Fast forward onto adult experiences. At my female cousin’s wedding in California over a decade ago, the priest, a software engineer (moonlighting as a Bhatmam on weekends) went that extra mile to explain in detail the significance of every ritual during the ceremony. During the kanyadaan (giving away of the bride), I vividly recall myself and a few other ladies being moved to the point of weeping; partially reliving our own bridal angst but more importantly, speaking from a personal perspective, understanding in simple layman’s language what everything really signified.

A somber and interesting function, Punarprathistapan (resurrection) of the Moolnaga was held in our native place, Bantwal early last year. The Moolnaga is a series of Nagas (serpents) carved on black stones as seen in our traditional temples. Some hoodless Naga carvings found in the wilderness of Bantwal, led to superstitions of invoking negative spirits. The Mallya Moolnaga apparently was lost/overlooked, for several generations and excavated after much efforts three years ago. Certain rituals and poojas that are supposed to be performed regularly connected with Moolnaga had been neglected for several decades. The property where the Nagas nestled ended up with the government who in turn gave it to some landless laborers. Wild shrubs and foliage sprung around and slaughter of animals and liquor consumption on the sacred site by the laborers is believed to have angered the Moolnaga, leading to several Nagadoshas (sins of omission) which affected many in the extended Mallya clan.

Having ascertained from spiritual leaders of the Mahalsa temple in Goa–the ruling deity of the Mallyas, including the Swamijis, that the afflictions and problems in some of the Mallya clan was due to the lost and angered Moolnaga, the search for the authentic Moolnaga was undertaken. Once located, the labourers were persuaded to sell the land in order to build a small temple around the Naga deities, and all hoodless carvings were thus restored and resurrected. As for the congregation, well, there was solace in the belief that the serpents had been appeased and the hope that future generations would not have to face the wrath that their forefathers did.

Pictures of the Naga pratishtha provided by Deepti & Vivek Mallya, Boisar, Maharashtra
The white murthys are the newly carved ones, while the grey ones are the original excavated nagas.
Click to view slideshow.

This article is Part II of my earlier post titled, Brief Introduction to Hinduism.

There are four intersecting areas that are present in all religions. They are: an Ultimate Reality which some call God or Truth or Enlightenment, the human condition, salvation, and the nature of evil. In all religions there is a sense of doing the right thing. People are instructed to do several things: Keep promises, don’t lie, don’t steal, help others, take care of yourself, don’t hurt people, attend a place of worship regularly, or worship regularly.

Confucianism
Rather than a religion, Confucius (6th century, BC) founded an ethical system in order to bring out good social relations in the Chinese state.   Although Confucius respected the religious traditions of his time, he gave them a mere ethical interpretation. The supreme principle in the universe according to him is the moral law – a universal principle, omnipresent, hidden, and eternal.   His main concern was social life and the principles that should govern it for the welfare of society, family, and personal life. Human perfection cannot be attained by religious rituals or meditations, but only by proper education and by respecting moral values. Therefore, religious traditions have value only as the means to moral living. The most important ethical principle emphasized by Confucius was reciprocity.  He stressed three basic principles of living:   “What you do not want others to do to you, don’t do to them; do good for the benefit of others; and love and respect your parents.”  Confucius was interested in solving human problems so that his main concern was not the worship of gods but guides for good behavior.

Buddhism
Buddha believed that gods exist, but that they are only temporary beings that attained heaven using the same virtues as any human  disciple.  Gods are not worshiped, do not represent morality, and happiness is not found in them. The Ultimate Reality is a transcendent truth which governs the universe and human life.  Life itself is suffering. There is no grace from a personal god. Karma passes from one life to another so that one is reborn without transferring to another body.  According to the Buddha, one can stop the suffering if four noble truths are accepted and lived:  (1) The nature of existence is suffering; (2) Suffering is caused by desire, or thirst (tanha) to experience existence; (3) The complete cessation of desire leads to the cessation of suffering; and (4) Follow the Noble Eightfold Path, consisting of the eight practices of self-training (Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration).  Buddha saw evil as ignorance which can only be overcome by karma and reincarnation.   Once man knows the true nature of things he can escape from ignorance and suffering.

Christianity

All Christians believe that Jesus Christ, a Jewish carpenter, who was both God and man, died in 33 A. D. and rose from the dead.  There are many different sects that believe Jesus Christ is the Son of God, the basic belief of Christians.  However, not all denominations believe the same things.  All Christians hold the Bible as a sacred book.   Catholics believe in praying to saints to intercede to God.  Jesus was a spiritual, but not a political leader, and today most dominantly Christian countries practice a separation of church and state.  According to Christianity, sin has thoroughly affected human nature, conferring a hereditary status. This is called “the sinful nature” or “original sin.”    According to Christianity, salvation is only through belief in Jesus Christ as Savior.

Judaism
Judaism, the earliest monotheistic religion, centers around the personal God who revealed himself through the story of the Jewish people. About 4,000 years ago, God gave Moses the Ten Commandments and the Torah.  The emphasis of this religion is on practice than beliefs.  We find it in the scriptures called the Torah by the Jews and the Old Testament by the Christians.  In the very beginning of the Old Testament, God is presented creating the universe out of nothing.

Islam
Islam was founded by the prophet Muhammad at the beginning of the sixth century AD. The god of Islam, Allah, is presented in the Quran as an eternal being, transcendent and almighty. The Quran presents the creation and fall in a way similar to the Judeo-Christian tradition. Humans and angels were created to worship Allah. However, there is a major difference from the Biblical account. Allah created Adam and commanded that he be worshiped by all angels. Satan (Iblis) opposed this command and only then was he banished from heaven.  However, in Islam there is no such thing as original sin. Although Adam and Eve sinned, they repented and were forgiven, so that their sin had no repercussions for the rest of the human race.  Muslims believe that God is only one person, and that the Trinity is the belief in three Gods.   Muhammad is the founder of Islam. He, like all other Muslim prophets is believed by Muslims to be infallible and sinless. He was not only a religious leader, but also a political leader, which explains the common practice of integrated church and state in many Muslim countries.

Similarities and Differences

In all religions except Confucianism, there is a singular being or many beings that are superior to mankind.  In the case of a religion having more than a dozen deities, there will be one that is dominant in some way, or there will be a hierarchy.  In the Eastern religions, superiority to the human race is represented as: The Truth, Enlightenment, Oneness, Ultimate Reality, The Universe, Completion, Absolution, or Perfection.    In the case of a god, this god is often merciful, forgiving, righteous, perfect, etc., but he, she, or they will damn you to burn in hell, die, suffer for all eternity, suffer temporarily, give  bad karma, or something similar. If you ask for forgiveness, or complete a purification ritual of some sort, you will be forgiven.

The concept of evil is present in all of the religions although they are manifested differently.  The Eastern religions consider evil as the effect of spiritual ignorance. The first noble truth proclaimed by the Buddha states that the only reality of human existence is the all-pervading reality of suffering. The only possibility of escaping suffering is to know the true nature of things and thus escape from the dominion of ignorance, karma, and reincarnation. In the dualistic religions, evil is co-eternal with good.  Matter and embodied existence are evil, and our ignorance keeps us from attaining perfection as angelic beings. According to Christianity, evil is neither created nor a natural element. It is a state that perpetuates itself when individuals sin and inexperience an absence of God.

Judaism, Christianity and Islam do not regard salvation as an impersonal merging with the Absolute or God, but as liberation from the bondage of sin and re-establishing a personal communion with the creator. In Hinduism and Buddhism hell is analogous to the Catholic concept of Purgatory. It is not an eternal damnation, but only a place to expiate bad karma in order that the purified soul can continue its advance toward liberation.  The Western religions do not believe in reincarnation.

Paden in his book entitled, Religious Worlds: The Comparative Study of Religion mentions that there is a second dimension in studying the structures of religion.  Each religion is similar because they have events of human activity that have typical expressive forms such as initiation rites, passage rites, and marriage rites. All religions have stories that are myths or legends that describe gods, rituals, and sacrifices made by humans.   For instance, the Quran is a book of mostly sayings and injunctions.  The Hindu Vedas are a collection of hymns, chants, rituals, and teaching dialogue.  Confucius’ writings are quoted at every opportunity and discussion on the discourses of life.  The Holy Bible tells stories, but also lists laws, proverbs, psalms, genealogies, and prophecies.  The Jewish Torah surrounds every syllable with commentary and interpretation. The holiness of all these words are memorized, traditional education is based on them and every major event includes mention of them.  Christians say “Our Father,” Buddhists say nembutsu, and Hindus say Om (pronounced A-U-M).

Many writers have described Om as the real name of the Almighty. This word does not belong to any particular religion or language. It is nature’s word, nature’s mantra. Om occupies a very prominent place in all languages of the world. Omniscient, omnipotent, and omnipresent are the highest names for god. Hindu prayers usually end with Om, English prayers with Amen, and Arabic, Persian and Hindustani prayers with Amin.

References

1. I Bloom, J Martin, & W Proudfoot (Eds), Religious Diversity and Human Rights, Columbia University Press, New York, 1996.
2. John Bowker (Ed), Cambridge Illustrated History of Religions, Cambridge University Press, 2002.
3. William Paden, Religious Worlds:  The Comparative Study of Religion, Beacon, 1994.
4. Subhash Kak, The Wishing Tree: Presence and Promise of India, iUniverse, 2008.

This article was written with the purpose of educating my children on the essence of Hinduism and how it compares with other religions. My forthcoming article will contain a brief comparison of other religions.

Religion has been a part of every society since the beginning of humans. Oral traditions passed on the beliefs and practices of societies that did not have a writing system to record the history of religion. In these early societies, religion played a controlling part in the lives of people, much as some religions do today.

According to Stephen Oppenheimer of Oxford, the journey of humankind started with its roots in Ethiopia over 160,000 years ago (see www.bradshawfoundation.com/journey). It took a considerable amount of time for the human mind to evolve and introduce the concept of religion as it is known today. By most scholarly estimates this may have occurred between 5,000 and 7,000 years ago.

So, how did humankind survive as a society for such a long period of time? It is believed that society could not have survived without Dharma which is ingrained in every living being. Dharma can be defined as “our right to live a truthful and just life,” which implies that we are at liberty to live our lives without encroaching upon the rights of other individuals. This right of Dharma gives freedom to every individual human being to live an independent life. Dharma provides a rational approach to distinguish right from wrong and good from evil. In this philosophy, duties and responsibilities are emphasized more than rights and privileges.

Sanatana Dharma
Even before the advent of organized religion and Gods like Krishna, Moses, or Jesus, and even before the human mind could even comprehend and articulate the concept of religion, Dharma is what helped humanity survive. The root of Dharma is Sanatana Dharma which has existed since time immemorial.

Sanatana denotes that which always is, that which has neither beginning nor end, that which is eternal in its very essence. Dharma is designed to communicate the view that there is an underlying structure of natural law that is inherent in the very intrinsic constitution of Being itself – an essential nature.

Sanatana Dharma comprises spiritual laws which govern human existence. Sanatana Dharma is to human life what natural laws are to physical phenomena. Just as gravitation existed before it was discovered, the spiritual laws of life existed before they were discovered by the ancient sages. Sanatana Dharma declares that something cannot come out of nothing, and therefore, the universe itself is the manifestation of the Divine being.

The universe comes forth from the Divine and therefore all things and beings are sacred and must be treated so in human thought and action. The Divine sleeps in minerals, awakens in plants, walks in animals, and thinks in humans.

Sanatana Dharma recognizes that the Ultimate Reality, which is the ground of infinite potentiality and actualization, cannot be limited by any name or concept. The potential for human wholeness (or in other frames of reference, enlightenment, salvation, liberation, transformation, blessedness, nirvana, moksha) is present in every human being. No race or religion is superior and no color or creed is inferior. All humans are spiritually united like the drops of water in an ocean.

Hinduism
Hinduism appears a strange amalgam of classical literature with gods and goddesses, rituals and festivals, ceremonies and celebrations. The Hindus themselves are confused and confounded by this mixture. Hinduism is not a polytheistic religion. The different forms of worship, the number of superstitions and misleading spiritual practices have all contributed to the wrong impression that the Hindus are polytheistic. The different gods and goddesses of the Hindu pantheon are mere representatives of the powers and functions of the one Supreme God in the manifested world.

The terms Hindu and Hinduism were created by Persian invaders, sometimes using them as derogatory terms, to refer to the culture of the people on the other side of the Sindhu River. The original term describing the religion of these people predates these terms by thousands of years and is called Sanatana Dharma. The modern religions of Hinduism, Buddhism, Jainism, and Sikhism, all emerged out of Sanatana Dharma.

Sanatana Dharma has existed since time immemorial and therefore Hinduism is not a religion about preaching, but when defined as Sanatana Dharma Hinduism has existed for the existence of life itself. Society has survived because of the ingrained Dharma in every living being and even before the word Hindu was coined by Persians.

Sanatana Dharma teaches that all forms of life are different manifestations of Brahman (the Ultimate Reality or the Ultimate Self, and not to be confused with Brahmin which is a caste). The individual Self is called Atman, and it is identical with Brahman in the sense that our real Self is not different from the ultimate Reality called God (or Brahman). This realization is described in the Hindu Upanishads by the phrase “Tat tvam asi” meaning “Thou art That.”

Sanatana Dharma looks upon a person as a part and parcel of the mighty Whole, but never regards a person as “the Measure of all things.” In the West, “person” is a supreme and final value, while Sanatana Dharma regards person as a part of the Whole, having the same vital essence as all other human and sub-human creatures of the universe. This cosmic view of Hinduism transcends the sectarian or group dogmas and paves a way for the coexistence of all creatures under the Vedic principle of “The Universe is One Family” (Vasudev Kutumbhkam). This principle guides humankind towards universal harmony through acceptance and tolerance.

The three main Hindu Gods who are worshipped, Brahma, Vishnu, and Siva (Shiva), represent the three fundamental powers of nature which are manifested in the universe, namely, creation, maintenance, and destruction, respectively. The word karma literally means “deed or action” but implies the entire cycle of cause and its effects. According to the Law of Karma, every human action—in thought, word, or deed—inevitably leads to results, good or bad, depending upon the moral quality of the action. It adjusts wisely, intelligently and equitably each effect to its cause. But it is also the law of opportunity, which allows an individual to change his past for a better future. If we understand karma as the law of order and opportunity, we will become self-reliant and understand that we cannot and should not escape responsibility. In this sense the law of karma is a law of harmony and equilibrium and not a doctrine that punishes the wicked and rewards the virtuous.

The goal of a Hindu is to realize that God has become this universe and everything in it. Till this goal is realized, an individual goes through a cycle of births and deaths until he achieves the state of moksha, or freedom from limitations where there is no more need for birth or death. And when one prays to God, it should not be, as many do, for personal gain or wealth, but for help in enlightening one’s understanding of the mystery of creation. The traditional Hindu prayer, the Gayatri mantra can be translated as: “O Lord, You are the Light of the World. Please enlighten my understanding. Let me see everything in the right light.” The attitude when praying should be one of thankfulness for what you have, and of seeking guidance to put you on the right path towards your goal in life.

Practical Spirituality
There are many so-called Hindu “worshippers” who give donations to temples and go temple-hopping (like bar-hopping) to curry personal favors from God for their continued professional success and wealth accumulation. These very same worshippers, however, engage in selfish actions and activities based on a question of greed, namely, “What’s in it for me?” This question, though, is not the right one to ask and answer. A fundamental question one must answer is: Are we essentially human with occasional spiritual experiences, or essentially spiritual beings with occasional human experiences? Spiritual seekers of Vedic Dharma believe in the second part of the question.

For a spiritual seeker, there are two practical approaches to life, regardless of which religion he or she follows. The first is to choose actions that bring happiness and success to oneself and to others. By so doing, the fruits of your own karma will be happiness and success. The second is to acknowledge that every human being, including you, has unique talents. You should discover and develop your unique talents and list all the things that you love to do when expressing your unique talents. When you use these unique talents in the service of humanity you create abundance both in your life as well as in the lives of others. Only by being true to your own Self will you be able to open the door to the Divine Self within you (being true to your own Self is how Lord Krishna summarizes the concept of Dharma to Arjuna in the Bhagavad Gita).

1. Kim Knott, Hinduism: A Very Short Introduction, Oxford University Press, 1998.
2. Stephen Knapp, The Power of the Dharma: An Introduction to Hinduism and Vedic Culture, iUniverse, 2006.
3. Arun Shanbhag, Prarthana: A Book of Hindu Psalms, 2007, www.ArunsPrarthana.com
4. Stephen Oppenheimer, The Real Eve: Modern Man’s Journey Out of Africa, Basic Books, 2004.

She charged me 12 rupees for each. I gave her the money. But ever eager to practice my kannada and engage in conversation, I asked here only jokingly why it was 12 rupees here, while it was only 10 rupees in the city. She must have been surprised by my heavily accented and rudimentary kannada, and realizing I was joking, she started giggling. She was completely at a loss of words. I just could not keep a straight face and started to laugh too.

I made small talk, asked her name and generally how many drinks she sold in a day. Her name was Uma and said she sold about a crate (of 12) each day. I estimated she made 4 rupees profit on each bottle, netting her about 50 rupees a day (slightly more than a dollar)! And for that she had to stand in this heat all day! And some one had to drop her here and pick her up in the evening. And she has not yet eaten! Life is tough! But she had a certain calm about her and I think this pic radiates her inner peace. And her confidence!

As I prepared to leave, I asked her again why it was 12 rupees for each drink: yaakae hutnerdu rupaiya?
Now she really burst out laughing, and I laughed with her. After a few moments she composed herself, then lifted the lid of the cooler, pointed inside and with a twinkle in her eyes mouthed a single word: Ice!

For that thirst quenching ice cool drink I would gladly have paid twice as much!

I was gifted this small, yet well done bronze of Uma by my cousin brother Ramnath. He has a good eye for art work.

This is Uma (Parvati) as Shivakami – the beloved of Shiva, in a classic tribhanga pose. This is purported to be a late 18th century reproduction of the 11th century piece from the Kulottunga I era. I have had this for several years and I never tire of admiring it. It is small and fits nicely in the palm of my hand. I am drawn to her graceful pose. I am drawn to her exceptional beauty. I am drawn to the inner calm she radiates! And I am drawn to the confidence she exudes!

The craftsmanship is exquisite for so tiny a piece and we have no idea where this statuette resided for the last several centuries. The sharp features suggest she was not used for any puja. Prolly stayed in a noble household.

It is said that the easiest way to reach Shiva is to appease Parvati (or Uma) and have her champion you to Shiva! Perhaps it is that restlessnes in my heart that draws me to her. I certainly thirst for her grace! And every time my eyes fall on Uma, I know my thirst will soon be quenched.

jhya jhya sthaLi hey mun jaaya mazhe, tyaa tyaa sthaLi hey nijarupa tuzhe
mi thevito mastak jhya thikani, tethe tuzhe sadguru paay doni

Loose translation:
Wherever my mind wanders, there I perceive your true form.
Wherever I place my forehead, there appear your two feet.

Such a beautiful verse and it resonates well with my own belief in the Universal Consciousness. The divine exists everywhere and where ever I bow in reverence, there she is! Any suggestions for improving this translation. Also, anyone know the author?

The pic was taken many, many years ago in the idyllic town of Brevard, NC along the Appalachian Trail. My favorite escape from the rigors of grad school!

Near my ancestral home along coastal Karnataka, we prayed at an outdoor shrine to Naga, the snake deity. In a small clearing in someones backyard, was a simple cement pad on which were consecrated two stone tablets. A few, roughly hewn red sandstone blocks act as an altar, which even collects moss during the monsoons.

As part of the puja (or service), the priest poured water over the tablets, placed flower garlands and sprinkled vermillion. A bundle of hand-made cotton wicks, soaked in oil, were lit and waved in front of the deity in a clockwise direction. This represented aarti, an offering of fire and light. Following the aarti, family members walked clockwise around the shrine (see pic) in pradakshina. A dried palm frond on the ground in front of the altar, formed a biodegradable mat to stand on.

Very simple!