BY RAJ PATRA

I was born a Hindū.

Aside from its small meaning of race, rituals, and identity, this is an acknowledgement of a belonging to a lineage that has systematically derived and unveiled the Meaning of Life.  In the process, it has developed a path for every human to realize that meaning.

Being a Hindū encompasses a wide range of beliefs, practices, and cultural traditions that have evolved over thousands of years. At its core, Hindūism is not just a religion but a way of life, embracing diverse philosophies, rituals, customs, and spiritual practices. On the surface, Hindūism seems laden with deities and gods.  But those are mere allegories and symbolisms, and are encoded with essential practices for realizing that meaning of life.  As such, gods and goddesses are depicted human-like and understandable representations of forces of macrocosm which otherwise may be incomprehensible for our five senses and our mind’s normal patterns.

While it's difficult to encapsulate Hindūism in a single definition due to its diversity, there are several key aspects that are central to acknowledging oneself as a Hindū:

1. Belief in a Supreme Being: Hindūs worship many gods and goddesses, each of who hold specific significance to specific casts, sects, and regions of India. For example, all craftsmen and tradesmen celebrate ViswaKārma, students and scholars worship Saraswati, farmers and businessmen worship Lakshmi and Ganesh, etc.  However, all Hindūs believe in the force of creation: Brahman – the ultimate reality or divine essence that transcends all forms and manifestations.

The Hindū Trimurti is a concept in Hindūism that represents the three principal deities responsible for the creation, preservation, and reformation of the universe. These three deities are:

Brahma - The creator. Brahma is responsible for the creation of the universe and all living beings. For comprehension, Brahma is the force causing the Big Bang – that what transformed all potential into manifestation, and by doing so Brahma itself became ironically incomprehensible.

 Vishnu - The preserver. Vishnu is responsible for maintaining and preserving the universe – the illusion of reality around us within which we ‘exist’. As such Hindūs believe that there has been many Avatars of Vishnu: Krishna, Buddha, Jesus, Mohammed, among others. Those beings who have helped bring order when that illusion has been destructive.

 Shiva - The ultimate Yogi. Shiva is the force of reformation and transformation, even if it has to come through destruction -- the inevitability of all creation. Shiva paves the path from reincarnation to liberation, from illusion to disillusion, and from material to ethereal.

 These three gods together symbolize the cycle of creation, preservation, and destruction – the Samsara - which is central to Hindū cosmology and philosophy. So much so, that this forms the basis of one of the two pillars of Hindūism: Reincarnation The other pillar is Kārma.

2. Concept of Dhārma: Dhārma refers to one's duty, righteousness, moral obligations, and the order that sustains the universe. It guides individuals in leading an ethical and virtuous life in accordance with cosmic laws or natural harmony. The Hindū caste system, regardless of its flaws, misapplications, and even weaponization since the British era (1858-1947) was a system to enable every human incarnation to evolve in their Dhārma. In fact, a sense of Dhārma provides a fulcrum to a Hindū even in the darkest hours of a life crisis; it also provides a moral compass towards carving meaning in life.  This foundation is the key message of the Bhagavad Gita – the teachings of Lord Krishna (depicted as an avatar of Vishnu) to Arjuna who belonged to the warrior caste.

The caste system of the Hindūs seem to receive criticisms, if not moral attacks, from the western world to a point where Mahatma Gandhi was vehemently scrutinized for defending ‘Varnashram Dhārma’ (life-purpose on the basis of caste) while simultaneously creating a movement to abolish the ‘Untouchables’ caste. This is likely because the threads between Dhārma and Caste system is as complex as it is intricate and without studying the entire fabric of Hindūism – one of the longest evolving civilizations on earth – it is easy to spot flaws.  That is not to say that the modern implementation and weaponization of the caste system does not violate human rights and should not go through necessary reforms.

3. Cycle of Birth and Rebirth (Reincarnation): Hindūs believe that the world that we experience through our five senses and our mind is nothing more than an illusion – a grand stage where we all are actors performing different roles for some purpose that we don’t remember anymore.  This causes us to get too involved, struggle, and suffer in our own tragedy and comedy. This illusion called Māya keeps us from realizing that we are more than actors in our embodied roles on this stage, called Saṃsāra. But our Soul or Divinity or Consciousness leaves us with breadcrumbs to find a way out of Māya. These breadcrumbs are moments when we feel an innate calling to find our purpose, or Dhārma. 

So where is Reincarnation in all this? In addition to the lights and camera, there is also a final curtain to this play: death. Death, as such is celebrated in the Hindū tradition as an opportunity to overcome suffering and return with a new opportunity to understand our true nature on the next stage of incarnation. And until one realizes their true nature, my entanglement in Saṃsāra will continue.  Those who can realize themselves beyond the costumes, the makeup, the light and the camera in their true nature, are known as Self-realized.  Such self-realized ‘masters’ as a result has moved past all Māya  and all suffering and have no further reason to be involved in the cycle of life and death – ceasing any further Reincarnation.

Hindūs believe Jesus, Buddha, Mahavira, Adi Shankaracharya, Ramakrishna, Swami Yogananda, Sri Ramana Maharishi, to name a few, such Self-realized Masters.

Reincarnation, as such, is the cycle of birth, death, and rebirth, all of which is influenced by Kārma.

4. Kārma (Motivation of action): It is the answer to why we keep reappearing on the stage of Saṃsāra. Kārma, while commonly understood as action and reaction, good-action-good-result bad-action-bad-result, in reality it is a bit more complex.  In this realm there are two operating principles:

1. All actions and all thoughts, no matter how subtle, generate Kārma. What matters is the motivation behind such actions and thoughts which determine the positive or negative nature of the Kārma or action.

2. A bad Kārma cannot be negated by a good Kārma, or vice versa.  You accumulate all Kārma and you have to overcome all such debts of Kārma – good and bad. Period.

Because we are constantly entangled in a multitude of relationships, interactions, intersections, emotions and thoughts, the complex of accumulation of Karmic merits is intertwined among all individuals and all underlying motivations.

The soul cannot achieve liberation (Mokṣhā) as long as there are Karmic debts between one and another. As a result, we are bound to reincarnating on this stage of life to play a role.  However, because we have forgotten who we are as an actor and embraced the role of acting, we forget the purpose (Dhārma) of this lifetime. From this philosophical perspective, the notion of free will is simply whether one will choose to continue to accumulate Karmic merits, or pursue the path of spirituality and Dhārma to self-realize, and therefore overcome all suffering and Kārma.

5. Mokṣhā (Liberation): Self-realization, or realizing the true nature of one’s Self is the ultimate goal for Hindūs, and is the path to attain Mokṣhā, liberation from the cycle of reincarnation. This Self-realization is nothing less than union with the divine or Supreme Being -- Brahman. Another word for this “union” is Yoga.  When a being reaches Mokṣhā, there is a profound realization that this world is an illusionary stage of Maya, and with that comes the ability to cast away the costumes, the make-up, the dialog, and the role, and simply return home to ones only nature. Hindūs call it That thou art, or Ahaṁ Brahmāsmi (I am Brahman), others call is Being at one, or Dissolving the ego.

No matter what stage of consciousness-evolution a Hindū may be in this lifetime, there is a deep inner knowing and belief that somewhere in some reincarnation that consciousness is going to realize Brahman.  This is achieved through spiritual practices, self-realization, and transcendence of worldly desires. The collective work of Yoga through ancient texts of Vedas and Upanishads, as well as frameworks provided by various paths of Yoga such as Bhakti Yoga (path of devotional surrender), Jnana Yoga (path of knowledge), Kārma yoga (path of selfless action), and various Tantra Yoga (such as Patanjali’s Ashtanga Yoga, Hatha Yoga) are all for the purpose of helping a pursuant reach as close to Mokṣhā in this lifetime by overcoming dualities of attraction and aversion. Through this, one is able to rest the pendulum of desires, conscious motivations (Saṃskāra) and subconscious motivations (Vāsanā) in neutrality or non-duality (Advaita), stopping Karmic accumulation. Thus one reaches the ultimate freedom.

6. Sacred Texts: Hindūism has a vast array of sacred texts, including the Vedas, Upanishads, Bhagavad Gita, Ramayana, and Mahabharata, among others. These texts provide guidance on philosophy, spirituality, rituals, and ethical conduct across any caste and any level of consciousness-evolution.  Most of these texts, are incorporated in everyday life.  For example, during a Hindū wedding, priests chant the Vedas; Upanishads are chanted and sung at religious festivals; small parts from Mahabharata and Gita are recited, elaborated, and discussed at evening gatherings in temples, or at my grandparent’s house.

While the above texts are incorporated in a Hindū’s everyday life, there are significant texts that are perhaps primarily studied, interpreted, and practiced among Sanskrit educated Yogis, and spiritual teacher-student relationships in Sannyāsa-āśrama, or monasteries.  Such texts include Yoga Sutra of Patanjali (and many other Sutra), Hatha Yoga Pradipika, Gheranda Samhita, Shiva Samhita, and many other Samhita, Yoga Vasishtha, many Tantra Shastra, many Tattva, and more.

Collectively such books, the goal of which is to break one’s sense of separation from divinity by helping overcome all illusion, are classified as Advaita Vedanta (Non-dualism classification of the epilogue of Vedas.) .  

 7. Diversity and Pluralism: As you can see from above, there are no doctrines, rituals, or subjecting oneself to a god’s commands that is at the center of Hindūism. Quite the opposite, it fundamentally puts the Self at the center as the divinity and provides paths to recognize and realize that divinity within. Not only that, but enables us to recognize through the process that the same Divinity lies within all beings, regardless of caste, creed, race, nationality, or beliefs – and not just humans but all sentient beings . As such, Hindūism embraces and celebrates all religion, diversity, allowing for a multitude of beliefs, practices, and interpretations. It accommodates various sects, traditions, and schools of thought, making it one of the most pluralistic ‘religions’ in the world.  It recognizes divinity in all animals and birds and even in rivers, trees, mountains, in the sun and the moon.

India’s national holidays consist not only of the auspicious days of various Hindū gods and goddesses, but Christmas, Easter, Ramadan, Eid al-Fitr, Guru Nanak’s birthday, Buddha’s birthday, etc. The past and present political stance certainly does not demonstrate that stance frequently, but the Hindū belief is certainly grounded in non-violence, peace and acceptance. In fact, one of India’s national tagline is Unity in diversity.

Through the ages, India has been attacked, conquered, and pillaged by Mongols, Moghuls, French, Portuguese, and certainly British, and yet, instead of hatred and denial, each of these nations cultures, food, monuments and traditions are celebrated and incorporated into the fabric of the country as a result of the understanding that regardless of Karma, and misguided sense of Dharma, all beings are trying to find their way within.

8. Rituals and Festivals: Hindūism is rich in rituals and festivals that celebrate the divine, mark important life events, and honor ancestors. Most of the world knows about the three-day celebration of Indian wedding, but there are five days of Durga puja, two nights of Diwali and Kali puja, Holi (Krishna puja), Shivaratri, Janmastami, Navaratri, Raksha bandhan, to name a few.  Not only that, but there are rituals and ceremonies at birth, at infant’s first intake of food (Annaprasan), and certainty at and after death. These rituals vary widely based on regional customs, sects, and personal preferences.

Each festival is adorned with symbolism, deities, homage to fire and light, and beyond just a social coming together of Hindūs to a more introspective realization that we are immersed in the essence of being Hindū.

9. Respect for Nature and Living Beings: Reverence and symbolism for nature and animals are significant patterns in the fabric of Hindūism. While Brahman is the supreme God, there are literally hundreds of deities and demigods, each carrying significant symbolisms, mythologies, and representations of human consciousness at various stages of evolution. Most of these deities have corresponding animal representation and aspects of nature as symbols: Shiva’s snake is a representation of kundalini shakti; the arial roots of banyan tree represents the deadlocks of an ascetic yogi; the lotus in the hands of most deities symbolizes Sahasrara (spiritual ascension); the swan of goddess Saraswati reveals keen discernment; the owl of goddess Lakshmi reminding us to look beyond visible worldly possessions into hidden, invisible inner wisdom; mount Kailash is the home of Lord Shiva and Parvati; Ganga is the mother bestowing blessings and prosperity; the mouse of Ganesh is a reminder of the smallness of greed and hoarding; peacock feather on the crown of Lord Krishna symbolizes the high respect of even the gods when one conquers vanity and ego. It is practically an endless list of symbolism, love, reverence and reminders of moving away from material success to inner conquest – all to ultimately realize the Brahman within.

Even as Hindū commoners, who may not be well versed in the scriptures of Upanishads or teachings of spiritual masters, the general air of the Hindū culture carries with it a reverence towards nature and a view that all living beings are interconnected and deserving of respect and love.

I was born a Hindū.

During my childhood and teenage years, I did not know anything else.  There were temples during religious holidays, gurus of my grandfather and father, my relentless prayers before exams for good grades, experiencing Agni-puja at weddings of uncles and aunts and even more neighbors and distant relatives. The death of my grandparents brought many teachings of Karma and Reincarnation to the forefront.

Then the influence of James Bond, Richard Feynman, Ivy league, Porsche, and Wimbledon pulled my attention into an obsession of leaving behind outlandish mythologies, sweat of power outages, smelly monsoons, and the relentless hum of a billion people, rickshaws, cows, stray dogs, petrol fumes, and temple bells.  I compared the outer world of my ancient home with the outer world of the modern west, and the latter seemed so infused with freedom.

After years of fast cars, tennis lessons, comfortable life, and career, the constant hum of capitalism, insurance, mortgage, and politics started wearing on me. I am finding myself comparing the inner world of the modern west with the inner world of my ancient home, and the latter seems so infused with freedom.

I am a Hindū.