God’s pardon for three sins he committed:

- that although God is everywhere, he went on a pilgrimage;

- that although God is beyond thoughts, he tried to think of God;

- that although God is beyond words, he tried to praise God in words.

I value this Hindu self-relativization in its quest for the ultimate, the awareness of the risk that epistemology may forever fall short of ontology. I think it salutary to be cautious in this way in terms of metaphysics.

The West displays a tendency in the moral realm to speak in absolutes. An absolute is fixed; it allows of no exceptions. Stated in a positive way, one could say that an absolute is certain and firm; stated in a negative way, one could say that it is static and rigid.

On the other hand, a universal is consensual and fluid. Stated in a positive way, one could say that it is broad-based and dynamic; stated in a negative way, one could say that it is wishy-washy and unsteady. The differences between the two lie in their orientation – one works from top down, the other from bottom up.

I think Hinduism is better off for implicitly distinguishing between final and ultimate, and between absolute and universal, and in further distinguishing between the goals of metaphysics and morality.

n A third distinction implicit in Hinduism is one between single-mindedness and narrow-mindedness. Sometimes other religions, in trying to become single-minded, become narrow-minded, as in certain understandings of jihad in the context of terrorism, and of the Christian mission in the context of proselytization.

I think the Hindu world has largely escaped this predicament, at least so far, because Hinduism is a religion which has its center everywhere and its circumference nowhere, in the sense that the doctrine of the ishtadevata (or the chosen Deity) within it allows each Hindu to be a center of his or her own universe or to be single-minded in his or her devotion without being judgmental about others.

Alternatively, Hinduism can be said to have its circumference everywhere and its center nowhere.

However, we might wish to split the metaphor. By disconnecting the center from the circumference, it has ensured that being single-minded does not lead to narrow-mindedness in relation to another. This is true not just for Hinduism’s individual members but also of the yogas within it.

For example, one can single-mindedly follow a particular yoga, such as jnana, without narrow-mindedly insisting that it is the only yoga which will lead to liberation.

True, some texts will say precisely this, but other texts will say precisely the same about other yogas. And Hindu sages periodically remind the flock that the four margas, karma, bhakti, yoga and jnana, are not exclusive of one another.

n A fourth distinction implicit within Hinduism is that between sole and unique. When we use the word unique, we tend to assimilate the sense of sole into it, for unique means that which stands by itself. But the two should not be confused, according to Hinduism.

Some Western religious traditions tend to confuse them, and because they are unique, tend to look upon themselves as the sole avenue to the divine. But each tradition is unique. In fact, each human being is unique. Does that entitle him or her to look upon oneself as the sole human being?

n Another distinction implicit within Hinduism is between one and only. Often in introducing an outstanding person, such as the actor Amitabh Bachchan, we might employ the phrase “the one and only” so-and-so. But there is a difference between one God, and only God. When we say there is only one God we mean to say that there is no other God, but when we say there is only God we mean that there is nothing else in reality apart from God.

In technical terms, these interpretations can be called monotheistic and pantheistic. But whereas the relationship between one and only is used in Abrahamic religions to uphold their own monotheism and dismiss that of others, the same relationship is used in Hinduism to embrace all other Gods, as there is only God, who can be grasped and represented variously.

Hinduism also adds that God is not just contained by the world but rather contains it, and also transcends it, thereby leaving room for what is called ‘panentheism.’

n Another distinction implicit in Hinduism is the distinction between common and identical. Many of us here in the audience are married. Marriage is thus a common phenomenon. But are all marriages identical? It is important to make this point because Hinduism is accused of saying that all religions are the same, as if their distinctive features did not matter. This is a misrepresentation. All the religions are the common property of humanity, but this is not to say that they are identical.

n Another distinction implicit in Hinduism is between origin and cause. Hinduism is said to be reckless in borrowing from others on the one hand, and shameless in suppressing this fact on the other. But note that those who are exercised by the question “Who borrowed from whom?” are concerned with origins.

But once you are concerned with cause rather than origin, you are not so much concerned with where something comes from as with how well it explains something, irrespective of where it comes from. If I catch the flu, its origin may lie in the person I caught it from, but its cause is viral infection. Note that causes are universal in comparison to origins, which are particular.

What makes it particularly exciting to be a Hindu in our times is the fact that these implicit assumptions of Hinduism are being forced out as explicit propositions as Hinduism confronts other religions. As this happens, our Hindu principles shed a flood of light on the religious predicament of the contemporary world.

Some scholars in the academia maintain that there is no such thing as Hinduism. A Hindu attempt to tackle this view reveals another subtle aspect of Hinduism. The phenomenon of deep sleep provides a good example here. One is said to be unconscious in sleep, but it has been argued by Sankara that sleep is really a state which represents the absence of anything experienced separate from consciousness, rather than the absence of consciousness itself.

Similarly, when a Hindu says that all religions are the same as Hinduism, it indicates the absence of any of them being experienced as separate from Hinduism, rather than the absence of Hinduism itself. This is Hinduism’s answer to the fashionably current view that there is no such thing as Hinduism.

Hinduism Today

To be continued

Arulmigu Sri Venkateshwara Temple:

Chariot Festival and water cutting ceremony

Thereafter Arjuna started fighting and won the battle. In fact, this is the crux of the Bhagavad Geetha. Further, in the Mahabharatha battle he protected Pandavas from Duryodana. He even went as an Ambassador to Duryodana’s palace for the sake of Pandavas

Chelvatamby MANICCAVASAGAR

Arulmigu Sri Venkateshwara Mahavishnu Temple which is dedicated to Lord Krishna is situated at Mutwal, Colombo-15. The annual festival of this temple commenced with the hoisting of the flag and will conclude with the water cutting ceremony today in the nearby sea. The trustees of this temple have made elaborate arrangements for the progress and success of this festival.

According to historians, 3,000 years before the birth of Jesus Christ, Sri Krishna took a Divine birth in the Indian city of Madurai. Scriptures call him ‘Purna Avathara’, that is the full manifestation of God, Lord Krishna was a teacher and lover of mankind.

He is most accessible to the pure hearted who have cultivated true love for him. The simple, rustic cowherd boys and girls took liberties with Sri Krishna who enjoyed his sport in their company.

Sri Krishna is the greatest Karma Yogi of all time. His immortal teachings on Karma Yoga, Bhakthi Yoga and Gnana Yoga have no parallel in religious literature.

The Bhagavat Purana, the Vishnu Purana and Mahabharatha proclaim that there was none to match Sri Krishna in beauty, wisdom and perfection. His enchanting form with flute in one hand is worshipped by millions in India and Sri Lanka.

Every word of his teachings and every act of his life is full of substance. In the Mahabharatha battle he was the charioteer to Arjuna.

When Arjuna went to the battleground to fight with his cousins Duryodana, Karnan, Bhismar and several others, he was reluctant to fight and put down the bow and arrow on the ground when he saw all his relations. Indeed, he was in utter misery and did not know what to do.

At this stage, “Lord Vishnu taught him the Bhagavad Geetha.” According to the Bhagavad Geetha this world is a battleground. No doubt, there will be problems like waves in the sea. As such, one should not run away from problems and we have to face the problems without getting disturbed and have to act in a spirit of detachment.

Lord Vishnu told Arjuna, “You have come to fight and your duty is to fight and don’t be reluctant. Thereafter Arjuna started fighting and won the battle. In fact, this is the crux of the Bhagavad Geetha.

Further, in the Mahabharatha battle he protected Pandavas from Duryodana. He even went as an Ambassador to Duryodana’s palace for the sake of Pandavas.

Indeed, Lord Vishnu is considered to be the preserver of the universe, the embodiment of the qualities of mercy and goodness. As the preserver of the universe, Lord Vishnu is the object of devotion and he descended to the earth as a great hero to save mankind and to maintain Dharma.

Lord Vishnu, with the view to preserve Dharma and to destroy wicked from their atrocities and dehumanizing and emasculating fear created by Asuras took ten incarnations to protect his devotees.

His first incarnation was in the form of a Gold Fish, the second as a Tortoise, third as a Boar, fourth in the form of Narasinha and in the fifth incarnation Lord Vishnu was Vamana, in the sixth he was born as Parasuram, seventh he was born as Balaraman, eighth he was born as Rama and his ninth incarnation was Lord Krishna to destroy the wicked demons and to take the leading part in the great war fought in the battlefield Kurushetra where he delivered his wonderful message of the Bhagavad Geetha.

Sri Venkateshwara Maha Vishnu Temple is the only temple situated in a place of peacefulness and purity and is in close proximity to the sea at Mutwal and the devotees perform this religious rites since this temple has an excellent view of the river embracing the mighty Indian Ocean, in Mutwal.

During the Ther or Chariot festival the statue of Lord Vishnu is decorated and illuminated and taken along the streets in a chariot followed by Poojas and Bhajans accompanied by Nathaswara music and the water cutting ceremony will take place at the Indian Ocean which is close to the temple.